约翰慕理《罗马人书注释》卷1_07a（罗1：29-32）上
罗马书第一章29-31节
主讲：林慈信牧师_校对：刘加立弟兄_英文：Cherry姐妹_文字：兰月姐妹
我们读新译本：这些人充满了各样的不义、邪恶、贪心、阴险，满怀嫉妒、凶杀、好斗、欺诈、幸灾乐祸，又是好色谗言的、诽谤人的、憎恨上帝的、凌辱人的、傲慢的、自夸的、制造恶事的、忤逆父母的、冥顽不灵的、不守信用的、冷酷无情的、没有恻隐之心的。(罗马书 1:29-30 新译本)
This verses is the catalogue of vices. 这里使徒保罗给我们一个恶行的好像一个目录、一个列单。It would be artificial to try to discover a system of classification in this list. 假如要找到这里有什么一种分类的系统那个是太过随意了。The apostle’s mind ranges freely over the vices which came within his own observation in his contact with the various races and conditions of men. 使徒保罗既然接触到人类的不同的种族、不同的状态，他的思想就很自由的来纵览他所观察到的各种不同的罪行。And no doubt also his mind ranged freely among the many sources of information available to him respecting the moral state of the nations in his own generation and in those that preceded. 毫无疑问的，使徒保罗的思想也是很自由的来纵览他所收到的资料，就是关于他自己那一代或者先前的世世代代不同国家民族的道德的情况。We are impressed with the length of the list and with the variety of vice. 我们注意到这个列单很长，罪行也是很多种的，这个令我们觉得惊讶。
But after all this is only a selection. 但是这个只不过是一个有选择性的列单而已。Elsewhere he mentions other vices which are not included in this enumeration.在其他经文，使徒保罗列出一些其他的罪行，是这里没有列出的（参考加拉太书5章19-21节）。The extent of the depravity is evident from the opening clause，从第29节一开始的短句，我们就看到人的败坏的广泛性：“being filled with all unrighteousness，装满着各种的不义”。Unrighteousness is a generic term不义是一般性的、一种类型的一个名词and suggests that it is the genus of which the other vices are specifications. 不义就好像给我们一个类型，其他的罪行是在这个类型里面个别的罪行。Whether this be so or not不论这样看法是否符合事实the stress falls upon the completeness with which unrighteousness had come to exercise control over its subjects–使徒保罗所强调的是这个不义是如何完完全全地掌管了这些当事人–they were filled to the brim with all forms of unrighteousness. –他们心中的，或者生命中的不义是装到满的。
And the addition of the terms，“wickedness，covetousness，maliciousness”，29节还有这三个词邪恶、贪婪、恶毒，accentuates the totality of the depravity involved and the intensity with which it had been cultivated. 就特别显出这里所牵涉到的败坏的完整性，还有人是如何强烈地去让这个不义生长。It is a picture of utmost degeneracy. 这是一幅极度败坏的一个画面。
While we may not be warranted in discovering a system of classification in the order which the apostle follows，虽然使徒保罗所跟着的顺序，不让我们去发现一个分类的系统，yet，但是，the change of construction at three points，但是句子的构造在三处有转变may indicate that the vices have nevertheless their appropriate groupings，就可能指出这些恶行还是有它们恰当的组别的，“Unrighteousness，wickedness，covetousness，maliciousness” constituting one group，”不义、邪恶、贪婪、阴险”是一组，“Envy，murder，strife，deceit，malignity” constituting another group of kindred character，“嫉妒、凶杀、好斗、欺诈、幸灾乐祸”又是另外一个性质相似的组别，and the other characterizations to the end of verse 31 a series of vices of varied complexions. 然后一直到第31节底，其他的那些描述，是包含了各种不同色彩的恶行。
In any case，as we scan the whole list，无论如何，当我们纵览这整个列单的时候，we cannot but be impressed with the apostle’s insight into the depravity of human nature as apostasized from God ，我们觉得使徒保罗特别有深度的智慧，看穿那些背弃上帝的人，他们人性的败坏，使徒保罗的深层看见；(第二) the severity of his assessment of these moral conditions，使徒保罗如何严厉地评估这些道德的情况；(第三)and the breadth of his knowledge respecting the concrete ways in which human depravity came to expression. 使徒保罗对人的败坏如何透过各种不同的、具体的方法表达出来，他对这方面的知识是多么宽广。他的深度的看见，严厉的评估，还有他具体的表达的知识是多么的宽阔。
This concluding verse may also be well regarded as the culminating indictment against those whom the apostle has been describing. 最后那一节，我们可能把它看成是使徒保罗描述这些人，他对这些人的结论性的控告。
The pronoun with which the verse begins 31节一开始的那个的代名词，中文没有翻译出来draws attention to the character of the persons concerned–就让我们注意到这些人的性格是如何–“they are of such a character that” is its force这个代名词的意思就是，他们是这种性格的人and is to be connected with the last clause of the verse. 是与31节最后的短句连接在一起。
罗马书第一章32节Romans 1:32
他们虽知道上帝判定行这样事的人是当死的，然而他们不但自己去行，还喜欢别人去行。【新译本】他们虽然明明知道行这些事的人，上帝判定他们是该死的，然而他们不但自己去行，也喜欢别人去行。
This concluding verse may also be well regarded as the culminating indictment against those whom the apostle has been describing.我们可能这样看32节这个最后一节，就是使徒使徒保罗描述这些人之后，做了一个结论性的控告。The pronoun with which the verse begins 32节一开始的中文是“他们”这个代名词draws attention to the character of the persons concerned–是要我们注意到这些人的性格是如何–“they are of such a character that” is its force这个代名词的意思就是，他们是这种性格的人and is to be connected with the last clause of the verse. 是与32节最后的短句连接在一起。The extreme gravity of their offense consists in this，他们的罪是极度的严重，原因是这个：that they “consent with them that practice” these vices，他们与那些行这些事的人同意consent；中文翻成“喜欢”practice” these vices，they offer their approbation to the perpetrators of vice. 他们对这些恶行的当事人是提出赞许的。That is the specific character which is now in view. 现在使徒使徒保罗让我们注意到的就是这个特别的一个性格或者品格。
“The ordinance of God ”中文翻译是“上帝判定”，也可以翻成“律例典章”in this case it’s the judicial ordinance of God ; 在这里意思是上帝在律法上所规定的典章; it is expressly defined as such in a succeeding clause，那下面短句就明文说出这个典章的定义是什么，namely，“that they that practice such things are worthy of death”. 这个典章就是“行这些事的人是该死的”。The knowledge of this ordinance is predicated of the people concerned. 所以使徒保罗这里论到的这些人，他们是知道这个规矩、这个律例典章的。The “death” referred to cannot reasonably be restricted to temporal death. 这里讲的该死的“死”，不可以限制在身体的死，这样的限制是不合理的。
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The Greeks themselves taught a doctrine of retribution for the wicked after death，希腊人本身就有一种教义说，行恶的人死后是有报应的，and the apostle must have taken this into account in a statement of that which he credited the nations with knowing. 所以当使徒使徒保罗说列国的人是知道这个典章的时候，他这样讲的时候，使徒保罗是要考虑到希腊人他们的异教是有这个教义的。Furthermore，不但如此，he is here defining that in which the ordinance of God consists使徒保罗在这里为上帝这个规矩、这个典章的内容做出定义and he cannot in the terms of his own teaching elsewhere confine it to the judgment of temporal death. 所以，我们若考虑到使徒使徒保罗在其他经文的教导，使徒使徒保罗这里不可能是限制在身体的死这个审判上。
Knowledge of God ‘s penal judgment as it issues in the torments of the life to come is recognized therefore by the apostle as belonging to those with whom he is now concerned. 所以，使徒使徒保罗论到这些人的时候，他承认，他们知道上帝审判和惩罚是什么，上帝审判跟惩罚的结果，就是在来世的痛苦和折磨。The question arises however whether this knowledge is conceived of as belonging to them in a state of abandoned degeneracy or as knowledge which they once possessed but had now lost. 可是这里有一个解经上的问题，就是使徒保罗说他们知道、他们认识这个判定、这个典章，意思是说，他们在这个上帝所任凭、所弃绝的败坏中知道，还是说他们以前知道，但是现在失去这个知识呢？（参考第21节）。
Considerations could be pleaded in support of the latter alternative. 有一些考虑可以用来支持后者的，后者的意思就是他们以前知道、现在不知道了。是什么考虑呢？The tense used could be rendered “having known”，这里的时态可以这样翻译，他们既然 “以前知道”“having known”，with the implication that they no longer knew the same. 暗示他们现在不再知道这些事了。
Furthermore，不但如此，the description given of the judicial blindness with which they had been inflicted(cf. Vss.21-23，28)使徒上帝在他们身上施行了一个法律的盲目，(参考21-23节和28节，)保罗怎么样描述这种的盲目would not appear to comport with any active consciousness of the judicial ordinance of God(漏读)。好像与他们现在积极地意识到这个上帝的判定好像不一致。这个是支持他们以前知道、现在不知道。现在穆里要讲另外一方面。
But there are weighty reasons for thinking that the knowledge credited is not merely that of an earlier stage of their career. 但是，有很重要的原因让我们认为，他们的知道，不仅仅是他们的生命中以前知道。这里有三方面的原因：
（1）第一：The tense used is quite compatible with the thought that an existing state of knowledge is in view. 这里所用的时态，很恰当地可以用来指出目前他们知道一些事情，这个目前的状态的。It can designate a state contemporaneous with the actions referred to in the latter part of the verse. 这个时态可以指一个状态，是与第32节后面讲到他们的行为是同时代的、同时的。
(2)第二个原因：The knowledge of God ‘s judicial ordinance is in this passage rather obviously intended to throw into relief the aggravated perversity of their condition. 在这段经文，使徒保罗提出他们知道上帝的典章，这个知道很明显的是用来显明他们的状态是那么严重的邪恶aggravated perversity。If this knowledge is relegated to the past，假如这种人只是以前知道的话，then the relevance of allusion to it almost disappears. 那么使徒保罗指出这个知识，就好像完全没有什么适切性了。Whereas，反之，if the present fact of this knowledge is asserted，假如使徒保罗要声称的是他们现在知道的这个事实，then its relevance immediately becomes apparent那么我们就马上看到，这么现在知道是与使徒保罗所讲的是息息相关的from the consideration that原因很简单notwithstanding their knowledge of God ‘s judgment upon these things they went on doing them and applauding others who practiced the same. 虽然他们知道上帝对这些事情的审判是什么，他们继续行这些事，也赞许其他行同样事的人。这是第二个原因，为什么我们要看到他们是现在知道。
（3）第三个原因：The apparent incompatibility of the retention of this knowledge and the degenerate state of blindness is relieved by what the apostle says in verse 21. 假如有人认为，现在仍然知道和他们目前这种盲目的败坏状态是不一致的话，那么我们参考第21节，就可以解决这个难题的。There the knowledge of God is clearly represented as coexisting with the perversity of failing to glorify God and give him thanks. 在第21节，很明显的有两件事情是并存的：第一，他们认识神；第二，他们的邪恶在于没有荣耀神也没有向祂感谢。This latter knowledge of God is more comprehensive than that of God ‘s judicial ordinance在第21节，他们对神的认识，是比第32节这个认识神的判定是远远更加广阔、涵盖一切and yet it coexisted with the perversity which constituted the essence of their apostasy. 可是这个对神的认识，与他们的背弃上帝的核心的邪恶是并存的。
(4)第四个原因：To eliminate this knowledge from the consciousness of the Gentile nations假如我们认为外邦的列国的人是没有意识到这方面的知识的话，would be quite contrary to the implications of 2:14 ，15. 就与罗马书第二章14和15节的含义是矛盾的。Besides，as noted above，不但如此，正如我们上面所看到，the historical evidence proves历史上的证据证明that the nations were not without that knowledge列国的人并不是不知道这个知识的and had a keen sense of the sequence which God established in his judicial ordinance. 他们清楚地意识到，上帝设立的法律上的典章是有一些先后的顺序的。
If this view is adopted假如我们采取这个观点，就是说他们现在知道上帝这样的判定的话then we have an important datum，那么我们在这里有一个很重要的事实，就是namely，that notwithstanding all the degradation，religious，moral，and mental，delineated in the foregoing verses，虽然在上面的几节，使徒保罗勾画出他们在宗教上、在道德上、在思想上的败坏，虽然如此，the apostle recognizes these same persons to have knowledge of God ‘s righteous ordinance使徒使徒保罗承认，这些人是知道上帝公义的典章的to the effect that the vices perpetrated deserve the pains of hell. 他们知道，若犯这些罪行的人是配受地狱的痛苦的。
It is not superfluous to set forth the following inferences. 我们下面要做三方面的推论，并不是多余的。
（1）第一方面的推论：The most degraded of men，degraded because judicially abandoned of God ，are not destitute of the knowledge of God and his righteous judgments.人类中最败坏的人，就是因为上帝弃绝他们而是最败坏的人，并不缺乏对上帝和对上帝公义的审判的知识的。In terms of 2:14 and 15，conscience asserts itself. 根据罗马书第二章14、15节，人的良知会主动地运行的。
(2)第二方面的推论：This knowledge does not of itself prevent these same persons from indulging the sins which they know merit the judgment of God and issue in death. 他们有这方面的知识，但是这个知识并没有拦阻同一个人放纵去犯这些罪，他们知道犯这些罪是配受上帝的审判、结果是死亡的。
(3)第三方面的推论：The knowledge of God ‘s righteous judgment that does not create any hatred of sin他们认识上帝公义的审判，并没有在他们心中造成一种对犯罪的恨恶nor does it foster any disposition to repent of it. 他们知道上帝的审判，并没有使他们滋长出一种心意要为这些罪悔改。
All the preceding clauses in this verse are subordinate to the concluding–前面，就是32节前面所有的短句，都由最后一句话作为主导性的短句–“but also consent with them that practice them”. 他们也同意那些行这些事的人。The iniquity described in the preceding verses is here shown to be consentient and concerted，上面几节就是29节到31节所描述的罪孽，使徒保罗现在说是他们共同知道、而且彼此支持的，and it is this mutually consentient feature of the iniquity practiced就是因为他们所行的罪行，有这种彼此认可的特点that elicits the climactic indictment of Gentile degeneracy. 就引发出使徒保罗在这里对外邦人败坏的控告之高峰。However severe has been the apostle’s delineation of the depravity of men，使徒使徒保罗无论是多么严厉地勾画出人的败坏，he has reserved for the end the characterization which is the most damning of all. 他保留着最严厉的指责到最后。
It is that of the consensus of men in the pursuit of iniquity. 这个最后的描述，就是讲到人犯罪的那种共识consensus 。The most damning condition is not the practice of iniquity however much that may evince our abandonment of God and abandonment to sin; 最严重的沉沦的状态还不是犯罪，虽然犯罪就已经引发出上帝弃绝、任凭我们去犯罪；it is that最严重的状态乃是together with the practice与犯罪之同时there’s also the support and encouragement of others in the practice of the same. 同时有别的人犯同样的罪，有着他们的支持、有着他们的鼓励。
To put it bluntly，我们直言地说，we are not only bent on damning ourselves我们不单单愿意自我控告but we congratulate others in the doing of those things that we know have the issue in damnation. 我们甚至恭喜别人，因为他们犯同样的罪而结果是沉沦的。We hate others as we hate ourselves正如我们恨恶自己，我们恨恶别人and render therefore to them the approbation of what we know merits damnation. 我们也赞许他们行这些配受沉沦的事。Iniquity is most aggravated when it meets with no inhibition from the disapproval of others and where there is collective and consentient approbation. 罪是最严重的，在什么情况下是最严重的呢？就是犯罪的时候没有别人的约束力、没有别人的不赞许，反之有着群体性的、没有异议的那种赞许。罗马书第一章结束。
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