约翰慕理《罗马人书注释》卷2_18 罗9：27-30

Epistle to the Romans Volume 2 Session 18《罗马人书注释》卷二第18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

Romans 9:27-33 我们来到罗马书9:27-33节，特别是第27-29节。我们来读经文：新译本：以赛亚指着以色列人大声说：“以色列子孙的数目虽然多如海沙，得救的不过是剩下的余数；因为主必在地上迅速而彻底地成就祂的话。”又如以赛亚早已说过的：“如果不是万军之主给我们存留后裔，我们早就像所多玛和蛾摩拉一样了。”既是这样，我们还有甚么可说的呢？那不追求义的外族人却得了义，就是因信而得的义。但以色列人追求律法的义，却达不到律法的要求。这是甚么缘故呢？因为他们不凭信心，只靠行为。他们绊倒在那绊脚石上，正如经上所记：“看哪，我在锡安放了一块绊脚石，是绊倒人的磐石；信靠祂的人，必不致失望。”

现在来看第27-29节：In the two preceding verses the call of the Gentiles have been supported by and represented as the fulfillment of Old Testament promises. 那前面的两节，就是第九章25和26节，上帝呼召外邦人，这个有旧约圣经的应许支持和证明的，外邦人蒙召就是旧约经文的应验。

In these three verses 现在来到27-29，在这三节里面 the Isaianic witness is adduced to confirm Paul’s thesis that the covenant promise did not contemplate or guarantee the salvation of all ethnic Israel. 保罗用以赛亚的见证来再次证实祂的论点，就是在上帝约里面的应许并没有涵盖也不保证以色列整个民族会得救的。This is the proposition with which Paul began：这个就是保罗用这个概念来开始这段经文：“they are not all Israel that are of Israel” (verse 6). （第六节）“属于以色列民的不都是以色列”。It is a thesis implicit in the statement of verse 24，“not from the Jews only”. 这个论点在第24节也有暗示的，就是“不都是出于犹太人”。

If all Jews were ipso facto heirs to the promise，this form of statement，identical with “also of the Gentiles” and coincident with it，could not be used. 若所有犹太人自动都成为应许的后嗣，保罗就不可能说“也是外邦人的”与以色列人等同和相配，就不能这样说了。The apostle is showing now from the Old Testament that prophecy itself had spoken of the remnant and of the seed as those to whom salvation belonged and apart from whom the nation would have suffered the destruction of Sodom. 保罗现在从旧约圣经指出，先知的预言是指余民 remnant 和后裔 seed，救恩是属于他们的，若不是因为他们，以色列必定好像所多玛一样被毁灭。

Verses 27 and 28 are taken from Isaiah 10:22-23. 第27和第28节是来自以赛亚书第十章22和23节。（我们读新译本，以赛亚书第十章22-23节：以色列啊！你的人民虽然像海沙那样多，却只有余剩的人可以归回，因为灭绝的事已经定了，公义必如洪水泛滥。主万军之耶和华必在全地之中，作成已定的毁灭之事。）This passage occurs in the context of the Lord’s indignation executed upon Israel through the instrumentality of Assyria as the rod of God’s anger and the staff of His indignation（cf. Isa. 10:5）. 以赛亚书这段经文的处境就是上帝向以色列倾倒愤怒，祂用亚述作为器皿、作为上帝愤怒的杖（参考以赛亚书第十章第五节：亚述是我怒气的棍，手中拿我恼恨的杖。新译本：亚述啊！我怒气的棍子，有祸了。他们手中拿着我忿怒的杖。From the desolation only a remnant of Israel would escape. 以色列中只有余民–剩余的人民逃脱毁灭。This is spoken of as the return of “the remnant of Jacob，unto the mighty God ”(vs. 21). 这个就是雅各的余民，回归到全能上帝那里（参考第21节）。

Paul’s quotation follows the Greek version with some modification and contraction.保罗所引用的是希腊文翻译本，做了一点的修改和缩短。In verse 22 在22节 he changes “the people of Israel ”to “the number of the children of Israel”在22节，祂把“以色列民”修改成“以色列儿女的人数 number of the children of Israel”，and verse 23 he condenses. 在第23节祂把经文缩短了。These adaptations do not interfere with the sense. 这些的修改并没有影响经文原文的意思。In all cases，as Philippi says，经文的基本的意思是 “the fundamental thought is still this，that in the destruction of Israel and the salvation merely of a holy remnant，a divine judicial punishment is carried out”. “上帝借着毁灭以色列而只拯救圣洁的余民，实行了一个律法上的惩罚”。

Here again Paul finds in escape from the Assyrian conquest an example of God’s government of Israel as it applies to the actual situation with which he is dealing. 这里我们再次看到保罗在以色列，就是余民，逃脱亚述的征服这件事情上是表明上帝怎么样统治以色列民的，祂的统治 government 是包含了祂如何处理具体的情况的。This scripture demonstrates 这段经文就显出 that God’s promises do not pertain to the mass of Israel but are fulfilled in a remnant. 上帝诸般的应许不是指以色列全民，乃是在余民身上实现的。

The main thought of verse 28 is the efficacy with which God accomplishes His word and the decree of which a word is the utterance. 第28节主要的意思是上帝大能有效地实现祂的话和祂的谕旨，祂的话是说出祂的谕旨的。

我们再读一次第27-28节：27节是说：以赛亚指着以色列人喊着说：“以色列人虽多如海沙，得救的不过是剩下的余数。”28节是说：“因为主要在世上施行祂的话，叫祂的话都成全，速速的完结。”和合本：“因为主必在地上迅速而彻底的成就祂的话。”

This is the emphasis of Isaiah 14:24：这个就是以赛亚书第14章24节所强调的：“surely as I have thought，so shall it come to pass: and as I have purposed，so shall it stand”. 以赛亚书第十四章第二十四节：万军之耶和华起誓说：“我怎样思想，必照样成就，我怎样定意，必照样成立。”新译本：“我怎样想，事就怎样成就，我怎样计划，事就怎样立定。”“Finishing it” 完结 refers to accomplishment， 就是成就的意思，“Cutting it short缩短、速速” is to the expeditious dispatch with which the accomplishment takes place.  是指成就、实现是如何果断地迅速地做成的。The reference in Isaiah chapter 10 verses 22b，23 is to the thoroughness and the dispatch with which God’s punitive judgment will be executed. 以赛亚书第十章22节下和23节是指上帝执行祂的惩罚是如何的彻底、如何的迅速或者果断。Also 另外，so widespread will be the destruction that only a remnant will escape. 毁灭是那么的广泛性的，只有一群余民逃脱。

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This same emphasis should be understood in the apostle’s quotation. 所以当保罗引用经文的时候，我们也必须看到同样的侧重点。The salvation of the remnant and the significance of the remnant are thrown into bold relief by the dark background of judgment with which this salvation is contrasted（cf. Amos 3:12）.

参考阿摩斯书第3章第12节)余民的得救和余民的重要性，特别是从审判这个背景而显出，审判和救恩是相对照的。（阿摩斯书第三章第十二节：耶和华如此说：“牧人怎样从狮子口中抢回两条羊腿或半个耳朵，住撒玛利亚的以色列人躺卧在床角上、铺绣花毯的榻上，他们得救也不过如此。”

Verse 29 is quoted from Isaiah 1:9 and adheres to the Greek version without modification.那回到罗马书第9章第29节是引用以赛亚书第一章第9节，保罗跟着希腊文的翻译没有做出修改。（29节是说：“又如以赛亚先前说过，若不是万军之主给我们存留余种，我们早已像所多玛、蛾摩拉的样子了。”The only difference from the Hebrew is 唯一与希伯来文的区别是 that “a little remnant” is rendered “a seed” in the Greek. 希伯来文说“一个小的余民”，希腊文翻成“后裔 seed”。In Paul’s teaching here “seed” and “remnant” have the same denotation. 根据保罗在这里的教导，“后裔 seed” 和“余民 remnant” 是指同一批人。“Seed”，occurring here for the first time after verse 8，points back to that same meaning，namely，the seed who are partakers of the promise. “后裔 seed”，是在第九章第八节之后第一次出现，指回同一个意思，这些后裔是在应许上有份的。

The reference to the remnant is to the same effect as in verse 27 but the accent of the two verses differs. 当保罗指余民的时候的意思是与第27节一样，不过两节经文所强调的有所不同。In verse 27 it is that only a remnant will be saved，27节所说的是唯有余民被拯救，in verse 29 那么到第29节的时候 that the remnant is the preserving seed apart from which the nation would have been given up to utter destruction. 余民保存了种，或者是后裔，若没有后裔，以色列全民则将被毁灭掉。Both verses are closely related to the thought of verse 28. 第27和29节都和第28节是密切的相关的。That only a remnant is saved points up the severity and extent of the judgment executed. 只有余民得救，这个就指出上帝所执行的审判是多么的严厉、范围有多么的广。

That a remnant is saved is the evidence of the Lord’s favor 余民被拯救是耶和华恩宠的证据 and the guarantee that His covenant promise has not failed.  也保证祂的约里面的应许并没有废弃。It should be noted that it is by God’s gracious action that a seed is maintained：我们要注意后裔seed被保存下来是因为上帝恩典的作为：“except the Lord of Sabaoth had left us a seed”. 只有是因为万军之耶和华为我们留下后裔。

In accord with the sustained stress upon the sovereign will and determinate purpose of God in the preceding context the same is to apply to the reservation or preservation of a remnant and the preserving of a seed. 因为上文不断强调着上帝主权的旨意和坚决的计划，这也用来指余民和后裔的保存。

Romans 9 :30 -33 罗马书第九章30节到第33节：这样，我们可说什么呢？那本来不追求义的外邦人反得了义，就是因信而得的义；但以色列人追求律法的义，反得不着律法的义。这是什么缘故呢？是因为他们不凭着信心求，只凭着行为求，他们正跌在那绊脚石上。就如经上所记：“我在锡安放一块绊脚的石头，跌人的磐石，信靠他的人必不至于羞愧。”

30-33  In verses 6 -13 the apostle showed that the unbelief and rejection of ethnic Israel as a whole did not invalidate God’s covenant promise; 保罗在第9章第6-13节指出，以色列全民的不信和他们被弃绝没有违背上帝的应许，没有让上帝的应许失效；the promise had respect to and was realized in the election of grace. 上帝的应许是借着祂恩典的拣选，应许是指上帝恩典的拣选，应许也借着这个拣选而实现。

And verses 14 -18 到了14-18节的时候 he had vindicated this procedure by appeal to the sovereignty of God’s mercy. 保罗诉诸上帝的怜悯的主权性来证实这个步骤。In verses 19 -29 那么从第19-29节 he had answered the objection that God’s sovereign determinations relieved men of responsibility and blame. 保罗回答一个反方的问题，就是上帝主权的预定岂不是免除了人的责任，岂能还怪人呢？This section 现在来到这一段，就是30-33节，closes with proof that the Old Testament itself and the plan of God disclosed therein had in view only a remnant as the partakers of salvation. 到了这段结束的经文的时候，保罗提出一个证据，就是旧约本身和上帝在旧约展示出的计划所考虑的只是余民在救恩上有份。This remnant spoken of also as seed brings us back to verse 8. 这个余民也被称为后裔，这又引我们回到第九章第8节。

Thus a unity of conception ties all these verses（verses 6 to-29） together 第六节到第29节整段经文的概念是一致的and the paramount consideration pleaded by the apostle is 而保罗在整段经文所力争的最重要的是 the differentiation which God in the exercise of His sovereign will determines，就是上帝执行祂主权旨意的时候，祂决定要做的区别，a differentiation also which ensures that His covenant promise never falls to the ground. 而这个区别就保证着上帝在约里面的应许绝对不会落空的。The electing purpose stands fast; 上帝拣选的旨意是坚定不移的; there is the remnant according to the election of grace. 根据恩典的拣选，必定有余民保存下来得救。

In verses 30 -33，however，a new aspect of the situation with which Paul is dealing comes into view. 可是第30-33节保罗所讨论的情况有一个新的层面现在浮现出来。The emphasis upon the sovereign will of God in the preceding verses does not eliminate human responsibility，nor is the one incompatible with the other. 前几节强调上帝的主权，这个并不排除人的责任，两者也不彼此矛盾。It is not as if God’s sovereign will runs athwart all that obtains in the sphere of human will and action. 上帝的主权的旨意并没有拦阻人的意志和行动。

The case is rather that what occurs in the one realm is correlative with what occurs in the other，反之，在一个领域发生的事，在另外一个领域所发生的事是相互依存的，not because the human will governs and determines God’s will but because God’s will is concerned with men therefore there is a correspondence between what God wills and what men subjectively are. 不是说因为人的意志掌管万事决定上帝的旨意，不是的乃是说既然上帝的旨意是关乎人的事，所以上帝所意志的和人主观的状态是相关的。This is with the latter Paul deals in verses . 而在第30-33节保罗所讨论的是后者。

“What shall we say then? 那么我们该怎么说呢？” It’s the same form of question as in verse 14. 就和第十四节的问题的说法是一样的(参考第三章第五节、第四章第一节、第六章第一节、第七章第七节、第八章31节)。It scarcely agrees with the construction of the whole passage to regard what follows as anything else than the direct answer to this question. 若认为下文不是直接回答这个问题，那么就完全忽略了整段经文的构造。(所以 30-33节是回答“那么我们可以说什么呢？”）The question arises in connection with the unbelief of Israel so much in the forefront in verses 1 -3。以色列的不信是第一到第三节所显明的，这里的问题的出现是与这个不信有关的。But alongside this unbelief is also the faith of the Gentiles . 但是与这个不信的同时，外邦人信了(25-26节)。This diversity provokes the question: 这个分歧就引发出一个问题：What are we to make of it？我们该如何看？

我们下次继续来看保罗怎么回答这个问题。

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