约翰慕理《罗马人书注释》卷2_25 罗10：14-17

Epistle to the Romans volume 2 session 25 《罗马人书注释》卷二第25讲

主讲：林慈信牧师_校对：刘加立弟兄_英文：Cherry姐妹_文字：丽燕姐妹

罗马书10:14-15我们读新译本：然而，人还没有信祂，怎能求告祂呢？没有听见祂，怎能信祂呢？没有人传扬，怎能听见呢？如果没有蒙差遣，怎能传扬呢？如经上所记：“那些传美事报喜讯的人，他们的脚踪多么美！”

14，15  These two verses are obviously related to the preceding. 这两节经文，14，15节，很明显的是与前文相关的。They are an analysis of the process involved in calling upon the Lord’s name. 这里分析了求告主名的过程。But in the development of the apostle’s thought they sustain a closer relation to what follows可是，当保罗发挥他的思路的时候，这两节经文（14，15）与下文有更密切的关系and prepare for the statement in verse 16: 预备读者面对第16节的宣告: “But they did not all obey the gospel”. 然而，不是每个人都听从福音。在第16节，和合本是说：只是人没有都听从福音。新译本：但并不是所有的人都顺从福音。14—15节预备读者来看第16节的。

The logical sequence set forth in these two verses scarcely needs comment. 这两节所展示出的逻辑次序不必多解释的。The main point is重点是that the saving relation to Christ involved in calling upon his name is not something that can occur in a vacuum，重点是呼求主基督的名，是牵涉到人与救主基督的关系，求告主的名并不是在一个真空里面进行的, it occurs only in the context created by proclamation of the gospel on the part of those commissioned to proclaim it. 只有在那些被委派去宣讲福音这个处境里面、这个场合里面，人才会求告主的名。The sequence is therefore: 因此，先后的次序是; authorized messengers，被委派的服役使者；proclamation，宣讲或者传扬；hearing，听见；faith，相信；calling upon the Lord’s name. 求告主的名。

This is summed up in verse 17: 第17节做了一个总结:  “faith is of hearing, and hearing through the word of Christ”. 第17节是说，信道是从听道来的，听道是从基督的话来的。新译本：可见信心是从所听道来的，所听道是借着基督的话来的。

The faith referred to in the first part of verse 14 is the faith of trust, of commitment to Christ, 在第14节上半节所讲的信，是信靠、委身于基督, and the proposition implied in the question is that there must be this trust in Christ if we are to call upon his name. 这个问题所暗示的概念是，我们若要求告主基督的名，就必须信靠祂。The richness of calling upon Christ is thus again indicated在此再次指出求告基督的丰富的意义and means that there is the relinquishment of every other confidence and abandonment to him as our only help. 这丰富的意义是，不再信靠任何其他的事物，投奔基督，唯有祂能够帮助我们。

有一些的经文refer to Psalm one hundred sixteen verses three and four，我们参考诗篇116篇第三节和第四节，死亡的绳索缠绕着我，阴间的痛苦抓住我，我遭遇患难和愁苦。那时我呼求耶和华的名，说耶和华啊，求你拯救我。Jonah2:2约拿书第二章第二节，约拿书第二章到了第九节的时候是约拿呼求耶和华，但第二节那里就讲到约拿在鱼的肚子里面求告耶和华来救他。

In the next clause，下一个从句，“how shall they believe him whom they have not heard?”, 若没有听见祂，怎能相信祂呢？“how shall they believe 他们怎么能相信呢？whom they have not heard?”祂是他们没有听见过的话。

我们读经文：未曾听见祂，怎能信祂呢？it is not likely that any weaker sense is given to the word “believe” than in the preceding clause though the construction or although the construction differs. 虽然这里的字句的构造不一样，但是这个“信”这个字与前面的从句一样有着丰富的意义，不要冲淡它的意思。A striking feature of this clause is，这个从句特别的特点是，Christ is represented as being heard in the gospel when proclaimed by the sent messengers. 这个特点是，当福音的使者宣讲福音的时候，基督在福音里，基督被人听到，人所听到的是耶稣基督。The implication is这里的含义是that Christ speaks in the gospel proclamation. 基督在福音传讲里面在说话，Christ speaks，基督在讲话。It is in this light that what precedes and what follows must be understood. 不论是上文还是下文，我们都必须要从这个观点来理解。

The personal commitment which faith implies is coordinate with the encounter with Jesus’ own words in the gospel message. 信心的含义是个人的委身，这个个人的委身与在福音信息里面遇到基督亲自说的话是相关的，基督在福音里面亲自说话，信心就是人回应这个话、做出委身。And the dignity of the messengers, reflected on later, is derived from the fact that they are the Lord’s spokesman. 而福音使者的尊严是源自他们是主的代言人这个事实。In the last clause of verse 14到了第14节最后一个从句，（就是“没有传道的，怎能听见呢？”）the apostle is thinking of the institution which is the ordinary and most effectual means of propagating the gospel, namely, the official preaching of the word by those appointed to this task. 最后一个从句，保罗所想到的是平常的、又是最有效的传播福音的方法或者制度，就是由那些被指派去讲道的人带着他们的职分official去讲道。Verse 15 reflects on the necessity of God’s commission to those who undertake this office. 第15节论到上帝委任那些承担这个职分的人，这个委任是必须的。（第15节是说，若没有奉差遣，怎能传道呢？）

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The presumption of allocating to oneself this function is apparent from what had just been stated.上文所说的很明显指出自己去夺来这个职分是狂妄的。Those who preach are Christ’s spokesman讲道的人是基督的代言人and only the person upon whom he has laid his hand may act in that capacity. 唯有基督按手在这个人身上，人才能从事这个职分的工作。But if the emphasis falls on the necessity of Christ’s commission, we may not overlook the privilege and joy involved in being sent. 但是，若重点是放在基督委任的必要性，那么我们必须也同时看到被差遣的特权和喜乐。

It is the sanctity belonging to the commission that that enhances its dignity when possessed. 这个委任是神圣的，因此有这个委任，人的尊严就更显得大了。This is the force of the quotation which the apostle appends，这个就是保罗所引用的经文的意思derived from Isaiah 52:7 源自以赛亚书第52章第7节but an enrichment of the same and expressing its central theme. 不过保罗是缩短了这个经文，但是却表达出他的中心思想。(以赛亚书52章第七节，那报佳音、传平安、报好信、传救恩的，对锡安说你的上帝作王了！这人的脚踪在山上何等佳美。新译本：那传福音、宣布平安、传美好的福音、宣布救恩，又对锡安说你的上帝作王了的，祂的脚踪在山上多么的美。)

In the original setting，在以赛亚书52章那个原文的处境，the passage is one of consolation to Israel in the Babylonish captivity经文是为了安慰那些在巴比伦被掳的以色列人的and may well be regarded as a prophecy of restoration. 甚至可以认为是在预言以色列人的归回。(Refer to verses four, five, nine and ten，参考以赛亚书52章的第四节、第五节、第九节和第十节。) It has broader reference可是它的意义是更为广的and can be applied to the more ultimate salvation accomplished by the Messiah.可以用在弥赛亚至终成就救恩这件事情上。

In this immediate reference那么在原来的处境，the messenger is viewed as swift-footedly coming over the mountains这个使者快跑越山而来with the good tidings of peace and salvation to Zion. 向锡安宣告平安和救恩的好消息。The feet are said to be beautiful，祂的脚踪，以赛亚说，是何等的美because the movements betray the character of the message being brought. 因为这些脚踪象征着所带来的信息是何其美。The essential thought the apostle expresses by saying, “how beautiful are the feet of them that preach good tidings!”保罗这里表达了这个经文的核心的意义，就是传好消息或者传福音的人的脚踪是何其佳美的。

The purpose is to declare the inestimable treasure which the institution of gospel proclamation implies，目的是要宣告传福音的职分所意味着的是一个无价之宝a treasure that consists in sending of messengers to preach the Word of Christ. 这个宝藏就是上帝或者基督差遣使者去宣讲基督的话。The word from Isaiah is thus applied to that of which the restoration from Babylon was typical. 因此以赛亚书的话语应用在巴比伦的复原或者被掳的归回所预表的实体上。And as the prophecy found its climactic fulfillment in the Messiah himself so it continues to be exemplified in the messengers whom he has appointed to be his ambassadors. 还有，正如预言在弥赛亚身上达到最高的实现或者应验，同样的，这个预言在弥赛亚所指派的使者和传信息者的身上继续地在显明。(参考啊，refer to II Corinthians 5:20，参考哥林多后书第五章啊第20节，所以我们作基督的使者，就好像上帝借我们劝你们一般，我们替基督求你们与上帝和好。)

现在来到罗马书10:16-17节。只是人没有都听从福音。因为以赛亚说：“主啊，我们所传的有谁信呢？”可见信道是从听道来的，听道是从基督的话来的。

16, 17  At verse 16 the apostle returns to that subject which permeates this section of the epistle, the unbelief of Israel，在第16节，保罗回到罗马书这一段，就在第9到第11节，不断提到的主题，这个主题就是以色列的不信。“But they did not all obey the gospel”. “但是他们不都顺从福音”，although stated in a way that would hold true if only a minority had been disobedient, yet the mass of Israel is viewed as in this category. 虽然就算只有少数不顺从福音也可以这样说的，但是保罗说的是以色列大多数或者群体上是不顺从的。

In the next part of the verse接下来在本节16节，the paucity of the number of the obedient is implied in the quotation quoted from Isaiah. 保罗引用了以赛亚书，暗示着很少以色列人顺从。The unbelief of Israel is corroborated by the word of the prophet: 保罗用了先知的话来证明以色列的不信:  “Lord, who has believed our report?”( Isaiah 53:1). “主啊，我们所传的有谁相信呢？”（以赛亚书53章的第一节）。Paul quotes from the Greek version. 保罗引用的是希腊文七十士的译本。The term for “report” is the same as appears twice in verse 17 and is there rendered “hearing”.这个字“所传的”在第17节出现两次，在这里翻译为“所听见的”。It is apparent that in verse 16 this term must mean message or report, namely, that which was heard. 很明显的，在第16节这个字的意思肯定是信息或者所报告的、所传的就是人所听到的。

It is not impossible to carry over the same meaning to verse 17 假如我们把这个意义带到第17节的话，这样也不是不可能的and the thought would be 那么保留的意思就是说，that faith arises from the message proclaimed and this message is through or consists in the word of Christ. 他的意思就是说信心是借助所传的信息而来的，这个信息是透过基督的话和基督的道而来的，或者说这个信息就是基督的道。（这是一种的理解。第二种。）But it is preferable to take the word in verse 17 in the sense of hearing. 但是到了第17节，这个字最好是翻译成为听到、听见。It is characteristic of Paul to change from one shade of meaning to another in the use of the same term in the same context. 保罗典型的做法就是，在同一段甚至同一节的经文、同一个字可以有不同的含义，稍微有一不同的色彩的。(Refer to Romans 14:4，5，13例如罗马书第14章第四节、第五节、第十三节。)

The verb corresponding to the term in question is used of hearing in verse 14 and again in verse 18. 这个字在第14、18节这个动词意思是听见的意思。An assumption that the act of hearing is the sense in verse 17 there are two observations. 假如我们假设听见是根据第17节的意思的话，那么我们要做两方面的观察。

(1) 第一方面的观察，That faith comes from hearing is a reiteration of what is implied in verse 14: 信心是从听到而来，这就重述了第14节所暗示的:  “how shall they believe him whom they have not heard?”“他们若没有听到，如何相信祂呢？”and means that there cannot be faith except as the gospel is communicated in proclamation and comes within our apprehension through hearing. 意思就是说，除非有人宣讲福音，这样传递福音，而人家听到而理解福音，不然的话就不可能有信心的。

(2) 第二方面的观察，It might seem to be redundant to add the second clause of verse 17. 在第17节的第二个从句似乎是一个不需要做的重复。For is not the word of Christ that which constitutes the gospel of which Paul had been speaking in verses 14-16? 因为基督的道岂不就是福音吗？就是保罗在14、15、16节所论的福音呢？There is, however, an eloquent reiteration of what is implied that is now expressly stated to be “the word of Christ”可是，这里的重复写得非常好，现在福音被称为“基督的话、基督的道”in order to eliminate all doubt as to what is conveyed in the gospel proclamation. 咱们毫无疑问地看到，当福音被传讲出去的时候，人们所面对的是基督的话。It is the word in the sense used in verse 8，这个话、这个道是第8节用的这个道、这个话的意思, but the special interest now is to show that this word is that which Christ speaks. 但是现在保罗所关注到的是这个道是基督所讲的道，基督在讲这个道。(参考一些经文，约翰福音第三章34节、第五章47节、六章63—68节、约翰福音第十二章47跟48节、十七章第八节、使徒行传第五章20节、以弗所书第五章26节、以弗所书第六章17节、彼得前书第一章第25节。)

现在来到罗马书10：18：但我说人没有听见吗？诚然听见了，他们的声音传遍天下，他们的言语传到地极。

我们下次来讲罗马书第十章18节。

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