约翰慕理《罗马人书注释》卷1 _05b（罗1:16-20）b
主讲：林慈信牧师_校对：刘加立弟兄_英文：Cherry姐妹_文字：Ruth姐妹
慕理下面解释他的立场，他的反对的立场。
The present tense “is revealed”上帝的忿怒显明，“显明”是现在时态，present tense，would seem to be parallel to the same in verse17就好像与第17节是平行的，and the judgments referred to in the succeeding verses，inflicted upon the Gentile nations for their sins，would require to be regarded as the penalties executed in pursuance of God’s wrath. 就是与第17节平行的，所以在18节，还有下面一直到32节，上帝所施行的审判，上帝特别在外邦的国家，因为他们的罪所施行的审判，就使我们必须要看这些的惩罚是因为上帝的忿怒而施行的。上帝的忿怒在这些外邦人的罪上，简单地说就是现在在施行祂的惩罚。The usage of the New Testament，as Meyer points out，would likewise allow for this use of the word “reveal.”新约圣经的用词，正如Meyer指出，也可以让我们这样理解“显明”“reveal”这个字的，就是说不一定是指超自然的。
看一些经文:Matt.10:26太10：26所以，不要怕他们；因为掩盖的事没有不露出来的，隐藏的事没有不被人知道的。这个是一般性的一个原则，不一定是指超自然的。太16：17耶稣对他说：“西门·巴·约拿，你是有福的！因为这不是属血肉的指示你的，乃是我在天上的父指示的。”这个“指示”是指显明，或者启示的意思。路2：35 西缅给他们祝福，又对孩子的母亲马利亚说：“这孩子被立，是要叫以色列中许多人跌倒，许多人兴起；又要作毁谤的话柄，叫许多人心里的意念显露（显明，显露，reveal）出来；你自己的心也要被刀刺透。”帖2：3人不拘用什么法子，你们总不要被他诱惑；因为那日子以前，必有离道反教的事，并有那大罪人，就是沉沦之子，显露出来。“显露出来”。帖2：6现在你们也知道，那拦阻他的是什么，是叫他到了的时候才可以显露。“显露”。帖2：8那时这不法的人必显露出来，必显露出来。
In other words换言之，these instances indicate that 这些经文用“显明”这个字，不同的经文就指出the term “reveal” can refer to manifestations other than those which are in the category of extraordinary and miraculous acts of God.“显明”可以是指一种不是上帝超自然行神迹这个方法，显明不一定是指这个超自然的“显明”的。Hence it is possible to think of God’s wrath as “revealed” in respects which are not supernatural所以我们想到上帝“显明”祂的忿怒不一定是指祂超自然地显明祂的忿怒，and contextual considerations would indicate that this is necessary in this instance. 当我们考虑到上下文的时候，我们就可以指出，在这里上帝的“显明”祂的忿怒不是超自然的，是必须这样理解的。
“Ungodliness”“ 不虔，不敬虔”refers to perversity that is religious in character，是指宗教性的，就是与神的关系、性质的邪恶，“unrighteousness” “不义”to what is moral;是指人在道德上的邪恶; the former is illustrated by idolatry，前者不敬虔的例子是偶像敬拜，the latter那个不义的例子 by immorality是与不道德的行为作例子的。The order is ，no doubt，significant. 这个次序毫无疑问是重要的。In the apostle’s description of the degeneracy当使徒保罗形容人类的败坏的时候 impiety is the precursor of immorality. 不敬虔在先，之后导致不道德。
The revelation of wrath contemplated is restricted to the particular class or division of mankind with which the apostle is concerned. 现在上帝彰显，或者显明祂的忿怒是限制于现在使徒保罗要讨论的这一类的人类。He is dealing，as was noted，with the Gentile nations.我们已经指出他在这里所处理是外邦的诸国，外邦的列国。
That restriction is intimated in verse 18使徒保罗在第18节暗示他是限于外邦人的 by the fact that the ungodliness and unrighteousness against which the wrath of God is revealed are specified as those “of men，who hinder the truth in unrighteousness”.What is meant by this characterization?怎么看出使徒保罗是限制于外邦人呢？因为上帝显明祂的忿怒是因着人的不虔不义，而这个“不虔不义”特别是指那些以不义阻挡真理的人的。“以不义阻挡真理”这句话是什么意思呢？The term rendered “hinder”“阻挡”这个字 in the version英文是翻译“hinder” has frequently been interpreted in the sense of holding down” or “suppressing”常常被解经家解释是“压抑”，或者“压下去” and so the truth is regarded as asserting itself within the men concerned but that they hold it down or suppress it. 所以，这里所看到一幅的画面就是真理不断地挺身而出，在人的心中挺身而出，但是他们把它压下去。This thought is true enough in itself. (这个想法本身是完全正确的。
这个事实是，Undoubtedly there is a witness of the truth welling up from within诚然地在人信中涌流出一种的真理的见证which men suppress by their unrighteousness而人用他们的不义把它压下去了。But the version appears to have discerned the thought of the apostle more precisely 但是作者所用的版本，这个ARV，好像更加地体会到使徒保罗的思路，by employing the word “hinder.”ERV，他说ERV 所翻译的是“拦阻”“hinder”。The usage of the New Testament in respect of this term新约圣经怎么用这个词呢？ does not provide any support for the notion of “holding down” or “suppressing”. 新约的用法不支持“压下去”，“压抑”的翻译法的。Most frequently it means to “hold fast，” “possess，” “retain”.最多的经文，这个字的意思是“抓住”，“拥有”，“保留”，或者“留住”，甚至乎“勒住”。If this meaning is not suitable in this case假如在这段经文，这些翻译不适合的话，then the only other meaning which the usage would warrant is that of “restraining” or “holding back.”那么唯一这里这个字可以有的意思就是“约束”，或者“勒住”。
参考帖后2：6-7现在你们也知道，那拦阻他的是什么，拦阻他的是什么。第7节因为那不法的隐意已经发动，只是现在有一个拦阻的，等到那拦阻的被除去，还有另外可能的经文是路加4章42，跟腓利门书第13节。
This meaning is admirably suited to the context.若用拦阻这个翻译法是非常适合上下文的。For，as we shall see presently，因为我们马上下面就会看到，the apostle is dealing with the truth derived from the observable handiwork of God in the work of creation. 使徒保罗这里所处理的就是上帝藉着祂的创造大工所显明的，人都可以看到、可以体会到的真理。The notion of “Holding back”若说是“勒住” is well suited to express the reaction which men，by their unrighteousness，offer to the truth thus manifested. 就很适合用来表达人用他们的不义是怎么样地回应上帝所彰显的真理的。“In unrighteousness以不义” is instrumental是一个器皿，一个手段，and denotes that by which this resistance of the truth takes place. 人阻挡真理是藉着他的不义。
Romans1:19罗1：19。我们来读1:18原来，上帝的忿怒从天上显明在一切不虔不义的人身上，就是那些行不义阻挡真理的人。1：19上帝的事情，人所能知道的，原显明在人心里，因为上帝已经给他们显明。
19 Verse 19 is introduced with a conjunction which specifies a causal relation to what precedes 19节一开始的时候用的是一个连接词，这个就指出19节跟18节有着一种的因果关系，and the question is : 问题是：with what in verse 18 is verse 19 is to be taken ? 19节是要与18节的什么连起来呢？Does verse 19 state that on account of which the wrath of God is revealed，or does it give the reason why it can be said that men resist the truth in unrighteousness? 第19节要指出的是上帝显明祂的忿怒是为什么原因呢？还是说为什么我们可以说人藉着不义阻挡真理呢？Contrary to much exegetical opinion 我不同意很多解经家的意见，the latter appears the preferable interpretation. 我同意第二种的说法，就是为什么说我们人是藉着不义阻挡真理的。
Verse 19 explains how it can be said that men hinder the truth in unrighteousness; 第19节解释我们怎么可以说人藉着他的不义阻挡真理; they hinder the truth because there is a manifestation of the truth to them，他们阻挡真理因为上帝有向他们彰显真理，and the truth manifested to them is described as “that which is known of God”. 而上帝向他们彰显的真理，保罗说是“关于上帝人所能知道的事”“that which is known of God”. The content of this knowledge is defined in verse 20那究竟这个所知道的内容是什么呢？第20节就提供这个定义。
For the present it is stated to have been manifested unto them and manifest in them 在第19节，保罗说这个是向他们，还有在他们里面彰显的，或者显明的and it is manifest in them because God has manifested it unto them. 这个真理是在他们里面彰显了，因为上帝是向他们已经彰显了。It is easy to be misled by the expression “manifested in them” 我们很容易被误导去解释“在他们里面显明”into thinking that the apostle is dealing with the same subject as he deals with later in 2:14，15，我们可能认为使徒保罗这里所处理的就是他在后来罗马书2章14、15节所处理同一个题目，the knowledge that is inherent in the mind of man as distinguished from the knowledge derived from revelation that is external to himself. 我们可能误以为这个就是在人的心里面与生俱来的这个知识，有别于从他外面的外界的启示而来的知识（罗马书2章14、15节）。
There is no warrant for this interpretation of the terms in verse 19慕理认为这样来解释第19节在他们里面显明是没有理由的。It is plain that the apostle is dealing with that which God makes manifest to men and is known by men from the work of creation，that is to say，from his observable handiwork. 很明显的使徒保罗这里所处理的就是上帝向人所显明的，也是人所知道的，就是上帝从祂的创造大工，从那些人能够观察的上帝的大工，向人所显明的。
And the reason why this knowledge may be said to be “manifest in them”那为什么可以说这个真理是“在他们里面显明”的呢？ is the simple fact 很简单一个事实that manifestation of truth to them always presupposes the mind and consciousness of man. 当我们说上帝向人显明、彰显真理的时候，一个很明显的前提就是：人是有理性，是有意识的。Revelation is to those possessed of intelligible consciousness. 上帝启示是向那些有理性、能够理解、有意识的人所发出的。If it is revelation to us it must also be in us但是假如上帝是向我们启示的话，那这个启示，这个真理必须是在我们里面because that which makes it to us is that which is in us，namely，mind and heart. 因为那些能够达到我们的，就是进到我们里面，就是进到我们思想、我们心中的了。（很明显，很简单一个道理，很简单一个道理。所以这里他算是用很简单、很容易明白的英文的了，这里是非常明了的英文。）
There is a contrast instituted between “the righteousness of God is revealed”（vs.17） and “that which is known of God”(vs.19)，这里有一个对照，一方面是（第17节）“上帝显明祂的义”，（19节）一方面是“上帝的事情人所能知道的”，之间是有对照的，a contrast as respects both mode of revelation and truth content. 什么对照呢？是上帝用不同的形式启示，还有上帝所启示的真理内容也是不一样。
The distinction is that between the manifestation that is the property of all and its corresponding effect，on the one hand，and the special revelation which is saving in its effect，on the other. 这里要区别出的是一方面是全人类都有的上帝所彰显的真理，所以就带来那个效果，那个效果就是叫人无可推诿；另外一个方面，是上帝的特殊启示，这个特殊启示是达成救人的功效的，这两个是不一样的。Hence the holding back of the truth in unrighteousness，contemplated in this instance，does not apply to the gospel. 所以这里人用不义来阻挡真理，不是指阻挡福音。
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Those in view are regarded as outside the pale of the gospel revelation这里所考虑到的是那些在福音的启示以外的人 and “that which is known of God人所能知道的神的事情”is used in a specific sense 这里的意思是特定的意思，to denote the truth-content respecting God available to such. 就是这一类的人所能够知道的关于上帝的真理内容，或者知识。不是指福音。
罗1：20自从造天地以来，神的永能和神性是明明可知的，虽是眼不能见，但藉着所造之物就可以晓得，叫人无可推诿。
The relation of verse 20 to verse 19 is well stated by E.H. Gifford：究竟第20节与第19节的关系是什么呢？E.H.Gifford说得好: “The sentence，‘For the invisible things of him…are clearly seen...，’这里所说‘那些眼不能见的…是clearly seen 是明明可以晓得的’这句话 is an explanation of the statement God manifested it unto them“眼不能见…，但可以晓得…”这句话就解释了上帝向他们显明; and as the mode in which this manifestation was made to them is the mode in which it is made to all men，at all times，the explanation is put in the most general and abstract form 而既然上帝用什么形式向他们显明呢? 就是上帝用这个形式向全人类显明，在什么时候都是一样的，因此这里的解释是最广泛，最抽象的解释。就是说眼不能见，但是藉着所造之物就可以晓得的。
「漏掉（Present Tense and Passive Voice ），without any limitation of time or persons…”.」“The invisible things of him” “虽是眼不能见”关于神的事情眼不能见的事are the invisible attributes specified later in the verse as “his eternal power and divinity”. 就是指上帝不能见的属性在这节下半节指出是“祂的永能和神性”。
In characterizing them as invisible，保罗说这些的属性是不能见的，reference is made to the fact that they are not perceived by the senses. 保罗所指的是它们不能用人的五官观察所观察得到的。When at the same time they are said to be “clearly seen”但是又说它们是明明可以看见的(中文是可以晓得，所以中文已经把这个翻译变成解释了) this is an oxymoron 这个好像是一个矛盾to indicate that what is sensuously imperceptible is nevertheless clearly apprehended in mental conception. 就指出五官不能察觉到的事，可是透过人的内心的思想是可以清楚地认识的。
And this sense of the term “clearly seen” 这里说的“清楚能见”，或者是“可以晓得”is provided by the explanatory clause “being understood by the things that are made”–it is the seeing of understanding，of intellectual conception.“能见”就加上这个解释，“透过藉着所造之物”，这个“可以晓得”、“可以看见”是指明白，是指理性的概念化，所以透过看到这受造之物可以明明知道，明明晓得。Stress is laid upon the perspicuity afforded by the things that are made 这里所强调的是受造之物是很清楚的in mediating to us the perception of the invisible attributes–很清楚地向我们显明上帝的不能见的属性 — they are “clearly seen”.是明明可见的。
“The things that are made”are obviously the created things which are observable to our senses. 很明显的就是指那些上帝所创造的，而且是我们的五官可以观察得到的事物。For this reason it appears necessary to understand the phrase “from the creation of the world” in a temporal sense，as in the version. 所以，我们必须这样来看“from the creation of the world”因为这句话可以解释从上帝创造的世界，或者自从上帝创造的大工，两个方面。慕理说最好是从时间的角度来看。
If we were to regard as intimating the source from which this perception of the invisible attributes is derived there would be some tautology. 假如我们认为藉着上帝所造的天地，假如我们是认为这个是指人能够知道上帝不能见的属性的来源，就是创造大工的话，就好像重复了。 “The things that are made”“受造之物”refer to the source from which our perception of the invisible things is derived受造之物就是那个来源，我们能够察觉到这些不能见的属性是来自受造之物，and it is unnecessary to think of virtual repetition. 所以我们不必认为保罗在这里就好像重复了。
Besides不但如此，“the creation of the world”does not suitably designate the visible creation，“the creation of the world”“上帝对世界的创造”假如是指能见的受造世界是不是很恰当的，whereas但是，if “creation” is taken in the active sense，假如创造是指上帝的动作上面的作为，the temporal force is apparent 那么很明显这里是指一个时间性的，自从上帝创造受造之物以来and it is seen to be germane to the thought of the passage to affirm that the manifestation of God’s invisible attributes has been continuously given in his visible handiwork. 那么这样子来思考经文的思路就很恰当，就是上帝不断地显明祂的不能见的属性，祂的不能见的属性就是在祂能见的大工上能见。
“The invisible things” “不能见的事”是指referred to at the beginning of the verse are now distinctly specified as God’s “eternal power and divinity”.在上半节指出不能见的，现在就很清楚地指出就是上帝的永能和神性。It is not by any means probable that the apostle intended these terms to be a complete specification of the invisible things of God made manifest in the work of creation. 很明显地，使徒保罗这里用意不是要给我们一个完整的列单，指出创造大工所显明的所有的关乎上帝的不能见的属性，这个不是个完整的单子。
The Old Testament with which the apostle was familiar 使徒保罗很熟悉旧约圣经had mentioned other attributes as displayed in God’s visible handiwork 而旧约圣经也指出上帝的能见的创造大工里面彰显其它属性的such as his wisdom，his goodness，and even his righteousness. 例如上帝的智慧、上帝的良善，或者慈爱，甚至乎上帝的公义。
So the analogy of Scripture，which certainly governed Paul’s thought，所有讲我们用以经解经的方法，那保罗当然是以经解经的，would demand a more extensive enumeration than he has given. 所以要求我们可以列出一个更长的一个的上帝属性的单子。But we must not fail to appreciate the significance of what the apostle does say. 但是我们必须要看到、体会到使徒保罗有讲的那些的属性的重要性。“Eternal power” “永能”is specific是特定的and it means that the attribute of eternity is predicated of God’s power. 的意思是说：上帝的大能有永恒性这个属性。再来，上帝的能力这个属性有永恒性这个属性的。
The implication is 涵义就是说that the eternity of God as well as the eternity of his power is in view. 这里所想到的是上帝是永恒的和上帝的能力是永恒的。“Divinity”“神性”is generic 是一般性的字as distinguished from power which is specific. 与上帝的大能不一样，那个是比较有特别针对性的。This term reflects on the perfections of God 这个 “神性”这个字就是指上帝的完全perfections ，and denotes，to use Meyer’s words，“the totality of that which God is as a being possessed of divine attributes”.
Meyer 所说的就是说“神性”是什么呢？上帝是有各种属神的属性的，这位上帝所是的一切就是神性。再来一次，上帝是有不同的属性，这位有这些属性的上帝的所有的一切就是祂的神性。一般来说我们把神性看得比较是整体的，属性是这各神性里面的不同的属性，属性比较细，神性比较广。Hence divinity does not specify one invisible attribute所以神性不是指什么一个的不能见的属性，but the sum of the invisible perfections which characterize God. 乃是指一切的不能见的属性的总和，这个就是上帝本身所是的。
So，after all，the statement “eternal power and divinity” is inclusive of a great many invisible attributes所以，话说回来，“永能与神性”的确包括了各种各样不同的不能见的神的属性 and reflects on the richness of the manifestation given in the visible creation of the being，majesty，and glory of God. 就反映出上帝在能见的创造大工里面所彰显的祂的自己、祂的荣美、祂的荣耀是多么的丰富。
We must not tone down the teaching of the apostle in this passage. 我们不可以冲淡使徒保罗在这段经文的教导。It is a clear declaration to the effect保罗清楚地在这里作出一个宣告的意思就是 that the visible creation as God’s handiwork makes manifest the invisible perfections of God as its Creator，能见的创造大工，身为上帝的杰作，就彰显了这位创造主-上帝的不能见的属性，that from the things which are perceptible to the senses就是说从我们五官所能观察到的事物，cognition of these invisible perfections is derived，就可以认识到这些不能见的属性，and that thus a clear apprehension of God’s perfections may be gained from his observable handiwork. 所以我们若观察祂的杰作、祂的大工，就可以很清楚地认识上帝的属性。
Phenomena disclose the noumena of God’s transcendent perfection and specific divinity. 这里慕理用来康德的两个字“现象”就彰显上帝的超然的完全跟特别的神性的物质体，或者事实noumena 。这个就表示西方跟中国人一样，都喜欢用一些词语而已，不代表说慕理认同康德的哲学。 “phenomena and noumena” “现象”和“物质体”。It is not a finite cause that the work of creation manifests 上帝创造大工所彰显的不是一个有限的一个的成因but the eternal power and divinity of the Creator.所彰显的是上帝创造主的永能和神性。This is but another way of saying that换言之保罗要说的是 God has left the imprints of his glory upon his handiwork 上帝把祂的荣耀的印记印在祂的创造大工里and this glory is manifest to all–这个荣耀是向全人类显明的–“God manifested it unto them”. “上帝向他们显明”的。
The concluding clause of verse 20 may require the rendering given in the version– 第20节最后一个短句，就要好像我们所用的版本这样子翻译才对–- “that they may be without excuse”，“好叫他们没有藉口”或者“无可推诿”，expressing purpose and not merely result. 这里所表达的上帝的旨意、祂的目的，不仅仅是结果。
It would then be intimated that所以这里所暗示的是that the design of God in giving so open and manifest a disclosure of his eternal power and divinity in his visible handiwork is that all men might be without excuse. 上帝的目的，上帝那么的公开的、明显的显示祂的永能跟神性，在祂的能见的宇宙中，这么公开的、这么明显的展示祂的属性，其目的就是要所有的人没有藉口，无可推诿。If men do not glorify and worship him as God人若不荣耀祂、不敬拜祂、作为神来对待祂they have no excuse for their impiety，他们的不敬虔是没有藉口的，and that the impiety might be without excuse is the design of the manifested glory. 叫他们的不敬虔没有藉口就是上帝彰显祂荣耀的计划的目的。
Objection to this view fails to take account of the benignity and sufficiency of the revelation which renders men inexcusable. 有人反对这个观点，反对的人没有考虑到上帝这么仁慈地向人显明，上帝向人做成这么足够的、充足的启示，叫人无可推诿。反对我们观点的人没有考虑到这一点。The giving of revelation sufficient to constrain men to worship and glorify the Creator and given with the design that they would be without excuse，if they failed to glorify him，cannot be unworthy of God. 上帝这样做，一点都没有是不正当的，就是说上帝给人充足的，足够的启示，感动人去敬拜创造主，荣耀祂，上帝这样子赐下这个启示的目的就是要他们无可推诿，只要他们不荣耀祂，就无可推诿，上帝这样子做，不是不正当的。
Besides不但如此，even if we regard the clause in question as expressing result rather than design，假如我们看叫他们无可推诿，是指结果，不是指上帝的目的的话，we cannot eliminate from the all-inclusive ordination and providence of God the design which is presupposed in the actual result.就算你认为这个只不过是结果，不是目的，你也不能够排除这个目的的。因为从上帝命定宇宙一切的事，上帝在宇宙一切的事情上做祂的护理跟掌管的话，那这个具体的结果背后就是祂的目的。什么事情发生都是祂所预定的。If inexcusableness is the result，it is the designed result from the aspect of decretive ordination. 假如人无可推诿是那个结果，那这个就是上帝在祂的永恒计划里所命定的、所计划的结果。
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