Chú giải chương
Romans Chương 15
1
ROM 15:1
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Chapter XV
Contents
This chapter consists of two parts. In the former, Romans 15:1-13, the apostle enforces the duty urged in the preceding chapter, by considerations derived principally from the example of Christ. In the latter part, vv. 14-33, we have the conclusion of the whole discussion, in which he speaks of his confidence in the Roman Christians, of his motives in writing to them, of his apostolical office and labors, and of his purpose to visit Rome after fulfilling his ministry for the sins at Jerusalem.
Romans 15:1-13
Analysis
The first verse of this chapter is a conclusion from the whole of the preceding. On the grounds there presented, Paul repeats the command that the strong should bear with the infirmities of the weak, and that instead of selfishly regarding their own interests merely, they should endeavor to promote the welfare of their brethren, Romans 15:1, Romans 15:2. This duty he enforces by the conduct of Christ, who has set us an example of perfect disinterestedness, as what he suffered was not for himself, Romans 15:3. This and similar facts and sentiments recorded in the Scripture are intended for our admonition, and should be applied for that purpose, Romans 15:4. The apostle prays that God would bestow on them that harmony and unanimity which he had urged them to cultivate, Romans 15:5, Romans 15:6. He repeats the exhortation that they should receive one another, even as Christ had received them, Romans 15:7. He shows how Christ had received them, and united Jews and Gentiles in one body, Romans 15:8-13.
Commentary
Romans 15:1
We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. The separation of this passage from the preceding chapter is obviously unhappy, as there is no change in the subject. ‘As the points of difference are not essential, as the law of love, the example of Christ, and the honor of religion require concession, we that are fully persuaded of the indifference of those things about which our weaker brethren are so scrupulous, ought to accommodate ourselves to their opinions, and not act with a view to our own gratification merely.’ We that are strong, (δυνατοὶ) strong in reference to the subject of discourse, i.e. faith, especially faith in the Christian doctrine of the lawfulness of all kinds of food, and the abrogation of the Mosaic law. Ought to bear, i.e. ought to tolerate, (βαστάζειν). The infirmities, τὰ ασθενήματα, that is, the prejudices, errors, and faults which arise from weakness of faith. Compare 1 Corinthians 9:20-22, where the apostle illustrates this command by stating how he himself acted in relation to this subject. And not to please ourselves; we are not to do every thing which we may have a right to do, and make our own gratification the rule by which we exercise our Christian liberty. “Significat non oportere studium suum dirigere ad satisfactionem sibi, quemadmodum solent, qui proprio judicio contenti alios secure negli gunt.” — Calvin.
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2
ROM 15:2
繁體中文
羅馬書 15:2
我們各人務要叫鄰舍喜悅，使他得益處，建立德行。上一節末了從消極方面所陳述的原則，在此從積極方面陳述。我們不當求自己的喜悅，乃當求別人的；愛的律當管理我們的行為；我們不僅要問甚麼本身是對的、甚麼是愜意的，也要問甚麼是出於善意、能叫弟兄喜悅的。然而我們適應別人時當存的目的，是他們的益處。『使他得益處，建立德行』，最可能的意思是：為他的益處著想，使他得著建立。故後者『建立德行』，是對前者的解釋；我們所當顧念的益處，乃是他們屬靈上的長進——這正是保羅常用『建立』（οἰκοδομή）一詞的含義；《羅馬書》14:19；《哥林多後書》10:8；《以弗所書》4:12、4:29。因此保羅所勸勉的，不是一種軟弱地附從別人願望的行徑，而是一種蒙光照之善意的操練；是那些以促進鄰舍屬靈福祉為設計與傾向的遷就。
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Romans 15:2
Let each one of us please his neighbor, for his good for edification. The principle which is stated negatively at the close of the preceding verse, is here stated affirmatively. We are not to please ourselves, but others; the law of love is to regulate our conduct; we are not simply to ask what is right in itself, or what is agreeable, but also what is benevolent and pleasing to our brethren. The object which we should have in view in accommodating ourselves to others, however, is their good. For good to edification most probably means with a view to his good so that he may be edified. The latter words, to edification, are, therefore, explanatory of the former; the good we should contemplate is their religious improvement; which is the sense in which Paul frequently uses the word (οἰκοδομή) edification; Romans 14:19; 2 Corinthians 10:8; Ephesians 4:12, Ephesians 4:29. It is not therefore, a weak compliance with the wishes of others, to which Paul exhorts us, but to the exercise of an enlightened benevolence; to such compliances as have the design and tendency to promote the spiritual welfare of our neighbor.
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3
ROM 15:3
繁體中文
羅馬書 15:3
因為基督也不求自己的喜悅，如經上所記：『辱罵你人的辱罵，都落在我身上。』『因為基督既如此無限地高超於一切基督徒之上，卻是完全無私而降卑的。』基督的榜樣不僅被舉為模範，更被舉為動機。基督的無私，在此由他不是為自己受苦、乃是為神的榮耀而受苦一事加以說明。他所感受的憂傷，不是因自己的損失與損傷，而是為神盡忠的熱心把他吞噬，使神受辱的事傷透了他的心。所要說明的單純之點，就是基督的無私——他不求自己的喜悅這一事實。而這是用詩篇作者的話（《詩篇》69:9），極其動人地表明出來的：『因我為你的殿心裏焦急，如同火燒；並且辱罵你人的辱罵，都落在我身上』；意即：我為你的熱心如此迫切，以致辱罵你的話我都感受，如同對著我自己而發。這篇詩在新約中如此頻繁地被引用並應用到基督身上，必須視為直接的預言。參《約翰福音》2:17、15:25、19:28；《使徒行傳》1:20。‹76›
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Romans 15:3
For even Christ pleased not himself, but as it is written, The reproaches of them that reproached thee fell on me. ‘For even Christ, so infinitely exalted above all Christians, was perfectly disinterested and condescending.’ The example of Christ is constantly held up, not merely as a model, but a motive. The disinterestedness of Christ is here illustrated by a reference to the fact that he suffered not for himself, but for the glory of God. The sorrow which he felt was not on account of his own privations and injuries, but zeal for God’s service consumed him, and it was the dishonor which was cast on God that broke his heart. The simple point to be illustrated is the disinterestedness of Christ, the fact that he did not please himself. And this is most affectingly done by saying, in the language of the Psalmist (Psalms 69:9), “The zeal of thy house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me;” that is, such was my zeal for thee, that the reproaches cast on thee I felt as if directed against myself. This Psalm is so frequently quoted and applied to Christ in the New Testament, that it must be considered as directly prophetical. Compare John 2:17; John 15:25; John 19:28; Acts 1:20.‹76›
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4
ROM 15:4
繁體中文
羅馬書 15:4
從前所寫的聖經都是為教訓我們寫的，叫我們因聖經所生的忍耐和安慰，可以得著盼望。本節的目的，與其說是要說明把詩篇那段經文應用到基督身上的恰當性，不如說是要說明聖經中所記的事實都是為著我們的教訓而設計的。基督的品格在那裏被描繪，好叫我們跟隨他的榜樣、領受他的靈。προεγράφη中的προ有其本來的時間意義：在我們之前，在我們的時代之前。所指為全部舊約聖經，並假設——正如新約作者總是假設或斷言的——聖經是神的話，是古時聖人在聖靈感動之下寫成的。神在聖經恰好如此的事上有其直接設計；那設計就是人的成聖與得救。『因聖經所生的忍耐和安慰』幾個字可並取，意為『因聖經所產生的忍耐和安慰』；或把『因忍耐』與『聖經』一詞分開，含意為『叫我們因忍耐，並因聖經的安慰』云云。前一種最常被採用，也最自然。‹77› 『可以得著盼望』。這可意為：神教訓的設計是要防止一切灰心，在我們現今的試煉中扶持我們；或意為：它們是要確保我們達到所盼望的大目標——天堂的福樂。對『盼望』一詞的這兩種解釋都與用法相符，且含義好。前一種更自然。
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Romans 15:4
For whatsoever things were written aforetime were written for our learning, that we, through patience and comfort of the Scriptures might have hope. The object of this verse is not so much to show the propriety of applying the passage quoted from the Psalm to Christ, as to show that the facts recorded in the Scriptures are designed for our instruction. The character of Christ is there portrayed that we may follow his example and imbibe his spirit. The προ in προεγράφη has its proper temporal sense; before us, before our time. The reference is to the whole of the Old Testament Scriptures, and assumes, as the New Testament writers always assume or assert, that the Scriptures are the word of God, holy men of old writing as they were moved by the Holy Ghost. God had an immediate design in the Scriptures being just what they are; and that design was the sanctification and salvation of men. The words, through patience and consolation of the Scriptures, may be taken together, and mean, ‘through that patience and consolation which the Scriptures produce;’ or the words through patience may be disconnected from the word Scriptures, and the sense be, ‘that we through patience, and through the consolation of the Scriptures,’ etc. The former method is the most commonly adopted, and is the most natural.‹77› Might have hope. This may mean, that the design of the divine instructions is to prevent all despondency, to sustain us under our present trials; or the sense is, that they are intended to secure the attainment of the great object of our hopes, the blessedness of heaven. Either interpretation of the word hope is consistent with usage, and gives a good sense. The former is more natural.
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ROM 15:5
繁體中文
羅馬書 15:5
但願賜忍耐安慰的神,叫你們彼此同心,效法基督耶穌。「但願那賜忍耐與安慰的神,叫云云。」此處前一節歸於聖經的恩典,在此歸於神作為其作者,因為祂藉祂的靈、並透過真理作為工具來產生這些恩典。使徒所說的「忍耐」(ὑπομονή)是平靜而堅定地忍受苦難,而其來源正是聖經所賜的「安慰」(παρακλήσις)。正如加爾文優美地指出的,這種基督徒的順服與斯多葛主義截然不同:「Patientia fidelium non est illa durities, quam praecipiunt philosophi: sed ea mansuetudo, qua nos libenter Deo subjicimus, dum gustus bonitatis ejus paternique amoris dulcia omnia nobis reddit. Ea spem in nobis alit ac sustinet, ne deficiat.」路德說:「Scriptura quidem docet, sed gratia donat, quod illa docet.」外在的教導並不夠;我們需要聖靈內在的教導,才能使我們領受並遵行神的道中的真理與誡命。因此保羅求神把讀者有責任操練與享受的忍耐、安慰和盼望賜給他們。保羅求神賜給他們那種和諧與同心,這正是他曾極力勸勉他們要存心的。這裡的表達(τὸ αὐτὸ φρονεῖν)「彼此同心」,此處不是指意見的一致,而是指感情的和諧;見羅馬書 8:5;羅馬書 12:3。「效法基督耶穌」,即照著基督的榜樣與命令,以基督徒的方式。因此他所勸勉的乃是基督徒的合一。
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Romans 15:5
Now, the God of patience and consolation grant you to be like minded one towards another, according to Jesus Christ. ‘May God, who is the author of patience and consolation, grant,’ etc. Here the graces, which in the preceding verse are ascribed to the Scriptures, are attributed to God as their author, because he produces them by his Spirit, through the instrumentality of the truth. The patience, ὑπομονή, of which the apostle speaks, is the calm and steadfast endurance of suffering, of which the consolation, παρακλήσις, afforded by the Scriptures, is the source. This resignation of the Christian is very different from stoicism as Calvin beautifully remarks: — “Patientia fidelium non est illa durities, quam praecipiunt philosophi: sed ea mansuetudo, qua nos libenter Deo subjicimus, dum gustus bonitatis ejus paternique amoris dulcia omnia nobis reddit. Ea spem in nobis alit ac sustinet, ne deficiat.” Luther says: — “Scriptura quidem docet, sed gratia donat, quod illa docet.” External teaching is not enough; we need the inward teaching of the Holy Spirit to enable us to receive and conform to the truths and precepts of the word. Hence Paul prays that God would give his readers the patience, consolation, and hope which they are bound to exercise and enjoy. Paul prays that God would grant them that concord and ananimity which he had so strongly exhorted them to cherish. The expression (τὸ αὐτὸ φρονεῖν), to be like minded, does not here refer to unanimity of opinion, but to harmony of feeling; see Romans 8:5; Romans 12:3. According to Jesus Christ, i.e. agreeably to the example and command of Christ; in a Christian manner. It is, therefore, to a Christian union that he exhorts them.
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ROM 15:6
繁體中文
羅馬書 15:6
一心一口榮耀神，我們主耶穌基督的父。基督徒之間的這種和諧與相通，是使他們能正確榮耀神所必需的。要有效而恰當地尊榮神，他的子民中間便不可有不必要的紛爭。『神，我們主耶穌基督的父』，意為那作主耶穌之父的神，或『基督的神與父』。這表達在新約中屢見；見《哥林多後書》1:3、11:31；《以弗所書》1:3；《彼得前書》1:3。最常見的是，屬格『τοῦ κυρίου』被假定同樣屬於其前兩個名詞——神與父。許多較晚的註釋者把它限於後者，並把『kai』理解為解釋性的：『神，就是主耶穌基督的父。』支持這解釋的，引了《哥林多前書》15:24；《以弗所書》5:20等經文——在那些經文中ὁ θεὸς καὶ πατὴρ之後沒有τοῦ κυρίου κ.τ.λ.的屬格。
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Romans 15:6
That ye may with one mind and with one mouth glorify God, even the Father of our Lord Jesus Christ. This harmony and fellowship among Christians is necessary, in order that they may glorify God aright. To honor God effectually and properly, there must be no unnecessary dissensions among his people. God, even the Father of our Lord Jesus Christ, means either that God who is the Father of the Lord Jesus, or the God and Father of Christ. This expression occurs frequently in the New Testament; see 2 Corinthians 1:3; 2 Corinthians 11:31; Ephesians 1:3; 1 Peter 1:3. Most commonly the genitive τοῦ κυρίου is assumed to belong equally to the two preceding nouns, God and Father. Many of the later commentators restrict it to the latter, and explain kai& as exegetical: ‘God, who is the Father of the Lord Jesus Christ.’ In favor of this explanation, reference is made to such passages as 1 Corinthians 15:24; Ephesians 5:20, and others, in which ὁ θεὸς καὶ πατήρ occurs without the genitive τοῦ κυρίου κ.τ.λ.
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ROM 15:7
繁體中文
羅馬書 15:7
所以你們要彼此接納，如同基督接納你們一樣，‹78› 使榮耀歸與神。『所以』，意即為使他們能同心榮耀神。這若無他們在基督徒相交之紐帶中聯合，便不能作成。『接納』（προσλαμβάνεσθε）一詞此處的含義與《羅馬書》14:1相同：『把彼此接納到自己這裏，以恩慈相待，正如基督以恩慈把我們接納到他面前』；προσελάβετο，sibi sociavit。『使榮耀歸與神』一語可與第一子句相連，也可與第二子句相連，或與二者皆連：『你們要彼此接納，使神得榮耀』；或『正如基督接納了我們，為要使神得榮耀』；若指二者，則含意為：『正如基督接納我們促進了神的榮耀，照樣我們彼此以恩慈相待也要如此彰顯神的榮耀。』第一種看來最合上下文，因為使徒的目的是要強調基督徒彼此包容的本分，為此他提出兩個動機：基督對我們的恩慈，以及神榮耀的促進。若正確的讀法不是『接納了我們』，而是『接納了你們』，那麼本節的含義與重點便大有改變。那樣保羅便是勸勉外邦歸信者對待猶太弟兄要包容，理由是基督雖視他們為外人，卻已把他們接納入以色列的國度。
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Romans 15:7
Wherefore receive ye one another; as Christ also received us,‹78› to the glory of God. Wherefore, i.e. in order that with one heart they may glorify God. This cannot be done, unless they are united in the bonds of Christian fellowship. The word (προσλαμβάνεσθε) receive, has the same sense here that it has in Romans 14:1 : ‘Take one another to yourselves, treat one another kindly, even as Christ has kindly taken us to himself;’ προσελάβετο, sibi sociavit. The words, to the glory of God, may be connected with the first or second clause, or with both: ‘Receive ye one another, that God may be glorified;’ or, ‘as Christ has received us in order that God might be glorified;’ or, if referred to both clauses, the idea is, ‘as the glory of God was illustrated and promoted by Christ’s reception of us, so also will it be exhibited by our kind treatment of each other.’ The first method seems most consistent with the context, as the object of the apostle is to enforce the duty of mutual forbearance among Christians, for which he suggests two motives, the kindness of Christ towards us, and the promotion of the divine glory. If instead of “received us,” the true reading is, “received you,” the sense and point of the passage is materially altered. Paul must then be considered as exhorting the Gentile converts to forbearance towards their Jewish brethren, on the ground that Christ had received them, though aliens, into the commonwealth of Israel.
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ROM 15:8
繁體中文
羅馬書 15:8
我說，基督為神真理作了受割禮人的執事，要證實所應許列祖的話。本節緊接上文，作為印證或說明。『我說』，意即『我的意思是』。使徒要說明基督是怎樣收納了他所寫信的對象。他來是為要服事猶太人（《羅馬書》15:8），也是為要使外邦人榮耀神（《羅馬書》15:9）。『受割禮人的執事』（僕人）一語，意為奉差遣到猶太人那裏的執事，正如『外邦人的使徒』意為『奉差遣到外邦人那裏的使徒』。『為神的真理』，意即為要在成就賜給列祖之應許一事上維護神的真理——這話隨即補上。神的真理就是他的信實。基督以極大的降卑與恩慈而來，不是作主或統治者，而是作服事猶太人的謙卑執事，要成就神恩惠的應許。這恩慈既非僅限於他們，外邦人也同樣被接入他的國，與猶太人在同等條件下聯合，基督這榜樣便為培養彼此相愛與同心，提供了最強的動機。
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Romans 15:8
Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers. This verse follows as a confirmation or illustration of the preceding. Now I say, i.e. this I mean. The apostle intends to show how it was that Christ had received those to whom he wrote. He had come to minister to the Jews, Romans 15:8, and also to cause the Gentiles to glorify God, Romans 15:9. The expression, minister, or servant, of the circumcision, means a minister sent to the Jews, as ‘apostle of the Gentiles,’ means ‘an apostle sent to the Gentiles.’ For the truth of God, i.e. to maintain the truth of God in the accomplishment of the promises made to the fathers, as is immediately added. The truth of God is his veracity or fidelity. Christ had exhibited the greatest condescension and kindness in coming, not as a Lord or ruler, but as an humble minister to the Jews, to accomplish the gracious promises of God. As this kindness was not confined to them, but as the Gentiles also were received into his kingdom, and united with the Jews on equal terms, this example of Christ furnishes the strongest motives for the cultivation of mutual affection and unanimity.
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ROM 15:9
繁體中文
羅馬書十五章9節
並叫外邦人因他的憐憫榮耀神。
「榮耀」——δοξάσαι——已經榮耀了。效果被視為已經成就。使徒的語言如常是簡潔的。他在此處提出基督工作的兩個結果：一是神的真理因賜給猶太人之應許的應驗而得着辯護；另一是外邦人被引領為神的憐憫讚美他。本句與前文的文法聯繫不很清楚。最可能的解釋是使 δοξάσαι（榮耀）依賴羅馬書十五章8節的 λέγω（我說）：「我說基督耶穌成了猶太人的執事，我也說外邦人已經榮耀了神」；他如此領受了兩者。加爾文補上 δεῖν，譯為「外邦人當為他的憐憫榮耀神」；這不是必要的，也不太適合上下文。外邦人所當讚美神的那憐憫，顯然乃是被接納進入基督國度、並有分於其一切福氣的大憐憫。
「如經上所記：因此我要在外邦中讚美你，歌頌你的名」（詩篇十八篇49節）。在本處與隨後從舊約的引用中，或多或少清楚表達了：真實的宗教要擴展到外邦人中；因此它們都包括救贖主國度擴展到他們、以及擴展到猶太人的應許。在詩篇十八篇49節中，說話的是大衛。說「我要在外邦中讚美你」的乃是他。他被設想為被外邦人所圍繞、向神獻上感謝，這意味着他們是敬拜神的人。我們的譯本將 ἐξομολογήσομαι 譯為「我要承認」——向你承認。這字本身可意為承認真理或罪、或承認神的憐憫；因此有時恰當地譯為「獻上感謝」或「讚美」——即承認神的恩慈。
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Romans 15:9
And that the Gentiles might glorify God for his mercy. Might glorify, δοξάσαι, have glorified. The effect is considered as accomplished. The apostle’s language is, as usual, concise. There are two consequences of the work of Christ which he here presents; the one, that the truth of God has been vindicated by the fulfillment of the promises made to the Jews; and the other, that the Gentiles have been led to praise God for his mercy. The grammatical connection of this sentence with the preceding is not very clear. The most probable explanation is that which makes (δοξάσαι) glorify depend upon (λέγω) I say, in Romans 15:8 : ‘I say that Jesus Christ became a minister to the Jews, and I say the Gentiles have glorified God;’ it was thus he received both. Calvin supplies δεῖν, and translates, “The Gentiles ought to glorify God for his mercy;” which is not necessary, and does not so well suit the context. The mercy for which the Gentiles were to praise God, is obviously the great mercy of being received into the kingdom of Christ, and made partakers of all its blessings.
As it is written, I will confess to thee among the Gentiles, and sing unto thy name, Psalms 18:49. In this and the following quotations from the Old Testament, the idea is more or less distinctly expressed, that true religion was to be extended to the Gentiles; and they therefore all include the promise of the extension of the Redeemer’s kingdom to them, as well as to the Jews. In Psalms 18:49, David is the speaker. It is he that says: “I will praise thee among the Gentiles.” He is contemplated as surrounded by Gentiles giving thanks unto God, which implies that they were the worshippers of God. Our version renders ἐξομολογήσομαι, I will confess, make acknowledgment to thee. The word in itself may mean, to acknowledge the truth or sin, or God’s mercies; and therefore it is properly rendered, at times, to give thanks, or to praise, which is an acknowledgment of God’s goodness.
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10
ROM 15:10
繁體中文
羅馬書 15:10
又說：你們外邦人，當與主的百姓一同歡樂。這段經文一般被認為引自《申命記》32:43，在七十士譯本中其措辭與此處完全一致。希伯來原文在不改動經文的情形下，可有三種解釋。它可意為：『外邦啊，當讚美他的百姓』；或『眾支派啊，他的百姓啊，當歡樂』；或『外邦啊，當歡樂；（當歡樂，）他的百姓啊』。亨斯滕貝格（Hengstenberg）論《詩篇》18:49時，採取對《申命記》該段最後一種解釋。英文譯本補上『一同』一詞，使希伯來文與七十士譯本（lxx）一致：『你們外邦人，當與他的百姓一同歡樂』。這大概是正確的含義。由於（在《申命記》32中）這位聖經作者並非論及猶太人所得的福分要擴及外邦人，反而從整個上下文看，似是在宣告要向神的子民的仇敵報復，加爾文等人便把本處引文歸於《詩篇》67:3、67:5，那裏雖措辭不盡相同，卻清楚表達了同樣的旨趣。
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Romans 15:10
And again, Rejoice ye Gentiles with his people. This passage is commonly considered as quoted from Deuteronomy 32:43, where it is found in the Septuagint precisely as it stands here. The Hebrew admits of three interpretations, without altering the text. It may mean, ‘Praise his people, ye Gentiles;’ or, ‘Rejoice, ye tribes, his people;’ or, ‘Rejoice ye Gentiles, (rejoice,) his people.’ Hengstenberg on Psalms 18:49, adopts the last mentioned explanation of the passage in Deuteronomy. The English version brings the Hebrew into coincidence with the lxx by supplying with: ‘Rejoice, ye Gentiles, with his people.’ And this is probably the true sense. As the sacred writer (in Deuteronomy 32) is not speaking of the blessing of the Jews being extended to the Gentiles, but seems rather in the whole context, to be denouncing vengeance on them as the enemies of God’s people, Calvin and others refer this citation to Psalms 67:3, Psalms 67:5, where the sentiment is clearly expressed, though not in precisely the same words.
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11
ROM 15:11
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羅馬書 15:11
又說：「外邦啊，你們當讚美主！萬民哪，你們都當頌讚他。」本段經文引自《詩篇》117:1，與使徒的論旨完全契合。
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Romans 15:11
And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. This passage is from Psalms 117:1, and strictly to the apostle’s purpose.
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12
ROM 15:12
繁體中文
羅馬書 15:12
又有以賽亞說：將來有耶西的根，就是那興起來要治理外邦的；外邦人要仰望他。《以賽亞書》11:1、11:10。這是對彌賽亞在猶太人以外統治萬國之明確預言。此處使徒再次跟隨七十士譯本，但給出希伯來原文的含義。先知的應許是：從大衛衰敗傾覆的家室中，將興起一位，他的政權將涵蓋萬國，外邦人與猶太人都必在他裏面仰賴。這預言應驗之時，基督來了，向遠處的人、也向近處的人傳揚救恩。這兩類人既都被那位降卑自己的救主如此恩慈地接納，又聯合為一個群體，就當彼此承認、彼此相愛如弟兄，摒棄一切苛責與輕蔑，既不論斷也不輕看對方。
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Romans 15:12
And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to rule over the Gentiles; in him shall the Gentiles trust, Isaiah 11:1, Isaiah 11:10. This is an explicit prediction of the dominion of the Messiah over other nations besides the Jews. Here again the apostle follows the Septuagint, giving, however, the sense of the original Hebrew. The promise of the prophet is, that from the decayed and fallen house of David, one should arise, whose dominion should embrace all nations, and in whom Gentiles as well as Jews should trust. In the fulfillment of this prophecy Christ came, and preached salvation to those who were near and to those who were far off. As both classes had been thus kindly received by the condescending Savior, and united into one community, they should recognize and love each other as brethren, laying aside all censoriousness and contempt, neither judging nor despising one another.
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13
ROM 15:13
繁體中文
羅馬書 15:13
但願使人有盼望的神，因信將諸般的喜樂平安，充滿你們的心，使你們藉著聖靈的能力，大有盼望。『諸般的喜樂』意即一切可能的喜樂。保羅在此一如《羅馬書》15:5，以祈求神把那些他們有責任當有的美德賜給他們作為結束。在聖經中，交帳的觀念與倚靠的觀念，正是這樣緊密相連。我們當作成自己得救的工夫，因為『我們立志行事，都是神在我們心裏運行』，為要成就他的美意。『使人有盼望的神』，即作為那盼望之源頭的神——這盼望是預言中人所當向耶西的根與苗裔所存的。
『因信將諸般的喜樂平安充滿你們的心』，意即以那從真實信心而來的喜樂與彼此和睦，以及良心平安與對神的平安，充滿你們。『使你們……大有盼望』。享受剛才所提的福分、操練那些恩典的結果，將是盼望在力量與喜樂上的增長；『藉著聖靈的能力』——一切美善都是藉著聖靈賜下、藉著聖靈操練的。
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Romans 15:13
Now then the God of hope fill you with all joy and peace in believing, that ye may abound in hope through the power of the Holy Ghost. All joy means all possible joy. Paul here, as in Romans 15:5, concludes by praying that God would grant them the excellencies which it was their duty to possess. Thus constantly and intimately are the ideas of account ableness and dependence connected in the sacred Scriptures. We are to work out our own salvation, because it is God that worketh in us both to will and to do, according to his good pleasure. The God of hope, i.e. God who is the author of that hope which it was predicted men should exercise in the root and offspring of Jesse.
Fill you with all joy and peace in believing, i.e. fill you with that joy and concord among yourselves, as well as peace of conscience and peace towards God, which are the results of genuine faith. That ye may abound in hope. The consequence of the enjoyment of the blessings, and of the exercise of the graces just referred to, would be an increase in the strength and joyfulness of their hope; through the power of the Holy Ghost, through whom all good is given and all good exercised.
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14
ROM 15:14
繁體中文
羅馬書十五章14-33節
分析
使徒在本書信的結論中，向羅馬人保證他對他們的信任，並說明他寫信的動機，與其說是由於相信他們有特殊的缺乏，不如說是要提醒他們已經知道的事，羅馬書十五章14、15節。他之所以更有權如此行，是因着他的使徒職分——這職分是藉神的任命賜給他的，並藉神所賜給他事奉的記號奇事與豐盛成功所證實，羅馬書十五章15、16節。他在这方面有充分的信任根據——在自己的勞苦果實中——而毫不侵犯屬於別人的；因為他定意不在別人已傳過福音之處傳道，而要去基督從未被傳揚過的地方，羅馬書十五章17-21節。他的勞苦至今阻礙了他訪問羅馬的目的之執行。如今他希望，在他帶着馬其頓與亞該亞基督徒為猶太貧窮聖徒的捐獻完成了上耶路撒冷的使命之後，能在往西班牙的途中享受這樂趣，羅馬書十五章22-28節。完成了這項服事之後，他盼望能滿載基督福音之祝福去訪問羅馬。在此期間，他請求他們為他禱告，並把他們交託給神的恩典，羅馬書十五章29-33節。
註釋
羅馬書十五章14節
「弟兄們，我自己也深信你們是滿有良善，充足了諸般的知識，也能彼此勸戒。」<79> 保羅以他素常的謙虛與溫和，似乎為他勸勉的直率與熱切致歉。這些勸勉不是出於對羅馬基督徒缺乏信任，也不是他擅自奪取權威。他在本節陳述前一觀念，而在下文陳述後一觀念。「我自己也」——即我自己、不需別人的見證。保羅自己對羅馬教會主要成員有所認識，所以不需別人告訴他們的真實品格。「滿有良善」——即滿有仁慈而使人融洽的感情；或把 ἀγαθωσύνη 按其較廣的意義理解為滿有德行或卓越。「充足了諸般的知識」——即在這些事上受了豐富的教導，以致能彼此教導或勸戒。所以不是對他們的性情或履行職責的能力缺乏信任，才使他寫信給他們；他真正的動機他在下一節說明。他們「能」——νουθετεῖν——提醒，能把真理適時地應用於心思與良心。這不是僅僅指糾正過失、或為過犯而責備。「Duae monitoris praecipuae sunt dotes, humanitas quae et illius animum ad juvandos consilio suo fratres inclinet, et vultum verbaque comitate temperet: et consilii dexteritas, sive prudentia, quae et auctoritatem illi conciliet, ut prodesse queat auditoribus ad quos dirigit sermonem. Nihil enim magis contrarium fraternis monitionibus, quam malignitas et arrogantia, quae facit ut errantes fastuose contemnamus et ludibrio habere malimus, quam corrigere.」——加爾文。
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Romans 15:14-33
Analysis
The apostle, in the conclusion of his epistle, assures the Romans of his confidence in them, and that his motive for writing was not so much a belief of their peculiar deficiency, as the desire of putting them in mind of those things which they already knew, Romans 15:14, Romans 15:15. This he was the rather entitled to do on account of his apostolic office, conferred upon him by divine appointment, and confirmed by the signs and wonders, and abundant success with which God had crowned his ministry, Romans 15:15, Romans 15:16. He had sufficient ground of confidence in this respect, in the results of his own labors, without at all encroaching upon what belonged to others; for he had made it a rule not to preach where others had proclaimed the gospel, but to go to places where Christ was previously unknown, Romans 15:17-21. His labors had been such as hitherto to prevent the execution of his purpose to visit Rome. Now, however, he hoped to have that pleasure, on his way to Spain, as soon as he had accomplished his mission to Jerusalem, with the contributions of the Christians in Macedonia and Achaia, for the poor saints in Judea, Romans 15:22-28. Having accomplished this service, he hoped to visit Rome in the fullness of the blessing of the gospel of Christ. In the meantime he begs an interest in their prayers, and commends them to the grace of God, Romans 15:29-33.
Commentary
Romans 15:14
And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.‹79› Paul, with his wonted modesty and mildness, apologizes, as it were, for the plainness and ardor of his exhortations. They were given from no want of confidence in the Roman Christians, and they were not an unwarrantable assumption of authority on his part. The former of these ideas he presents in this verse, and the latter in the text. I also myself, i.e. I of myself, without the testimony of others. Paul had himself such knowledge of the leading members of the church of Rome, that he did not need to be informed by others of their true character. That ye also are full of goodness, i.e. of kind and conciliatory feelings; or, taking αγαθωσύνη in its wider sense, full of virtue, or excellence. Filled with all knowledge, i.e. abundantly instructed on these subjects, so as to be able to instruct or admonish each other. It was, therefore, no want of confidence in their disposition or ability to discharge their duties, that led him to write to them; his real motive he states in the next verse. They were able, νουθετεῖν, to put in mind, to bring the truth seasonably to bear on the mind and conscience. It does not refer exclusively to the correction of faults, or to reproof for transgression. “Duae monitoris praecipuae sunt dotes, humanitas quae et illius animum ad juvandos consilio suo fratres inclinet, et vultum verbaque comitate temperet: et consilii dexteritas, sive prudentia, quae et auctoritatem illi conciliet, ut prodesse queat auditoribus ad quos dirigit sermonem. Nihil enim magis contrarium fraternis moni tionibus, quam malignitas et arrogantia, quae facit ut errantes fastuose contemnamus et ludibrio habere malimus, quam corrigere.” — Calvin.
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15
ROM 15:15
繁體中文
Romans 15:15
但弟兄們,我雖然稍微大膽地寫信給你們,好像是在提醒你們,這是因神所賜我的恩典。使徒之所以如此坦然寫信,與其說是為教導他們,不如說是為提醒他們。(ἀπὸ μέρους) 一語——在某些方面,意圖修飾「大膽地」一詞:『我寫得稍嫌過分大膽』。這位偉大使徒的溫和與謙卑,何等令人矚目!他為此致歉的那些先前的勸勉與教導,滿了愛心與屬天的智慧。這對那些自以為以保羅為榜樣、卻常作傲慢與斥責式講論的人,是何等的責備!然而,這幾個字(在某些方面)也可以連於「我寫了」;那麼意思便是:『我在書信的某些部分,寫得相當大膽』。前一種解法似乎更為自然。當一個人擔任勸戒者的角色時,他不僅當盡其本分,也當在某種根基上有權承擔這職分。因此保羅說,他提醒羅馬人當盡的本分,是因他有資格如此行——憑藉他使徒的身分;這是因神所賜我的恩典。此處的「恩典」,從上下文看,指的是使徒的職分,保羅將其視為一項恩賜;見羅馬書 1:5。
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Romans 15:15
Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind. because of the grace given to me of God. It was rather to remind than to instruct them, that the apostle wrote thus freely. The words (ἀπὸ μέρους) in some sort, are intended to qualify the words more boldly, ‘I have written somewhat too boldly.’ How striking the blandness and humility of the great apostle! The preceding exhortations and instructions, for which he thus apologizes, are full of affection and heavenly wisdom. What a reproof is this for the arrogant and denunciatory addresses which so often are given by men who think they have Paul for an example! These words, (in some sort,) however, may be connected with I have written; the sense would then be, ‘I have written in part (i.e., in some parts of my epistle,) very boldly.’ The former method seems the more natural. When a man acts the part of a monitor, he should not only perform the duty properly, but he should, on some ground, have a right to assume this office. Paul therefore says, that he reminded the Romans of their duty, because he was entitled to do so in virtue of his apostolical character; because of the grace given to me of God. Grace here, as appears from the context, signifies the apostleship which Paul represents as a favor; see Romans 1:5.
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16
ROM 15:16
繁體中文
羅馬書 15:16
使我為外邦人作基督耶穌的僕役——λειτουργὸν εἰς τὰ ἔθνα——「為外邦人的僕役」或「就外邦人而論的僕役」。這是對那賜給他的神恩典的解釋；這恩典就是作基督耶穌對外邦人的僕役。可比較以弗所書 3:8，「我本來比眾聖徒中最小的還小，然而祂還賜我這恩典，把基督那測不透的豐富傳給外邦人。」譯為「僕役」的 λειτουργός 一字意指一位公職人員或僕人；見羅馬書 13:6——在那裡它應用於民事官長。然而它非常常用於（與它對應的動詞也是如此）那些執行祭司職分的人（申命記 10:8；希伯來書 10:11）。既然本節全部是比喻性的，保羅無疑心中想到這字的這個力量，當他稱自己為「僕役」——基督耶穌的一位聖職人員；不是嚴格意義上的祭司——因為福音的執事在新約中從未如此被稱——而僅僅是在比喻的意義上。他們所獻的祭物就是百姓——他們是將百姓帶到神面前的憑藉。
作神福音的祭司，叫所獻上的外邦人，因著聖靈成為聖潔，可蒙悅納。 這是使徒對前一子句的解釋。「他被立為基督的僕役，以執行福音的職事，或就福音而論扮演祭司的角色——即把外邦人作為聖潔的祭物獻給神。」因此保羅稱自己為祭司，並不比他稱外邦人為祭物更取這字的嚴格意義。譯為「作神福音的祭司」的 ἱερουργοῦντα τὸ εὐαγγέλιον 這個表達是獨特的，並已有多種解釋。Erasmus 譯作 sacrificans evangelium——「把福音當作祭物獻上」；Calvin 譯作 consecrans evangelium，他解釋為「執行福音的聖禮」。這片語的一般意義可能是：「就福音而論扮演祭司的角色。」可比較瑪喀比二書 4:7、8 ἱερουργεῖν τὸν νόμον。
若使 εὐαγγέλιον（福音）一字依賴一個暗含的字，並將整個句子如此分解，意義也是相同的：「使我在外邦人中作傳福音的（εἰς τὸ εἶναί με κηρύσσοντα τὸ εὐαγγέλιον），作基督耶穌執行祭司職分的僕役（即扮演祭司角色的僕役）」（Wahl's Clavis, p. 740）。保羅就這樣扮演了祭司的角色，使外邦人的獻上可蒙悅納。προσφορά（獻上）一字有時意指獻祭的行動，有時意指所獻之物。我們的譯者此處取了前一個意義；但這並不太適合比喻或上下文。不是保羅的行動要蒙悅納、或是「因著聖靈成為聖潔」。因此當採用這字的後一個意義；其意義乃是：「使外邦人作為祭物可蒙悅納」；見羅馬書 12:1；腓立比書 2:17；提摩太後書 4:6。「因著聖靈成為聖潔」。正如祭物在為祭壇預備時用水和其他方法被潔淨，我們也藉著聖靈的影響成為適合事奉神、成為聖潔或蒙悅納。這是保羅從不省略的觀念；當論到他勞苦的成功、或福音的功效時，他小心地使這成功不歸於器皿，而歸於真正的作者。在這段美妙的經文中，我們看見屬於基督教職事之唯一祭司職分的性質。他們的職任不是為罪贖罪，或向神獻上挽回祭，而是藉著傳福音，並藉著聖靈的影響，把人帶到把自己獻上當作活祭——聖潔而蒙神悅納的地步。值得注意：在新約中論到福音執事的眾多名稱——為要表明他們職任的性質——之中，他們從未在正式職任上被稱為祭司。這是唯一一段甚至比喻性地將這稱呼應用於他們的經文，並且是在使誤解成為不可能的情況下。他們不是神與人之間的中保；他們不獻挽回祭。他們唯一的祭司職分——如 Theophylact 所說——乃是傳福音（αὕτη γάρ μοι ἱερωσύνη τὸ καταγγέλλειν τὸ εὐαγγέλιον），而他們所獻的祭物就是藉著他們的憑藉而得救、被救贖並成聖的人。「Et sane hoc est Christiani pastoris sacerdotium, homines in evangelii obedientiam subigendo veluti Deo immolare; non autem, quod superciliose hactenus Papistae jactarunt, oblatione Christi homines reconciliare Deo. Neque tamen ecclesiasticos pastores simpliciter hic vocat sacerdotes, tanquam perpetuo titulo; sed quum dignitatem efficaciamque ministerii vellet commendare Paulus, hac metaphora per occasionem usus est.」（誠然這便是基督徒牧者的祭司職分——把人制服在福音的順從之下，彷彿把他們獻給神為祭；而不是像教皇派至今傲慢地所誇口的——藉著基督的獻祭使人與神和好。然而保羅在此並不簡單地稱教會的牧者為祭司——視為一個永久的頭銜；而是當他想要推薦職事的尊嚴與功效時，便藉著機會使用了這個比喻。）——Calvin。
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Romans 15:16
That I should be the minister of Jesus Christ to the Gentiles; λειτουργὸν εἰς τὰ ἔθνα, a minister for, or in reference to the Gentiles. This is the explanation of the grace given to him of God; it was the favor of being a minister of Jesus Christ to the Gentiles. Compare Ephesians 3:8, “Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ.” The word (λειτουργός) rendered minister, means a public officer or servant; see Romans 13:6, where it is applied to the civil magistrate. It is, however, very frequently used (as is also the corresponding verb) of those who exercised the office of a priest, Deuteronomy 10:8; Hebrews 10:11. As the whole of this verse is figurative, Paul no doubt had this force of the word in his mind, when he called himself a minister, a sacred officer of Jesus Christ; not a priest, in the proper sense of the term, for the ministers of the gospel are never so called in the New Testament, but merely in a figurative sense. The sacrifice which they offer are the people, whom they are instrumental in bringing unto God.
Ministering the gospel of God, that the offering up of the Gentiles might be acceptable; being sanctified by the Holy Ghost. This is the apostle’s explanation of the preceding clause. ‘He was appointed a minister of Christ to administer, or to act the part of a priest in reference to the gospel, that is, to present the Gentiles as a holy sacrifice to God.’ Paul, therefore, no more calls himself a priest in the strict sense of the term, than he calls the Gentiles a sacrifice in the literal meaning of that word. The expression, (ἱερουργοῦντα τὸ εὐαγγέλιον) rendered ministering the gospel, is peculiar, and has been variously explained. Erasmus translates it sacrificans evangelium, ‘presenting the gospel as a sacrifice;’ Calvin, consecrans evangelium, which he explains, ‘performing the sacred mysteries of the gospel.’ The general meaning of the phrase probably is, ‘acting the part of a priest in reference to the gospel.’ Compare 2 Macc. 4:7, 8, ἱερουργεῖν τὸν νόμον.
The sense is the same, if the word (εὐαγγέλιον) gospel be made to depend on a word understood, and the whole sentence be resolved thus, ‘That I should be a preacher of the gospel (εἰς τὸ εἶναί με κηρύσσοντα τὸ εὐαγγέλιον) to the Gentiles, a ministering priest (i.e., a minister acting the part of a priest,) of Jesus Christ,’ Wahl’s Clavis, p. 740. Paul thus acted the part of a priest that the offering of the Gentiles might be acceptable. The word (προσφορά) offering sometimes means the act of oblation, sometimes the thing offered. Our translators have taken it here in the former sense; but this is not so suitable to the figure or the context. It was not Paul’s act that was to be acceptable, or which was ‘sanctified by the Holy Spirit.’ The latter sense of the word, therefore, is to be preferred; and the meaning is, ‘That the Gentiles, as a sacrifice, might be acceptable;’ see Romans 12:1; Philippians 2:17; 2 Timothy 4:6. Being sanctified by the Holy Ghost. As the sacrifices were purified by water and other means, when prepared for the altar, so we are made fit for the service of God, rendered holy or acceptable, by the influences of the Holy Spirit. This is an idea which Paul never omits; when speaking of the success of his labors, or of the efficacy of the gospel, he is careful that this success should not be ascribed to the instruments, but to the real author. In this beautiful passage we see the nature of the only priesthood which belongs to the Christian ministry. It is not their office to make atonement for sin, or to offer a propitiatory sacrifice to God, but by the preaching of the gospel to bring men, by the influence of the Holy Spirit, to offer themselves as a living sacrifice, holy and acceptable to God. It is well worthy of remark, that amidst the numerous designations of the ministers of the gospel in the New Testament, intended to set forth the nature of their office, they are never officially called priests. This is the only passage in which the term is even figuratively applied to them, and that under circumstances which render its misapprehension impossible. They are not mediators between God and man; they do not offer propitiatory sacrifices. Their only priesthood, as Theophylact says, is the preaching of the gospel, (αὕτη γάρ μοι ἱερωσύνη τὸ καταγγέλλειν τὸ εὐαγγέλιον,) and their offerings are redeemed and sanctified men, saved by their instrumentality. “Et sane hoc est Christiani pastoris sacerdotium, homines in evangelii obedientiam subigendo veluti Deo immolare; non autem, quod superciliose hactenus Papistae jactarunt, oblatione Christi homines reconciliare Deo. Neque tamen ecclesiasticos pastores simpliciter hic vocat sacerdotes, tanquam perpetuo titulo; sed quum dignitatem efficaciamque ministerii vellet commendare Paulus, hac metaphora per occasionem usus est.” — Calvin.
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17
ROM 15:17
繁體中文
Romans 15:17
所以論到神的事,我在基督耶穌裏有可誇的。這就是說,‘我既從神領受了這職分,又被立為向外邦人傳福音的執事,我就有(καύχησιν)可誇的、可喜樂的。’保羅在前幾節既已宣告自己奉神差遣作使徒,就在本節及以下各節表明,這宣告是有根據的,因為神已使其勞苦結出成功的果子,又以神蹟奇事印證其職事。因此,作為神的僕人,他有權以他在本書信中所用的膽量和權柄勸勉、責備弟兄。然而這誇口,他只有在基督裏、或藉着基督才有,一切都當歸於祂;並且這是「論到神的事」,即關乎福音的傳講與成功,而不是他個人的利益或世俗的尊榮。對本節後半另有一種解釋,也給出好的意義:‘所以我有可誇之處(即我有)獻給神的祭物,即外邦歸主之人。’(將 τὰ πρὸς τὸν θεόν 視為與上一節 προσφορά 一詞同義,並補上 προσενεχθέντα。)然而通行的解釋更為簡明自然。
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Romans 15:17
I have therefore whereof to glory through Jesus Christ in those things which pertain to God. That is, ‘seeing I have received this office of God, and am appointed a minister of the gospel to the Gentiles, I have (καύχησιν) confidence and rejoicing.’ As, in the previous verses, Paul had asserted his divine appointment as an apostle, he shows, in this and the following verses, that the assertion was well founded, as God had crowned his labors with success, and sealed his ministry with signs and wonders. He, therefore, was entitled, as a minister of God, to exhort and admonish his brethren with the boldness and authority which he had used in this epistle. This boasting, however, he had only in or through Jesus Christ, all was to be attributed to him; and it was in reference to things pertaining to God, i.e. the preaching and success of the gospel, not to his personal advantages or worldly distinctions. There is another interpretation of the latter part of this verse, which also gives a good sense. ‘I have therefore ground of boasting, (i.e., I have) offerings for God, viz., Gentile converts.’ (The words τὰ πρὸς τὸν θεόν are understood as synonymous with the word προσφορά of the preceding verse, προσενεχθέντα being supplied.) The common view of the passage, however, is more simple and natural.
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18
ROM 15:18
繁體中文
羅馬書十五章18-19節
在這兩節中，使徒更完全地說明他先前所說「誇口」或「高舉」的意義。這就是：神已經為他作為一個受神差派之福音傳道者的資格作了豐富的見證；因此他無需提及別人所作的；他滿足於把自己的資格建立在自己勞苦的成果與神的見證上。「除了基督藉我作的那些事，我甚麼都不敢題。」意即：「我不會把當歸給別人的功勞歸給自己，也不會訴諸我未曾協助成就的結果。」按另一種見解，其意是：「我不會以任何不是基督藉我作成的事作為誇口的根據。」因此所暗示的對照，不是在他所作的與別人所成就的之間，而是在他自己與基督之間。他不願在肉體上誇口，也不願在任何關乎自己的事上誇口，只願在基督裏、並在他所成就的事上誇口。外邦人的歸正是基督的工作，不是保羅的工作；因此保羅可以以此誇口而不自高。當注意的是：使徒把自己僅僅描繪為基督手中使人歸正的工具；他把真實的效能歸於救贖主。因此本段提供了證據，表明保羅視基督為仍然對人的靈魂施展着控制的作為，並使其忠心傳道者的勞苦生效。這樣的能力，聖經作者從不歸給神以外的任何存在者。「使外邦人順服」——即對福音的順服；參羅馬書一章5節，那裏出現同樣的表達形式。保羅所論的順服乃是心中與生活中真誠的順服。他說這結果是基督藉着他——無論是言語或作為——所成就的；不僅藉着真理，更藉着基督所用來使真理生效的那作為。基督不僅藉着道中所陳明的真理，更藉着他能力有效的內在運行，使人歸信。
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Romans 15:18, Romans 15:19
In these verses the apostle explains more fully what he had intended by saying he gloried, or exalted. It was that God had born abundant testimony to his claims as a divinely commissioned preacher of the gospel: so that he had no need to refer to what others had done; he was satisfied to rest his claims on the results of his own labors and the testimony of God. For I will not dare to speak of any of those things which Christ hath not wrought by me. That is, ‘I will not claim the credit due to others, or appeal to results which I have not been instrumental in effecting.’ According to another view, the meaning is, ‘I will not speak of any thing as the ground of boasting which Christ has not done by me.’ The contrast implied, therefore, is not between what he had done and what others had accomplished, but between himself and Christ. He would not glory in the flesh, or in any thing pertaining to himself, but only in Christ, and in what he had accomplished. The conversion of the Gentiles was Christ’s work, not Paul’s; and therefore Paul could glory in it without self-exaltation. It is to be remarked that the apostle represents himself as merely an instrument in the hands of Christ for the conversion of men; the real efficiency he ascribes to the Redeemer. This passage, therefore, exhibits evidence that Paul regarded Christ as still exercising a controlling agency over the souls of men, and rendering effectual the labors of his faithful ministers. Such power the sacred writers never attribute to any being but God. To make the Gentiles obedient, i.e. to the gospel; compare Romans 1:5, where the same form of expression occurs. The obedience of which Paul speaks is the sincere obedience of the heart and life. This result he says Christ effected, through his instrumentality, by word and deed, not merely by truth, but also by that operation which Christ employed to render the truth effectual. It was not only by the truth as presented in the word, but also by the effectual inward operation of his power, that Christ converted men to the faith.
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19
ROM 15:19
繁體中文
羅馬書 15:18、15:19
在這兩節中，使徒更充分地解釋他所說誇口或高舉是甚麼意思。即：神已對他那作為受神差遣之福音傳道人的身分，作了豐富的見證：以致他無需提及別人所作的；他以自己勞苦的果效與神的見證為滿足，作為他身分的根據。因為我甚麼都不敢提，只提基督藉我作的那些事。即：「我不敢把屬於別人的功勞歸給自己，也不敢訴諸我所沒有參與成就的果效。」按另一種看法，意義是：「我不敢以基督沒有藉我作成的任何事作為誇口的根據。」因此所暗示的對比，不是在他所作的與別人所成就的之間，而是在他自己與基督之間。他不願在肉體中、或在任何關乎自己的事上誇口，而只願在基督裏、並在他所成就的事上誇口。外邦人的歸信是基督的工作，不是保羅的；因此保羅能以誇口而不自高。值得注意的是，使徒把自己僅僅描繪為基督手中使人歸信的工具；真正的功效他歸給救贖主。因此本段經文顯出證據，表明保羅視基督為仍對人的靈魂行使管轄之權、並使忠心傳道者的勞苦發生功效。這樣的能力，聖經作者從不歸給神以外的任何存有者。使外邦人順服，即順服福音；比較羅馬書 1:5，那裏出現同樣的表達。保羅所說的順服，是內心與生活真誠的順服。他說基督藉著他的工具性，以言語作為成就了這果效——不僅藉真理，也藉基督所用以使真理發生功效的運行。基督不僅藉著道中所呈現的真理，也藉著他大能有效運行於內心，使人歸信。
羅馬書 15:19
藉著神靈的大能，並奇事神蹟，即藉神蹟，並藉聖靈的影響。希臘文是 ἐν δυνάμει σημείων καὶ τεράτων, ἐν δυνάμει πνεύματος ἀγίου，即「以神蹟奇事的大能（即從神蹟奇事而來的大能），以及聖靈所流出的大能」。基督正是這樣使保羅的勞苦成功。他部分藉神蹟、部分且主要地藉聖靈內在的運行，在外邦人心裏產生確信，或信心的順服。基督如此在外在世界並人的心中行使屬神的能力，清楚地證明他是神聖的位格。「神蹟」與「奇事」是常用以指那些外在事件的詞語，這些事件不是藉第二因的運作產生，而是藉神直接的效能產生。它們被稱為「神蹟」，因為是神能力運用的證據，是他宣告之真實性的證明；被稱為「奇事」，因為它們在人心中產生的效果。因此本段與哥林多前書 2:4 相類似：「我說的話、講的道，不是用智慧委婉的言語，乃是用聖靈和大能的明證。」即他不靠自己的技巧或口才來求成功，而是靠聖靈大能的明證。這聖靈的明證，部分在於他使福音最初的傳道者能以行出的神蹟，部分在於他所用以伴隨真理、直達信者之心與良心的影響；見加拉太書 3:2-5；希伯來書 2:4。
甚至我從耶路撒冷，直轉到以利哩古，到處傳了基督的福音。直轉到，καὶ κύκλῳ，作一圓圈。耶路撒冷是保羅開展勞苦的中心。他的意思是說：在一個極廣大的地區之內，我已成功地傳了福音。神已藉著使保羅如此大蒙使用，為他的使徒身分蓋上了印記。我「到處傳了」，無疑表達了原文的意思（πεπληρωκέναι τὸ εὐαγγέλιον），「使福音（即其傳揚）達於完成，徹底地成就」；見歌羅西書 1:25。使徒就是在這樣廣大的範圍內傳了福音，建立了眾教會，並以如此明顯的神同在的證據推進救贖主的國度，以至於他乃是受神差遣的基督之使者的身分，毫無疑問。
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Romans 15:18, Romans 15:19
In these verses the apostle explains more fully what he had intended by saying he gloried, or exalted. It was that God had born abundant testimony to his claims as a divinely commissioned preacher of the gospel: so that he had no need to refer to what others had done; he was satisfied to rest his claims on the results of his own labors and the testimony of God. For I will not dare to speak of any of those things which Christ hath not wrought by me. That is, ‘I will not claim the credit due to others, or appeal to results which I have not been instrumental in effecting.’ According to another view, the meaning is, ‘I will not speak of any thing as the ground of boasting which Christ has not done by me.’ The contrast implied, therefore, is not between what he had done and what others had accomplished, but between himself and Christ. He would not glory in the flesh, or in any thing pertaining to himself, but only in Christ, and in what he had accomplished. The conversion of the Gentiles was Christ’s work, not Paul’s; and therefore Paul could glory in it without self-exaltation. It is to be remarked that the apostle represents himself as merely an instrument in the hands of Christ for the conversion of men; the real efficiency he ascribes to the Redeemer. This passage, therefore, exhibits evidence that Paul regarded Christ as still exercising a controlling agency over the souls of men, and rendering effectual the labors of his faithful ministers. Such power the sacred writers never attribute to any being but God. To make the Gentiles obedient, i.e. to the gospel; compare Romans 1:5, where the same form of expression occurs. The obedience of which Paul speaks is the sincere obedience of the heart and life. This result he says Christ effected, through his instrumentality, by word and deed, not merely by truth, but also by that operation which Christ employed to render the truth effectual. It was not only by the truth as presented in the word, but also by the effectual inward operation of his power, that Christ converted men to the faith.
Romans 15:19
Through mighty signs and wonders, by the power of the Spirit of God, i.e. by miracles, and by the influences of the Holy Ghost. The Greek is, ἐν δυνάμει σημείων καὶ τεράτων, ἐν δυνάμει πνεύματος ἁγίου, that is, by the power of (i.e., which comes from) signs and wonders, and, the power which flows from the Holy Spirit. It was thus Christ rendered the labors of Paul successful. He produced conviction, or the obedience of faith in the minds of the Gentiles, partly by miracles, partly and mainly by the inward working of the Holy Ghost. That Christ thus exercises divine power both in the external world, and in the hearts of men, clearly proves that he is a divine person. Signs and wonders are the constantly recurring words to designate those external events which are produced, not by the operation of second causes, but by the immediate efficiency of God. They are called signs because evidences of the exercise of God’s power, and proofs of the truth of His declarations, and wonders because of the effect which they produce on the minds of men. This passage is, therefore, analogous to that in 1 Corinthians 2:4, “My speech and preaching was not in the enticing words of man’s wisdom, but in demonstration of the Spirit and of power.” That is, he relied for success not on his own skill or eloquence, but on the powerful demonstration of the Spirit. This demonstration of the Spirit consisted partly in the miracles which He enabled the first preachers of the gospel to perform, and partly in the influence with which he attended the truth to the hearts and consciences of those that believed; see Galatians 3:2-5; Hebrews 2:4.
So that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ. Round about, καὶ κύκλῳ, in a circle. Jerusalem was the center around which Paul prosecuted his labors. He means to say, that throughout a most extensive region I have successfully preached the gospel. God had given his seal to Paul’s apostleship, by making him so abundantly useful. I have, fully preached, expresses no doubt, the sense of the original, (πεπληρωκέναι τὸ εὐαγγέλιον) to bring the gospel (i.e., the preaching of it) to an end, to accomplish it thoroughly; see Colossians 1:25. In this wide circuit had the apostle preached, founding churches, and advancing the Redeemer’s kingdom with such evidence of the divine cooperation, as to leave no ground of doubt that he was a divinely appointed minister of Christ.
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20
ROM 15:20
繁體中文
Romans 15:20, Romans 15:21
為進一步證實這一點,保羅陳明自己不只盡了牧者的職分,更盡了使徒(即教會創立者)的職分,把福音傳到素來未聞之處,好使他的使徒身分無可置疑;比較 1 Corinthians 9:2;「若我對別人不是使徒,對你們總是使徒;因為你們在主裏就是我作使徒的印證;」以及 2 Corinthians 3:2, 2 Corinthians 3:3。立了志向,不在基督的名被稱過的地方傳福音,免得建造在別人的根基上;這就是說,‘我不願在基督已被人知曉的地方傳福音,而要以這樣的方式成就那預言——使未曾聽見的,將要明白。’Φιλοτιμεῖσθαι,即如此追求一個目標,以致將自己的尊榮寄託其中。促使他採取這路線的動機,是免得建造在別人的根基上。這可能意指:免得我把別人勞苦的成果據為己有;或說,免得我並非盡使徒的職分(我正是奉召作使徒),而只是作一個普通的牧者。
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bản gốc tiếng anh
Romans 15:20, Romans 15:21
In further confirmation of this point, Paul states that he had not acted the part of a pastor merely, but of an apostle, or founder of the church, disseminating the gospel where it was before unknown, so that the evidence of his apostleship might be undeniable; compare 1 Corinthians 9:2; “If I be not an apostle unto others, yet doubtless I am to you; for the seal of my apostleship are ye in the Lord;” and 2 Corinthians 3:2, 2 Corinthians 3:3. Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build on another man’s foundation; that is, ‘I have been desirous of not preaching where Christ was before known, but in such a way as to accomplish the prediction that those who had not heard should understand.’ Φιλοτιμεῖσθαι, so to prosecute an object as to place one’s honor in it. The motive which influenced him in taking this course was lest he should build upon another man’s foundation. This may mean either lest I should appropriate to myself the result of other men’s labors; or, lest I should act the part not of an apostle, (to which I was called), but of a simple pastor.
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21
ROM 15:21
繁體中文
羅馬書十五章20、21節
為進一步證實這一點，保羅陳明自己不僅盡了牧者的職分，更盡了使徒——即教會創立者——的職分，在福音尚未傳到之處散播福音，以致他使徒職分的證據無可否認；比較哥林多前書九章2節：「若對別人我不是使徒，對你們我總是使徒；因為你們在主裏正是我作使徒的印證」；以及哥林多後書三章2、3節。「我立了志向，不在基督的名被稱過的地方傳福音，免得建造在別人的根基上」；即「我一直希望不在基督已被認識之處傳講，而是這樣行，以成就那未曾聽過的人將要明白的預言」。φιλοτιμεῖσθαι——即如此追求一個目標，以致把自己的尊榮寄託於其中。影響他採取這做法的動機是「免得建造在別人的根基上」。這可意指：免得我把別人勞苦的成果據為己有；或作：免得我扮演的不是使徒（我蒙召原是為此）的角色，而僅僅是個牧者。
羅馬書十五章21節
「就如經上所記：『未曾聞知他信息的，將要看見；未曾聽過的，將要明白。』」即我是照着那預言的靈而行的——基督當被傳揚於他不被認識之處。以賽亞書五十二章15節曾預言，基督將被傳於外邦人、傳於那些從未聽聞他名的人；保羅正是照着這預言而行。然而也無妨把這段經文僅視為使徒以借用的言語來表達自己的想法；其意義便是：「我竭力不在基督的名被稱過的地方傳福音，而是要使那些未曾得知的人看見、使那些未曾聽過的人明白。」這與使徒使用舊約言語的方式相符；參羅馬書十章15、18節。但由於在此情形中，所引的經文明明是一段預言，因此第一種解釋方式大概應居優先。這種把舊約經文交織使用的做法，其結果常常——如在本節以及羅馬書十章3節——是句子的各部分之間缺乏語法上的連貫；參哥林多前書二章9節。
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bản gốc tiếng anh
Romans 15:20, Romans 15:21
In further confirmation of this point, Paul states that he had not acted the part of a pastor merely, but of an apostle, or founder of the church, disseminating the gospel where it was before unknown, so that the evidence of his apostleship might be undeniable; compare 1 Corinthians 9:2; “If I be not an apostle unto others, yet doubtless I am to you; for the seal of my apostleship are ye in the Lord;” and 2 Corinthians 3:2, 2 Corinthians 3:3. Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build on another man’s foundation; that is, ‘I have been desirous of not preaching where Christ was before known, but in such a way as to accomplish the prediction that those who had not heard should understand.’ Φιλοτιμεῖσθαι, so to prosecute an object as to place one’s honor in it. The motive which influenced him in taking this course was lest he should build upon another man’s foundation. This may mean either lest I should appropriate to myself the result of other men’s labors; or, lest I should act the part not of an apostle, (to which I was called), but of a simple pastor.
Romans 15:21
But, as it is written, To whom he has not spoken of, they shall see; and they that have not heard shall understand. That is, I acted in the spirit of the prediction, that Christ should be preached where He had not been known. It had been foretold in Isaiah 52:15, that Christ should be preached to the Gentiles, and to those who had never heard of His name; it was in accordance with this prediction that Paul acted. There is, however, no objection to considering this passage as merely an expression, in borrowed language, of the apostle’s own ideas; the meaning then is, ‘I endeavored to preach the gospel not where Christ was named, but to cause those to see to whom he had not been announced, and those to understand who had not heard.’ This is in accordance with the apostle’s manner of using the language of the Old Testament; see Romans 10:15, Romans 10:18. But as, in this case, the passage cited is clearly a prediction, the first method of explanation should probably be preferred. A result of this method of interweaving passages from the Old Testament, is often, as in this case and Romans 10:3, a want of grammatical coherence between the different members of the sentence; see 1 Corinthians 2:9.
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22
ROM 15:22
繁體中文
羅馬書十五章22節
因此我多次被攔阻，總不得到你們那裏去。
意即：他那要在基督的名未被稱過的地方傳揚基督的渴望，長久以來阻礙了他計劃中前往羅馬的行程——因他知道福音在那裏已經傳開。「多次」——τὰ πολλά，plerumque，在大多數情形下。他在當時所在之處不斷面對的傳福音的呼聲所帶來的壓力，乃是他遲遲未訪羅馬的主要原因。「被攔阻不能來」——ἐνεκοπτόμην τοῦ ἐλθεῖν，在表示「攔阻」的動詞之後接所有格。
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bản gốc tiếng anh
Romans 15:22
For which cause also I have been much hindered from coming to you. That is, his desire to make Christ known where he had not been named, had long prevented his intended journey to Rome, where he knew the gospel had already been preached. Much, τὰπολλά, plerumque, in most cases. The pressure of the constant calls to preach the gospel where he then was, was the principal reason why he had deferred so long visiting Rome. Hindered from coming, ἐνεκοπτόμην τοῦ ἐλθεῖν, the genitive following verbs signifying to hinder.
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23
ROM 15:23
繁體中文
羅馬書十五章23節
但如今在這裏再沒有可傳的地方，而且這好幾年我切切地想望到你們那裏去，云云。
「切切地想望」——ἐπιποθίαν，summum desiderium。「再沒有地方」（μηκέτι τόπον ἔχων）一語在本段的脈絡中，顯然意指：「在這一帶再沒有基督尚未被認識的地方了。」這意思已包含在他宣稱自己已在那一帶地區「充分傳遍了福音」之內。另有人將這裏譯為「地方」的 τόπον 一字，解作「時機」、「機會」——「在這裏再沒有傳道的機會了」；參使徒行傳二十五章16節；希伯來書十二章17節。
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bản gốc tiếng anh
Romans 15:23
But now having no more place in these parts, and having a great desire these many years to come unto you, etc. Great desire, ἐπιποθίαν, summum desiderium. The expression, having no more place (μηκέτι τὸπον ἔχων,) in this connection, would seem obviously to mean, ‘having no longer a place in these parts where Christ is not known.’ This idea is included in the declaration that he had fully preached the gospel in all that region. Others take the word (tόπον) rendered place, to signify occasion, opportunity, ‘Having no longer an opportunity of preaching here;’ see Acts 25:16; Hebrews 12:17.
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24
ROM 15:24
繁體中文
羅馬書 15:24
無論何時我往西班牙去，我必到你們那裡去，因為我盼望經過的時候得見你們，先在你們那裡稍得滿足，然後蒙你們送行。 Whensoever（ὡς ἐάν，作 ὡς ἄν），「一旦」；「一旦我前往……」等等。許多抄本省略了原文中相當於「我必到你們那裡去，因為」的字句。‹80› 沒有這些字，意義也完整：「一旦我往西班牙去，我盼望在路上得見你們。」若保留「因為」一字，本段的標點便須不同：「我因為盼望能到你們那裡……一旦我往西班牙去，（因為我盼望經過時得見你們，等等）但現在我往耶路撒冷去。」西班牙——希臘人對這廣大的庇里牛斯半島的通用名稱是 Ἰβηρία，雖然 Σπανία 也被使用。羅馬人稱之為 Ἱσπανία。至於保羅是否曾實現他前往西班牙的計畫，則屬疑問。不論在新約中或早期教會著作家的記載中，都沒有他這樣作的歷史記錄；雖然大多數這些著作家似乎都認定他作了。他的整個計畫大概被耶路撒冷所發生的事所打亂——那些事導致他在該撒利亞長期被囚，並被鎖鍊押送到羅馬。「蒙你們送行」。原文這個字，在主動語態中意指陪伴某人走一段路程，作為善意與尊敬的表示；也指為他的旅程預備所需；見使徒行傳 15:3、使徒行傳 20:38、哥林多前書 16:6、哥林多後書 1:16。
（返回 羅馬書 15:24）
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Romans 15:24
Whensoever I take my journey into Spain, I will come to you for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company. Whensoever (ὡς ἐάν for ὡς ἄν), as soon as; ‘As soon as I take my journey,’ etc. The words in the original, corresponding to I will come unto you, for are omitted in many MSS.‹80› The sense is complete without them: ‘As soon as I take my journey into Spain, I hope to see you on my way.’ If the word for be retained, the passage must be differently pointed: ‘Having a great desire to see you, as soon as I go to Spain, (for I hope on my way to see you, etc.) but now I go to Jerusalem.’ Spain, the common Greek name for the great Pyrenian Peninsula, was Ἰβηρία, although Σπανία was also used. The Romans called it Ἱσπανία. Whether Paul ever accomplished his purpose of visiting Spain, is a matter of doubt. There is no historical record of his having done so, either in the New Testament, or in the early ecclesiastical writers; though most of those writers seem to have taken it for granted. His whole plan was probably deranged by the occurrences at Jerusalem, which led to his long imprisonment at Cesarea, and his being sent in bonds to Rome. To be brought on my way. The original word means, in the active voice, to attend any one on a journey for some distance, as an expression of kindness and respect; and also to make provision for his journey; see Acts 15:3; Acts 20:38; 1 Corinthians 16:6; 2 Corinthians 1:16.
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25
ROM 15:25
繁體中文
bản gốc tiếng anh
Romans 15:25
But now I go unto Jerusalem to minister unto the saints, i.e. to supply the wants of the saints, distributing to them the contributions of the churches; see Hebrews 6:10; compare also Matthew 8:15; Mark 1:31; Luke 4:39. The word διακονέω is used for any kind of service. The present participle is used to imply that the journey itself was a part of the service Paul rendered to the saints at Jerusalem.
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26
ROM 15:26
繁體中文
羅馬書 15:26, 羅馬書 15:27
因為馬其頓和亞該亞人樂意湊出捐項，給耶路撒冷聖徒中的窮人。 「湊出捐項」——κοινωνίαν τινὰ ποιήσασθαι——「促成一種團契或分享」。即使耶路撒冷的窮人得有分於亞該亞弟兄們的豐富。這樣便保留了 κοινωνια 這個字通常不及物的意義。然而可比較哥林多後書 9:13、希伯來書 13:16——這兩處通常較偏好該字的及物意義。使徒提到這事實後，立即抓住機會表明這些捐獻的合理性和責任。他的作法既不損及希臘眾教會應得的稱讚，又表明他們所作的不過是公義所要求的。「這固然是他們樂意的；其實也算是所欠的債」——即：「這固然是他們樂意的（γάρ 用以恢復剛才中斷的思路），我說他們是自願作的；然而他們如此作也不過是理所當然的」。這話的根據隨即加上：「因為外邦人既然在他們屬靈的事上有分，就當把肉身之物供給他們。」 「如果外邦人從猶太人領受了更大的好處，那麼他們供給較小之物，便是可以合理期待的。」譯作「供給」的字（λειτουργῆσαι）可有「服事」的普遍意義；也可暗指這服事是一項神聖責任——一種為神所悅納的奉獻。加爾文（Calvin）說：「Nec dubito, quin significet Paulus sacrificii speciem esse, quum de suo erogant fideles ad egestatem fratrum levandam. Sic enim persolvunt quod debent caritatis officium, ut Deo simul hostiam grati odoris offerant: sed proprie hoc loco ad illud mutuum jus compensationis respexit.」（我不懷疑，保羅是要表明：當信徒從自己的財物中拿出來救濟弟兄的貧乏時，這乃是一種獻祭的形式。因為他們這樣就償還了他們當盡的愛心之責，同時向神獻上馨香之祭；但在本處，他嚴格所指的，是那種互相補償的權利。）不過，這解釋不很可靠，因為這表達是 λειτουργῆσαι αὐτοῖς——「供給他們」λειτουργία 是獻給弟兄，不是獻給神。
（返回 羅馬書 15:26）
bản gốc tiếng anh
Romans 15:26, Romans 15:27
For it hath pleased them of Macedonia and Achaia to make a contribution for the poor saints which are at Jerusalem. To make a contribution, κοινωνίαν τινὰ ποιήσασθαι, to bring about a communion or participation. That is, to cause the poor in Jerusalem to partake of the abundance of the brethren in Achaia. In this way the ordinary intransitive sense of the word κοινωνία is retained. Compare, however, 2 Corinthians 9:13, and Hebrews 13:16, where the transitive sense of the word is commonly preferred. Having mentioned this fact, the apostle immediately seizes the opportunity of showing the reasonableness and duty of making these contributions. This he does in such a way as not to detract from the credit due to the Grecian churches, while he shows that it was but a matter of justice to act as they had done. It hath pleased them verily; and their debtors they are; i.e. ‘It hath pleased them, I say (ga&r, redordiendae rationi inservit), they did it voluntarily, yet it was but reasonable they should do it.’ The ground of this statement is immediately added: For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister to them in carnal things. ‘If the Gentiles have received the greater good from the Jews, they may well be expected to contribute the lesser. The word (λειτουργῆσαι) rendered to minister, may have the general sense of serving; or it may be used with some allusion to the service being a sacred duty, a kind of offering which is acceptable to God. “Nec dubito, quin significet Paulus sacrificii speciem esse, quum de suo erogant fideles ad egestatem fratrum levandam. Sic enim persolvunt quod debent caritatis officium, ut Deo simul hostiam grati odoris offerant: sed proprie hoc loco ad illud mutuum jus compensationis respexit.” — Calvin. This, however, is not very probable, as the expression is, λειτουργῆσαι αὐτοῖς, to minister to them. The λειτουργία was rendered to the brethren, not to God.
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27
ROM 15:27
繁體中文
羅馬書 15:26, 羅馬書 15:27
因為馬其頓和亞該亞人樂意湊出捐項，給耶路撒冷聖徒中的窮人。 「湊出捐項」——κοινωνίαν τινὰ ποιήσασθαι——「促成一種團契或分享」。即使耶路撒冷的窮人得有分於亞該亞弟兄們的豐富。這樣便保留了 κοινωνια 這個字通常不及物的意義。然而可比較哥林多後書 9:13、希伯來書 13:16——這兩處通常較偏好該字的及物意義。使徒提到這事實後，立即抓住機會表明這些捐獻的合理性和責任。他的作法既不損及希臘眾教會應得的稱讚，又表明他們所作的不過是公義所要求的。「這固然是他們樂意的；其實也算是所欠的債」——即：「這固然是他們樂意的（γάρ 用以恢復剛才中斷的思路），我說他們是自願作的；然而他們如此作也不過是理所當然的」。這話的根據隨即加上：「因為外邦人既然在他們屬靈的事上有分，就當把肉身之物供給他們。」 「如果外邦人從猶太人領受了更大的好處，那麼他們供給較小之物，便是可以合理期待的。」譯作「供給」的字（λειτουργῆσαι）可有「服事」的普遍意義；也可暗指這服事是一項神聖責任——一種為神所悅納的奉獻。加爾文（Calvin）說：「Nec dubito, quin significet Paulus sacrificii speciem esse, quum de suo erogant fideles ad egestatem fratrum levandam. Sic enim persolvunt quod debent caritatis officium, ut Deo simul hostiam grati odoris offerant: sed proprie hoc loco ad illud mutuum jus compensationis respexit.」（我不懷疑，保羅是要表明：當信徒從自己的財物中拿出來救濟弟兄的貧乏時，這乃是一種獻祭的形式。因為他們這樣就償還了他們當盡的愛心之責，同時向神獻上馨香之祭；但在本處，他嚴格所指的，是那種互相補償的權利。）不過，這解釋不很可靠，因為這表達是 λειτουργῆσαι αὐτοῖς——「供給他們」λειτουργία 是獻給弟兄，不是獻給神。
（返回 羅馬書 15:27）
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Romans 15:26, Romans 15:27
For it hath pleased them of Macedonia and Achaia to make a contribution for the poor saints which are at Jerusalem. To make a contribution, κοινωνίαν τινὰ ποιήσασθαι, to bring about a communion or participation. That is, to cause the poor in Jerusalem to partake of the abundance of the brethren in Achaia. In this way the ordinary intransitive sense of the word κοινωνία is retained. Compare, however, 2 Corinthians 9:13, and Hebrews 13:16, where the transitive sense of the word is commonly preferred. Having mentioned this fact, the apostle immediately seizes the opportunity of showing the reasonableness and duty of making these contributions. This he does in such a way as not to detract from the credit due to the Grecian churches, while he shows that it was but a matter of justice to act as they had done. It hath pleased them verily; and their debtors they are; i.e. ‘It hath pleased them, I say (ga&r, redordiendae rationi inservit), they did it voluntarily, yet it was but reasonable they should do it.’ The ground of this statement is immediately added: For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister to them in carnal things. ‘If the Gentiles have received the greater good from the Jews, they may well be expected to contribute the lesser. The word (λειτουργῆσαι) rendered to minister, may have the general sense of serving; or it may be used with some allusion to the service being a sacred duty, a kind of offering which is acceptable to God. “Nec dubito, quin significet Paulus sacrificii speciem esse, quum de suo erogant fideles ad egestatem fratrum levandam. Sic enim persolvunt quod debent caritatis officium, ut Deo simul hostiam grati odoris offerant: sed proprie hoc loco ad illud mutuum jus compensationis respexit.” — Calvin. This, however, is not very probable, as the expression is, λειτουργῆσαι αὐτοῖς, to minister to them. The λειτουργία was rendered to the brethren, not to God.
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28
ROM 15:28
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Romans 15:28
When therefore I have done this, and sealed unto them this fruit, I will come by you into Spain. The word sealed appears here to be used figuratively, ‘When I have safely delivered this fruit to them;’ compare 2 Kings 22:4, “Go up to Hilkiah, the high priest, and sum (seal, σφράγισον,) the silver,” etc. Commentators compare the use of the Latin words consignare, consignatio, and of the English word consign.
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29
ROM 15:29
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Romans 15:29
And I am sure that when I come unto you, I shall come in the fullness of the blessing of the gospel‹81› of Christ. The fullness of the blessing, means the abundant blessing. Paul was persuaded that God, who had so richly crowned his labors in other places, would cause his visit to Rome to be attended by those abundant blessings which the gospel of Christ is adapted to produce. He had, in Romans 1:11, expressed his desire to visit the Roman Christians, that he might impart unto them some spiritual gift, to the end that they might be established.
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30
ROM 15:30
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羅馬書 15:30
弟兄們，我藉著我們主耶穌基督，又藉著聖靈的愛，勸你們與我一同竭力，為我祈求神。使徒既不能立刻到他們那裏，又知道自己在此期間必遭遇許多危險，便懇切求他們以禱告扶助他。他以最懇切的理由來加強這項請求：for our Lord Jesus Christ's sake（為我們主耶穌基督的緣故），即出於對主耶穌的尊敬；「你們對他所有的尊敬，以及對他所託付我從事之聖工得以興盛的願望，都要激發你們為我禱告。」And for the love of the Spirit（又藉著聖靈的愛），即「藉著那由聖靈所賜、並藉以將基督徒的心彼此繫結的愛，我勸你們」云云。因此他所訴求的，不僅是他們對基督的愛，也是他們對他這位同作基督徒者的愛。That ye strive together with me（與我一同竭力）（συναγωνίσασθαί μοι），意即「在我的爭戰中與我同工，一同有分」。他們乃是藉著禱告來從事這事。
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Romans 15:30
Now I beseech you, brethren, for our Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me. As the apostle was not immediately to see them, and knew that he would, in the meantime, be exposed to many dangers, he earnestly begged them to aid him with their prayers. He enforces this request by the tenderest considerations; for our Lord Jesus Christ’s sake, i.e. out of regard to the Lord Jesus; ‘whatever regard you have for him, and whatever desire to see his cause prosper, in which I am engaged, let it induce you to pray for me.’ And for the love of the Spirit, i.e. ‘for that love of which the Holy Spirit is the author, and by which he binds the hearts of Christians together, I beseech you,’ etc. He appeals, therefore, not only to their love of Christ, but to their love for himself as a fellow Christian. That ye strive together with me (συναγωνίσασθαί μοι,) i.e. ‘that ye aid me in my conflict, by taking part in it.’ This they were to do by their prayers.
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31
ROM 15:31
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羅馬書 15:31
叫我不被在猶太不順從的人所害。使徒特別求他們代禱的，有三件事：他的安全、他使命的順利完成、以及他能帶著喜樂到他們那裏去。保羅多麼有理由懼怕不信猶太人的暴行，從使徒行傳對這次耶路撒冷之行的記載便可看出。他們企圖奪去他的性命，向羅馬巡撫控告他，並使他被囚於該撒利亞兩年之久，繼而帶著鎖鏈被解往羅馬。他的憂慮也不僅限於不信的猶太人；他知道連那裏的基督徒，因為對他作外邦人的使徒、又主張基督徒可脫離摩西律法之軛一事懷有狹隘的偏見，也對他深懷敵意。因此他懇求羅馬的信徒禱告：叫他所辦的供給耶路撒冷聖徒的事能蒙他們悅納。The service which I have, etc.（我所辦的供給）（ἡ διακονία μου ἡ εἰς Ἱερουσαλήμ），意即「我所帶到耶路撒冷的捐獻」；見 哥林多後書 8:4、哥林多後書 9:1、哥林多後書 9:13 中這字（διακονία）的用法。不過，διακονία（服事）的尋常意義也可保留。保羅渴望他此番帶著愛心前往耶路撒冷的工作，能蒙那城的基督徒悅納。保羅為那些他知道對他並無好感的人勞苦；他稱他們為「聖徒」，承認他們的基督徒身分，儘管他們待他冷漠，仍懇求弟兄們為他們代禱，求他們願意接受他恩慈的供給。
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Romans 15:31
That I may be delivered from them that do not believe in Judea. There are three objects for which he particularly wished them to pray; his safety, the successful issue of his mission, and that he might come to them with joy. How much reason Paul had to dread the violence of the unbelieving Jews is evident from the history given of this visit to Jerusalem, in the Acts of the Apostles. They endeavored to destroy his life, accused him to the Roman governor, and effected his imprisonment for two years in Cesarea, whence he was sent in chains to Rome. Nor were his apprehensions confined to the unbelieving Jews; he knew that even the Christians there, from their narrow-minded prejudices against him as a preacher to the Gentiles, and as the advocate of the liberty of Christians from the yoke of the Mosaic law, were greatly embittered against him. He, therefore, begs the Roman believers to pray that the service which (he had) for Jerusalem might be accepted of the saints. The words service which I have, etc., (ἡ διακονία μου ἡ εἰς Ἱερουσαλήμ) means the contribution which I carry to Jerusalem; see the use of this word (διακονία) in 2 Corinthians 8:4; 2 Corinthians 9:1, 2 Corinthians 9:13. The ordinary sense of διακονία, service, however, may be retained. Paul desired that the work of love on which he was to go to Jerusalem might be favorably received by the Christians of that city. Paul labored for those whom he knew regarded him with little favor; he calls them saints, recognizes their Christian character, notwithstanding their unkindness, and urges his brethren to pray that they might be willing to accept of kindness at his hands.
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32
ROM 15:32
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羅馬書 15:32
並叫我順著神的旨意，歡歡喜喜地到你們那裏，與你們同得安息。這話或許依附於前一節的前半——「禱告叫我能去」；或依附於後半——「禱告叫我脫離猶太人、並我的捐獻蒙悅納，好叫我能帶著喜樂去」云云。By the will of God（順著神的旨意），即藉神的許可與恩慈。Θεοῦ 之外，B 抄本作 Κυρίου Ἰησοῦ；D、E、F、G 抄本及 Italic 譯本作 Χριστοῦ Ἰησοῦ；不過大多數編者保留通用經文。保羅似乎期待他與羅馬基督徒的會面，將是他從爭戰與勞苦中得著舒緩的時刻。在耶路撒冷，他被不信的猶太人圍攻，又被猶太化的基督徒攪擾；在大多數其他地方，他承擔著眾教會的重擔；但在羅馬——他把這地看作安息之處而非勞苦的工場——他希望能重新得力，好繼續在更遠的地區從事使徒的勞苦。
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Romans 15:32
That I may come unto you with joy by the will of God, and that I may with you be refreshed. These words may depend upon the former part of the preceding verse, ‘Pray that I may come;’ or, upon the latter part, ‘Pray that I may be delivered from the Jews, and my contributions be accepted, so that I may come with joy, etc.’ By the will of God, i.e. by the permission and favor of God. Instead of Θεοῦ, the MS. B. has Κυρίου Ἰησοῦ; D. E. F. G. the Italic version, read Χριστοῦ Ἰησοῦ; most editors, however, retain the common text. Paul seemed to look forward to his interview with the Christians at Rome, as a season of relief from conflict and labor. In Jerusalem he was beset by unbelieving Jews, and harassed by Judaizing Christians; in most other places he was burdened with the care of the churches; but at Rome, which he looked upon as a resting place, rather than a field of labor, he hoped to gather strength for the prosecution of his apostolic labors in still more distant lands.
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第十五章
概要
本章分為兩部分。在前半部分，羅馬書 15:1-13，使徒主要藉由基督的榜樣，來加強前一章所勸勉的本分。在後半部分，15:14-33，我們看到整個討論的結語，其中他論到自己對羅馬基督徒的信任、他寫信給他們的動機、他的使徒職分與勞苦，以及他在耶路撒冷服事聖徒之後計畫訪問羅馬的意圖。
羅馬書 15:1-13
分析
本章第一節是前文整段的結論。根據前文所陳明的根據，保羅重申這項命令：剛強的人應當擔當不剛強之人的軟弱，而不是只顧自己的利益，應當設法促進弟兄的福祉，羅馬書 15:1、羅馬書 15:2。他以基督的行事來強化此本分，基督為我們立下了完全無私的榜樣，因他所受的苦不是為他自己，羅馬書 15:3。聖經中所記載這事及類似的事實與教訓，都是為要警戒我們，應當如此應用，羅馬書 15:4。使徒祈求神將他所勸勉他們追求的和諧與同心賜給他們，羅馬書 15:5、羅馬書 15:6。他重申彼此接納的勸勉，如同基督接納了他們一樣，羅馬書 15:7。他說明基督如何接納了他們，並將猶太人與外邦人聯合成一個身體，羅馬書 15:8-13。
註釋
羅馬書 15:1
我們堅固的人應該擔代不堅固人的軟弱，不求自己的喜悅。將本段與前一章分開顯然不妥，因為主題並未改變。『既然分歧之點並非首要，愛的律法、基督的榜樣與信仰的尊榮都要求讓步，我們這些完全確信那些較軟弱的弟兄所過分拘守的事是無關緊要的，就當遷就他們的意見，不可只以求自己的滿足為目標。』我們堅固的人（δυνατοὶ），在所論的主題上是堅固的，即信心，特別是對於各樣食物都合法的基督教教義以及摩西律法已被廢止的信心。應該擔代，即應當容忍（βαστάζειν）。軟弱，τὰ ασθενήματα，即因信心軟弱而生的偏見、錯誤與過失。比較哥林多前書 9:20-22，使徒在那裏說明自己在此事上如何行事，以闡明這命令。不求自己的喜悅；我們不應當凡有權利作的都去作，也不應當以自己的滿足作為我們行使基督徒自由的準則。『Significat non oportere studium suum dirigere ad satisfactionem sibi, quemadmodum solent, qui proprio judicio contenti alios secure negli gunt.』——加爾文。
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