聖經註釋書

猶太人獨特教會體制的解散、他們禮儀律法的廢除而導致那政體被棄絕、其一切制度的失效、祭司職分的終止、聖殿的焚毀、他們國土和民族的喪失，以及取而代之在外邦民族中設立和建立大公的教會體制——這些事對我們如今而言，既早已成就並完成，似乎並不算甚麼大事；然而對於那些在這些事正在發生時活着的人，他們知道猶太人曾在神的恩寵中地位何等崇高，而外邦世界在許多世代中境況何等可悲，這些事看來便極為重大奇妙，是一個難以明白的奧秘。使徒在本章，正如在前一章和隨後一章中那樣，正在解釋和證明這事；但其間有幾處很有益處的離題，稍稍打斷了論述的線索。本章可歸納為兩大真理：一、不信的猶太人所倚靠的律法之義，與福音中所提供的信心之義之間，有着極大的差別（羅10:1-11）。二、猶太人和外邦人之間並無分別；在稱義和蒙神悅納的事上，福音將兩者置於同一水平（羅10:12-21）。

The apostle expresses his earnest desire for the salvation of the Jews, Romans 10:1. Having a zeal for God, but not according to knowledge, they sought salvation by works, and not by faith in Christ, Romans 10:2-4. The righteousness which is of the law described, Romans 10:5. That which is by faith described also, Romans 10:6-10. He that believes and calls on the name of the Lord shall be saved, Romans 10:11-13. What is necessary to salvation, believing, hearing, preaching, a Divine mission, the Gospel, and obedience to its precepts, Romans 10:14-16. Faith comes by hearing, Romans 10:17. The universal spread of the Gospel predicted by the prophets, Romans 10:18-20. The ingratitude and disobedience of the Israelites, Romans 10:21.

INTRODUCTION TO Romans 10

In this chapter are contained an account of the two righteousnesses of faith and works, a summary of the Gospel of Christ, a description of the grace of faith, in the nature, use, and means of it, and several testimonies concerning the calling of the Gentiles; and whereas the apostle knew that this, as well as what he had said in the latter part of the preceding chapter, that the Jews had not attained to the law of righteousness, but stumbled at the stumbling stone, would be offensive to his countrymen the Jews; wherefore that it might appear that he said this not out of disaffection and ill will to them, he declares his sincere regard unto them, and the great respect he had for them, by calling them "brethren", by expressing his good will to them, by praying for the salvation of them, Romans 10:1, by bearing testimony of their zeal for God, Romans 10:2, though he faithfully observes to them, that it was an ignorant zeal, of which ignorance he gives an instance, Romans 10:3, particularly in the attribute of God's righteousness; from which ignorance arose all their misconduct in religious things, especially in the article of justification; hence they sought to be justified by their own righteousness, and rejected the righteousness of Christ, and then points out to them the true end of the law, for righteousness which is Christ, Romans 10:4, which if they had known would have set them right, and which is another instance of their ignorant and misguided zeal: this leads him on to what he had in view, which was to give an account of the two righteousnesses he had suggested in the latter part of the former chapter, the righteousness of the law, which the Jews sought for and found not, and the righteousness of faith, which the Gentiles without seeking for enjoyed; and this account he gives in the words of Moses, for whom they had the greatest regard: the description of the former is given in his words, in Romans 10:5, which suggest the impossibility of keeping the law, and obtaining life by it, and therefore it is a vain thing to seek for righteousness by the works of it; the latter is described, Romans 10:6, by the certainty of it, being wrought out by Christ, who came down from heaven, fulfilled the law, and died, and rose again from the dead; and by the plainness and evidence of it, as revealed in the Gospel, Romans 10:8, the sum of which Gospel is, that whoever believes in Christ and confesses him shall be saved, Romans 10:9, which faith and confession, when genuine, are with the heart and mouth agreeing together; the consequences of which are righteousness and salvation, comfortably apprehended and enjoyed, Romans 10:10, and that the above is the sum of the Gospel, and that there is such a connection between faith and righteousness, and between confession and salvation, is confirmed, Romans 10:11, by a testimony from the prophet, Isaiah 28:16, which being expressed in such a general manner, as to extend to every believer, whether Jew or Gentile, reasons are given, Romans 10:12, in support of such an explanation of that passage, taken from the equal condition of all, there being no difference between them naturally, from the universal dominion of God over them, and from his liberal communication of grace and goodness to all that call upon him; which last reason is confirmed, Romans 10:13, by a passage of Scripture in Joel 2:32, on occasion of which, the apostle proceeds to treat of the calling of the Gentiles, and of the means of it, the preaching of the Gospel, which was necessary to it, which is made out by a train of reasoning after this manner; that seeing salvation is only of such that call upon the name of the Lord, and there could be no calling upon him without believing in him, and no believing without hearing, and no hearing without preaching, and no preaching without mission, which is proved by a citation out of Isaiah 52:7, and no success in preaching, when sent, without the exertions of efficacious grace, as appears from the case of the Jews, who had the ministration of the Gospel to them by Isaiah, and yet all did not believe it; as is evident from Isaiah 53:1, and seeing the conclusion of which is, that faith comes by preaching, and preaching by the order and command of God, Romans 10:14, it follows, that it was proper that ministers should be sent, and the Gospel preached to the Gentiles, and that attended with power, in order that they should believe in the Lord, and call upon his name and be saved; and which method God had taken, and which he had foretold he would take, in the prophecies of the Old Testament, and which were now fulfilling: that the Gospel was preached to them, and they heard it, were matters of fact, and were no other than what should be, or might be concluded, from Psalm 19:4, cited, Romans 10:18, and that the Jews could not be ignorant of the calling of the Gentiles is clear, first from the words of Moses, Deuteronomy 32:21, which the apostle produces, Romans 10:19, and from a passage in the prophecy of Isaiah 65:1. So that this was no other than what Moses and the prophets said should be, Romans 10:20, and the chapter is closed, Romans 10:21, with another passage out of the same prophet in the next verse, showing the rejection of Christ and his Gospel by the Jews, and which justifies their being cast off by him, of which the apostle treats largely in the next chapter.

F. ELECTION (Cch. 8, 9–11)

It is almost needless to say that the Election spoken of in ch. 8 &c. is variously explained. A large and important school of Theology (the Arminian) interprets it as a personal election, but contingent upon foreseen faith and perseverance. Another school[58] interprets it as an election not personal at all, but (so to speak) social; an election, like the election of the Jewish Nation, not to life eternal but to a vantage-ground for attaining it.

[58] Or, more properly, other schools, with important differences among themselves in other respects.

Without forgetting for a moment the awful mysteries of the subject, we yet feel that both these theories, with all (and it is very much) that can be said for them, do not fit the language of ch. 8. and of St Paul’s (not to quote St John’s) general teaching. “Not according to our works” is surely the tone of this chapter and of the whole previous epistle, and of the next three chapters. And it seems to us impossible, on any other theory than that of a Personal Election to Life, antecedent to “our works” and mercifully prevailing in its purpose, quite naturally to explain the tone of rapturous joy which marks the closing passages of the chapter.

In the Seventeenth English Article, a masterpiece of careful expression, this result of the humble belief in an Election personal and effectual (but, observe, taking effect through moral means,) is strongly stated:—“The godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant, and unspeakable comfort, to godly persons, &c.”

See the whole Article; and especially the closing paragraph, in which the word “generally” is technical, and means “with regard to the genus;”—i.e. probably, mankind. The Article warns us to begin with faith in the promises to man as man, not with the question of personal election.

G. PREDESTINATION (Ch. 9)

See note on chap. Romans 8:30, on the original word.

On this great mystery, brought up with such stern force in ch. 9, we quote a few sentences from one who certainly spoke from no cold or unsympathetic heart—Martin Luther. His Prœfatio in Ep, ad Romanos (translated into Latin from Luther’s German by his friend Justus Jonas) is indeed, as Tholuck describes it, “admirable, and breathing the very spirit of St Paul.” There is a very noble contemporary English paraphrase of it, by Tyndale, from which we take the following passage (Tyndale’s Doctrinal Treatises, Parker Soc. Edition, p. 505):—

“In the ninth, tenth, and eleventh chapters he (Paul) treateth of God’s predestination, whence it springeth altogether whether we shall believe or not believe … By which predestination our justifying and salvation are clean taken out of our hands, and put in the hands of God only. For we are so weak and so uncertain, that, if it stood in us, there would of a truth be no man saved; the devil, no doubt, would deceive us. But now is God sure, that His predestination cannot deceive Him, neither can any man withstand or let Him; and therefore have we hope and trust against sin.

“But here must a mark be set to those unquiet, busy, and high-climbing spirits which begin first from an high (sic) to search the bottomless secrets of God’s predestination, whether they be predestinate or not. These must needs either cast themselves down headlong into desperation, or else commit themselves to free chance, careless. But follow thou the order of this Epistle, and noosel thyself[59] with Christ, and learn to understand what the Law and the Gospel mean, and the office of both the two; that thou mayest in the one know thyself, and how thou hast of thyself no strength but to sin, and in the other the grace of Christ; and then see thou fight against sin and the flesh, as the seven first chapters teach thee. After that, when thou art come to the eighth chapter, and art under the cross and suffering of tribulation, the necessity[60] of predestination will wax sweet, and thou shalt well feel how precious a thing it is. For except thou have borne the cross of adversity and temptation, and hast felt thyself brought into the very brim of desperation, yea, and unto hell-gates, thou canst never meddle with the sentence of predestination without thine own harm, and without secret wrath and grudging inwardly against God; for otherwise it shall not be possible for thee to think that God is righteous and just … Take heed therefore unto thyself, that thou drink not wine, while thou art yet but a suckling. For … in Christ there is a certain childhood, in which a man must be content with milk for a season, until he wax strong and grow up unto a perfect man in Christ, and be able to eat of more strong meat.”

[59] I.e. find shelter, as a child with a nurse. This striking clause is not in the Latin of the Præfatio.

[60] Necessitas, fixed certainty.

And to the last, surely, the dark problems that gather round the central and insoluble mystery of Sin will be safely approached only with the remembrance that “the Judge of all the earth” will “do right;” that He is the Eternal, and that His “ways” must therefore be “past finding out;” and that He “so loved the world that He gave His Only-begotten Son.”

H. REPROBATION (Ch. 9)

In the last note but one on Romans 9:22 we have alluded to the tenet that the lost are personally and positively fore-doomed to ruin. To this tenet Calvin was led, not by a passionless rigidity, from which his deep and sensitive temperament, and truly ample mind, were far removed; but by the conviction that it was inexorably demanded by Scripture and reason. But St Augustine, the great patristic teacher of Predestination, carefully avoided such a tenet; teaching that, however little we can fathom the mystery, man’s sin, running its proper course, is the only cause of man’s ruin; while yet special grace is the only cause of his salvation.

CHAPTERS 9–11. With the eighth chapter Paul concludes the positive exposition of his gospel. Starting with the theme of Romans 1:16 f., he showed in Romans 1:18 to Romans 3:20 the universal sinfulness of men—Gentile and Jew; in Romans 3:21 to Romans 5:21 he explained, illustrated and glorified the gospel of justification by faith in Christ, set forth by God as a propitiation for sin; in Romans 6:1 to Romans 8:39 he has vindicated this gospel from the charge of moral inefficiency, by showing that justification by faith is inseparably connected with a new life in the Spirit, a life over which sin has no dominion and in which the just demands of God’s law are fulfilled. He has even carried this spiritual life on, in hope, to its consummation in glory: and no more remains to be said. With chap. 9 a new subject is introduced. There is no formal link of connection with what precedes. Structurally, the new division of the epistle stands quite apart from the earlier; it might have been written, and probably was written, after a break. But though no logical relation between the parts is expressed, a psychological connection between them is not hard to discover. The new section deals with a problem which presented great difficulty to the early Church, and especially to men of Jewish birth, a problem which haunted the Apostle’s own mind and was no doubt thrust on his attention by his unbelieving countrymen, a problem all the more painful to him as he realised more completely the greatness and glory of the Christian salvation. This was the problem constituted by the fact that the Jews as a whole did not receive the Gospel. They were God’s chosen people, but if the Christian Gospel brought salvation they had no share in it. The Messiah was to spring from them, but if Jesus was the Messiah this privilege meant not redemption but condemnation, for they rejected Him almost with one consent. In short, if the birth of the Christian Church and the gathering of Gentiles into it represented the carrying out of God’s purpose to bless and save men, God must have turned His back upon Himself; He must have broken His promise to Israel, and cast off His chosen people. But as this must seem impossible, the Jewish inference would be that the Gospel preached by Paul could not be of God, nor the Gentile Churches, as Paul asserted, God’s true Israel. This is the situation to which the Apostle addresses himself in the ninth and the two following chapters. It is a historical problem, in the first instance, he has to deal with, not a dogmatic one; and it is necessary to keep the historical situation in view, if we are to avoid illegitimate inferences from the arguments or illustrations of the Apostle. After the introductory statement (Romans 9:1-5), which shows how deeply his heart is pledged to his brethren after the flesh, he works out a solution of the problem—or an interpretation of the position—along three lines. In each of these there are many incidental points of view, but they can be broadly discriminated. (1) In the first, chap. Romans 9:6-29, Paul asserts the absolute freedom and sovereignty of God as against any claim, made as of right, on the part of man. The Jewish objection to the Gospel, to which reference is made above, really means that the Jewish nation had a claim of right upon God, giving them a title to salvation, which God must acknowledge; Paul argues that all God’s action, as exhibited in Scripture, and especially in the history of Israel itself—to say nothing of the essential relations of Creator and creature—refutes such a claim. (2) In the second, chap. Romans 9:30 to Romans 10:21, Paul turns from this more speculative aspect of the situation to its moral character, and points out that the explanation of the present rejection of the Jews is to be found in the fact that they have wilfully and stubbornly rejected the Gospel. Their minds have been set on a righteousness of their own, and they have refused to submit themselves to the righteousness of God. (3) In the third, chap. 11, he rises again to an absolute or speculative point of view. The present unbelief of the Jews and incoming of the Gentiles are no doubt, to a Jew, disconcerting events; yet in spite of them, or rather—which is more wonderful still—by means of them, God’s promises to the fathers will be fulfilled, and all Israel saved. Gentile Christianity will provoke the unbelieving Jews to jealousy, and they too will enter the Messianic Kingdom. In the very events which seem to throw the pious Jewish mind out of its reckoning, there is a gracious providence, a depth of riches and wisdom and knowledge which no words can express. The present situation, which at the first glance is heart-breaking (Romans 9:2), is only one incident in the working out of a purpose which when completed reveals the whole glory of God’s mercy, and evokes the loftiest and most heartfelt praise. “He shut up all unto disobedience that He might have mercy on all.… Of Him and through Him and to Him are all things. Unto Him be glory for ever.” Since Baur’s time several scholars have held that the mass of the Roman Church was Jewish-Christian, and that these three chapters, with their apologetic aim, are specially addressed to that community, as one which naturally felt the pressure of the difficulty with which they deal. But the Roman Church, as these very chapters show (cf. Romans 9:3, my kinsmen, not our; Romans 11:13, ὑμῖν δὲ λέγω τοῖς ἔθνεσιν), was certainly Gentile, whatever influence Jewish modes of thought and practice may have had in it; and it was quite natural for the Apostle, in writing what he evidently meant from the first should be both a systematic and a circular letter, to include in it a statement of his thoughts on one of the most difficult and importunate questions of the time. The extraordinary daring of chap. 11 ad fin. is not unrelated to the extraordinary passion of chap. 9 ad init. The whole discussion is a magnificent illustration of the aphorism, that great thoughts come from the heart.

CHAPTER 10

Romans 10:1. ἡ before πρός is wanting according to a large preponderance of evidence, and is omitted by Lachm. and Tisch. A hasty grammatical emendation, as ἐστίν before εἰς is supplied in Elz.

αὐτῶν] Elz.: τοῦ Ἰσραήλ, against decisive evidence. With Romans 10:1 a church-lesson begins.

Romans 10:3. After ἰδίαν, δικαιοσύνην is wanting in A B D E P, min., and several versions (including Vulg.) and Fathers. Omitted by Lachm. But the very emphasis of the thrice-occurring word, so obviously intended (comp. Romans 9:30), speaks for its originality; and how easily the omission of the second δικαιοσύνην might arise, as that of a supposed quite superfluous repetition!

Romans 10:5. αὐτοῖς] Lachm. and Tisch. 8 : αὐτῇ, according to A B א*, 17, 47, 80, Copt. Arm. Vulg. Germ. Damasc. Ruf. But this would involve that, with the most of these, and with yet other witnesses, the preceding αὐτά should be omitted, as also Tisch. 8. has done. However, both αὐτῇ and the omission of αὐτά appear like an emendatory alteration, since the context contains no reference for αὐτά and αὐτοῖς. In the same light we must also regard the reading ὅτι τὴν δικαιοσύνην τὴν ἐκ νόμου (instead of τὴν δικ.… ὅτι), as Tisch. 8. has it, in A D* א*, and some min., Vulg., and some Fathers.

Romans 10:15. εἰρήνην, τῶν εὐαγγ.] is wanting in A B C א*, min., Copt. Sah. Aeth. Clem. Or. Damasc. Ruf. Omitted by Lachm. and Tisch. 8. Copyist’s omission, through the repetition of εὐαγγ. If it had been interpolated from the LXX. (Isaiah 52:7), ἀκοὴν εἰρήνης would have been written instead of the mere εἰρήνης. The article before ἀγαθά is, with Lachm., on decisive evidence to be omitted, although it is also wanting in the LXX.

Romans 10:17. Θεοῦ] Lachm. and Tisch. 8 : Χριστοῦ, according to B C D* E א*, min., several VSS., Aug. Pel. Ambrosiast. There is no genitive at all in F G, Boern. Hilar. But how readily this omission might suggest itself by a comparison of Romans 10:8! Χριστοῦ, however, appears to be a more precise definition of the sense of the divine ῥῆμα, the expression of which by ῥ. Θεοῦ is found already in Syr. and Clem.

Romans 10:19. The order Ἰσρ. οὐκ ἔγνω is supported by decisive evidence; Elz.: οὐκ ἔγνω Ισρ.

Ro 10:1-21.

接續同題——以色列如何錯過救恩，外邦人如何尋得。

1. 弟兄們，我心裡所願的——此處的詞表達"完全的喜悅"，即心在其中得著完全滿足的對象。

向神——"祈求"。

為以色列人——"為他們"才是正確的讀法；主題從前章末了繼續下來。

所求的，是要他們得救——"為他們的救恩"。使徒既已為本國同胞普遍的不信及其可怕後果傾吐了他靈魂的痛苦

（Ro 9:1-3），

他在此就以最強烈的話語表達他對他們得救的渴望和祈求。