Commentario del capitolo
Romans Capitolo 16
1
Ro 16:1-27.
繁體中文
Originale inglese
Ro 16:1-27.
CONCLUSION, EMBRACING SUNDRY SALUTATIONS AND DIRECTIONS, AND A CLOSING PRAYER.
1. I commend unto you Phœbebe our sister, which is a servant--or "deaconess"
of the church which is at Cenchrea--The word is "Cenchreæ," the eastern part of Corinth
(Ac 18:18).
That in the earliest churches there were deaconesses, to attend to the wants of the female members, there is no good reason to doubt. So early at least as the reign of Trajan, we learn from PLINY'S celebrated letter to that emperor--A.D. 110, or 111--that they existed in the Eastern churches. Indeed, from the relation in which the sexes then stood to each other, something of this sort would seem to have been a necessity. Modern attempts, however, to revive this office have seldom found favor; either from the altered state of society, or the abuse of the office, or both.
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2. 請你們——即當作主耶穌真實的門徒。
為主——
接納她——
合乎——"以致"
聖徒的體統——即聖徒當如此接待聖徒。
她在——"可能有"
主——
……所需要——
……的事上——她自己的某項私事。
幫助她——
因她——（參
Ps 41:1-3; 2Ti 1:16-18）。
素來幫助許多人，也幫助了我——
Originale inglese
2. Receive her in the Lord--that is, as a genuine disciple of the Lord Jesus.
as--"so as"
becometh saints--so as saints should receive saints.
assist her in whatsoever business she hath--"may have"
need of you--some private business of her own.
for she hath been a succourer of many, and of myself also--(See
Ps 41:1-3; 2Ti 1:16-18).
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3-5. 請問候——此處正確的讀法是"百基拉Prisca"（如
2Ti 4:19），
是Priscilla的簡稱，正如"西拉Silas"之於"西瓦努Silvanus"。
百基拉——
和亞居拉——此處妻子列在丈夫之前（如
Ac 18:18,
和
Ro 16:26
按可靠讀法所記；亦見於
2Ti 4:19），
大概是因她在教會中更為突出、更有助益。
……夫婦與我同工的——
Originale inglese
3-5. Salute Priscilla--The true reading here is "Prisca" (as in
2Ti 4:19),
a contracted form of Priscilla, as "Silas" of "Silvanus."
and Aquila my helpers--The wife is here named before the husband (as in
Ac 18:18, and Ro 16:26,
according to the true reading; also in
2Ti 4:19),
probably as being the more prominent and helpful to the Church.
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4. 也——"為了我的性命，他們曾"
……為我的——
性命——
……將自己的——即冒了生命危險；或在哥林多
（Ac 18:6, 9, 10），
或更可能在以弗所
（Ac 19:30, 31；
並參
1Co 15:32）。
頸項——他們必是從以弗所（我們在《使徒行傳》的記載中最後見到他們的所在）回到羅馬——他們曾被革老丟的詔令從那裡驅逐
（Ac 18:2）；
毫無疑問，他們即使不是那個基督徒群體中最主要的成員，至少也是與我們的使徒最親密的。
不但我感謝他們，就是外邦的眾教會也感謝他們——因這對親愛的夫婦曾從迫在眉睫的危險中救出這位外邦人的特別使徒。
Originale inglese
4. who have for my life laid down--"who did for my life lay down"
their own necks--that is, risked their lives; either at Corinth
(Ac 18:6, 9, 10),
or more probably at Ephesus
(Ac 19:30, 31;
and compare
1Co 15:32).
They must have returned from Ephesus (where we last find them in the history of the Acts) to Rome, whence the edict of Claudius had banished them
(Ac 18:2);
and doubtless, if not the principal members of that Christian community, they were at least the most endeared to our apostle.
unto whom not only I give thanks, but also all the churches of the Gentiles--whose special apostle this dear couple had rescued from imminent danger.
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5. 又問——在他們家裡定期聚會敬拜的基督徒聚會。"從他織帳棚的職業看來，他大概比大多數其他基督徒有更好的場地供教會聚會之用"［霍治HODGE］。也許這對敬虔的夫婦曾寫信給使徒，詳述他們家中定期聚會的情形，使他在他們中間感到賓至如歸，並將他們列入這問安之中——這問安無疑會在他們的聚會中以特別的興趣被宣讀。
……在他們家中的教會安——
又問我所親愛的以拜尼土安；他是——即第一個歸信者。
……在基督裡——
……歸基督——
……初結的果子——
在亞細亞——據手抄本所示，此處的正確讀法是"亞細亞歸基督的初結的果子"——即羅馬亞細亞省（參
Ac 16:6）。
在
1Co 16:15
中說"司提反家是亞該亞初結的果子"；雖然若以拜尼土是那家的一員，這兩個說法可以按通行經文調和，但不必求助於這種假設，因為這段經文在此處並無權威。以拜尼土作為那稱為羅馬亞細亞省之地區的第一個信徒，對使徒而言是親愛的。（參
Ho 9:10; Mic 7:1）。
從
Ro 16:5-15
所提及的名字，此外別無所知。令人驚訝的是這些名字的數量——鑒於寫信者從未到過羅馬。但羅馬既是當時文明世界的中心，往來最遠方的旅行不斷地到達並從那裡出發，所以假設像保羅這樣活躍的旅行宣教士，在一段時間內會認識當時居住在羅馬的為數可觀的基督徒，並不困難。
Originale inglese
5. Likewise the church that is in their house--The Christian assembly that statedly met there for worship. "From his occupation as tent-maker, he had probably better accommodations for the meetings of the church than most other Christians" [HODGE]. Probably this devoted couple had written to the apostle such an account of the stated meetings at their house, as made him feel at home with them, and include them in this salutation, which doubtless would be read at their meetings with peculiar interest.
Salute my well beloved Epænetus, who is the first-fruits--that is, the first convert
of Achaia unto Christ--The true reading here, as appears by the manuscripts, is, "the first-fruits of Asia unto Christ"--that is, Proconsular Asia (see
Ac 16:6).
In
1Co 16:15
it is said that "the household of Stephanas was the first-fruit of Achaia"; and though if Epænetus was one of that family, the two statements might be reconciled according to the received text, there is no need to resort to this supposition, as that text is in this instance without authority. Epænetus, as the first believer in that region called Proconsular Asia, was dear to the apostle. (See
Ho 9:10; Mic 7:1).
None of the names mentioned from
Ro 16:5-15
are otherwise known. One wonders at the number of them, considering that the writer had never been at Rome. But as Rome was then the center of the civilized world, to and from which journeys were continually taken to the remotest parts, there is no great difficulty in supposing that so active a travelling missionary as Paul would, in course of time, make the acquaintance of a considerable number of the Christians then residing at Rome.
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6. 又問——或作"問候"。
……馬利亞安。她為你們——無疑是屬於婦人當盡之類的勞苦。
……多受勞苦——
Originale inglese
6. Greet--or "salute"
Mary, who bestowed much labour on us--labor, no doubt, of a womanly kind.
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7. 又問我——或作"猶尼亞Junias"，即"猶尼亞努Junianus"的簡稱；這樣便是男人的名字。但若——如我們譯本所言，也更可能——此詞是"猶尼亞Junia"，那麼所指的人無疑是安多尼古的妻子或姊妹。
……親屬——"親屬"。
……安多尼古和猶尼亞安；他們——
……與我——在何場合無法確知，因使徒在別處告訴我們他被囚"屢次"
（2Co 11:23）。
……一同坐監——
……他們在使徒中——那些以為"使徒"一詞在《使徒行傳》和書信中是寬泛使用的人，將此理解為"著名的使徒"［屈梭多模CHRYSOSTOM、路德LUTHER、加爾文CALVIN、本格爾BENGEL、奥尔肖森OLSHAUSEN、托路克THOLUCK、阿爾福特ALFORD、朱厄特JOWETT］；另一些人不確定"使徒"一詞是否在十二使徒圈外用於任何人——除非上下文或某些限定詞表明所指為"奉差遣"的字面意義——便將此處所用的表達理解為"受使徒們器重的人"［伯撒BEZA、葛羅提烏斯GROTIUS、德維特DE WETTE、邁爾MEYER、弗里茨SCHEFRITZSCHE、斯圖爾特STUART、腓力比PHILIPPI、霍治HODGE］。當然，若"猶尼亞"被視為女性，後者便必須是意義所在。
……是有名望的——
……也是——使徒寫這話，仿佛他羨慕他們在信心上早於自己。誠然，若"在基督裡"是最令人羨慕的人類狀態，這蒙福轉變的日期越早，其恩典便越大。這關於安多尼古和猶尼亞的後一個陳述，似乎對前一個陳述有所啟發。他們很可能就是彼得勞苦的初結果子之一，或是在五旬節當日、或是在以後的某日被領歸基督。若如此，他們便可能吸引了那些長期主要住在耶路撒冷及其附近的使徒們特別的器重；而我們的使徒雖然與其他使徒接觸較晚，若知道這事，也會樂意提及。
……比我先在基督裡——
Originale inglese
7. Andronicus and Junia--or, as it might be, "Junias," a contracted form of "Junianus"; in this case, it is a man's name. But if, as is more probable, the word be, as in our version, "Junia," the person meant was no doubt either the wife or the sister of Andronicus.
my kinsmen--or, "relatives."
and my fellow prisoners--on what occasion, it is impossible to say, as the apostle elsewhere tells us that he was "in prisons more frequent"
(2Co 11:23).
which are of note among the apostles--Those who think the word "apostle" is used in a lax sense, in the Acts and Epistles, take this to mean "noted apostles" [CHRYSOSTOM, LUTHER, CALVIN, BENGEL, OLSHAUSEN, THOLUCK, ALFORD, JOWETT]; others, who are not clear that the word "apostle" is applied to any without the circle of the Twelve, save where the connection or some qualifying words show that the literal meaning of "one sent" is the thing intended, understand by the expression used here, "persons esteemed by the apostles" [BEZA, GROTIUS, DE WETTE, MEYER, FRITZSCHE, STUART, PHILIPPI, HODGE]. And of course, if "Junia" is to be taken for a woman, this latter must be the meaning.
who also were in Christ before me--The apostle writes as if he envied them this priority in the faith. And, indeed, if to be "in Christ" be the most enviable human condition, the earlier the date of this blessed translation, the greater the grace of it. This latter statement about Andronicus and Junia seems to throw some light on the preceding one. Very possibly they may have been among the first-fruits of Peter's labors, gained to Christ either on the day of Pentecost or on some of the succeeding days. In that case they may have attracted the special esteem of those apostles who for some time resided chiefly at Jerusalem and its neighborhood; and our apostle, though he came late in contact with the other apostles, if he was aware of this fact, would have pleasure in alluding to it.
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8. 暗伯蘭——是"暗伯拉土Ampliatus"的縮寫。
……問——
……安。——
……我在主裡面所——表達親愛的基督徒情誼。
……親愛的——
Originale inglese
8. Amplias--a contracted form of "Ampliatus."
my beloved in the Lord--an expression of dear Christian affection.
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9, 10. 耳巴努——更佳："Urbanus"。這是男子的名字。
……問——
……安。——
……我們在基督裡——
……的同工。——"同工"。
Originale inglese
9, 10. Urbane--rather, "Urbanus." It is a man's name.
our helper--"fellow labourer"
in Christ.
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10. 又問——"那經過試驗的"。
……亞比利——
……在基督裡——或如我們所說的"那經過考驗的基督徒"；這是何等高尚的稱讚。
……經過試驗的，——
……問——
……安。——從
Ro 16:11
對拿其數所說的話看來，這位亞利多布自己似乎並非基督徒；此處所指不過是他家中信主的成員；很可能是他的一些奴僕。
……亞利多布——
……家裡的人安。——
Originale inglese
10. Salute Apelles approved--"the approved"
in Christ--or, as we should say, "that tried Christian"; a noble commendation.
Salute them which are of Aristobulus' household--It would seem, from what is said of Narcissus in
Ro 16:11,
that this Aristobulus himself had not been a Christian; but that the Christians of his household simply were meant; very possibly some of his slaves.
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11. 又問我——（見
Ro 16:7 的註解。）
……親屬——
……黑羅丟安。——
……又問——暗示他家中的其他人，可能包括他自己，並非基督徒。
……在主——
……裡面的人安。——
……拿其數——
……家——
……中——
Originale inglese
11. Salute Herodion, my kinsman--(See on
Ro 16:7).
Greet them that be of the household of Narcissus, which are in the Lord--which implies that others in his house, including probably himself, were not Christians.
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12. 又問——兩位活躍的婦人。
……主裡——
……勞苦的——
……土非拿氏、土富撒氏安。——
……問——另一位婦人。
……可親愛的——
……為——大概不是指執事女所當盡的正式職任，而是指如百基拉對亞波羅和其他人所行的那樣更高層的基督徒事奉——但仍是在婦女所能勝任的範圍之內
（Ac 18:18）。
……主——
……多受勞苦的——
……比利拿安。——
Originale inglese
12. Salute Tryphena and Tryphosa, who labour in the Lord--two active women.
Salute the beloved Persis--another woman.
which laboured much in the Lord--referring probably, not to official services, such as would fall to the deaconesses, but to such higher Christian labors--yet within the sphere competent to woman--as Priscilla bestowed on Apollos and others
(Ac 18:18).
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13. 又問——"那蒙揀選的"。
……魯孚，——
……在主裡面——意為不是"作為蒙揀選者之一"（每一信徒都是），而是"在主裡面的上選"或"寶貴者"。（見
1Pe 2:4；
2Jo 13。）
……蒙揀選的，——
……問——我們在
Mr 15:21
讀到，那被迫背負我們主十字架的古利奈人西門，是"亞力山大和魯孚的父親"。由此我們自然推斷，當馬可寫他的福音書時，亞力山大和魯孚在他期望首先讀到福音書的人中，必是為人所共知的基督徒；而這位"魯孚"很可能就是那一位；如此一來，下文關於他母親的話便格外加深了我們的興趣。
……安。——
……又問——問安。
……他母親——
……就是我的母親安。——使徒稱她為"我自己的母親"，不如我們主稱每一位年長女信徒為祂的母親那樣
（Mt 12:49, 50），
而是出於感恩，承認她對使徒自己的母愛照顧——無疑是為他主的緣故而作的，以及她對他所敬重的僕人所存的愛。在我們看來，古利奈人西門的歸主很可能始於那難忘之日——當他"從鄉下來，經過"
（Mr 15:21）之時，
"他們勉強他背著"救主的十字架。若他如此所見的，結果使他自願背起自己的十字架，那是何等甘甜的勉強！藉著他，自然可以推想他的妻子也被帶領歸主，而這對信主的夫婦如今"一同承受生命之恩"
（1Pe 3:7），
當他們向兩個兒子亞力山大和魯孚講述在那對一切基督徒最深刻、最寶貴的時刻，他們的父親如何無意中被賜予何等的榮譽，便可能成為帶領兩個兒子歸向基督的蒙福工具。如此一來，假設二人中年長的在這封信寫成之前已離世與基督同在，或住在別處，只剩魯孚與母親同在，那麼此處對她的見證何等美好、何等富有教訓！
Originale inglese
13. Salute Rufus, chosen--"the chosen"
in the Lord--meaning, not "who is one of the elect," as every believer is, but "the choice" or "precious one" in the Lord. (See
1Pe 2:4; 2Jo 13).
We read in
Mr 15:21
that Simon of Cyrene, who was compelled to bear our Lord's cross, was "the father of Alexander and Rufus." From this we naturally conclude that when Mark wrote his Gospel, Alexander and Rufus must have been well known as Christians among those by whom he expected his Gospel to be first read; and, in all likelihood, this was that very "Rufus"; in which case our interest is deepened by what immediately follows about his mother.
and--salute.
his mother and mine--The apostle calls her "his own mother," not so much as our Lord calls every elderly woman believer His mother
(Mt 12:49, 50),
but in grateful acknowledgment of her motherly attentions to himself, bestowed no doubt for his Master's sake, and the love she bore to his honored servants. To us it seems altogether likely that the conversion of Simon the Cyrenian dated from that memorable day when "passing [casually] by, as he came from the country"
(Mr 15:21),
"they compelled him to bear the" Saviour's cross. Sweet compulsion, if what he thus beheld issued in his voluntarily taking up his own cross! Through him it is natural to suppose that his wife would be brought in, and that this believing couple, now "heirs together of the grace of life"
(1Pe 3:7),
as they told their two sons, Alexander and Rufus, what honor had unwittingly been put upon their father at that hour of deepest and dearest moment to all Christians, might be blessed to the inbringing of both of them to Christ. In this case, supposing the elder of the two to have departed to be with Christ ere this letter was written, or to have been residing in some other place, and Rufus left alone with his mother, how instructive and beautiful is the testimony here borne to her!
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14, 15. 又問——這些人一直被認為是十位不如前文所提之人的次要基督徒。但若注意到他們被分為兩組，各五人，而第一組之後附有"和他們在一處的弟兄們"，第二組之後有"和他們在一處的眾聖徒"，這便幾乎不能如此設想。這也許並非意為兩組各五人中每個人的家裡都有"教會"，否則大概會更明說。但至少似乎表明他們各人是少數在家中聚會之基督徒的中心——也許為進一步的教導、為禱告、為宣教目的、或為其他基督徒目標。這些對基督徒團契在大城市中最初所取之雛形的一瞥，雖然過於模糊只能揣測，卻格外有趣。我們的使徒似乎對羅馬教會的狀況——無論是會員還是各樣活動——都得到詳細的情報，很可能是藉著百基拉和亞居拉。
……亞遜其士、——
……弗勒干、——
……黑米、——
……巴羅巴、——
……並乎馬、——
……與他們——
……在一處的——
……弟兄們安。——
……又問——
……非羅羅古、——
……和猶利亞、——
……尼利亞、——
……和他姊妹，——
……同——
……著——
……阿林巴，——
……並——
……與——
……他們——
……在一處的——
……眾聖徒安。——
Originale inglese
14, 15. Salute Asyncritus, &c.--These have been thought to be the names of ten less notable Christians than those already named. But this will hardly be supposed if it be observed that they are divided into two pairs of five each, and that after the first of these pairs it is added, "and the brethren which are with them," while after the second pair we have the words, "and all the saints which are with them." This perhaps hardly means that each of the five in both pairs had "a church at his house," else probably this would have been more expressly said. But at least it would seem to indicate that they were each a center of some few Christians who met at his house--it may be for further instruction, for prayer, for missionary purposes, or for some other Christian objects. These little peeps into the rudimental forms which Christian fellowship first took in the great cities, though too indistinct for more than conjecture, are singularly interesting. Our apostle would seem to have been kept minutely informed as to the state of the church at Rome, both as to its membership and its varied activities, probably by Priscilla and Aquila.
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繁體中文
16. 你們——
……親嘴問安，——
……務用聖潔的——如
1Co 16:20；
1Th 5:26；
1Pe 5:14。
此風俗在猶太人中通行，無疑來自東方，至今仍存。它被引入基督教會中，作為比以往所表達更高的團契之象徵，大概既直接又自然。在此情形中，使徒的願望似乎是：他們在收到他的書信——連同其中的問安——之時，當以此方式明確見證他們的基督徒情誼。後來這成為教會崇拜中固定的一環，設在聖餐之後，沿用很久。然而在這類事上，社會的狀況和各地的特殊情況都需要加以考慮。
……彼此——
……基督的眾教會——正確讀法是"眾教會"；"眾"字漸漸失落，似乎表達多於使徒所敢斷言的。但意思無非是向羅馬人保證，他們普遍受眾教會的敬愛；凡知道使徒寫信給羅馬的，都特別請他代為問安。（見
Ro 16:19。）
……都問你們安。——
Originale inglese
16. Salute one another with an holy kiss--So
1Co 16:20; 1Th 5:26; 1Pe 5:14.
The custom prevailed among the Jews, and doubtless came from the East, where it still obtains. Its adoption into the Christian churches, as the symbol of a higher fellowship than it had ever expressed before, was probably as immediate as it was natural. In this case the apostle's desire seems to be that on receipt of his epistle, with its salutations, they should in this manner expressly testify their Christian affection. It afterwards came to have a fixed place in the church service, immediately after the celebration of the Supper, and continued long in use. In such matters, however, the state of society and the peculiarities of different places require to be studied.
The churches of Christ salute you--The true reading is, "All the churches"; the word "all" gradually falling out, as seeming probably to express more than the apostle would venture to affirm. But no more seems meant than to assure the Romans in what affectionate esteem they were held by the churches generally; all that knew he was writing to Rome having expressly asked their own salutations to be sent to them. (See
Ro 16:19).
17
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17. 弟兄們，那些離間你們、——"你們所學的"。
……叫你們跌倒、——
……背乎所學之道的人，我勸你們要留意——
……躲避他們。——此處所論及的"離間"的煽動者，大概是對本書信所教導的真理心懷不滿的人；而那些造成"跌倒"的人，大概是如
Ro 14:15
所說傲慢地忽視軟弱者偏見的人。對二者的指示都是：先要"留意"這樣的人，免得惡事在未被完全發現之前就已作了；其次要"躲避"他們（比較
2Th 3:6, 14），
好使你們既不對他們的行為承擔任何責任，也不顯得給他們絲毫的支持。
……躲避他們。——
Originale inglese
17. Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned--"which ye learned."
and avoid them--The fomentors of "divisions" here referred to are probably those who were unfriendly to the truths taught in this epistle, while those who caused "offenses" were probably those referred to in
Ro 14:15
as haughtily disregarding the prejudices of the weak. The direction as to both is, first, to "mark" such, lest the evil should be done ere it was fully discovered; and next, to "avoid" them (compare
2Th 3:6, 14),
so as neither to bear any responsibility for their procedure, nor seem to give them the least countenance.
18
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18. 因為這樣的人不服事我們的主基督，——"我們的主基督"似乎是正確的讀法。
……只服事——不是最粗俗的意義，而是"為自己低賤的目的而活"（比較
Php 3:19）。
……自己的肚腹，——
……用——
……花言巧語，——不謹慎、不防備的人。（見
Pr 14:15。）
……迷惑——
……老實人的心。——
Originale inglese
18. For they that are such serve not our Lord Jesus Christ--"our Lord Christ" appears to be the true reading.
but their own belly--not in the grosset sense, but as "living for low ends of their own" (compare
Php 3:19).
and by good words and fair speeches deceive the simple--the unwary, the unsuspecting. (See
Pr 14:15).
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19. 你們的——即順服。
……順服已經——
……傳於眾人，——
……所以我為你們——"我為你們歡喜"，似乎是正確的讀法。
……歡喜；——
……但我願意你們在善上——"無害"，如
Mt 10:16
所言，警告便是從那裡取來的。
……聰明，在惡上卻——"對"。
……愚拙。——"你們在眾教會中對所受教訓的順服聲望，是我對你們有充分信心的根據；但你們需要蛇的智慧，以分辨透明的真理與似是而非的錯謬，並以那本能地親近前者、拒絕後者的無瑕純樸來行事。"
……愚拙。——
Originale inglese
19. For your obedience--that is, tractableness
is come abroad unto all. I am glad therefore on your behalf--"I rejoice therefore over you," seems the true reading.
but yet I would have you wise unto that which is good, and simple--"harmless," as in
Mt 10:16,
from which the warning is taken.
concerning--"unto"
evil--"Your reputation among the churches for subjection to the teaching ye have received is to me sufficient ground of confidence in you; but ye need the serpent's wisdom to discriminate between transparent truth and plausible error, with that guileless simplicity which instinctively cleaves to the one and rejects the other."
20
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20. 賜平安的神快要將撒但踐踏在你們腳下。——使徒鼓勵羅馬人堅持抵擋魔鬼的詭計，向他們保證：作為耶穌基督的好兵丁，他們"快要"得著退役，並享受"把腳踏在那可畏仇敵頸項上"的滿足——這象徵大概在一切語言中都很熟悉，用以表達不僅失敗的徹底，更表達被征服者的卑賤屈辱。（見
Jos 10:24；
2Sa 22:41；
Eze 21:29；
Ps 91:13）。
雖然使徒在此稱那將要踐踏撒但的為"賜平安的神"——特別是指羅馬教會面臨被"分黨"
（Ro 16:17）
擾亂的危險——但這個崇高的神稱在此有更廣的意義，指向"神兒子顯現的全部目的，為要除滅魔鬼的作為"
（1Jo 3:8）；
事實上，這保證不過是那首先的大應許的重述——女人的後裔要傷蛇的頭
（Ge 3:15）。
……願我主耶穌基督的恩常——此處的"阿們"在抄本中沒有根據。此後的話——本當期望書信在此結束——在
Php 4:20
等處有類似之處，事實上是書信文體中常見的，不過是真實性的標記。
……和你們——
……同在！——
……阿們！——
Originale inglese
20. And the God of peace shall bruise Satan under your feet shortly--The apostle encourages the Romans to persevere in resisting the wiles of the devil with the assurance that, as good soldiers of Jesus Christ, they are "shortly" to receive their discharge, and have the satisfaction of "putting their feet upon the neck" of that formidable enemy--symbol familiar, probably, in all languages to express not only the completeness of the defeat, but the abject humiliation of the conquered foe. (See
Jos 10:24; 2Sa 22:41; Eze 21:29; Ps 91:13).
Though the apostle here styles Him who is thus to bruise Satan, the God of peace," with special reference to the "divisions"
(Ro 16:17)
by which the church at Rome was in danger of being disturbed, this sublime appellation of God has here a wider sense, pointing to the whole "purpose for which the Son of God was manifested, to destroy the works of the devil"
(1Jo 3:8);
and indeed this assurance is but a reproduction of the first great promise, that the Seed of the woman should bruise the Serpent's head
(Ge 3:15).
The grace of our Lord Jesus Christ be with you. Amen--The "Amen" here has no manuscript authority. What comes after this, where one would have expected the epistle to close, has its parallel in
Php 4:20,
&c., and being in fact common in epistolary writings, is simply a mark of genuineness.
21
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21. 與我——"我的同工"；見
Ac 16:1-5。
使徒在此提及他，而不是在致這教會的開頭問安中，因他未曾到過羅馬［本格爾BENGEL］。
……同工的——
……提摩太，——
……和——不是路加，因為"路加"的全名不是"路求"，而是"路加努"。所指的人似乎是"古利奈人路求"，他在我們使徒被召入宣教工場之前，與使徒同在安提阿的"先知和教師"之中
（Ac 13:1）。
……路求，——
……和——見
Ac 17:5。
他大概從帖撒羅尼迦陪伴或跟從使羅到哥林多。
……耶孫，——
……又——見
Ac 20:4。
……所西巴德，——
……問你們安。——
Originale inglese
21. Timotheus, my work-fellow--"my fellow labourer"; see
Ac 16:1-5.
The apostle mentions him here rather than in the opening address to this church, as he had not been at Rome [BENGEL].
and Lucius--not Luke, for the fuller form of "Lucas" is not "Lucius" but "Lucanus." The person meant seems to be "Lucius of Cyrene," who was among the "prophets and teachers" at Antioch with our apostle, before he was summoned into the missionary field
(Ac 13:1).
and Jason--See
Ac 17:5.
He had probably accompanied or followed the apostle from Thessalonica to Corinth.
Sosipater--See
Ac 20:4.
22
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22. 我這——"這"。
……代筆——作為使徒的代筆人或書記。
……寫信的——
……特丟，——
……在主裡面——使徒通常如此口述書信，以致他提醒加拉太人注意他是親手寫給他們的事實
（Ga 6:11）。
但特丟要羅馬人知道：他絕非僅僅是個抄寫員，他的心在基督徒的愛中是向著他們的；而使徒將他的問安置於此處，正是要表明他所用的是何等的助手。
……問你們安。——
Originale inglese
22. I, Tertius, who wrote this--"the"
epistle--as the apostle's amanuensis, or penman.
salute you in the Lord--So usually did the apostle dictate his epistles, that he calls the attention of the Galatians to the fact that to them he wrote with his own hand
(Ga 6:11).
But this Tertius would have the Romans to know that, far from being a mere scribe, his heart went out to them in Christian affection; and the apostle, by giving his salutation a place here, would show what sort of assistants he employed.
23
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23. 那接待我、——作東的。
……也接待——（見
Ac 20:4。）
看來他是保羅親手施洗的僅有兩人之一（比較
3Jo 1）。
他的基督徒好客似乎是罕見的。
……全教會的——
……該猶——
……問你們安。——
……與——"司庫"。
……城內——無疑是哥林多。（見
Ac 19:22；
2Ti 4:20。）
……管銀庫的——
……以拉都，——
……和——更佳："那"或"我們的"弟兄；正如所提尼和提摩太被稱為
（1Co 1:1；
2Co 1:1，
希臘文）。
關於這括土別無所知。
……兄弟——
……括土——
……問你們安。——
Originale inglese
23. Gaius mine host, and--the host
of the whole church--(See
Ac 20:4).
It would appear that he was one of only two persons whom Paul baptized with his own hand (compare
3Jo 1).
His Christian hospitality appears to have been something uncommon.
Erastus the chamberlain--"treasurer."
of the city--doubtless of Corinth. (See
Ac 19:22; 2Ti 4:20).
and Quartus a brother--rather, "the" or "our brother"; as Sosthenes and Timothy are called
(1Co 1:1; 2Co 1:1,
Greek). Nothing more is known of this Quartus.
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*24. 願恩惠，*等等——這祝福語完全重複了
Ro 16:20
的話，只是此處是為他們「眾人」求的。
Originale inglese
24. The grace, &c.--a repetition of the benediction precisely as in
Ro 16:20,
save that it is here invoked on them "all."
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25. 惟有神能——更簡單地，如
Jude 24
所言，「那能……的」。
堅固——即確認、支持
你們，照著我所傳的福音和所講的耶穌基督的話，——即照著我所傳那福音的真理，而傳這福音的不只我一人，凡受託「講耶穌基督的話」的人也都傳這福音。
照著永古以來隱藏不言的奧祕，——按字面是「在永恆的諸世代中在靜默中被保守的事」。
這奧祕的啟示，*——（參
Ro 11:25
的註解）。
Originale inglese
25. Now to him that is of power--more simply, as in
Jude 24,
"to Him that is able."
to stablish--confirm, or uphold
you, according to my gospel, and the preaching of Jesus Christ--that is, in conformity with the truths of that Gospel which I preach, and not I only, but all to whom has been committed "the preaching of Jesus Christ."
according to the revelation of the mystery--(See on
Ro 11:25).
which was kept secret since the world began--literally, "which hath been kept in silence during eternal ages."
26
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26. 這奧祕如今顯明出來，——此處所指的，是福音時代那個特殊特徵，而保羅自己正是特受託付要將其付諸實行、並藉他的教訓加以闡明的——即外邦信徒被引進與他們猶太弟兄同等的地位，以及這事賦予整個神國度那對猶太人而言全新的、完全始料不及的形式（比較
Eph 3:1-10
等）。使徒在此稱之為迄今未啟示的奧祕——其意義在
Ro 16:27
會說明——如今才完全揭明；他為羅馬基督徒以頌讚那能作成他所求之事的主的形式獻上的禱告，就是願他們在福音的真理上得著堅固——不僅在福音本質的性質上，更是特別在他們作為外邦信徒在其中得著自己在神子民中整個地位的那個特徵上。
而且按著永生神的命令，藉眾先知的書指示萬國，使他們——為要叫他們
信服真道，——免得他們以為神既未先給祂百姓任何通知，就使他們的境況發生如此巨大的變更，使徒在此加上：相反地，「眾先知的書」包含了凡他和其他福音傳講者在這些題目上所當宣告的一切；而且，那「從永恆的諸世代以來」把這些事隱藏的同一「永生的神」，也曾下令說，如今要按著那些先知書的內容，將這些事傳給萬國，使他們可以信服接受。
Originale inglese
26. But is now made manifest--The reference here is to that peculiar feature of the Gospel economy which Paul himself was specially employed to carry into practical effect and to unfold by his teaching--the introduction of the Gentile believers to an equality with their Jewish brethren, and the new, and, to the Jews, quite unexpected form which this gave to the whole Kingdom of God (compare
Eph 3:1-10,
&c.). This the apostle calls here a mystery hitherto undisclosed, in what sense
Ro 16:27
will show, but now fully unfolded; and his prayer for the Roman Christians, in the form of a doxology to Him who was able to do what he asked, is that they might be established in the truth of the Gospel, not only in its essential character, but specially in that feature of it which gave themselves, as Gentile believers, their whole standing among the people of God.
and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for--in order to
the obedience of faith--Lest they should think, from what he had just said, that God had brought in upon his people so vast a change on their condition without giving them any previous notice, the apostle here adds that, on the contrary, "the Scriptures of the prophets" contain all that he and other preachers of the Gospel had to declare on these topics, and indeed that the same "everlasting God," who "from eternal ages" had kept these things hid, had given "commandment" that they should now, according to the tenor of those prophetic Scriptures, be imparted to every nation for their believing acceptance.
27
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27. 願榮耀歸與神，等等——「願榮耀因耶穌基督歸給那獨一全智的神，直到永遠」——按字面是「願榮耀歸給祂」；意思是，「我說，願榮耀歸給祂，直到永遠。阿們。」開頭時，這是把榮耀歸給那能作成這一切的大能；末了則把榮耀歸給那策劃並掌管從萬國中招聚一群蒙贖之民的智慧。使徒加上他敬虔的「阿們」，讀者若曾以提筆寫下這些話之人的驚奇與喜樂來跟隨他，也必熱切地呼應。
關於本書信這結尾部分，附註，（一）此處所彰顯的對基督徒情感那細微而敏銳的表露、對基督徒生命愛心與熱誠那最小動向的活潑關切，再加上本書信通篇所顯示的思想氣度與心靈高超——這也是我們使徒一切著作的特點——正是使保羅之名在歷代開明基督信仰界中獨處崇高地位的那品格偉大的秘訣所在，也是他在神之下、超過其他使徒已經施行、並仍注定要施行的對人宗教思想與情感的影響力的秘訣所在。任何人若要在這些特點上接近他，就不能不對與他們接觸的一切人發出相應的影響（參
Ro 16:1-16）。
（二）「蛇的智慧與鴿子的馴良」——我們的使徒在此囑咐的不過是重申他主的教訓（參
Mt 10:16）——
這兩種性質的結合，在基督徒中間的罕有程度，僅等於其極大的重要性。在教會的每個時代都有這樣的真基督徒：他們過分鑽研蛇的智慧，竟可悲地侵蝕了自己無詭詐的純真，以致有時引起人痛苦的疑慮，怕他們不過是披著羊皮的狼。另一方面也不能否認，由於無能或不願以男子氣概的判斷力去分辨人品格與各種措施，許多極其純樸、屬靈、虔誠的基督徒終其一生對周圍社會任何階層幾乎都沒有發生影響。但願使徒在這一點上的勸勉（參
Ro 16:19）
被當作一門功課來研究，特別是那些品格尚待形成、一生的固定領域尚只是部分確定的年輕基督徒；但願他們在禱告中定意同時操練這兩種性質。這樣，他們的基督徒品格就會獲得堅實與高超，他們為善的影響力也就相應地擴展。（三）基督徒在漫長爭戰的勞苦與試煉中，應當用這爭戰必有迅速而榮耀之結局的保證來彼此並自己心中得著鼓舞；他們應當習慣於把對基督事業進展與興旺的一切反對——無論是在自己心靈中、在他們有分的教會中、或在整個世界中——都看作不過是「撒但」一如既往地與他們的主基督相爭；他們也決不可容許自己懷疑「賜平安的神」必「快將」他們仇敵的頸項交給他們，使他們踐踏那蛇的頭（參
Ro 16:20）。
（四）基督徒既單單靠著神聖的大能、藉著榮耀的福音而被扶持並被帶過去，那麼他們如今得堅立的榮耀（他們最終得勝的榮耀更不待言），就當歸給那大能和那使這福音臨近他們的智慧（參
Ro 16:25-27）。
（五）那「永生的神」是否已「下令」，要那長久隱藏、如今才完全啟示的福音「奧祕」「藉著眾先知的書指示萬國，使他們信服真道」（參
Ro 16:26）？
若是，那麼「責任」便「已經」臨到一切教會和每一個基督徒身上，要把福音「傳給凡受造的」！我們也可以深信，各教會以及個別基督徒的興旺或衰微，必與他們對這項不可推諉之本分的忠心或冷淡大有關係。
本書信末尾的古時題署——雖當然沒有權威——在此情形下看來是相當正確的。
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Robert Jamieson、A. R. Fausset、David Brown
Commentary Critical and Explanatory on the Whole Bible（1871）
增補、勘誤與見解請寄給編者。
Originale inglese
27. To God, &c.--"To the only wise God through Jesus Christ, be"--literally, "to whom be"; that is, "to Him, I say, be the glory for ever. Amen." At its outset, this is an ascription of glory to the power that could do all this; at its close it ascribes glory to the wisdom that planned and that presides over the gathering of a redeemed people out of all nations. The apostle adds his devout "Amen," which the reader--if he has followed him with the astonishment and delight of him who pens these words--will fervently echo.
On this concluding section of the Epistle, Note, (1) In the minute and delicate manifestations of Christian feeling, and lively interest in the smallest movements of Christian life, love, and zeal, which are here exemplified, combined with the grasp of thought and elevation of soul which this whole Epistle displays, as indeed all the writings of our apostle, we have the secret of much of that grandeur of character which has made the name of Paul stand on an elevation of its own in the estimation of enlightened Christendom in every age, and of that influence which under God, beyond all the other apostles, he has already exercised, and is yet destined to exert, over the religious thinking and feeling of men. Nor can any approach him in these peculiarities without exercising corresponding influence on all with whom they come in contact
(Ro 16:1-16).
(2) "The wisdom of the serpent and the harmlessness of the dove"--in enjoining which our apostle here only echoes the teaching of his Lord
(Mt 10:16)
--is a combination of properties the rarity of which among Christians is only equalled by its vast importance. In every age of the Church there have been real Christians whose excessive study of the serpent's wisdom has so sadly trenched upon their guileless simplicity, as at times to excite the distressing apprehension that they were no better than wolves in sheep's clothing. Nor is it to be denied, on the other hand, that, either from inaptitude or indisposition to judge with manly discrimination of character and of measures, many eminently simple, spiritual, devoted Christians, have throughout life exercised little or no influence on any section of society around them. Let the apostle's counsel on this head
(Ro 16:19)
be taken as a study, especially by young Christians, whose character has yet to be formed, and whose permanent sphere in life is but partially fixed; and let them prayerfully set themselves to the combined exercise of both those qualities. So will their Christian character acquire solidity and elevation, and their influence for good be proportionably extended. (3) Christians should cheer their own and each other's hearts, amidst the toils and trials of their protracted warfare, with the assurance that it will have a speedy and glorious end; they should accustom themselves to regard all opposition to the progress and prosperity of Christ's cause--whether in their own souls, in the churches with which they are connected, or in the world at large--as just "Satan" in conflict, as ever, with Christ their Lord; and they should never allow themselves to doubt that "the God of peace" will "shortly" give them the neck of their Enemy, and make them to bruise the Serpent's head
(Ro 16:20).
(4) As Christians are held up and carried through solely by divine power, working through the glorious Gospel, so to that power, and to the wisdom that brought that Gospel nigh to them, they should ascribe all the glory of their stability now, as they certainly will of their victory at last
(Ro 16:25-27).
(5) "Has the everlasting God . . . commanded" that the Gospel "mystery," so long kept hid but now fully disclosed, shall be "made known to all nations for the obedience of faith"
(Ro 16:26)?
Then, what "necessity is laid upon" all the churches and every Christian, to send the Gospel "to every creature!" And we may rest well assured that the prosperity or decline of churches, and of individual Christians, will have not a little to do with their faithfulness or indifference to this imperative duty.
The ancient subscription at the end of this epistle--though of course of no authority--appears to be in this case quite correct.
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Robert Jamieson, A. R. Fausset and David Brown
Commentary Critical and Explanatory on the Whole Bible (1871)
Send Addenda, Corrigenda, and Sententiae to
the editor
Ro 16:1-27.
結語——包括若干問安與吩咐，以及結束的禱告。
1. 我對你們舉薦我們的姊妹非比——她是女執事
……教會的——
堅革哩——這字是"堅革哩"，哥林多東邊的港口
（Ac 18:18）。
最早的教會中設有女執事，以照應女信徒的需要，這一點並無充分理由可以懷疑。早在圖拉真在位之時，我們從普林尼PLINY給那皇帝的著名書信——主後110或111年——得知東方教會已有此職。事實上，從當時兩性之間彼此相處的關係來看，這一類職分似乎是必需的。然而近代恢復此職分的嘗試，卻少有得著贊同的；或是因社會狀態已經改變，或是因職分被濫用，或兩者皆是。