约翰慕理《罗马人书注释》卷2_22 罗10：5-9

Epistle to the Romans volume 2 session 22 《罗马人书注释》卷二第22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

我们来到罗马书第十章第5到第8节。这里慕理指出保罗引用了两段旧约经文。我们先把它读一读。

第一段是利未记第18章第5节，我们从第1节开始读：耶和华对摩西说：“你晓谕以色列人说：我是耶和华你们的　神。你们从前住的埃及地，那里人的行为，你们不可效法，我要领你们到的迦南地，那里人的行为，也不可效法，也不可照他们的恶俗行。你们要遵我的典章，守我的律例，按此而行。我是耶和华你们的　神。所以你们要守我的律例、典章。人若遵行，就必因此活着。我是耶和华。

第二段是申命记第30章12—14节，我从第11节开始读到第14节：你若听从耶和华你　神的话，谨守这律法书上所写的诫命、律例，又尽心、尽性归向耶和华你的　神，他必使你手里所办的一切事，并你身所生的，牲畜所下的，地土所产的，都绰绰有余，因为耶和华必再喜悦你，降福与你，像从前喜悦你列祖一样。“我今日所吩咐你的诫命，不是你难行的，也不是离你远的。不是在天上，使你说：‘谁替我们上天取下来，使我们听见可以遵行呢？’也不是在海外，使你说：‘谁替我们过海取了来，使我们听见可以遵行呢？’这话却离你甚近，就在你口中，在你心里，使你可以遵行。

现在我们继续慕理对10：5-8的注释，他说，因为引用了这两段经文，特别是保罗怎么应用两段经文，就带来一些解释上的难题。

The difficulty with the first （Lev. 18:5) is that对第一段引用的经文，就是利未记18章第5节的难题是，in the original setting it does not appear to have any reference to legal righteousness as opposed to that of grace. 在原来的处境中，利未记18章第5节，看起来没有指向靠守律法的称义，有别于靠恩典的称义的。Suffice it to say now慕理的回应是，我们目前这样说就够了，that the formal statement Paul appropriated was one suited to express the principle of law-righteousness. 保罗引用这句正式的话，是适合用来表达靠守律法称义这个原则的。It cannot be doubted but the proposition,  “The man that doeth the righteousness of the law shall live thereby”, is, of itself, an adequate and watertight definition of the principle of legalism. 毫无疑问，行律法上义的人，必靠律法而活，这个概念本身是足够作为律法主义的定义的。(See Appendix B, pp.249 ff., for fuller discussion，参考本书的附录B，慕理有过讨论这个问题的)。

Since Paul in verses 6-8 does not introduce the allusions to Deuteronomy 30:12-14 with such a formula as “Moses writeth”(vs. 5 ) or “Isaiah hath said”(9:29) but with the more unusual expression “The righteousness of faith saith”，it could be argued that he is not here adducing Scripture proof but making his own independent assertion. 保罗既然在第6节到第8节，没有暗指申命记30章12和14节，譬如他没有说“摩西写着说”（第五节）或者“以赛亚如此说”（9:29），我们可以这样说，因此，保罗在这里并不是引用经文来做证据，旨在做一些自己要做的独立的宣称。

Also，另外一件事，since he does not quote with close adherence to the Hebrew or Greek but makes alterations and intersperses his own comments which have no parallels in the passage concerned，it has been maintained that here is not strictly quotation in support of his argument他既然没有准确地引用希伯来文或者希腊文翻译本，而且做了一些改变，加上自己的注释，而这些在引用的经文里都没有这些先例的，有解经家就做这个结论，严格来说，保罗在这里并不是引用经文来支持他的论点的。他在做什么呢？but “a free employment of the words of Moses which the apostle uses as an apt substratum for his own course of thought” so that “the independent dogmatic argument” finds only a formal point of support in the Deuteronomic passage. 乃是保罗自由地使用了摩西的话，用来为保罗自己的思路建立另一层的意义，因此申命记的经文，只不过在外表上支持保罗自己独立的教义而已。（这个是解经家菲利比的看法。）

下面是慕理的看法：But since there is patent allusion to and partial quotation from Deuteronomy 30:12-14 但是保罗既然明显地暗指申命记第30章12和14节，也部分引用了它，and since the formula, “the righteousness of faith saith”, is immediately followed by quotation (Deut. 30:12) ，另外，既然“信心的义这样说”之后，马上加上申命记30章12节，it is difficult to escape the thought that in the passage the apostle finds the language of faith我们就很难逃避一个结论，就是保罗看这段经文是有信心，就是因信称义的意思的，and appeals to it as confirmation of the righteousness of faith as much as Leviticus 18:5 expresses the principle regulative of law-righteousness. 引用的申命记第30章12节，就证实了因信称义，就正如利未记第18章第5节表达了靠律法称义的这个关键的原则。The type of adaptation and application we find in this instance is not wholly diverse from what we find in other instances. 保罗在这里所用的、所做的调整和应用，与他在其他经文所做的无异。(Refer to chapter nine verses twenty-five to twenty-six and then verse five preceding，参考第九章25—26节，还有上面的第5节。)

We should not perplex the difficulties of this passage by supposing that the apostle takes a passage concerned with law-righteousness and applies it to the opposite, namely faith- righteousness. 我们不应该认为，保罗把一段讲论靠律法称义的经文，而做了相反意义的应用，就是用在因信称义上，这样认为，只会带来解释的更多的困难。It is true that Moses is dealing with the commandments and the statutes which Israel was charged to obey. 不错，摩西在讨论他吩咐以色列人必须要遵守的诫命和律例。Of this commandment he speaks when it is said ,“it is not too hard for thee, neither is it far off” (Deut. 30:11)，当他说“对你不是很难，也离你不远”（申命记30:11），当他这样说的时候，他是论到诫命的, and the protestations of the verses that follow are all in confirmation of the nearness and practicality of the covenant ordinances. 接下来几节就证实，约里面的律例典章，是离以色列人不远的，对他们也是很实用的。

It would be a complex misconstruction of Deuteronomy to interpret it legalistically. 假如透过律法主义、就是透过靠守律法称义这个角度来解释这段经文，是对申命记经文一种复杂的误解。The whole thrust is opposite. 经文的侧重点是相反的。(我们列出一些慕理列出的参考经文：申命记第7章从第7节开始一段、第9章从第6节开始、第10章从第15节开始、第14章从第2节开始、15章15和16节、29章9—10节、32章第9节、33章29节。)

The words in question, therefore, do not find their place in a legalistic framework因此，这里所讨论的经文，并不属于一个律法主义的架构，就是不属于一个靠守律法称义的架构，but that of grace which the covenant bespoke. 经文是属于圣约所宣讲的恩典架构。The import is that，这句话的意思是，that the things revealed for faith and life are accessible:上帝为信仰和生活所启示的话，是人能够听到的: we do not have to ascend to heaven nor go to the uttermost parts of the sea to find them. 不必升到天上，或者越海去地极才找得到。By revelation “they belong to us and our children forever”( Deut. 29:29)借着上帝的启示，它们是属于我们和我们子孙的，申命记29:29 and therefore nay in our mouth and in our heart. 因此，离我们的口和我们的心不远。

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This truth Paul finds exemplified in the righteousness of faith保罗看到这项真理透过因信称义表达出来的，and he applies it to the basic tenets of belief in Christ. 并且，应用在相信基督的这个基本信念上。These same tenets but were a stumblingblock to unbelieving Israel. 不信的以色列人，就是在这些信念上绊倒了。Thus, when we think of the truth expressed in Deuteronomy 30:12-14，因此，当我们想到申命记30章12—14节所表达的真理的时候，we can see the appropriateness of the use of this passage to show that the same tenets over which the Jews stumbled are the tenets which verify to the fullest extent the truth of the passage from which the apostle quotes. 我们就看到这段申命记第30章，如何很适合地指出，使以色列人绊倒的真理，就是完整证实了保罗所引用的经文的真理。

As we proceed we shall discover this relevance. 我们继续看下去的时候，我们就看到这是多么地适切。

When Paul says “the righteousness of faith saith”，he is personifying the same. 当保罗说“信心的义如此说”的时候，他是用拟人法来讲信心之义。(cf. Proverbs one twenty, Proverbs eight one and Hebrews twelve five，参考箴言第一章20节；箴言第八章第一节；希伯来书第十二章第五节。换言之，保罗把这个“信心之义”位格化了)。It is to the effect of saying “Scripture says with reference to the righteousness of faith”. 他的意思就是说，圣经论到“信心之义”的时候是这样说的。The main question in verse six is the meaning of Paul’s own statement: 解释第六节，主要的问题是保罗自己的话是什么意思: “that is to bring Christ down”就是说“把基督带下来”第6节，and verse 7: “that is, to bring Christ up from the dead”. 还有第7节，就是说“使基督从死人中上来”。

The former has been interpreted to mean: 有一些解经家这样解释“把基督带下来”，Christ has ascended up to heaven, and the preceding question is the retort of unbelief: who can ascend to heaven to establish contact with him? 意思就是说，有些解经家认为，这个意思是耶稣基督已经升天了，所以这个问题是一个不信的嗤笑，“谁能升到天上去与他接触呢？”

慕理的回应：This makes good sense of itself这个解释本身很有道理，but 但是it does not accord with the unbelief of Israel that hovers in the background in this context nor does it suit that which follows in the succeeding verses. 但是，这个解释并不符合在上下文里面的以色列的不信，也不符合下文。It is better, therefore, to take the statement as implying

慕理的结论是：因此，最好这样来解释保罗的话，保罗是这样暗示的，that Jesus never came down from heaven耶稣从来没有从天上下来，and the preceding quotation is the taunt of unbelief. 因此，这句话，引用经文的话是不信的嗤笑。What Paul is insisting on is the accessibility, the nearness of revelation. 而保罗要坚持的是上帝的启示，是人能够领受的、是离人不远的。That Christ came down from heaven and tabernacled among men is the most signal proof of this fact. 而基督从天上下来，降世、住在人间，搭帐幕在人间，是这个事实的最重要、最明显的证据。

We dare not say: 我们不敢说，who shall ascend to heaven to find the truth? 谁会升到天上去找真理呢？For this question discounts the incarnation and is a denial of its meaning. 因为这个问题，就减弱了道成肉身的重要性，等于否认了道成肉身。In Christ the truth came to earth. 借着基督，真理已经降到人间了。

The other statement :“that is, to bring Christ up from the dead”(vs. 7)，另外一句话，就是“谁能使基督从死人中上来呢”第7节，should be interpreted as the denial of the resurrection. 应该理解为是否认基督的复活的。The question:“who shall descend into the abyss?” echoes the same kind of unbelief as that of verse 6，“谁能降到阴间?”这个问题是第六节不信的一个回响，意思是，It is to the effect: who shall go down to the abyss to find the truth? 谁会下到阴间去找真理呢？The abyss as representing that which is below is contrasted with heaven as that which is above. 阴间的深渊是指下面，与天上、上面是相对照的。

The question, as the language of unbelief, discounts the significance of Christ’s resurrection. 这个问题和不信的说法一样，减弱了基督复活的重要性。身为一个不信的说法，是减弱了基督复活的重要性。For the latter means that Jesus went to the realm of the dead and returned to life again. 因为基督的复活的意思是，基督曾去过死人之地，然后再回到活人之地。We do not need to go down to the abyss to find the truth any more than we need to ascend to heaven for the same purpose. 我们不必下到阴间去找真理，等于我们也不必上到天堂去找真理一样。For as Christ came down from heaven to earth, so also did he come again from the lower parts of the earth (cf. Eph. 4:9) and manifested himself to men. 正如基督从天上降到人间，同样他从地的深处（以弗所书4:9）回到人间，亲自向人显现的。

Verse 8 is the assertion of what is the burden of Deuteronomy 30:12 -14 and is, with slight alteration, quotation of verse 14. 第八节指出申命记第30章12和14节的主旨，也是引用了14节，不过做了一点点的改变。Paul now specifies what this word is: 现在保罗直接指出这话是什么，it is “the word of faith, which we preach”. 就是我们所宣讲的信之道。So the word of Deuteronomy 30:14 is applied directly to the message of the gospel as preached by the apostles. 这样子申命记第30章14节，就直接应用在使徒们所宣讲的福音信息上。 “The word of faith”“信之道”，is the word to which faith is directed, not the word which faith utters. 是人所需要相信的道理，不是信心所宣告的道理。It is the word preached and therefore the message which brings the gospel into our mouth and heart. 这个是宣讲的道，因此就是把福音带到我们口中和心中的信息。

Romans 10:9-15，罗马书10:9-15，特别是9-11节，9  because if thou shalt confess with thy mouth Jesus as Lord, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved:10  for with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. 11  For the Scripture saith, Whosoever believeth on him shall not be put to shame. 和合本：你若口里认耶稣为主，心里信上帝叫祂从死里复活，就必得救。因为人心里相信，就可以称义；口里承认，就可以得救。经上说：“凡信祂的人，必不至于羞愧。”

9-11  There are various ways of summarizing the gospel message and of stating the cardinal elements of faith. 为福音的信息做总结，或者宣告最基要的真理的内容，是会有好几种不同的方法来做的。The way adopted in a particular case is determined by the context and suited to the angle from which the gospel is viewed. 在什么情况之下，用什么方法来做这个总结这个宣告呢？要看上下文，视乎从什么观点角度来看福音或者是真理。

In this passage在这段经文，attention is focused upon the lordship and the resurrection of Christ，是以基督的主权和复活为焦点的,  confession that Jesus is Lord and believe that God raised him from the dead. 就是承认耶稣是主，并且相信上帝使祂从死里复活。It appears that the conjunction in the beginning of verse 9 means “that” rather than “because”; 看来，第9节上半节的连接词的意思是“that就是”而不是“because因为”，it specifies what is in the mouth and in the heart，它是指出口里和心中的是什么，confessing of Jesus’ lordship and belief of the resurrection, respectively. 就是先后地，就是承认耶稣的主权和相信祂的复活的意义。The order which the apostle follows corresponds to that of verse 8, “in thy mouth, and in thy heart”, the order followed in the text quoted (that is Deut. 30:14). 保罗所跟的次序，与第8节是相配的，在你的口中，在你的心中，也是所引用的申命记第30章第14节所用的次序。

The confession “Jesus as Lord” or “Jesus is Lord”承认“耶稣为主”，或者“耶稣是主”，refers to the lordship which Jesus exercises in virtue of his exaltation. 是指耶稣祂的主权lordship，耶稣因被高举了所行使的主权。

这里有一系列的经文，我们下一讲继续来讲，这个“口里承认、心里相信”，这段经文的意思，可能与我们以前所理解的，可能会有一点的不一样。下次继续。

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