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."
2
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2. 我——"我有"
是大有憂愁——或作"悲傷"。
心裡——
……時常——
傷痛——本國同胞對榮耀福音的苦毒敵擋，以及他們不信的可怕後果，沉重而不斷地壓在他心頭。
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.
3
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3. 為我——"為"
弟兄，我——
……骨肉之親——他越感覺自己與本國同胞隔絕，似乎就越生動地體會到他們之間天然的關係。為要解釋掉這裡所表達的願望——以為對任何基督徒而言這話太強，不可能說出或想到——有些人將開頭的話譯為"我過去曾願意"，將其歸於他從前未蒙光照的狀態；這意義過於平淡，令人難以忍受；另一些人則無根據地軟化了"被咒詛"一詞的意義。但我們的譯法給出了原文的真意；若將其理解為"強烈而模糊的情感，而非明確思想"的語言［霍治HODGE如此解］，激情地表達他如何感覺自己的整個存在被本國同胞的救恩所吞沒，那麼難處便消失了，我們也將被提醒摩西以如此高尚的話所表達的類似意念
（Ex 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).
4
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4. 他們是以色列人——參
Ro 11:1; 2Co 11:22; Php 3:5。
兒子的名分——誠然，與新約相比，舊約乃是一個未成年和受管教的狀態，因此在某種意義上是奴僕的狀態
（Ga 4:1-3）；
但與周圍外邦人的狀態相比，揀選亞伯拉罕和他的後裔確實是將他們真正分別出來作神的家族
（Ex 4:22; De 32:6; Isa 1:2; Jer 31:9; Ho 11:1; Mal 1:6）。
……榮耀——那"主的榮耀"，或"他們中間可見之神聖同在的記號"，在他們曠野飄流的一切日子裡停留在約櫃上並充滿會幕；在耶路撒冷，它繼續在會幕和聖殿中被看見，直到被擄時聖殿被毀、舊約的太陽開始落下之時才消失。這就是猶太人所稱的"舍金拿Shekinah"。
……諸約——就是基督之前外邦人作"局外人"的"應許的諸約"
（Eph 2:12）；
意指與亞伯拉罕所立的那一個約在其連續的更新中（參
Ga 3:16, 17）。
……律法——從西乃山頒佈，以及此後擁有它——猶太人正當地視為他們獨特的榮耀
（De 26:18, 19; Ps 147:19, 20; Ro 2:17）。
……禮拜——或作"聖所的事奉"，意指神所設立的一切宗教儀式，他們借著這些儀式的舉行得以如此親近神。
……和——偉大的亞伯拉罕之應許，相繼展開，並惟獨在基督裡得著應驗；（參
Heb 7:6; Ga 3:16, 21; Ac 26:6, 7）。
應許——
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).
5
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5. 列祖——此處大概指那三位偉大的立約先祖——亞伯拉罕、以撒、雅各——神借著他們屈尊稱自己
（Ex 8:6, 13; Lu 20:37）。
……就是他們的——
……也是——最大的特權，作為這樣的特權，保留到最後。
按肉體說，基督——（參
Ro 1:3）。
……也是從他們出來的——
……他——或作"是基督"。
是在萬有之上——更確切地說："在萬有之上的神"。
永遠可稱頌的神。阿們！——為要除掉此處對基督至高神性所作的明亮見證，人們採取了各種辦法：（一）在"論肉體說基督出來"之後加句號，將下面的子句作為對父的頌讚——"那在萬有之上的神是永遠可稱頌的"；或在"萬有"之後加句號——如此"基督出來，他在萬有之上：神是可稱頌的"等［伊拉斯謨ERASMUS、洛克LOCKE、弗里茨SCHEFRITZSCHE、邁爾MEYER、朱厄特JOWETT等］。但這種看法有致命的弱點——正如甚至索西努Socinus也承認——在其他聖經頌讚中，"可稱頌"一詞在前，先於所頌讚之神的名（如此："耶和華是應當稱頌的"
Ps 68:35；
"耶和華以色列的神是應當稱頌的"
Ps 72:18）。
況且，任何這樣的頌讚在此都"極其空洞而貧乏"；使徒將要論及的悲哀主題，甚至與基督道成肉身相聯，也不能提示甚麼頌讚［阿爾福特ALFORD］。（二）調換"who is"（是）這詞的譯法；如此譯文便為"按肉體說，基督是他們的（即列祖的）"［克雷利烏斯CRELLIUS、惠斯頓WHISTON、泰勒TAYLOR、惠特比WHITBY如此解］。但這是在面對一切手抄本權威之下的絕望之舉；正如葛羅提烏斯GROTIUS等人所以為的"神"字當從經文中刪除的猜測一樣。剩下的便是：此處根本沒有頌讚，只是一個赤裸的事實陳述——基督"按肉體說"是"出於"以色列民族，但他在另一方面"是在萬有之上永遠可稱頌的神"。（在
2Co 11:31
中，此處譯為"who is"的希臘短語用於同樣的意義；並參
Ro 1:25，
希臘原文）。這樣解釋本段經文作為基督至高神性的見證，除了所有正統教父之外，一些最有能力的近代批評家也都同意［本格爾BENGEL、托路克THOLUCK、斯圖爾特STUART、奥尔肖森OLSHAUSEN、腓力比PHILIPPI、阿爾福特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.]
6
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6. 這不是說——"落空"，即失敗：參
Lu 16:17，
希臘原文。
……神的話——
……失了——
……因為——更恰當："因為從以色列生的，不都是以色列人。"
……因為從以色列生的，不都是以色列人——
……這裡使徒進入——
揀選——其討論延伸至第十一章末——"不要以為我為以色列全然的喪失而哀痛；因為那將意味著神對亞伯拉罕的話失敗了；但並非一切屬於肉體後裔、稱為'以色列'之名的人，都是神那不可撤回之揀選中的那以色列。"圍繞此題的難處不在使徒的教導——他的教導足夠清楚——而在真理本身，其證據各自看來壓倒一切，但其完全的和諧卻在現今狀態下超乎人類的領悟。此處錯誤的大根源在於：匆忙地（如托路克THOLUCK等人）從使徒在本章末了拿起外邦人的蒙召、與以色列的被棄相聯、並將此題延續至下兩章，而推論本章主體所論的揀選是國家性的、而非個人的揀選，因此僅僅是揀選到宗教優勢、而非永遠救恩。若如此，則
Ro 9:6
——揀選之題在此開始——的論證便是："對亞伯拉罕和他後裔的揀選並未失敗；因為雖然以色列已被棄，外邦人已取代了他們的地位；而神有權選擇他所要選的國家，得著有形國度的特權。"但事實遠非如此——外邦人在本章末了之前根本未被提及；本節的論證是："全以色列並未被棄，只有其中一部分被棄，其餘的是神憑其主權權利所揀選的那'以色列'。"而這揀選並非僅僅到外在的特權，而是到永遠的救恩，將從下文豐富地顯明。
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.
7
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7-9. 也不因為——"揀選並非沿著從亞伯拉罕純粹肉體後裔的線索運行；否則夏甲的孩子以實瑪利，甚至基土拉的兒女們，也會被包括在內——其實不然。"
……他們是亞伯拉罕的後裔，就都作他的兒女——
……惟獨——真正的選民，是神無條件揀選的亞伯拉罕後裔，正如那應許所例證的。
……從以撒生的，才要稱為你的後裔。——
（Ge 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).
10
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10-13. 不但——
……如此，——
……還有利百加——或許有人認為，偏待撒拉之子是出於天然理由，因撒拉是亞伯拉罕真正的元配；相較於夏甲（撒拉的使女）之子以及基土拉（他的繼室）的眾子。但利百加既是以撒惟一的妻子，便不能有這樣的理由；因為揀選她兒子雅各，是在同一位母親所生的兩子中揀選了年幼的而捨棄年長的，並且是在他們未生之前，因此也在二者行善或行惡之前——這都不能作為偏待的根據：這一切都是要表明，分別的惟一根據乃在於神無條件的揀選——"不在乎行為，乃在乎呼召人的主。"
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."
14
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14. 這樣，我們可說甚麼呢？難道神有甚麼不公平麼？斷乎沒有！——這是對前文教義——神揀選一人、棄絕另一人，不是因他們的行為，而是純粹出於祂自己的美意——的兩個反對中的第一個："這教義與神的公義不符。" 對這反對的回答延伸至
Ro 9:19，
在那裡我們看見第二個反對。
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.
15
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15. 因為他對摩西說：——
（Ex 33:19）。
……'我要——"我所"。
……憐憫誰——
……就——
……憐憫誰，——
……要——"我所"。
……恩待誰，——
……就——
……恩待誰。' ——"神揀選祂所要揀選的人，並無不義，因為祂對摩西明確地宣告這樣作的權利。" 但值得注意的是，這是按積極的而非消極的形式表達的：不是說"我只憐憫我所要憐憫的"；而是說"我要憐憫凡我所要憐憫的。"
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."
16
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16. 據此看來，這不在乎——有內心的渴望。
……那定意的，——
……也不在乎——作活潑的努力（比較
1Co 9:24, 26；
Php 2:16; 3:14）。
……那奔跑的，——
……只在乎——二者對於救恩都不可或缺，然而救恩不歸功於任何一者，而是純粹"在乎那發憐憫的神"。見
Php 2:12, 13 的註解，
"當恐懼戰兢作出你們自己的救恩：因為你們立志行事，都是神在你們心裡運行，為要成就祂的美意，使你們既立志又行事。"
……發憐憫的神。——
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."
17
無題
17. 因為經上有向法老說的話：——請注意此處使徒如何看待聖經。
……'我將你興起來，特要在你身上——"我將你興起來，正為此目的"。
……彰顯我的權能，——
……並要使我的名——"使我的名"。
*……傳遍天下。' *——使徒已表明神聲稱有權揀選祂所要揀選的人；此處他藉例子表明神也懲罰祂所要懲罰的人。但"神並未使法老邪惡；祂只是沒有以特殊且完全不配的恩典使他變善"［霍治HODGE］。
"在我身上彰顯我的權能"——並非因法老比別人更壞才如此待他，而是"為要使他成為神刑罰公義的紀念碑，正為此目的，神安排使在他裡面的邪惡以這種確定的形式彰顯出來"［奥尔肖森OLSHAUSEN］。
"使我的名傳遍天下"——"這便是一切刑罰所依據的原則：要使那神聖立法者的真實品格為人所知。在一切與神有關的目的中，這是最高、最重要的；其本身最為可貴，其結果最為有益"［霍治HODGE］。
……並要——"使"。
……傳遍——"宣揚"。
*……天下。' *——
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].
18
無題
18. 如此看來，神要——"這樣看來，祂"。結果便是：祂要
……憐憫誰就——
……憐憫誰，——
……要叫誰剛硬就叫誰剛硬。——藉著在公義的判斷中將他們交給罪本身的剛硬化影響
（Ps 81:11, 12；
Ro 1:24, 26, 28；
Heb 3:8, 13），
並交給周圍引誘犯罪的刺激
（Mt 24:12；
1Co 15:38；
2Th 2:17）。
……要叫誰剛硬就叫誰剛硬。——
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).
19
無題
對神主權教義的第二個反對：
19. 這樣，你必對我說：——"那麼為甚麼"是正確的讀法。
……他為甚麼還指責人呢？——
……有誰——"誰"。
……抗拒他的旨意呢？——意即"這教義與人的責任不相容"；若神隨己意揀選和棄絕、赦免和懲罰，那麼那些被祂棄絕便不能不犯罪滅亡的人，為何還受責備？這反對與前者一樣，清楚顯出所反對之教義的真實性質——即在個人品格任何差異之前，對永恆救恩的揀選和不揀選；惟有這樣的教義才能引發此處所述的反對，而對這教義而言，這反對確實似乎有理。如今使徒的答案是甚麼？答案是雙重的。第一："受造之物審判造物主，乃是褻瀆和放肆。"
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
無題
20, 21. 你這個人哪，你是誰，竟敢向神強嘴呢？受造之物豈能對造他的說：——"你為何造"。
……'你為甚麼——
*……造我呢？' *——
（Isa 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
無題
21. 窰匠難道沒有權柄從一團泥裡拿一塊作成貴重的器皿，又拿一塊作成卑賤的器皿麼？——"這反對是基於對神與祂有罪受造物之關係的無知或誤解；以為祂有義務將恩典擴及一切，其實祂對誰也沒有義務。所有人都是罪人，已經喪失了一切對祂憐憫的要求；所以神完全有權放過這個而不放過那個，作一個器皿為尊貴、另一個為卑賤。但當記住，保羅此處不是論神對受造物作為受造物的權利，而是作為有罪的受造物：正如他在下文所明示。他所回答的是一個有罪受造物對造物主的強辯，他藉著表明神沒有義務將恩典賜給任何人，而是如同塑造泥一樣擁有主權"［霍治HODGE］。
但第二："這樣的主權並無不義。"
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
無題
22, 23. 倘若神要——"有意要彰顯"。
……顯明他的忿怒，——祂對罪聖潔的不悅。
……彰顯他的——刑罰罪。
……權能，——
……就多多忍耐寬容那可怒、——意即"註定遭忿怒的器皿"；正如
Ro 9:23
的"蒙憐憫的器皿"，意為"註定蒙憐憫的器皿"；比較
Eph 2:3，
"可怒之子"。
……預備遭毀滅的器皿，——斯圖爾特STUART說得對："這類陳述所涉及的困難，不能靠軟化一處經文的話語來消除，因為還有許多其他同樣性質的經文擺在我們面前；即使放棄聖經本身，只要我們承認一位全能全知的神，我們便不能絲毫減少這類經文所造成的困難。" 但當注意：若神如使徒所教導，明確"有意要彰顯祂的忿怒、並彰顯祂（在忿怒方面的）權能"，那便只能藉著刑罰一些人、赦免另一些人來成就；若這兩類之間的選擇——如我們使徒也教導——不根據他們自己的行為，而根據神的美意，那麼決定至終必在於神。然而，即使在惡人必受的刑罰中，正如霍治HODGE所觀察的，使徒要人注意的不是神行事過嚴，而是神"多多忍耐寬容"那些祂公義不悅的對象。
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
無題
23. 又要將他豐盛的榮耀彰顯在那蒙憐憫、——"那神聖憐憫的榮耀洋溢"，"彰顯在揀選並為罪人的救恩作永遠的安排上"。
……早預備得榮耀的器皿上。——
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
無題
*24. 就是我們，就是他所召的，*等等——更當譯作「也就是他所召的我們」，等等，即不僅「預先豫備」，
更在時候滿足之時有效地「召我們」。
不但是從猶太人中，等等——更佳譯法為「不是單從猶太人中，也是從外邦人中」。在本章中這是頭一次引入對外邦人的呼召；此前的話都不是指蒙召的外邦人取代被棄的猶太人，而是指在同一個以色列中揀選一部分、拒絕另一部分。倘若以色列的被棄是全體的，神對亞伯拉罕的應許就不是藉著外邦人代替他們的地位而得應驗；但以色列的被棄既只是部分的，那個使應許得以成就的「餘數」之得以存留，就不過是「照著揀選的恩典」。而如今使徒頭一次告訴我們，與這蒙揀選的以色列餘數一同，神的旨意是要「從外邦人中為祂的名選取百姓」
（Ac 28:14）；
如此引入的主題，從此一直延續到第十一章末了。
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.
25
無題
25. 就像他在何西阿書上也是這樣說，——「何西阿」。
那本來不是我子民的，我要稱為我的子民；本來不是蒙愛的，我要稱為蒙愛的——引自
Ho 2:23，
雖不完全是逐字引用。該段經文原是直接論到十個支派的國，並非論及外邦人；但由於他們已墮落到「非我民」的外邦人那樣的光景，從那意義上說也是「不蒙愛的」，所以使徒合理地將它應用於外邦人，因他們「在以色列國民以外，在所應許的諸約上是局外人」（參
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
無題
26. 從前——又一處引自
Ho 1:10
的引用。
在甚麼地方對他們說：你們不是我的子民，將來就在那裏稱他們為——「稱為兒子」
永生神的兒子，——「在甚麼地方……就在那裏」這說法，似乎只是為要更加強調此處所宣告那從被神棄絕到蒙神收納進入神子民特權的恩典性轉變。
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.
27
無題
27-29. 以賽亞指著以色列人喊著說，——「但是以賽亚喊著說」——這表達指一個公開鄭重作的見證（參
Joh 1:15; 7:28, 37; 12:44；
Ac 23:6; 24:21）。
以色列人雖多如海沙，——「兒子」
得救的——「那」
不過是剩下的餘數，——即只有蒙揀選的餘數才會得救。
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
無題
28. 因為主要在世上施行祂的話，這話已經完成，而且——「正在完成那計算，並將之砍短」
速速地完結，——「計算」
就在世上，——
（Isa 10:22, 23），
正如七十士譯本所言。使徒賦予這些話的意義似乎與先知所定的不同。但兩處的情感既然相同，便立刻顯明出來——只要我們把先知那句「所定規的結局必充滿公義」理解為：以色列雖有餘數要蒙恩免於被擄而歸回，但不悔改之多數的「所定規的結局」卻要「充滿公義」，即輝煌地彰顯神對罪的公義報應。「速速的計算」似乎指祂話語的迅速完成，無論在砍除那一部分或在拯救另一部分上都是如此。
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
無題
29. 又如以賽亞先前——「曾」
說過，——大概是指他書中較早的部分，即
Isa 1:9。
若不是萬軍之主——即「萬軍之主」：這詞是希伯來文，但也在雅各的書信中如此出現（參
Jas 5:4），
並由此在我們基督教的用語中定了根。
給我們存留餘種，——即「餘數」之意；起初雖小，日後卻要成為豐盛的種子（比較
Ps 22:30, 31；
Isa 6:12, 13）。
我們早已——「成為」
*好像所多瑪，*等等——若不是因這寶貴的餘種，那蒙揀選的子民便必在品格的敗壞和應得的結局上都像平原的諸城一樣了。
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
無題
30, 31. 這樣，我們可說甚麼呢？——「那麼整個的結果是甚麼呢？」結果是這樣——與人所預期的大不相同。
這樣，那本來不追求義的外邦人，反——「得到了」
得著了義，就是因信而得的義，——我們既已看見「因信而得的義」就是那稱義的義（參
Ro 3:22
等的註解），這節必是說：「那些在作基督的客旅之時對於蒙神悅納漠不關心的外邦人，一聽見福音傳給他們便接受了，便經歷了稱義狀態的福氣。」
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
無題
31. 但以色列人追求律法的義，——「追求」
反得不著律法的義，——「沒有得著」
。——這裏的「律法」一詞，我們認為是用於與
Ro 7:23
相同的意義，指「行動的原則」而言；意思是：「以色列雖然誠懇而堅定地追求蒙神悅納，卻沒有得著。」
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
無題
32, 33. 這是甚麼緣故呢？是因為他們不憑著信心求，只憑著——更當單作「憑」
行為求，——以為稱義是這樣可以得著的，但稱義並非如此：既然稱義只能憑信心得著，他們便沒有得著。
（因為）——這質詞是否原文所有，頗有疑問。
他們正跌在那絆腳石上，——更佳作「絆腳的石頭」，意即基督。但他們這樣作不過是——
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.
33
無題
33. 正如經上所記，——
（Isa 8:14; 28:16）。
*看哪，*等等——這裏把兩段彌賽亞預言合併起來，正如舊約引用中所常見的一樣。如此合併後，這預言便把使徒所論的兩類人放在一起：一類是把彌賽亞只當作絆腳石頭的，一類是把祂看作一切盼望的房角石的。這樣解釋，本章並沒有甚麼嚴重的難處，所有的難處都不過是出於這題目本身——它的深奧是無法測度的；但在任何別的理解下，要給它一個一貫而恰當的解釋，在我們看來其難處都是無法克服的。
附註，（一）「在基督裏」說話行事，良心不但蒙了光照，且在聖靈當前的運行之下，這不是超自然默示之人的特權，乃是每一個信徒的特權，也當是每一個信徒的目標（參
Ro 9:1）。
（二）恩典並不廢除、只是加強並提高天然的情感；基督徒當努力彰顯這一點（參
Ro 9:2, 3）。
（三）得以屬於神有形的教會並享受其高超神聖的特權，乃是出於神主權的憐憫，當以敬虔的感恩看待（參
Ro 9:4, 5）。
（四）然而，最神聖的外在特權和分別，若沒有心中向神的義降服，對救恩也毫無用處（參
Ro 9:31-33）。
（五）「神的選民」當是何等樣的人——在謙卑上，當記得祂救了我們、以聖召召我們，不是按我們的行為，乃是按祂自己的旨意和恩典；這恩典是萬古之先在基督耶穌裏賜給我們的（參
2Ti 1:9）；
在感恩上，因「使你與人不同的是誰呢？你有甚麼不是領受的呢？」（參
1Co 4:7）；
在敬虔的自守上，記念「神是輕慢不得的」，因為「人種的是甚麼，收的也是甚麼」（參
Ga 6:7）；
在殷勤上，「使你們所蒙的恩召和揀選堅定不移」（參
2Pe 1:10）；
卻又在冷靜的信靠上，相信「神所預定、呼召、稱義的人，（到了時候）祂也必叫他們得榮耀」（參
Ro 8:30）。
（六）凡因其性質本來就超出人類理解範圍的題目，我們的智慧乃是把神在祂話語中所說的、以及在祂對人的作為中實際所作的，作為不可辯駁的事記錄下來，即使這與我們在有限判斷的最佳運用中所達到的結論相違背也罷（參
Ro 9:14-23）。
（七）宗教上的誠懇，或說一般想要得救的願望，加上勤懇努力行善，若不伴隨對祂所啟示之救法的完全順服，作為在神面前信靠的根據，便要成為致命的（參
Ro 9:31-33）。
（八）在蒙揀選子民之大群體的被棄，以及無數疏遠外邦人的被引入上，神要人看見祂作為的一個法則——到了大日的審判，這法則要更生動地顯明「那在後的將要在前，在前的將要在後」（參
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).
Ro 9:1-33. 前述真理對選民之處境與命運的影響——揀選——外邦人的蒙召。
使徒深知自己被本國同胞視為他們最切身利益的叛徒
（Ac 21:33; 22:22; 25:24），
所以在展開此部分的論題時，他以異常激烈的自白傾吐他真實的感受。
1、2. 我在基督裡說真話——仿佛沉浸在那位為不悔改、注定滅亡的耶路撒冷哀哭之主的靈裡（參
Ro 1:9; 2Co 12:19; Php 1:8）。
我的良心——"我的良心，被聖靈所甦醒、光照、甚至此刻仍在聖靈直接運行之下。"
被聖靈感動，給我作見證——