约翰慕理《罗马人书注释》卷2_11（罗9：13-15）

Epistle to the Romans Session 11 《罗马人书注释》第11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

罗马书第九章10-13节：我们讲到上帝的恨恶 the hate of God 这件事情。上次结束的时候，我们说上帝这个恨恶，有这个愤恨的因素 there is a vehement quality，是不容我们冲淡或者削弱 that may not be discounted。我们也不可以认为，上帝的恨恶有着人的一些不配被称许的因素在里面。上帝的憎恨是没有恶意的、没有不圣洁、没有嚷闹、没有恶毒的。人这种憎恨是圣经所责备的。假如用人的憎恶这些的素质来形容上帝的愤恨或者憎恨，就简直是亵渎了。

我们继续。

But there is a hate in us that is the expression of holy jealousy for God’s honor and of love to Him. 可是，我们人的心里面也有一种的憎恨，是表达出为上帝的荣耀、圣洁的忌邪大发热心，也是因为我们爱上帝而有的。This hate is the reflection in us of God’s jealousy for His own honor. 这种我们心里面的憎恶，是在我们里面反映出上帝如何为祂自己的荣耀大发热心的，上帝是忌邪的。

我们来看一系列的经文：Psalm 26:5 诗篇第26篇第五节：我恨恶恶人的会，必不与恶人同坐。Psalm 31:6 诗篇第31篇第六节：我恨恶那信奉虚无之神的人，我却依靠耶和华。新译本：我恨恶那些信奉虚无偶像的人，至于我，我却依靠耶和华。Psalm 139:21-22 诗篇139篇21跟22节：耶和华啊，恨恶你的，我岂不恨恶他们吗？攻击你的，我岂不憎嫌他们吗？我切切地恨恶他们，以他们为仇敌。Jude V23 犹大书第23节：有些人，你们要从火中抢出来搭救他们；有些人，你们要存惧怕的心怜悯他们啊，连那被情欲沾染的衣服也当厌恶。新译本：连染上情欲污秽的衣服，也应当憎恶。

Revelation 2:6 启示录第二章第6节：然而你还有一件可取的事，就是你恨恶尼哥拉一党人的行为，这也是我所恨恶的。就是恨恶神所恨恶的。

We must, therefore, recognize that there is in God a holy hate that cannot be defined in terms of not loving or loving less. 因此，我们必须辨别出，神里面有一种圣洁的憎恨，不能说这个是祂没有爱或者爱的更少，不能这样子来理解这个憎恨的。Furthermore 再者，we may not tone down the reality or the intensity of this hate by speaking of it as “anthropopathic” or by saying that it “refers not so much to the emotion as to the effect”.我们也不可以透过称上帝这种憎恨为拟人法，来冲淡祂的真实性和强烈性，也不可以说: 哦，这个并不描述上帝的感情，只不过描述这个效果而已，用这个方法来冲淡上帝憎恨的真实性和强烈性。The case is rather, as with all virtue, that this holy hate in us is patterned after holy hate in God. 事实乃是，我们里面这种的憎恨，就如所有的美德一样，都是根据上帝圣洁的憎恨为典范的。

It is difficult for us to find terms adequately to express this holy hate as it is exercised by us. 我们已经很难找到恰当的词汇，来表达我们所发出的圣洁的愤怒。It is still more difficult to express this hate as it belongs to God. 要表达属于上帝自己的憎恨，这更加难了。And it is not to be supposed that an appeal to the analogy between our holy hate and that of God resolves for us the precise character of the hate specified in the proposition,  “Esau I hated”. 我们也不可以认为，当我们把我们的圣洁的憎恨与上帝的憎恨比较一下，就解决了“以扫是我恨恶的”正确意义，这个难题的。

The hate of verse 13 belongs to the transcendent realm of God’s sovereignty for which there is no human analogy.第13节的憎恨，是属于上帝的超越的主权的范围，人间是没有什么可以比拟的。“以扫是我恨恶的”上帝说。The purpose of appeal to holy hate in us is merely for the purpose of showing that even in us men there is a hate that is entirely distinct from malicious and vindictive hatred. 我们在这里诉诸于我们人类的圣洁憎恨，这个目的仅仅是为了说明，就算是在我们人间，也有一种憎恨是与恶意的、报复性的憎恨有别的。It is in this direction that we are to construe God’s hate我们必须从这个方向去理解上帝的憎恨，and we may not tone it down to a negative or comparative notion. 不可以冲淡这个概念，认为只是负面，就是不爱或者爱的比较少而已。

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On the basis of biblical patterns of thought and usage, therefore, 所以根据圣经的思维模式和圣经的用词法，the statement “Esau I hated” is not satisfactorily interpreted as meaning simply “not loved” or “loved less”“以扫是我恨恶的”若理解为“不爱”或者“爱的比较少”，不是一个令人满意的解释but in the sense that an attitude of positive disfavor is expressed thereby. 真正表达出的是上帝一种正面的不喜悦。Esau was not merely excluded from what Jacob enjoyed以扫不仅仅是被排除在雅各所享受的恩宠之外，but was the object of a displeasure which love would have excluded. 更加是上帝的不喜悦的对象，就是说他必然被排除在恩宠以外的，and of which Jacob was not the object because he was loved. 而雅各不是这个不喜悦的对象，因为雅各是蒙爱的This quotation by Paul from Malachi 1:2 , 3 保罗在这里引用玛拉基书第一章2和3节，is for the purpose of elucidating or confirming what had just been quoted from Genesis 25:23. 为的是要澄清或者证实上文刚刚才引用过的创世记25章23节。

It must, therefore, be construed as having relevance to the same situation as that to which the oracle of Rebecca applies. 因此，我们必须这样理解，这个是与同一个处境相关的，就是说上帝向利百加的晓谕和保罗所面对的情况，虽然是不一样，但是有着同样的一个的憎恨这个启示的。Since the oracle points to a discrimination that existed before the children were born or had done good or evil (vs. 11)，so must the differentiation in the present instance. 上帝的晓谕向利百加所讲的话，既然是指双生子还没有出生、善恶还没有行出来就存在的区别（第11节），同样的，同一种的区别也存在在保罗现今面对的处境。

Thus 因此，the definitive actions denoted by “loved” and “hated” are represented as actuated not by any character differences in the two children but solely by the sovereign will of God， 因此，“爱”与“恨”所指的定义性的、决定性的行动，不是两个孩子品格上的不同而体现出的不同，完全是出于上帝主权的旨意，“the purpose of God according to election”. 就是上帝拣选人的旨意（第11节）。

In accord with what we have found above, however, respecting biblical usage it must be interpreted as hate with the positive character which usage indicates, 但是根据我们上文所看到的圣经的用词法，必须理解为上帝正面的恨恶, a hate as determinative as the unfailing purpose in terms of which the discrimination between Jacob and Esau took place.这种的恨恶是决定性的，就如上帝永不失败的旨意一样，以扫和雅各的区别就是根据上帝的这个决定性的旨意。

In view of Paul teaches elsewhere respecting the ultimacy of the counsel of God’s will，it would not be proper to say that the ultimate destinies of Jacob and Esau were outside His purview. 按照保罗在其祂经文所教导的，就是说上帝的旨意、祂的计划是终极性的，我们就不能说雅各和以扫这两个人至终的结局是在祂的视野以外，这样说是不正确的。Besides，in this passage （vss. 6 to 13) the apostle is making the distinction between the true Israel and Israel after the flesh，between the true children and children by descent，between the true seed and the natural seed. 再者(在第6节到第13节)这段经文，保罗区别真以色列和按肉体的以色列，真子孙和按血统的子孙，真后裔和天然的后裔。

He is doing this to show 祂这样做是为了要说明 that the covenant promise of God has not failed. 要说明上帝约里面的应许并没有落空。The promise comes to fruition in the true Israel，in the remnant according to the election of grace. 约里的应许在真以色列身上实现了，就是在根据恩典所拣选的余民身上实现。It would nullify the whole argument and intent of the passage to suppose that the true Israel，the true seed are not conceived of as partakers of the promise in the fullest soteric sense. 假如我们认为真以色列、真后裔不是完全在救赎上与应许有份的，就是说这个应许的后嗣的话，就完全废掉保罗在这段经文所关注的、完全废掉保罗的论证了。

The appeal to the electing purpose of God，to the oracle spoken to Rebecca in pursuance of that purpose，and to the word “Jacob I loved but Esau I hated”is for the purpose of confirming this same distinction between those who are participants of the promise and those who are not. 保罗论到上帝拣选人的旨意的时候，他诉诸于上帝向利百加的晓谕，也诉诸“雅各是我爱的，以扫是我恨的”这句话，保罗这样做是为了证实同一个区分存在在那些与应许有份的人和那些与应许无份的人之间。To suppose that the final word of differentiation in this passage is not intended to bear out the distinction between salvation and coming short of the same is to suppose something that would make this word irrelevant to the apostle’s thesis。这段经文至终的区分，不是为了指出得救和不得救之间的区别，就等于认为上帝的话是与保罗的主题无关的。We are compelled, therefore, to find in this word a declaration of the sovereign counsel of God as it is concerned with the ultimate destinies of men. 因此结论是我们必须看上帝这句话是，祂在宣告祂主权的计划，是论到人的至终的结局的。

At verse 14 the apostle deals with another objection that is anticipated or might be urged。到了第14节，保罗讨论另外一个预料中的反方的理由。就是 It is the question of the justice of God. 就是上帝是否公义的问题。

Romans  9 :14 to-18 罗马书第9章14-18节：14  What shall we say then? Is there unrighteousness with God? God forbid. 这样我们可说什么呢？难道上帝有什么不公平吗？断乎没有。15  For He saith to Moses, I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. 因为祂对摩西说：我要怜悯谁就怜悯谁，要恩待谁就恩待谁。16  So then it is not of him that willeth, nor of him that runneth, but of God that hath mercy. 据此看来，这不在乎那定义的，也不在乎那奔跑的，只在乎发怜悯的上帝。17  For the scripture saith unto Pharaoh, For this very purpose did I raise thee up, that I might show in thee My power, and that My name might be published abroad in all the earth.因为经上有话向法老说：我将你兴起来，特要在你身上彰显我的权能，并要使我的名传遍天下。18  So then He hath mercy on whom He will, and whom He will He hardeneth. 如此看来，上帝要怜悯谁就怜悯谁，要叫谁刚硬就叫谁刚硬。

第9章14-16节：In verses 6 to 13 Paul’s argument is that God’s faithfulness to His covenant is not to be judged by the extent to which those physically descended from Abraham are partakers of salvation. 在第6到第13节，保罗的论证是，上帝对祂所设立的约的忠诚用什么来决定呢？不能用他在血统上在什么程度上就有多少人在救恩上有份，不能用这个来决定的。God’s faithfulness is vindicated by the fact that the covenant promise contemplates those who have been sovereignly chosen by God to be possessors and heirs of His covenant grace. 上帝的信实是由这件事实来证明，就是约里面的应许是要赐给那些由上帝主权拣选的人，他们是上帝约里面的恩典的拥有者和后嗣。The purpose of God according to election stands firm上帝拣选人的旨意必定坚立，and this ensures that the covenant promise has not come to naught. 这就保证着约里的应许必不落空。The word of God has not failed. 神的话并没有失败的、没有落空的。

So these verses are a vindication of God’s veracity. 因此，这几节经文证明上帝的真实性。At verse 14 到了第14节，the apostle deals with another objection that is anticipated or that might be urged. 保罗讨论另外一个预料中的反方的理由，就是 it is a question of the justice of God. 就是上帝公义不公义的问题。The two questions asked are similar to those of 3:5.这里提出两个的问题，与罗马书3:5节的是相似的。The form of the second question is in this case different在这里第二个问题提出来的形式是与3:5的是不同的，and points up the ultimate and decisive question of justice. 第二个问题就提出了公义这个至终的问题，是一个决定性的问题：Is there unrighteousness with God？上帝有不公平、不公义的吗？A negative answer is implied这里所暗示的答案是没有的，and Paul answers with the strongest form of denial at his disposal. 保罗用他能表达的最强烈的否定来回答。

The thought of injustice with God is so intolerable 若想到上帝是不公义的，是完全不能容许的，that it must be dismissed with abrupt and decisive denial. 必须用最强烈的、最坚决的说法来否定。Verse 15 is an appeal to Scripture in support of “God forbid”. 第15节就诉诸于经文来支持“断乎不可、断乎不是”。As illustrating Paul’s concept of the place of Scripture it is significant that in answering so basic a question as that of God’s justice he should be content to adduce the witness of Scripture. 这用来表明保罗对圣经的地位的观点是最为重要的，当保罗回答这么基本的一个问题，就是上帝的公义的问题的时候，他只是用圣经的见证为满足。（第一方面，引用旧约。Appeal to Scripture number one：）He quotes from Exodus 33:19. 保罗引用了旧约的出埃及记33章第19节。

我们下次从这里再继续。

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