约翰慕理《罗马人书注释》卷2_19 罗9：30-10：1

Epistle to the Romans Volume 2 Session 19 《罗马人书注释》卷二第19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

保罗说第九章第30节：“这样我们可说什么呢？”新译本：“既是这样，我们还有什么可说的呢？”

我们上次看到保罗是在回答这章经文所提出引发出的问题：以色列不信，外邦人却信了。The answer is given in the form that accentuates the anomaly，问题的回答特别显著，这里有一个异常的很不寻常的情况，the outcome is so different from what God’s dealings in the past with the respective peoples would lead us to expect. 事情的发展不是我们所预期的，特别是与上帝过往怎么对待以色列跟列国是非常的不同。This strange outcome is that Gentiles not following righteousness gained righteousness这个异常的结局就是那些没有追求上帝的义的外邦人竟然得到了and that Jews though following righteousness did not attain to it. 可是犹太人虽然他们竭力追求上帝的义却没有得到。

When Gentiles are said not to follow righteousness，当保罗说外邦人没有追求义的时候， there is allusion to the fact that they were outside the pale of special revelation and had been abandoned to their own ways. 这里就暗示他们在特殊启示的范围以外，上帝任凭他们任意而为（参考啊罗马书第一章18-32节、使徒行传14章16节跟17章30节）。But thought is focused on what is central to the theme of this epistle in the earlier chapters and again in chapter 10，namely，that they did not seek after the righteousness of justification.

可是这里的焦点是罗马书前文的主题也是第十章的主题，就是外邦人他们没有追求这个称义的义。It is not that they were destitute of all moral interests (cf. 2:12-15)这并不是说他们完全不关心道德上的事(参考罗马书第二章12-15节) but that the matter of justification and of the righteousness securing it was not their pursuit. 而是说他们并没有追求称义，还有使人称义的义。On the other hand，而另外一方面， Israel unto whom the oracles of God had been committed did pursue this righteousness. 以色列有上帝的圣言交托给他们，他们有追求这个上帝的义。We may not tone down the statement. 我们不可以冲淡或者是减弱这句话的意思。

As possessors of special revelation，embodied in the Abrahamic covenant，the matter of righteousness with God unto justification was focal in their interest；it was central in their religion. 犹太人拥有上帝的特殊，启示特别是亚伯拉罕的约，他们特别关注在上帝面前得到义，就是说上帝面前称义，这个是他们宗教信仰的核心的因素。It is this contrast that points up the tragedy of the sequel. 就是这个的对照让事情的结局那么的悲剧性。Gentiles attained to this righteousness and Israel failed to arrive there。外邦人得到这个义，以色列却没有获得。The change of form used in 31 must not，however，be overlooked. 但是我们不可以忽略第31节的说法的转变。

我们先读30：那本来不追求义的外邦人反得了义，就是因信而得的义。31但以色列人追求律法的义，反得不着律法的义。 Israel is said to “follow after a law of righteousness”. 以色列有“追求一个义的律法”。This should not be taken as referring to the righteousness of the law，that of works. 这个不是指靠守律法而得的义，不是指靠行为之法。“Law” in this case is similar to its use in 3：27b; 这里律法的意思和第三章第27节下是相似的; 7:21，23; 8:2也是与7:21; 第七章23节和第八章第二节的用法是相似的 and means principle or rule or order. 这个律法是指原则、准则、秩序。

Israel is represented as pursuing that order or institution which was concerned with justification. 保罗这里要说的是以色列人追求关注称义的这个的制度和这个秩序。But Israel came short of gaining the righteousness to which that institution bore witness; 可是以色列没有得到这个义，就是这个制度所见证的那个义; “they did not arrive at that law”；他们没有得到、没有达到那个律法；they did not attain to what was provided in the institution that was their glory. 他们没有得到那个制度所要提供的，没有得到他们所夸耀的。We sense the importunity of the question: why?我们感觉到问题的迫切性：为什么？This is Paul’s question: “wherefore?”这个就是保罗的问题，他问“因为什么?”Verse 32-33 are the answer. 32-33 节提供了答案。

This answer is already anticipated in verse 30: 这个答案第30节已经预先给出的：the Gentiles are said to have “attained to righteousness，even the righteousness which is of faith”. “外邦人得到这个义，就是信的义”。（Verses 32-33 are the answer。32-33节提供了答案。）In this instance 在这里 it was necessary to define the righteousness as that of faith必须要做出一个定义，我们在这里必须看到义是指因信的义because the apostle does not in this context return to the subject of the righteousness to which the Gentiles attained. 因为根据上下文，保罗并不是回到外邦人所得到的义的这个题目上。

In verse 32 在第32节 the question is why Israel did not attain to the same. 问题是以色列为什么没有得到这个义。The indictment is a reiteration of the thesis set forth earlier in the epistle，especially in 3 :27 -4:25. 保罗这里的控告是罗马书前文所指出的论点，特别是罗马书第三章27到第四章25节。No further exposition is necessary other than to observe the way in which the antithesis is stated: “not of faith but as of works”. 我们不必再次的去解释，只需要观察到保罗怎么说出这方面的对立：“不是信心的，而是行为的”。“As of works 行为的” indicates the concept entertained by Israel respecting the way by which justification was to be secured and the kind of righteousness constituting this justification.“行为的”就指出以色列所持的观念：怎么得到这个称义和称义里面的义是怎样的义。The misapprehension was total. 他们对称义的义的误解是全面的误解。Hence the failure. 因此他们失败了。

未经同意，请勿擅自在其它网站或平台转载和刊登课程的逐字稿；课程的逐字稿的版权归「中华展望」，禁止复印出版等商业用途。

中华网络圣约学院ccnci.org中华展望圣约学院[email protected]（PayPal）

The latter part of verse 32 is an expansion of this fatal error in the terms of Old Testament figure. 32节下半节用了一个比喻、一个旧约的比喻扩大了这个致命的错误。The scripture had forewarned of the stumbling which constituted Israel’s fall. 圣经事先已经警告过以色列将被绊倒。There is neither need nor warrant to weaken the meaning of the term “stumbled” as if it referred merely to irritation or annoyance. 不必把绊倒的意思削弱，也不可以这样做，不可以认为以色列只是烦恼而已。

It clearly refers to a fall很明显的这里所指的是他们跌倒了and “the stone of stumbling”（ in Isaiah 8:14 ），as the stone over which one stumbles，confirms this interpretation. 很明显这里指的是跌倒，而“绊脚石”（以赛亚书第八章14节）就是使人绊倒的石头，这个证实了正确的解释。If the figure of running a race is present in verses 30，31 and carried on in verse 32，假如我们看到第30，31用了一个赛跑的比喻而第32节也延续这个比喻 then the picture is the graphic one of stumbling over the hurdle and failing to gain the prize. 那么这里很形象的就描述以色列没有得到奖赏，在跳栏上绊倒了。

Verse 32 is a fuller confirmation from Old Testament of the allusion to Isaiah 8:14 in verse 33. 第32节进一步从旧约证实，证实第33节是暗示以赛亚书第八章14节的。The quotation is a combination of two passages of different purport in the original context. 所引用的经文是借着两段的经文，原意在原来处境是不一样的（以赛亚书8章14和以赛亚书28章16）。In the former 在第8章14节 the Lord of hosts is said to be “for a stone of stumbling and for a rock of offence to both the houses of Israel”.在以赛亚书8章14节万军之耶和华“对以色列两家都是绊脚石，是令人讨厌的石头”。According to the latter 但是根据以赛亚书第28章第16节 the “stone，a tried stone，a precious corner-stone” is laid in Zion for foundation and serves the purpose of giving stability and security. 根据后者一块石头、被试验过的、宝贵的房角石，上帝在锡安山上放了这块石头为房角石，为了让锡安山稳固安全。

Paul takes parts of both passages，weaves these parts together into a unit，保罗从这两段经文选择了部分的字句，织成一个整体，and by this abridgment and combination obtains the diverse thought of both passages. 借着这个浓缩跟结合显出两段经文的意义。This twofold aspect he applies to the subject with which he is dealing，that is the failure of Israel and the attainment of the Gentiles. 他把这个两个层面用在他讨论的主题上，就是以色列的失败和外邦人得到义。He thus shows that the scripture had foretold in effect the twofold outcome. 这样子保罗显出圣经是预告了这两方面的结局的。

The main interest，however，is confirmation of the stumbling of Israel. 但是保罗主要的关注是要证实以色列的绊倒。It is this tragedy that looms high in Paul’s concern，保罗所关注的，就是这个的悲剧，as is apparent from the preceding and succeeding context. 从上文下文都很清楚看到这个关注的。

It cannot be doubted that Paul applies both passages to Christ. 毫无疑问的保罗把两段经文都用在基督的身上。This is all the more significant in the case of Isaiah 8:14在以赛亚书第八章第14节就更显得重要for there it is the Lord of hosts who is spoken of as being for a stone of stumbling. 因为绊脚石乃是万军之耶和华。The apostle had no hesitation in applying to Christ passages which pertained to the Lord of hosts. 保罗毫无疑问地把论到万军之耶和华的经文用在基督的身上。Since these passages applied to Christ，既然这些旧约经文用在基督的身上， the faith mentioned in verses 30，32 is the faith specified in verse 33 as believing upon Christ. 那么在第30跟32节所论到的信心就是第33节所提到的信靠基督的信心。

新约的经文把旧约的经文用在基督身上包括马太福音第21章42节等等。我们来看马太福音21章42节：耶稣说：“经上写着：‘匠人所弃的石头已做了房角的头块石头；这是主所做的，在我们眼中看为希奇。’”马克福音12章第10节：“经上写着说：‘匠人所弃的石头已做了房角的头块石头。’”Luke 20:17 路加福音20章第17节：耶稣看着他们说：“经上记着：‘匠人所弃的石头已做了房角的头块石头。’”Acts 4:11 使徒行传第四章第十一节：“他是你们匠人所弃的石头，也已成了房角的头块石头。”1 Peter 2:6-8 彼得前书第2章第6到第8节：“因为经上说：‘看哪，我把所拣选、所宝贵的房角石安放在锡安；信靠他的人必不至于羞愧。’所以他在你们信的人就为宝贵，在那不信的人有话说：‘匠人所弃的石头已做了房角的头块石头’，又说：‘做了绊脚的石头，跌人的磐石。’”

It is the faith of resting upon Him信心乃是依靠基督and in a context refer to 30-31 it’s viewed particularly as the faith directed to justification. 根据上下文，特别是第30跟31节，是特别导致称义的信心。The righteousness attained is that of faith in contrast with works. 所得到的义是信心的义，有别于靠行为称义。The effect ,“shall not be put to shame”，“必不蒙羞”这个的果效， taken from Isaiah 28:16， 引自以赛亚书28章16节，varies form the Hebrew. 是与希伯来文有所出入的。The latter said: 希伯来文这样说：“he that believeth shall not make haste.”信的人，他不急赶的。

Paul in quoting follows the rendering of the Greek translators. 保罗引用经文的时候，他是跟着希腊文翻译本的译法。The rendering should not be regarded as importing an idea alien to the thought of Hebrew. 不可以认为保罗这里这样翻译等于把希伯来文经文以外的意思带进去。The idea expressed by the Greek is 希腊文的翻译版所表达的意思是 the believer will not be confounded，信的人不会混乱，he will not have occasion to be ashamed of his confidence. 他不会以自己的确信为耻。And Hebrew may express the closely related thought that he will not flee in disappointment. 希伯来文所表达的思想是密切相关的，他不会因为失望而逃跑。

Romans chapter 10 罗马书第10章 verse 1 to 21 第一节到第21节，然后缩短一点的是 Romans 10:1-8 罗马书第十章第一节到第八节。我们来读第一节，罗马书第十章第一节：弟兄们，我心里所愿的、向上帝所求的，是要以色列人得救。

1  In this chapter the apostle is concerned with the same subject as that dealt with in the latter part of the preceding chapter. 在本章第10章，保罗所关注的就是第9章末了所讨论的问题。In chapter 9 verses 32，33 在罗马书第九章32和33节 the stumbling of Israel consisted in seeking righteousness by works and not by faith. 以色列跌倒、绊倒，因为他们追求靠行为而不靠信心的义。This is but another way of saying 换言之 that they sought to establish their own righteousness and did not subject themselves to the righteousness of God，the way it is stated in 10:3. 换言之他们试图要自行建立自己的义，而不是顺服在上帝的义之下，也就是第10章第三节所说的。

Thus there is no break in the thought at 10:1. 所以在第10章第一节保罗思想并没有中断。It should be noted，however，可是我们必须要注意，that into the midst of this treatment of the guilt of Israel the apostle interjects it reminds us of the way in which the whole subject of the unbelief of Israel had been introduced chapter (9 :1 -3). 我们必须注意当保罗讨论以色列的罪孽的时候他介入一件事,对他骨肉至亲的热心，让我们想起他怎么开始讨论以色列的不信(第9章1-3节)。The terms he uses now do not have the intensity used earlier. 这里的用词没有前文那么的强烈。But it is the same heartfelt，deep-seated solicitude for his kinsmen according to the flesh. 但是这里仍然有那种从心底发出的、诚恳的、为了他的骨肉至亲的救恩的关心。

我们下次继续讲第十章第一节。

提示：逐字稿文字只限于个人和教会私下学习交流，目的是造就教会和教会负责带领、讲道的同工们；未经同意，请勿擅自在其它网站或平台转载和刊登课程的逐字稿；课程的逐字稿和图片的版权归「中华展望」，禁止复印出版等商业用途。当文字和录音不符时，以录音为准。愿上帝赐福文字编辑和校对的肢体来雅正！若是有修改的地方、奉献支持或是其他任何问题请使用以下邮件方式联系我们。中华网络圣约学院ccnci.org中华展望圣约学院 [email protected]（PayPal）