1
Ro 9:1-33.
英語原文
Ro 9:1-33. THE BEARING OF THE FOREGOING TRUTHS UPON THE CONDITION AND DESTINY OF THE CHOSEN PEOPLE--ELECTION--THE CALLING OF THE GENTILES.
Too well aware that he was regarded as a traitor to the dearest interests of his people
(Ac 21:33; 22:22; 25:24),
the apostle opens this division of his subject by giving vent to his real feelings with extraordinary vehemence of protestation.
1, 2. I say the truth in Christ--as if steeped in the spirit of Him who wept over impenitent and doomed Jerusalem (compare
Ro 1:9; 2Co 12:19; Php 1:8).
my conscience bearing me witness in the Holy Ghost--"my conscience as quickened, illuminated, and even now under the direct operation of the Holy Ghost."
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2. 我是大有忧愁——"我心里大有忧愁(或悲伤)，且不住地痛苦"——他同胞对荣耀福音的苦毒敌挡，以及他们不信的可怕后果，沉重而不止息地压在他心头。
英語原文
2. That I have, &c.--"That I have great grief (or, sorrow) and unceasing anguish in my heart"--the bitter hostility of his nation to the glorious Gospel, and the awful consequences of their unbelief, weighing heavily and incessantly upon his spirit.
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3. 为我弟兄，我骨肉之亲，就是自己被咒诅，与基督分离，我也愿意——"为着"
我弟兄，我骨肉之亲——他与同胞越是隔绝，似乎越发真切地感受到他们之间天然的亲情关系。有人认为此处所表达的愿望对一个基督徒而言太强烈，不应出诸其口、亦不应存于其心，便设法把它解释开去；有人把开头的字译为"我曾愿意"，指他未蒙光照前的状态；此解过于平淡，难以容忍：又有人无据地把"被咒诅"一语软化为较轻之意。但我们的译本已将原文真意译出；若把它理解为"强烈的、模糊不清的情感，而非明确的意念"所表达的话
〔HODGE〕，
激情地表达他如何感到自己整个人被同胞得救之事所吞没，难处便消失了；我们也会想起摩西所表达类似的心意，何等高尚
(出 32:32)。
英語原文
3. For I could wish that myself were accursed from Christ for--"in behalf of"
my brethren, my kinsmen according to the flesh--In proportion as he felt himself severed from his nation, he seems to have realized all the more vividly their natural relationship. To explain away the wish here expressed, as too strong for any Christian to utter or conceive, some have rendered the opening words, "I did wish," referring it to his former unenlightened state; a sense of the words too tame to be endured: others unwarrantably soften the sense of the word "accursed." But our version gives the true import of the original; and if it be understood as the language rather of "strong and indistinct emotions than of definite ideas" [HODGE], expressing passionately how he felt his whole being swallowed up in the salvation of his people, the difficulty will vanish, and we shall be reminded of the similar idea so nobly expressed by Moses
(Ex 32:32).
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4. 他们是以色列人——(见
罗 11:1; 林后 11:22; 腓 3:5)。
儿子的名分——诚然，与新约时代相比，旧约时代是未成年和受管教的时期，在某种程度上是奴仆的时期
(加 4:1-3)；
但与周围的外邦人相比，拣选亚伯拉罕和他的后裔，确是真实的分别，使他们成为神的家族
(出 4:22; 申 32:6; 赛 1:2; 耶 31:9; 何 11:1; 玛 1:6)。
荣耀——就是那"主的荣耀"，即"在他们中间神同在的可见记号"，在旷野飘流期间安息在约柜上、充满会幕；在耶路撒冷，这荣耀继续在会幕和圣殿中被看见，直到被掳时圣殿被毁，旧约时代的日头开始西沉，这才消失。这就是犹太人所说的"舍金纳"。
诸约——即"应许的诸约"，外邦人在基督之前是"局外人"
(弗 2:12)；
指与亚伯拉罕所立那一个约在不同时期的更新(见
加 3:16, 17)。
律法——指西奈山所颁布的，并此后所拥有的；犹太人正当地以此为他们独特的尊荣
(申 26:18, 19; 诗 147:19, 20; 罗 2:17)。
礼拜——或作圣所的礼拜，指整个神所设立的敬拜事奉；他们在此事的庆祝中得以如此亲近神。
应许——指那伟大的、对亚伯拉罕的应许，逐步展开，并仅在基督里才得着应验；(见
来 7:6; 加 3:16, 21; 徒 26:6, 7)。
英語原文
4. Who are Israelites--See
Ro 11:1; 2Co 11:22; Php 3:5.
to whom pertaineth--"whose is"
the adoption--It is true that, compared with the new economy, the old was a state of minority and pupilage, and so far that of a bond-servant
(Ga 4:1-3);
yet, compared with the state of the surrounding heathen, the choice of Abraham and his seed was a real separation of them to be a Family of God
(Ex 4:22; De 32:6; Isa 1:2; Jer 31:9; Ho 11:1; Mal 1:6).
and the glory--that "glory of the Lord," or "visible token of the Divine Presence in the midst of them," which rested on the ark and filled the tabernacle during all their wanderings in the wilderness; which in Jerusalem continued to be seen in the tabernacle and temple, and only disappeared when, at the Captivity, the temple was demolished, and the sun of the ancient economy began to go down. This was what the Jews called the "Shekinah."
and the covenants--"the covenants of promise" to which the Gentiles before Christ were "strangers"
(Eph 2:12);
meaning the one covenant with Abraham in its successive renewals (see
Ga 3:16, 17).
and the giving of the law--from Mount Sinai, and the possession of it thereafter, which the Jews justly deemed their peculiar honor
(De 26:18, 19; Ps 147:19, 20; Ro 2:17).
and the service of God--or, of the sanctuary, meaning the whole divinely instituted religious service, in the celebration of which they were brought so nigh unto God.
and the promises--the great Abrahamic promises, successively unfolded, and which had their fulfilment only in Christ; (see
Heb 7:6; Ga 3:16, 21; Ac 26:6, 7).
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5. 列祖就是他们的祖宗——此处大概指圣约的三位伟大先祖——亚伯拉罕、以撒、雅各——神俯允以他们的名自称
(出 8:6, 13; 路 20:37)。
按肉体说——(参见
罗 1:3)。
基督也是从他们出来的——或作"基督属于他们"。
他是在万有之上，永远可称颂的神——更当译作"那在万有之上的神"。
阿们——为抹去此处对基督至高神性所作的明亮见证，人们采用了种种办法：(1) 在"按肉体说，基督也是从他们出来的"之后加句号，将下一子句作为对父神的颂赞——"那在万有之上的神是永远可称颂的"；或在"万有"之后加句号——"基督也是从他们出来的，他在万有之上；神是可称颂的"，等等
〔ERASMUS、LOCKE、FRITZSCHE、MEYER、JOWETT 等〕。
但这观点有一致命伤，连索西尼也承认：在圣经其他颂赞中，"可称颂"一词总是在受颂赞的神的名之前(例如："耶和华是应当称颂的"，
诗 68:35；
"独行奇事的耶和华以色列的神是应当称颂的"，
诗 72:18)。
况且，此处任何这样的颂赞都"极其无谓、毫无生气"；他即将进入的悲伤主题，任何颂赞都不合宜，即使与基督的道成肉身相关
〔ALFORD〕。
(2) 颠倒"who is"的译法；如此则为"他们的(即列祖的)是按肉体的基督"
〔CRELLIUS、WHISTON、TAYLOR、WHITBY〕。
但这面对一切抄本权威乃是绝望的尝试；GROTIUS 等人将"神"一字从经文中删去，也同样荒谬。结论便是：此处根本没有颂赞，只是一句赤裸的事实陈述——基督"按肉体说是属乎"以色列民族，但在另一方面祂是"在万有之上、永远可称颂的神"。(在
林后 11:31，
此处所译"who is"的希腊短语正用同样的意义；并参
罗 1:25，
希腊原文)。照此见解，本处是对基督至高神性的见证；除所有正统教父之外，一些最有能力的现代批评家也表赞同
〔BENGEL、THOLUCK、STUART、OLSHAUSEN、PHILIPPI、ALFORD 等〕。
英語原文
5. Whose are the fathers--here, probably, the three great fathers of the covenant--Abraham, Isaac, and Jacob--by whom God condescended to name Himself
(Ex 8:6, 13; Lu 20:37).
and--most exalted privilege of all, and as such, reserved to the last.
of whom as concerning the flesh--(See on
Ro 1:3).
Christ came--or, "is Christ"
who is over all, God--rather, "God over all."
blessed for ever. Amen--To get rid of the bright testimony here borne to the supreme divinity of Christ, various expedients have been adopted: (1) To place a period, either after the words "concerning the flesh Christ came," rendering the next clause as a doxology to the Father--"God who is over all be blessed for ever"; or after the word "all"--thus, "Christ came, who is over all: God be blessed.", &c. [ERASMUS, LOCKE, FRITZSCHE, MEYER, JOWETT, &c.]. But it is fatal to this view, as even Socinus admits, that in other Scripture doxologies the word "Blessed" precedes the name of God on whom the blessing is invoked (thus: "Blessed be God,"
Ps 68:35;
"Blessed be the Lord God, the God of Israel,"
Ps 72:18).
Besides, any such doxology here would be "unmeaning and frigid in the extreme"; the sad subject on which he was entering suggesting anything but a doxology, even in connection with Christ's Incarnation [ALFORD]. (2) To transpose the words rendered "who is"; in which case the rendering would be, "whose (that is, the fathers') is Christ according to the flesh" [CRELLIUS, WHISTON, TAYLOR, WHITBY]. But this is a desperate expedient, in the face of all manuscript authority; as is also the conjecture of GROTIUS and others, that the word "God" should be omitted from the text. It remains then, that we have here no doxology at all, but a naked statement of fact, that while Christ is "of" the Israelitish nation "as concerning the flesh," He is, in another respect, "God over all, blessed for ever." (In
2Co 11:31
the very Greek phrase which is here rendered "who is," is used in the same sense; and compare
Ro 1:25,
Greek). In this view of the passage, as a testimony to the supreme divinity of Christ, besides all the orthodox fathers, some of the ablest modern critics concur [BENGEL, THOLUCK, STUART, OLSHAUSEN, PHILIPPI, ALFORD, &c.]
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6. 这不是说神的话落了空——"落空"，即失败：参
路 16:17，
希腊原文。
因为从以色列生的不都是以色列人——更佳译作："因为凡从以色列生的，并不都是以色列人。"
此处使徒进入了ELECTION(拣选)这一深奥主题，其讨论一直延伸到第十一章末——"不要以为我为以色列全然的失丧而哀痛；因为那意味着神对亚伯拉罕的话落空了；然而并非一切属乎天然后裔、被称为'以色列'的人，都是神那不能挽回之拣选的那*以色列。"
环绕这主题的难处，并不在使徒的教导(这教导够清楚了)，而在真理本身——这些真理各自的证据固然无可辩驳，但它们之间完美的和谐，在现今状态之下远超人所能理解。此处错误的大源，在于草率地推论(如 THOLUCK 等人)说：使徒在本章末尾把外邦人的蒙召与以色列的被弃联系起来，并在下两章继续此主题，因此本章正文所论的拣选是民族的、而非个人的拣选，因此只是对宗教上的优越的拣选，而不是对永生的拣选。若如此，那么
罗 9:6
——拣选主题的开端——的论证就会是这样："神对亚伯拉罕和他后裔的拣选并未落空；因为以色列虽被弃，外邦人却取而代之；神有权随意拣选何民享受祂可见国度之特权。"但事实远非如此——本章直到接近末尾根本未提及外邦人；本节的论证是："以色列并非全然被弃，只是一部分，余下的是神在主权的行使中所拣选的那'以色列'。"而这是对永生——不是仅对外在特权——的拣选，下文将充分显明。
英語原文
6. Not as though the word of God had taken none effect--"hath fallen to the ground," that is, failed: compare
Lu 16:17,
Greek.
for they are not all Israel which are of Israel--better, "for not all they which are of Israel are Israel." Here the apostle enters upon the profound subject of ELECTION, the treatment of which extends to the end of the eleventh chapter--"Think not that I mourn over the total loss of Israel; for that would involve the failure of God's word to Abraham; but not all that belong to the natural seed, and go under the name of 'Israel,' are the Israel of God's irrevocable choice." The difficulties which encompass this subject lie not in the apostle's teaching, which is plain enough, but in the truths themselves, the evidence for which, taken by themselves, is overwhelming, but whose perfect harmony is beyond human comprehension in the present state. The great source of error here lies in hastily inferring (as THOLUCK and others), from the apostle's taking tip, at the close of this chapter, the calling of the Gentiles in connection with the rejection of Israel, and continuing this subject through the two next chapters, that the Election treated of in the body of this chapter is national, not personal Election, and consequently is Election merely to religious advantages, not to eternal salvation. In that case, the argument of
Ro 9:6,
with which the subject of Election opens, would be this: "The choice of Abraham and his seed has not failed; because though Israel has been rejected, the Gentiles have taken their place; and God has a right to choose what nation He will to the privileges of His visible kingdom." But so far from this, the Gentiles are not so much as mentioned at all till towards the close of the chapter; and the argument of this verse is, that "all Israel is not rejected, but only a portion of it, the remainder being the 'Israel' whom God has chosen in the exercise of His sovereign right." And that this is a choice not to mere external privileges, but to eternal salvation, will abundantly appear from what follows.
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7-9. 也不因为是亚伯拉罕的后裔，就都作他的儿女——"拣选并不沿仅属肉身上从亚伯拉罕而出的后裔传递；否则夏甲之子以实玛利、甚至基土拉之子都当包括在内，但事实并非如此。"
惟独——真正的拣选，是神无条件地拣选的亚伯拉罕后裔，正如那应许所说明的。
从以撒生的，才要称为你的后裔——
(创 21:12)。
英語原文
7-9. Neither, because they are the seed of Abraham, are they all children--"Not in the line of mere fleshly descent from Abraham does the election run; else Ishmael, Hagar's child, and even Keturah's children, would be included, which they were not."
but--the true election are such of Abraham's seed as God unconditionally chooses, as exemplified in that promise.
in Isaac shall thy seed be called--
(Ge 21:12).
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10-13. 不但如此，还有利百加等等——人或以为拣选撒拉之子(因撒拉是亚伯拉罕真正的元配)，过于夏甲(撒拉的使女)之子、或基土拉(他第二位妻子)之子，是有天然的理由。但在利百加——以撒唯一的妻子——的事上，便不可能有这样的理由；因拣选她儿子雅各，是从同一母亲所生的两个儿子中拣选其一年幼者过于年长者，且是在二人尚未出生之前，因此也是在二者行善作恶足以作为拣选之根据之前；这一切都是为要显明区分的唯一根据，只在于神无条件的拣选——"不在乎行为，乃在乎呼召人的神"。
英語原文
10-13. And not only this; but when Rebecca, &c.--It might be thought that there was a natural reason for preferring the child of Sarah, as being Abraham's true and first wife, both to the child of Hagar, Sarah's maid, and to the children of Keturah, his second wife. But there could be no such reason in the case of Rebecca, Isaac's only wife; for the choice of her son Jacob was the choice of one of two sons by the same mother and of the younger in preference to the elder, and before either of them was born, and consequently before either had done good or evil to be a ground of preference: and all to show that the sole ground of distinction lay in the unconditional choice of God--"not of works, but of Him that calleth."
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14. 这样，我们可说什么呢？神有什么不公平吗？断乎没有！——这是对前述教义——神拣选一人、弃绝另一人，并非因他们的行为，而是纯粹出于祂自己美旨的行使——的两个异议中的第一个："此教义与神的公义不相符。"对此异议的回答延伸到
罗 9:19，
那里是第二个异议。
英語原文
14. What shall we say then? Is there unrighteousness with God? God forbid--This is the first of two objections to the foregoing doctrine, that God chooses one and rejects another, not on account of their works, but purely in the exercise of His own good pleasure: "This doctrine is inconsistent with the justice of God." The answer to this objection extends to
Ro 9:19,
where we have the second objection.
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15. 因他对摩西说——
(出 33:19)。
我要怜悯谁就怜悯谁——"我所"
，要恩待谁就恩待谁——"我所"
——"神随己意拣选并无不义，因祂向摩西明文宣告自己有权如此行。"然而值得注意，这话以积极而非消极的形式表达：不是说"我只怜悯我所怜悯的"；而是"我要怜悯凡我所要怜悯的。"
英語原文
15. For he saith to Moses--
(Ex 33:19).
I will have mercy on whom I will have--"on whom I have"
mercy, and I will have compassion on whom I will have--"on whom I have"
compassion--"There can be no unrighteousness in God's choosing whom He will, for to Moses He expressly claims the right to do so." Yet it is worthy of notice that this is expressed in the positive rather than the negative form: not, "I will have mercy on none but whom I will"; but, "I will have mercy on whomsoever I will."
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16. 这样看来，——有内里的愿望
，——作积极的努力
。——"不在乎那定意的，也不在乎那奔跑的"(参
林前 9:24, 26; 腓 2:16; 3:14)。
二者对救恩都不可或缺，然而救恩不归因于任何一者，而纯然是"在乎那发怜悯的神"。参见
腓 2:12, 13，
"当恐惧战兢作成你们得救的工夫：因为是神出于自己的美旨，在你们里面运行，使你们立志并行事。"
英語原文
16. So then it is not of him that willeth--hath the inward desire
nor of him that runneth--maketh active effort (compare
1Co 9:24, 26; Php 2:16; 3:14).
Both these are indispensable to salvation, yet salvation is owing to neither, but is purely "of God that showeth mercy." See on
Php 2:12, 13,
"Work out your own salvation with fear and trembling: for it is God which, out of His own good pleasure, worketh in you both to will and to do."
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17. 因为经上有向法老说的——请观察此处使徒如何看待圣经。
，——"我这同一"
我将你兴起来——"我兴起"
，特要在你身上彰显我的权能——"我兴起你"，等等。使徒已表明神有权随己意拣选；此处他借一例表明神也随己意刑罚。但"神并未使法老邪恶；祂只是没有借着特殊而完全白白不配的恩典使他变好"
〔HODGE〕。
，并使我的名——"要"
传遍天下——"宣告"。
——"这并非因法老比别人更坏才如此待他，而是为要使他成为神刑罚公义的纪念碑；正是为此，神安排了他里面的恶以此确定的形式显明出来"
〔OLSHAUSEN〕。
——"这是施行一切刑罚的原则，即使神圣立法者的真品格为人所知。在一切对象中，关于神的事，这是最高、最重要的；其本身最配得，其结果最有益"
〔HODGE〕。
英語原文
17. For the scripture saith to Pharaoh--observe here the light in which the Scripture is viewed by the apostle.
Even for this same--"this very"
purpose have I raised--"raised I"
thee up, &c.--The apostle had shown that God claims the right to choose whom He will: here he shows by an example that God punishes whom He will. But "God did not make Pharaoh wicked; He only forbore to make him good, by the exercise of special and altogether unmerited grace" [HODGE].
that I might--"may"
show my power in thee--It was not that Pharaoh was worse than others that he was so dealt with, but "in order that he might become a monument of the penal justice of God, and it was with a view to this that God provided that the evil which was in him should be manifested in this definite form" [OLSHAUSEN].
and that my name might--"may"
be declared--"proclaimed"
in all the earth--"This is the principle on which all punishment is inflicted, that the true character of the Divine Lawgiver should be known. This is of all objects, where God is concerned, the highest and most important; in itself the most worthy, and in its results the most beneficent" [HODGE].
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18. 如此看来，神要——"所以祂"。结论便是：祂
怜悯谁，就怜悯谁；要叫谁刚硬，就叫谁刚硬——借司法地将他们交给罪本身及其周围诱因的刚硬化影响
(诗 81:11, 12; 罗 1:24, 26, 28; 来 3:8, 13)，
(太 24:12; 林前 15:38; 帖后 2:17)。
英語原文
18. Therefore hath he--"So then he hath." The result then is that He hath
mercy on whom he will have mercy, and whom he will he hardeneth--by judicially abandoning them to the hardening influence of sin itself
(Ps 81:11, 12; Ro 1:24, 26, 28; Heb 3:8, 13),
and of the surrounding incentives to it
(Mt 24:12; 1Co 15:38; 2Th 2:17).
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对神圣主权教义的第二个异议：
19. 这样，你必对我说：——"为什么还"是真读法。
他为什么还指责人呢？有谁抗拒他的旨意呢？——即"此教义与人的责任不相容"；若神随己意拣选与弃绝、赦免与刑罚，那么那些被祂弃绝、不得不犯罪灭亡的人为何受责备？这异议正如前者一样，结论性地显明所反对之教义的真实性质——即在个人品格之差异以先，对永生的拣选与不拣选；唯有此教义才能引发此处所提的异议，对此教义而言，这异议似是而非。使徒的回答是什么？有两方面。第一："受造者审判创造者，乃是失敬与僭妄。"
英語原文
Second objection to the doctrine of Divine Sovereignty:
19. Thou shalt say then unto me, Why--"Why then" is the true reading.
doth he yet find fault? for who hath resisted--"Who resisteth"
his will?--that is, "This doctrine is incompatible with human responsibility"; If God chooses and rejects, pardons and punishes, whom He pleases, why are those blamed who, if rejected by Him, cannot help sinning and perishing? This objection shows quite as conclusively as the former the real nature of the doctrine objected to--that it is Election and Non-election to eternal salvation prior to any difference of personal character; this is the only doctrine that could suggest the objection here stated, and to this doctrine the objection is plausible. What now is the apostle's answer? It is twofold. First: "It is irreverence and presumption in the creature to arraign the Creator."
20
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20, 21. 你这个人哪，你是谁，竟敢向神强嘴呢？受造之物岂能对造他的说：——"你为何如此造"
，你为什么这样造我呢？——
(赛 45:9)。
英語原文
20, 21. Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made--"didst thou make"
me thus?--
(Isa 45:9).
21
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21. 窑匠难道没有权柄从同一团泥里，拿一块作成贵重的器皿，又拿一块作成卑贱的器皿么？——"此反对意见乃建立在对神与其有罪受造者之间关系的无知或误解之上；它假设神有义务将恩典普及众人，而事实上他对任何人都无义务。众人都是罪人，已经丧失了对他的怜悯一切要求；因此神完全有权宽容这一个而不宽容那一个，作一个器皿为贵重，又一个为卑贱。但须记住，保罗在此并非论到神对受造者作为受造者的权利，乃是作为有罪的受造者：这一点他自己已在下文清楚说明。他所答复的，乃是有罪受造者对造物主的非难，他如此答复：神并无义务将恩典赐与任何人，正如他在塑造泥土时一样拥有主权"［霍治HODGE］。
但，第二："这样的主权并无任何不公之处。"
英語原文
21. Hath not the potter power over the clay; of the same lump to make one vessel unto honour, and another to dishonour?--"The objection is founded on ignorance or misapprehension of the relation between God and His sinful creatures; supposing that He is under obligation to extend His grace to all, whereas He is under obligation to none. All are sinners, and have forfeited every claim to His mercy; it is therefore perfectly competent to God to spare one and not another, to make one vessel to honor and another to dishonor. But it is to be borne in mind that Paul does not here speak of God's right over His creatures as creatures, but as sinful creatures: as he himself clearly intimates in the next verses. It is the cavil of a sinful creature against his Creator that he is answering, and be does so by showing that God is under no obligation to give His grace to any, but is as sovereign as in fashioning the clay" [HODGE]. But, Second: "There is nothing unjust in such sovereignty."
22
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22、23. 倘若神要显明——"定意要彰显"
他的忿怒——他对罪恶圣洁的不悦。
又——刑罚罪恶
彰显他的权能——
就多多忍耐宽容那可怒预备遭毁灭的器皿——即"命定遭忿怒的器皿"；正如
Ro 9:23
中的"蒙怜悯的器皿"，意指"命定蒙怜悯的器皿"；参
Eph 2:3
"可怒之子"。
预备遭毁灭的——斯图尔特STUART说得对："此类说法所涉及的难题，并不能借着将一节经文的语气软化而得以消除，因为还有许多同类的经文摆在我们面前；甚至我们放弃圣经本身，只要我们仍承认一位全能全知的神，便丝毫不能减少此类经文所带来的难题。"然而须注意，使徒既教导说，神明明白白"定意要彰显他的忿怒，并（以忿怒的方式）彰显他的权能"，那就只能借刑罚一部分人、赦免另一部分人来成就；而这两类人之间的分别，照我们使徒所教导，既不在于他们自己的行为，而在于神的美意，那么决定权至终必操之于神。然而，诚如霍治HODGE所言，即便在恶人必受的刑罚中，使徒也要人注意，神并非过于严厉，反而"多多忍耐宽容"那些他公义不悦的对象。
英語原文
22, 23. What if God, willing to show--"designing to manifest"
his wrath--His holy displeasure against sin.
and to make his power--to punish it
known endured with much long-suffering the vessels of wrath--that is, "destined to wrath"; just as "vessels of mercy," in
Ro 9:23,
mean "vessels destined to mercy"; compare
Eph 2:3,
"children of wrath."
fitted for destruction--It is well remarked by STUART that the "difficulties which such statements involve are not to be got rid of by softening the language of one text, while so many others meet us which are of the same tenor; and even if we give up the Bible itself, so long as we acknowledge an omnipotent and omniscient God we cannot abate in the least degree from any of the difficulties which such texts make." Be it observed, however, that if God, as the apostle teaches, expressly "designed to manifest His wrath, and to make His power (in the way of wrath) known," it could only be by punishing some, while He pardons others; and if the choice between the two classes was not to be founded, as our apostle also teaches, on their own doings but on God's good pleasure, the decision behooved ultimately to rest with God. Yet, even in the necessary punishment of the wicked, as HODGE observes, so far from proceeding with undue severity, the apostle would have it remarked that God "endures with much long-suffering" those objects of His righteous displeasure.
23
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23. 又要将他丰盛的荣耀彰显在那蒙怜悯早预备得荣耀的器皿上——即那"神圣恩典荣耀的丰盛"，"在拣选罪人并永远安排他们得救的事上所彰显出来的"。
英語原文
23. And that he might make known the riches of his glory on the vessels of mercy--that "glorious exuberance of Divine mercy" which "was manifested in choosing and eternally arranging for the salvation of sinners."
24
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24. 这就是我们——更确切地说："就是他所呼召的，也就是我们"等——不仅在"预先预备"，并在适时有效地"呼召我们"。
不但——更恰当："不仅从犹太人中"
从犹太人中——本章首次在此引入外邦人的蒙召；此前所论的，并非蒙召的外邦人取代被弃的犹太人，而是同属以色列中的一份子被选、另一份子被弃。倘若以色列的被弃是全体的，神对亚伯拉罕的应许不能借着外邦人在他们位置上的取代而应验；但以色列的被弃既只是部分的，那应许得着成就的"余数"之被保留，不过是"照着拣选的恩典"。如今使徒首次告诉我们，与这蒙拣选的以色列余数并列，神的旨意是要"从外邦人中为自己的名选取百姓"
（Ac 28:14）；
此题目既经引入，便一直延续到第十一章末。
英語原文
24. even us, whom he hath called, &c.--rather, "Whom he hath also called, even us," &c., in not only "afore preparing," but in due time effectually "calling us."
not of the Jews, &c.--better, "not from among Jews only, but also from among Gentiles." Here for the first title in this chapter the calling of the Gentiles is introduced; all before having respect, not to the substitution of the called Gentiles for the rejected Jews, but to the choice of one portion and the rejection of another of the same Israel. Had Israel's rejection been total, God's promise to Abraham would not have been fulfilled by the substitution of the Gentiles in their room; but Israel's rejection being only partial, the preservation of a "remnant," in which the promise was made good, was but "according to the election of grace." And now, for the first time, the apostle tells us that along with this elect remnant of Israel, it is God's purpose to "take out of the Gentiles a people for His name"
(Ac 28:14);
and that subject, thus introduced, is now continued to the end of the eleventh chapter.
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25. 就像神在何西阿书上说——"何西阿"。
那本来不是我子民的，我要称为我的子民；本来不是蒙爱的，我要称为蒙爱的——引自
Ho 2:23，
虽非逐字引用。该段原是直接论到十支派国，并非外邦人；但既然他们已沦落到与"非神子民"的外邦人同等的地步，并在那个意义上"不是蒙爱的"，使徒便合理地将其应用于外邦人，视他们为"在以色列国民以外，是应许诸约的局外人"（参
1Pe 2:10）。
英語原文
25. As he saith also in Osee--"Hosea."
I will call them my people, which were not my people; and her beloved, which was not beloved--quoted, though not quite to the letter, from
Ho 2:23,
a passage relating immediately, not to the heathen, but to the kingdom of the ten tribes; but since they had sunk to the level of the heathen, who were "not God's people," and in that sense "not beloved," the apostle legitimately applies it to the heathen, as "aliens from the commonwealth of Israel and strangers to the covenants of promise" (so
1Pe 2:10).
26
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26. 从前在什么地方对他们说：你们不是我的子民，将来就在那里称他们为——引自
Ho 1:10
的另一段。
永生神的儿子——"称为儿子"。
……的地方——"在那里那里"的表达方式，似乎只是为要从被神弃绝到被神接纳于神子民特权的这一恩典转变，加添更重的强调。
英語原文
26. And--another quotation from
Ho 1:10.
it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children--"called sons"
of the living God--The expression, "in the place where . . . there," seems designed only to give greater emphasis to the gracious change here announced, from divine exclusion to divine admission to the privileges of the people of God.
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27-29. 以赛亚指着以色列人——"以赛亚却呼喊"——指一种公开郑重作的见证
（Joh 1:15; 7:28, 37; 12:44; Ac 23:6; 24:21）。
喊着说：'以色列人——"儿子"
虽多如海沙，得救的——"那"
不过是剩下的余数'——即惟有那蒙拣选的余数才得救。
英語原文
27-29. Esaias also crieth--"But Isaiah crieth"--an expression denoting a solemn testimony openly borne
(Joh 1:15; 7:28, 37; 12:44; Ac 23:6; 24:21).
concerning Israel, Though the number of the children--"sons"
of Israel be as the sand of the sea, a--"the"
remnant--that is, the elect remnant only shall be saved.
28
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28. 因为主在——"正在完结这账，并要"
地上——
施行——
他的话，——
速速地——"账目"
成全——
完结——
（Isa 10:22, 23），
如七十士译本所言。使徒对这些话所赋予的意义，似乎与先知原意不同。但两处情感的相同立刻可见——只要我们将先知的话"所定规的完结必以公义洋溢"理解为：虽然以色列的余数要蒙恩典存留得以从被掳归回，"那不悔改之多数人定规的完结"却要"满了公义"，或辉煌地彰显神对罪的公义报应。"速成的账目"似乎指他话的迅速成全——无论在砍下这一部分，还是在拯救那一部分上。
英語原文
28. For he will finish the work, and cut--"is finishing the reckoning, and cutting it"
it short in righteousness; because a short work--"reckoning"
will the Lord make upon the earth--
(Isa 10:22, 23),
as in the Septuagint. The sense given to these words by the apostle may seem to differ from that intended by the prophet. But the sameness of sentiment in both places will at once appear, if we understand those words of the prophet, "the consumption decreed shall overflow with righteousness," to mean that while a remnant of Israel should be graciously spared to return from captivity, "the decreed consumption" of the impenitent majority should be "replete with righteousness," or illustriously display God's righteous vengeance against sin. The "short reckoning" seems to mean the speedy completing of His word, both in cutting off the one portion and saving the other.
29
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29. 又如以赛亚——"曾"
先前——即可能在以赛亚书较前的部分，即，
Isa 1:9。
说过：若不是——即"万军之主"：此词是希伯来文，但在雅各书中也如此出现
（Jas 5:4），
因而成为我们基督徒用语中习用之词。
万军之主——
给我们——意指"余数"；起先虽小，到时必成为丰盛的种子（参
Ps 22:30, 31; Isa 6:12, 13）。
存留——
我们早就——"已变成"
好像所多玛等——若非这宝贵的种子，选民便要像平原的诸城一样，在品格的败坏与当受的厄运上都与之相仿。
英語原文
29. And as Esaias said--"hath said"
before--that is, probably in an earlier part of his book, namely,
Isa 1:9.
Except the Lord of Sabaoth--that is, "The Lord of Hosts": the word is Hebrew, but occurs so in the Epistle of James
(Jas 5:4),
and has thence become naturalized in our Christian phraseology.
had left us a seed--meaning a "remnant"; small at first, but in due time to be a seed of plenty (compare
Ps 22:30, 31; Isa 6:12, 13).
we had been--"become"
as Sodom, &c.--But for this precious seed, the chosen people would have resembled the cities of the plain, both in degeneracy of character and in merited doom.
30
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30、31. 这样，我们可说什么呢？——"如今全题的结果如何？"结果是——与人所预料的迥然不同。
这样，那本来不追求义的外邦人——"得着了"
反——
得了义——
就是——正如我们既已看见"信之之义"乃是称义之义（参
Ro 3:22
等），本节必意指"外邦人——他们作基督的局外人时对蒙神悦纳毫不在意——一经听见所传的福音便接受了，便经历了一种称义状态的有福。"
义的义——
英語原文
30, 31. What shall we say then?--"What now is the result of the whole?" The result is this--very different from what one would have expected.
That the Gentiles, which followed not after righteousness, have attained--"attained"
to righteousness, even the righteousness of faith--As we have seen that "the righteousness of faith" is the righteousness which justifies (see on
Ro 3:22,
&c.), this verse must mean that "the Gentiles, who while strangers to Christ were quite indifferent about acceptance with God, having embraced the Gospel as soon as it was preached to them, experienced the blessedness of a justified state."
31
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31. 但以色列人——"追求"
追求律法的义——"未得着"
反——
律法的义——此处"律法"一词，我们认为与
Ro 7:23
同样指"行动原则"；即"以色列人虽真诚而稳定地追求蒙神悦纳，却始终未得着。"
英語原文
31. But Israel, which followed--"following"
after the law of righteousness, hath not attained--"attained not"
unto the law of righteousness--The word "law" is used here, we think, in the same sense as in
Ro 7:23,
to denote "a principle of action"; that is, "Israel, though sincerely and steadily aiming at acceptance with God, nevertheless missed it."
32
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32、33. 这是什么缘故呢？是因为他们不——更确切地说，单作"作为"
凭着信心求——
只——
借着行律法——仿佛称义可以如此得着——其实不然：所以，既然称义只能因信得着，他们便错过了它。
正因为——此助词是否原属原文，颇有疑问。
那——更恰当："在那绊脚石上"，意指基督。但他们在这事上不过是……
英語原文
32, 33. Wherefore? Because they sought it not by faith, but as it were--rather simply, "as"
by the works of the law--as if it were thus attainable, which justification is not: Since, therefore, it is attainable only by faith, they missed it.
for--it is doubtful if this particle was originally in the text.
they stumbled at that stumbling-stone--better, "against the stone of stumbling," meaning Christ. But in this they only did.
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33. 就如经上所记——
（Isa 8:14; 28:16）。
看哪等——两段弥赛亚预言在此被合并，正如旧约引用时所常见的。如此合并，预言便将使徒所论的两类人一并带出来：一类以弥赛亚不过是绊脚石，另一类则以他为一切盼望的根基磐石。如此解释，本章并无严重的难处，没有任何难处不是出于题目本身——其深是无底的；而在任何其他观点下，要给它任何一致而适当的解释，照我们看来都是不可能的。
附注，（一）"在基督里"说话行事——良心不仅蒙光照，且在圣灵当前的运行之下——并非超自然受感者所独有，乃是每一个信徒的特权，也当是每一个信徒的目标
（Ro 9:1）。
（二）恩典并不毁灭天然的情感，只是使之强化并升华；基督徒当努力显明这一点
（Ro 9:2, 3）。
（三）得以属于神有形的教会，并享受其高超圣洁的特权，乃是出于神的主权怜悯，当以虔诚感恩看待
（Ro 9:4, 5）。
（四）然而最神圣的外在特权与区分，若无心向神的义顺服，对救恩并无益处
（Ro 9:31-33）。
（五）"神的选民"当是怎样的人——在谦卑上，当记念他救了我们、呼召我们，不是按我们的行为，乃是按他自己的旨意和恩典，这恩典是在万古之先在基督耶稣里赐给我们的
（2Ti 1:9）；
在感恩上，因为"使你与人不同的是谁呢？你有什么不是领受的呢？"
（1Co 4:7）；
在敬虔的自守上，记念"神是轻慢不得的"，"人种的是什么，收的也是什么"
（Ga 6:7）；
在殷勤上，"使你们所蒙的恩召和拣选坚定不移"
（2Pe 1:10）；
又在平静的信靠上，相信"神所预定、呼召、称义的人，（到时）他也必叫他得荣耀"
（Ro 8:30）。
（六）对于一切因其本性超出人类悟性之外的事，我们将神在他话中所说、并他在待人作为中所行的事，记下为无可争辩的，便是我们的智慧——即便这些事与我们尽力运用有限判断所达的结论相抵触
（Ro 9:14-23）。
（七）宗教上的诚恳，或一般而言愿得救的心，加上勤勉行善的努力，若未伴随对神所启示之救恩法的完全顺服，作为在神面前的信靠根基，终必证明是致命的
（Ro 9:31-33）。
（八）在被拣选之民大多数被弃、疏远之外邦多人被纳入的事上，神要人看见他作为的一条律——到了大日的审判，这律必更生动地显明"那在后的将要在前，在前的将要在后"
（Mt 20:16）。
英語原文
33. As it is written--
(Isa 8:14; 28:16).
Behold, &c.--Two Messianic predictions are here combined, as is not unusual in quotations from the Old Testament. Thus combined, the prediction brings together both the classes of whom the apostle is treating: those to whom Messiah should be only a stone of stumbling, and those who were to regard Him as the Cornerstone of all their hopes. Thus expounded, this chapter presents no serious difficulties, none which do not arise out of the subject itself, whose depths are unfathomable; whereas on every other view of it the difficulty of giving it any consistent and worthy interpretation is in our judgment insuperable.
Note, (1) To speak and act "in Christ," with a conscience not only illuminated, but under the present operation of the Holy Ghost, is not peculiar to the supernaturally inspired, but is the privilege, and ought to be the aim, of every believer
(Ro 9:1).
(2) Grace does not destroy, but only intensify and elevate, the feelings of nature; and Christians should study to show this
(Ro 9:2, 3).
(3) To belong to the visible Church of God, and enjoy its high and holy distinctions, is of the sovereign mercy of God, and should be regarded with devout thankfulness
(Ro 9:4, 5).
(4) Yet the most sacred external distinctions and privileges will avail nothing to salvation without the heart's submission to the righteousness of God
(Ro 9:31-33).
(5) What manner of persons ought "God's elect" to be--in humility, when they remember that He hath saved them and called them, not according to their works, but according to His own purpose and grace, given them in Christ Jesus before the world began
(2Ti 1:9);
in thankfulness, for "Who maketh thee to differ, and what hast thou that thou didst not receive?"
(1Co 4:7);
in godly jealousy over themselves; remembering that "God is not mocked," but "whatsoever a man soweth that shall he also reap"
(Ga 6:7);
in diligence "to make our calling and election sure"
(2Pe 1:10);
and yet in calm confidence that "whom God predestinates, and calls, and justifies, them (in due time) He also glorifies"
(Ro 8:30).
(6) On all subjects which from their very nature lie beyond human comprehension, it will be our wisdom to set down what God says in His word, and has actually done in His procedure towards men, as indisputable, even though it contradict the results at which in the best exercise of our limited judgment we may have arrived
(Ro 9:14-23).
(7) Sincerity in religion, or a general desire to be saved, with assiduous efforts to do right, will prove fatal as a ground of confidence before God, if unaccompanied by implicit submission to His revealed method of salvation
(Ro 9:31-33).
(8) In the rejection of the great mass of the chosen people, and the inbringing of multitudes of estranged Gentiles, God would have men to see a law of His procedure, which the judgment of the great day will more vividly reveal that "the last shall be first and the first last"
(Mt 20:16).
罗 9:1-33.
前述真理对选民之状况与前途的关系——拣选——外邦人的蒙召
使徒深知自己被同胞视为出卖他们至宝利益的叛徒
(徒 21:33; 22:22; 25:24)，
故在展开这一部分时，他以非同寻常的激烈语气，倾吐他真实的心境。
1, 2. 我在基督里说真话——仿佛浸透了那位为不肯悔改、定要灭亡的耶路撒冷哀哭之主的灵(参
罗 1:9; 林后 12:19; 腓 1:8)。
我的良心在圣灵里给我作见证——"我的良心既被圣灵所苏醒、光照，乃至此时仍在圣灵直接的运行之下"。