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ROM 16:1
英文原文
Chapter xvi
Contents
In this concluding chapter, paul first commends to the church at Rome the deaconess Phebe, Romans 16:1, Romans 16:2. He then sends his salutations to many members of the church, and other Christians who were then at Rome, Romans 16:3-16. He earnestly exhorts his brethren to avoid those who cause contentions; and after commending their obedience, he prays for god’s blessing upon them, Romans 16:17-21. Salutations from the apostle’s companions, Romans 16:22-24. The concluding doxology, Romans 16:25-27.
Romans 16:1-27
Commentary
Romans 16:1
I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea. Phebe, from Phoebus (Apollo.) The early Christians retained their names, although they were derived from the names of false gods, because they had lost all religious significance and reference. In like manner we retain the use of the names of the days of the week, without ever thinking of their derivation. Corinth, being situated on a narrow isthmus, had two ports, one towards Europe, and the other towards Asia. The latter was called Cenchrea, where a church had been organized, of which Phebe was a servant (διάκονος) i.e., deaconess. It appears that in the apostolic church, elderly females were selected to attend upon the poor and sick of their own sex. Many ecclesiastical writers suppose there were two classes of these female officers; the one (πρεσβύτιδες, corresponding in some measure in their duties to the elders,) having the oversight of the conduct of the younger female Christians; and the other, whose duty was to attend to the sick and the poor. See Suicer’s Thesaurus, under the word διάκονος; Bingham’s Ecclesiastical Antiquities, 11, 12; Augusti’s Denkwürdigkeiten der christl. Archäologie.
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ROM 16:2
羅馬書 16:2
請你們為主接待她。『在主裏』一語可與『接待』相連——『以宗教的態度、出於宗教的動機接待她』；也可與代名詞相連——『在主裏的她』，即她之為基督徒。使徒提出兩個考量以強化這勸勉：第一，對他們基督徒品格的顧念；第二，非比對別人所提供的服事。『合乎聖徒的體統』；這話一面描述他們當怎樣接待她，一面也提出如此行的動機。ἀξίως τῶν ἁγίων幾個字可意為『正如基督徒接待弟兄所當行的』，或『sicut sanctos excipi oportet，正如接待聖徒所當行的』。前者情形中，ἁγίων（聖徒）是接待的人；後者情形中，是被接待的人。『她在何事上要你們幫助，你們就幫助她』。他們不僅要以禮貌與親情接待她，更要在她需要幫助的任何方面協助她。『無論何事』（ἐν ᾧ ἂν πράγματι）幾個字當取極廣的含義——無論何事，或在任何方面。『因她素來幫助許多人，也幫助了我』。（προστάτις）『幫助』意為女贊助人、女恩人；這是一個極尊榮的稱號。她既常常幫助別人，她得著幫助便是理所當然的。
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英文原文
Romans 16:2
That ye receive her in the Lord. The words in the Lord, may be connected either with receive, ‘receive her in a religious manner, and from religious motives; or with the pronoun, her in the Lord, her as a Christian. The apostle presents two considerations to enforce this exhortation; first, regard for their Christian character; and, secondly, the service which Phebe had rendered to others. As becometh saints; this expression at once describes the manner in which they ought to receive her, and suggests the motive for so doing. The words ἀξίως τῶν ἁγίων may mean, ‘as it becomes Christians to receive their brethren,’ or, ‘sicut sanctos excipi oportet, as saints ought to be received.’ In the former case, ἁγὶων (saints) are those who received, and in the latter, those who are received. And that ye assist her in whatsoever business she hath need of you. They were not only to receive her with courtesy and affection, but to aid her in any way in which she required their assistance. The words (ἐν ᾧ ἂν πράγματι) in whatsoever business, are to be taken very generally, in whatever matter, or in whatever respect. For she hath been a succorer of many, and of myself also. The word (προστάτις) succorer, means a patroness, a benefactor; it is a highly honorable title. As she had so frequently aided others, it was but reasonable that she should be assisted.
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ROM 16:3
羅馬書 16:3
問百基拉‹82›和亞居拉安；他們在基督耶穌裡與我同工——意即在推廣福音上與我同勞的夥伴。百基拉（Priscilla）是普里斯卡（Prisca）的指小形式（diminutive）；可比照 Livia 與 Livilla、Drusa 與 Drusilla、Quinta 與 Quintilla、Secunda 與 Secundilla（格羅提烏斯 Grotius 語）。亞居拉和百基拉見於《使徒行傳》18:2，因革老丟的諭令而離開羅馬。他們在以弗所停留多時之後，似乎已返回羅馬，保羅寫此信時正身處當地；見《使徒行傳》18:18、18:26；《哥林多前書》16:19；《提摩太後書》4:19。
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英文原文
Romans 16:3
Salute Priscilla‹82› and Aquila, my helpers in Christ Jesus, i.e. my fellow laborers in the promotion of the gospel. Priscilla is the diminutive form of Prisca; compare Livia and Livilla, Drusa and Drusilla, Quinta and Quintilla, Secunda and Secundilla. Grotius. Aquila and Priscilla are mentioned in Acts 18:2, as having left Rome in consequence of the edict of Claudius. After remaining at Ephesus a long time, it seems that they had returned to Rome, and were there when Paul wrote this letter; Acts 18:18, Acts 18:26; 1 Corinthians 16:19; 2 Timothy 4:19.
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ROM 16:4
羅馬書 16:4
他們為我的性命，甚至將自己的頸項置之度外——意即他們冒著迫在眉睫的危險來搭救我。這事發生於何時何境，並未記載。不但我感謝他們，就是外邦的眾教會也感謝他們。他們勇敢而無私的舉動，必然已廣為人知，並激發了一切因使徒如此寶貴之性命得以保全而心存關切的眾教會，發出感恩的承認。
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英文原文
Romans 16:4
Who have for my life laid down their own necks, i.e. they exposed themselves to imminent peril to save me. On what occasion this was done, is not recorded. Unto whom not only I give thanks, but also all the churches the Gentiles. Their courageous and disinterested conduct must have been generally known, and called forth the grateful acknowledgments of all the churches interested in the preservation of a life so precious as that of the apostle.
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ROM 16:5
羅馬書 16:5
又問在他們家中的教會安。這幾個字（καὶ τὴν κατ᾽ οἶκον αὐτῶν ἐκκλησίαν）被許多希臘文與近代註釋者理解為『他們信主的家屬』；加爾文、Flatt、Koppe、Tholuck 等人便是如此。最常見也最自然的解釋是：『習慣在他們家中聚會的教會』；見《哥林多前書》16:19，那裏用同一說法指亞居拉和百基拉。很可能因為他作帳棚的職業，他比大多數其他基督徒有更好的場地可供教會聚會。
『又問我所親愛的以拜尼土安；他在亞細亞‹83›是歸基督初結的果子。』本節與《哥林多前書》16:15『你們曉得司提反家，是亞該亞初結的果子』並不矛盾；因為以拜尼土可能屬於這個家庭。然而，許多最古老的抄本與譯本在本節讀作『亞細亞』而非『亞該亞』，以致大多數編者都採用了那讀法。這自然就消除了矛盾的表象。
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英文原文
Romans 16:5
The church that is in their house. These words (καὶ τὴν κατ ̓ οἶκον αὐτῶν ἐκκλησίαν) are understood, by many of the Greek and modern commentators, to mean their Christian family; so Calvin, Flatt, Koppe, Tholuck, etc. The most common and natural interpretation is, ‘the church which is accustomed to assemble in their house;’ see 1 Corinthians 16:19, where this same expression occurs in reference to Aquila and Priscilla. It is probable that, from his occupation as tentmaker, he had better accommodations for the meetings of the church than most other Christians.
Salute my well beloved Epenetus, who is the first fruits of Achaia‹83› unto Christ. This passage is not irreconcilable with 1 Corinthians 16:15, “Ye know the household of Stephanas, that it is the first-fruits of Achaia;” for Epenetus may have belonged to this family. So many of the oldest MSS. and versions, however, read Asia, instead of Achaia, in this verse, that the great majority of editors have adopted that reading. This, of course, removes even the appearance of contradiction.
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ROM 16:6
羅馬書十六章6、7節
「又問馬利亞安，她為你們多受勞苦。又問我親屬、與我一同坐監的安多尼古和猶尼亞安。」通行本作 εἰς ἡμᾶς（為我們），有些較古的抄本作 εἰς ὑμᾶς（為你們），另一些作 ἐν ὑμῖν（在你們中間）。然而最新版本仍保留通行本，且更適合上下文——因為馬利亞對使徒所作的殷勤服事，作為他問安的理由，比她曾服事過羅馬基督徒更為自然。「猶尼亞」是男名還是女名很可疑，因為其出現的形式（Ἰουνιᾶν）兩種解釋皆可。若是男名，則為 Junias；若是女名，則為 Junia。通常被視為女名，所指之人被假定為安多尼古的妻子或姊妹。「我的親屬」——即親戚，不僅是同國的人；至少似乎沒有充分理由按這後者的一般意義來理解該字。「一同坐監的」。保羅在哥林多後書十一章23節列舉他的勞苦時說：「我被鞭打是過重的，被下監牢是更屢次的，面對死亡是常常的」等等。他常被捆鎖（羅馬的革利免在《致哥林多人書》第5節說七次），所以他可能有許多同囚者。「在使徒中是有名望的」——ἐπίσημοι ἐν τοῖς ἀποστόλοις。這可意指他們是傑出的使徒，或意指他們被使徒們所高度敬重。後者大概才是正確的解釋；因為「使徒」一字若不與其他字相連（如「眾教會的使者」這樣的片語），在新約中極少——若曾有的話——被用於基督最初的使者之外的人。在保羅的著作中從未使用，除非是在其嚴格的職務意義上。這字有固定的意義，除非有特別理由，否則不當偏離。此外，冠詞（ἐν τοῖς ἀποστόλοις，「在使徒中」）似乎指出那幾乎獨享此稱呼的一個明確的、人所共知的階層。Koppe（magna eorum fama est apud apostolos）、Flatt、Bloomfield、Meyer、Philippi 以及大多數註釋家都如此理解本段。「他們在我以先就在基督裏」——即他們比我先作基督徒。
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英文原文
Romans 16:6, Romans 16:7
Greet Mary, who bestowed much labor upon us. Salute Andronicus and Junia, my kinsmen and my fellow prisoners. Instead of εἰς ἡμᾶς, some of the older MSS. read εἰς ὑμᾶς, and others ἐν ὑμῖν. The common text is, however, retained in the latest editions, and is better suited to the context, as the assiduous service of Mary, rendered to the apostle, is a more natural reason of his salutation, than that she had been serviceable to the Roman Christians. It is very doubtful whether Junia be the name of a man or of a woman, as the form in which it occurs (Ἰουνίαν) admits of either explanation. If a man’s name, it is Junias; if a woman’s, it is Junia. It is commonly taken as a female name, and the person intended is supposed to have been the wife or sister of Andronicus. My kinsmen, i.e. relatives, and not merely of the same nation; at least there seems no sufficient reason for taking the word in this latter general sense. Fellow prisoners. Paul, in 2 Corinthians 11:23, when enumerating his labors, says, “In stripes above measure, in prisons more frequent, in deaths oft,” etc. He was often in bonds, (Clemens Romanus, in his Epistle to the Corinthians, sect. 5, says seven times,) he may, therefore, have had numerous fellow-prisoners. Who are of note among the apostles; ἐπίσημοι ἐν τοῖς ἀποστόλοις. This may mean either they were distinguished apostles, or they were highly respected by the apostles. The latter is most probably the correct interpretation; because the word apostle, unless connected with some other word, as in the phrase, “messengers (apostles) of the churches,” is very rarely, if ever, applied in the New Testament to any other than the original messengers of Jesus Christ. It is never used in Paul’s writings, except in its strict official sense. The word has a fixed meaning, from which we should not depart without special reason. Besides, the article (ἐν τοῖς ἀποστόλοις,) among the apostles, seems to point out the definite well known class of persons almost exclusively so called. The passage is so understood by Koppe (magna eorum fama est apud apostolos,) Flatt, Bloomfield, Meyer, Philippi, and the majority of commentators. Who also were in Christ before me, i.e. who were Christians before me.
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ROM 16:7
羅馬書 16:6-7
又問馬利亞安；她為我們多受勞苦。又問我親屬與我一同坐監的安多尼古和猶尼亞安。 有些較古老的抄本不讀 εἰς ἡμᾶς（我們），而讀 εἰς ὑμᾶς（你們），另有讀 ἐν ὑμῖν（在你們中間）的。然而通用文本為最新的版本所保留，且更適合上下文，因為馬利亞向使徒所獻的殷勤服事，比她曾服事過羅馬基督徒更自然地成為他問她安的理由。猶尼亞（Junia）究竟是男是女，很難確定，因為它出現的形式（Ἰουνίαν）容許兩種解釋。若是男人的名字，便是 Junias；若是女人的名字，便是 Junia。一般取之為女性名字，並假定所指的人是安多尼古的妻子或姐妹。我的親屬，即親戚，而不僅是同國之人；至少似乎沒有充分理由將這詞取為後者那種概括的意義。一同坐監的。 保羅在哥林多後書 11:23 列舉他的勞苦時說：「我被他們鞭打是過重的，被囚屢次，面臨死亡又是屢次」等等。他常被囚禁（《羅馬的革利免》在他致哥林多人的書信第 5 節中說有七次），因此他可能有許多同囚的人。在使徒中是有名望的；ἐπίσημοι ἐν τοῖς ἀποστόλοις。這可意指他們是傑出的使徒，或意指他們深受使徒們的敬重。後者極可能是正確的解釋；因為「使徒」一詞，除非與其他字相連（如「教會的使者[使徒]」這樣的片語），在新約中除指耶穌基督原本的使者之外，極少——若曾有過——用於其他人。在保羅的書信中，這詞從不使用，除了按其嚴格的職分意義之外。這詞有固定的意義，除非有特殊理由，我們不當偏離它。況且，冠詞（ἐν τοῖς ἀποστόλοις，「在使徒中」）似乎指向那幾乎專以此名相稱的、確定而為人所共知的一類人。Koppe（magna eorum fama est apud apostolos）、Flatt、Bloomfield、Meyer、Philippi 以及大多數註釋家，皆如此理解本節。他們在我以先就在基督裡，即他們在我之前就作了基督徒。
（返回 羅馬書 16:6）
英文原文
Romans 16:6, Romans 16:7
Greet Mary, who bestowed much labor upon us. Salute Andronicus and Junia, my kinsmen and my fellow prisoners. Instead of εἰς ἡμᾶς, some of the older MSS. read εἰς ὑμᾶς, and others ἐν ὑμῖν. The common text is, however, retained in the latest editions, and is better suited to the context, as the assiduous service of Mary, rendered to the apostle, is a more natural reason of his salutation, than that she had been serviceable to the Roman Christians. It is very doubtful whether Junia be the name of a man or of a woman, as the form in which it occurs (Ἰουνίαν) admits of either explanation. If a man’s name, it is Junias; if a woman’s, it is Junia. It is commonly taken as a female name, and the person intended is supposed to have been the wife or sister of Andronicus. My kinsmen, i.e. relatives, and not merely of the same nation; at least there seems no sufficient reason for taking the word in this latter general sense. Fellow prisoners. Paul, in 2 Corinthians 11:23, when enumerating his labors, says, “In stripes above measure, in prisons more frequent, in deaths oft,” etc. He was often in bonds, (Clemens Romanus, in his Epistle to the Corinthians, sect. 5, says seven times,) he may, therefore, have had numerous fellow-prisoners. Who are of note among the apostles; ἐπίσημοι ἐν τοῖς ἀποστόλοις. This may mean either they were distinguished apostles, or they were highly respected by the apostles. The latter is most probably the correct interpretation; because the word apostle, unless connected with some other word, as in the phrase, “messengers (apostles) of the churches,” is very rarely, if ever, applied in the New Testament to any other than the original messengers of Jesus Christ. It is never used in Paul’s writings, except in its strict official sense. The word has a fixed meaning, from which we should not depart without special reason. Besides, the article (ἐν τοῖς ἀποστόλοις,) among the apostles, seems to point out the definite well known class of persons almost exclusively so called. The passage is so understood by Koppe (magna eorum fama est apud apostolos,) Flatt, Bloomfield, Meyer, Philippi, and the majority of commentators. Who also were in Christ before me, i.e. who were Christians before me.
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ROM 16:8
羅馬書十六章8-15節
「在主裏我所親愛的」。介詞ἐν，在此處如同在別處常常一樣，指出該字當被理解的關係或參考——在肉身中、也在主裏（腓利門書16節）親愛的弟兄——既關乎我們外在的關係，也關乎我們與主的關係。照樣在隨後的話中：羅馬書十六章9節「在基督裏與我們同工的」——即就基督而論；十六章10節「在基督裏蒙悅納的」——即在他與基督的關係上——一位蒙悅納或經過試驗的基督徒；十六章12節「在主裏勞苦的」、以及「在主裏多受勞苦的」——即就主而論多受勞苦的——這是基督徒的、或宗教的事奉。土非拿氏、土富撒氏、彼息氏這些名字都是女性的。後者通常被假定為表明那名字所有者的本國，因為按其本源之地來為人命名並不罕見，如 Mysa、Syria、Lydia、Andria 等；然而這類名字很快便成為普遍，在賜予時不再顧及領受者的出生地。「在主裏蒙揀選的」——即不是蒙主揀選的；揀選的（即蒙悅納的、寶貴的；參彼得前書二章4節）——在他與主的關係上，作為基督徒。這不僅是「在基督裏蒙揀選」——即蒙揀選得永生——因為這話可論到每個基督徒；而是魯孚在此處被稱為一位蒙揀選的人——一位傑出的基督徒。值得注意的是：在羅馬，如同在哥林多一樣，蒙召的偉人或學者似乎很少。這些問安都是致那些不以地位或官方尊嚴著稱的人。如 Calov 所引用的 Mylius 說：「Notanda hic fidelium istorum conditio: nemo hic nominatur consul, nemo quaestor aut dictator insignitur, minime omnium episcopatuum et cardinalatuum dignitate hic personant: sed operarum, laborum, captivitate titulis plerique notantur. Ita verum etiam in Romana ecclesia fuit olim, quod apostolus scribit, non multi potentes, non multi nobiles, sed stulta mundi electa sunt a Deo. Papatus autem Caesarei, qualis adjuvante diabolo, in perniciem religionis, posteris saeculis Romae involvit, ne umbra quidem apostolorum aetate istic fuit: tantum abest, ut ille originem ab apostolis ipsis traxerit.」——「這裏當注意這些信徒的境況：這裏沒有一人被稱為執政官，沒有一人被標明為財務官或獨裁官，更沒有一人以主教或樞機主教的尊嚴在此誇口：大多數人以他們的工作、勞苦、被囚等頭銜被記念。昔日羅馬教會確實如此，正如使徒所寫的：蒙召的有能力的不多、有尊貴的也不多，神卻揀選了世上愚拙的。至於教皇與凱撒式的教皇制——那種在魔鬼幫助下、在隨後的世代中為宗教的毀壞而在羅馬興起的——在使徒時代那裏連它的影子也沒有：更不用說它從使徒自己追溯其起源了。」
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英文原文
Romans 16:8-15
My beloved in the Lord. The preposition in (ἐν), here, as frequently elsewhere, points out the relation or respect in which the word, to which it refers is to be understood; brother beloved, both in the flesh and in the Lord (Philemon 1:16), both in reference to our external relations, and our relation to the Lord. And thus in the following, Romans 16:9, our helper in Christ, i.e. as it regards Christ; Romans 16:10, approved in Christ, i.e. in his relation to Christ; an approved or tried Christian; Romans 16:12, who labor in the Lord; and, which labored much in the Lord, i.e. who, as it regards the Lord, labored much; it was a Christian or religious service. The names, Tryphena, Tryphosa, and Persis, all are feminine. The last is commonly supposed to indicate the native country of the person who bore it, as it was not unusual to name persons from the place of their origin, as Mysa, Syria, Lydia, Andria, etc.; such names, however, soon became common, and were given without any reference to the birthplace of those who received them. Chosen in the Lord, i.e. not one chosen by the Lord; chosen, (i.e., approved, precious; see 1 Peter 2:4,) in his relation to the Lord, as a Christian. It is not merely elect in Christ, that is, chosen to eternal life, for this could be said of every Christian; but Rufus is here designated as a chosen man, as a distinguished Christian. It is worth noticing, that at Rome, as at Corinth, few of the great or learned seem to have been called. These salutations are all addressed to men not distinguished for their rank or official dignity. Mylius, as quoted by Calov, says: “Notanda hic fidelium istorum conditio: nemo hic nominatur consul, nemo quaestor aut dictator insignitur, minime omnium episcopatuum et cardinalatuum dignitate hic personant: sed operarum, laborum, captivitate titulis plerique notantur. Ita verum etiam in Romana ecclesia fuit olim, quod apostouls scribit, non multi potentis, non multi nobiles, sed stuta mundi electa sunt a Deo. Papatus autem Caesarei, qualis adjuvante diabolo, in perniciem religionis, posteris saeculis Romae involuit, ne umbra quidem apostolorum aetate istic fuit: tantum abest, ut ille originem ab apostolis ipsis traxerit.”
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ROM 16:9
羅馬書十六章8-15節
「在主裏我所親愛的」。介詞ἐν，在此處如同在別處常常一樣，指出該字當被理解的關係或參考——在肉身中、也在主裏（腓利門書16節）親愛的弟兄——既關乎我們外在的關係，也關乎我們與主的關係。照樣在隨後的話中：羅馬書十六章9節「在基督裏與我們同工的」——即就基督而論；十六章10節「在基督裏蒙悅納的」——即在他與基督的關係上——一位蒙悅納或經過試驗的基督徒；十六章12節「在主裏勞苦的」、以及「在主裏多受勞苦的」——即就主而論多受勞苦的——這是基督徒的、或宗教的事奉。土非拿氏、土富撒氏、彼息氏這些名字都是女性的。後者通常被假定為表明那名字所有者的本國，因為按其本源之地來為人命名並不罕見，如 Mysa、Syria、Lydia、Andria 等；然而這類名字很快便成為普遍，在賜予時不再顧及領受者的出生地。「在主裏蒙揀選的」——即不是蒙主揀選的；揀選的（即蒙悅納的、寶貴的；參彼得前書二章4節）——在他與主的關係上，作為基督徒。這不僅是「在基督裏蒙揀選」——即蒙揀選得永生——因為這話可論到每個基督徒；而是魯孚在此處被稱為一位蒙揀選的人——一位傑出的基督徒。值得注意的是：在羅馬，如同在哥林多一樣，蒙召的偉人或學者似乎很少。這些問安都是致那些不以地位或官方尊嚴著稱的人。如 Calov 所引用的 Mylius 說：「Notanda hic fidelium istorum conditio: nemo hic nominatur consul, nemo quaestor aut dictator insignitur, minime omnium episcopatuum et cardinalatuum dignitate hic personant: sed operarum, laborum, captivitate titulis plerique notantur. Ita verum etiam in Romana ecclesia fuit olim, quod apostolus scribit, non multi potentes, non multi nobiles, sed stulta mundi electa sunt a Deo. Papatus autem Caesarei, qualis adjuvante diabolo, in perniciem religionis, posteris saeculis Romae involvit, ne umbra quidem apostolorum aetate istic fuit: tantum abest, ut ille originem ab apostolis ipsis traxerit.」——「這裏當注意這些信徒的境況：這裏沒有一人被稱為執政官，沒有一人被標明為財務官或獨裁官，更沒有一人以主教或樞機主教的尊嚴在此誇口：大多數人以他們的工作、勞苦、被囚等頭銜被記念。昔日羅馬教會確實如此，正如使徒所寫的：蒙召的有能力的不多、有尊貴的也不多，神卻揀選了世上愚拙的。至於教皇與凱撒式的教皇制——那種在魔鬼幫助下、在隨後的世代中為宗教的毀壞而在羅馬興起的——在使徒時代那裏連它的影子也沒有：更不用說它從使徒自己追溯其起源了。」
return to '
英文原文
Romans 16:8-15
My beloved in the Lord. The preposition in (ἐν), here, as frequently elsewhere, points out the relation or respect in which the word, to which it refers is to be understood; brother beloved, both in the flesh and in the Lord (Philemon 1:16), both in reference to our external relations, and our relation to the Lord. And thus in the following, Romans 16:9, our helper in Christ, i.e. as it regards Christ; Romans 16:10, approved in Christ, i.e. in his relation to Christ; an approved or tried Christian; Romans 16:12, who labor in the Lord; and, which labored much in the Lord, i.e. who, as it regards the Lord, labored much; it was a Christian or religious service. The names, Tryphena, Tryphosa, and Persis, all are feminine. The last is commonly supposed to indicate the native country of the person who bore it, as it was not unusual to name persons from the place of their origin, as Mysa, Syria, Lydia, Andria, etc.; such names, however, soon became common, and were given without any reference to the birthplace of those who received them. Chosen in the Lord, i.e. not one chosen by the Lord; chosen, (i.e., approved, precious; see 1 Peter 2:4,) in his relation to the Lord, as a Christian. It is not merely elect in Christ, that is, chosen to eternal life, for this could be said of every Christian; but Rufus is here designated as a chosen man, as a distinguished Christian. It is worth noticing, that at Rome, as at Corinth, few of the great or learned seem to have been called. These salutations are all addressed to men not distinguished for their rank or official dignity. Mylius, as quoted by Calov, says: “Notanda hic fidelium istorum conditio: nemo hic nominatur consul, nemo quaestor aut dictator insignitur, minime omnium episcopatuum et cardinalatuum dignitate hic personant: sed operarum, laborum, captivitate titulis plerique notantur. Ita verum etiam in Romana ecclesia fuit olim, quod apostouls scribit, non multi potentis, non multi nobiles, sed stuta mundi electa sunt a Deo. Papatus autem Caesarei, qualis adjuvante diabolo, in perniciem religionis, posteris saeculis Romae involuit, ne umbra quidem apostolorum aetate istic fuit: tantum abest, ut ille originem ab apostolis ipsis traxerit.”
return to '
10
ROM 16:10
羅馬書十六章8-15節
「在主裏我所親愛的」。介詞ἐν，在此處如同在別處常常一樣，指出該字當被理解的關係或參考——在肉身中、也在主裏（腓利門書16節）親愛的弟兄——既關乎我們外在的關係，也關乎我們與主的關係。照樣在隨後的話中：羅馬書十六章9節「在基督裏與我們同工的」——即就基督而論；十六章10節「在基督裏蒙悅納的」——即在他與基督的關係上——一位蒙悅納或經過試驗的基督徒；十六章12節「在主裏勞苦的」、以及「在主裏多受勞苦的」——即就主而論多受勞苦的——這是基督徒的、或宗教的事奉。土非拿氏、土富撒氏、彼息氏這些名字都是女性的。後者通常被假定為表明那名字所有者的本國，因為按其本源之地來為人命名並不罕見，如 Mysa、Syria、Lydia、Andria 等；然而這類名字很快便成為普遍，在賜予時不再顧及領受者的出生地。「在主裏蒙揀選的」——即不是蒙主揀選的；揀選的（即蒙悅納的、寶貴的；參彼得前書二章4節）——在他與主的關係上，作為基督徒。這不僅是「在基督裏蒙揀選」——即蒙揀選得永生——因為這話可論到每個基督徒；而是魯孚在此處被稱為一位蒙揀選的人——一位傑出的基督徒。值得注意的是：在羅馬，如同在哥林多一樣，蒙召的偉人或學者似乎很少。這些問安都是致那些不以地位或官方尊嚴著稱的人。如 Calov 所引用的 Mylius 說：「Notanda hic fidelium istorum conditio: nemo hic nominatur consul, nemo quaestor aut dictator insignitur, minime omnium episcopatuum et cardinalatuum dignitate hic personant: sed operarum, laborum, captivitate titulis plerique notantur. Ita verum etiam in Romana ecclesia fuit olim, quod apostolus scribit, non multi potentes, non multi nobiles, sed stulta mundi electa sunt a Deo. Papatus autem Caesarei, qualis adjuvante diabolo, in perniciem religionis, posteris saeculis Romae involvit, ne umbra quidem apostolorum aetate istic fuit: tantum abest, ut ille originem ab apostolis ipsis traxerit.」——「這裏當注意這些信徒的境況：這裏沒有一人被稱為執政官，沒有一人被標明為財務官或獨裁官，更沒有一人以主教或樞機主教的尊嚴在此誇口：大多數人以他們的工作、勞苦、被囚等頭銜被記念。昔日羅馬教會確實如此，正如使徒所寫的：蒙召的有能力的不多、有尊貴的也不多，神卻揀選了世上愚拙的。至於教皇與凱撒式的教皇制——那種在魔鬼幫助下、在隨後的世代中為宗教的毀壞而在羅馬興起的——在使徒時代那裏連它的影子也沒有：更不用說它從使徒自己追溯其起源了。」
return to '
英文原文
Romans 16:8-15
My beloved in the Lord. The preposition in (ἐν), here, as frequently elsewhere, points out the relation or respect in which the word, to which it refers is to be understood; brother beloved, both in the flesh and in the Lord (Philemon 1:16), both in reference to our external relations, and our relation to the Lord. And thus in the following, Romans 16:9, our helper in Christ, i.e. as it regards Christ; Romans 16:10, approved in Christ, i.e. in his relation to Christ; an approved or tried Christian; Romans 16:12, who labor in the Lord; and, which labored much in the Lord, i.e. who, as it regards the Lord, labored much; it was a Christian or religious service. The names, Tryphena, Tryphosa, and Persis, all are feminine. The last is commonly supposed to indicate the native country of the person who bore it, as it was not unusual to name persons from the place of their origin, as Mysa, Syria, Lydia, Andria, etc.; such names, however, soon became common, and were given without any reference to the birthplace of those who received them. Chosen in the Lord, i.e. not one chosen by the Lord; chosen, (i.e., approved, precious; see 1 Peter 2:4,) in his relation to the Lord, as a Christian. It is not merely elect in Christ, that is, chosen to eternal life, for this could be said of every Christian; but Rufus is here designated as a chosen man, as a distinguished Christian. It is worth noticing, that at Rome, as at Corinth, few of the great or learned seem to have been called. These salutations are all addressed to men not distinguished for their rank or official dignity. Mylius, as quoted by Calov, says: “Notanda hic fidelium istorum conditio: nemo hic nominatur consul, nemo quaestor aut dictator insignitur, minime omnium episcopatuum et cardinalatuum dignitate hic personant: sed operarum, laborum, captivitate titulis plerique notantur. Ita verum etiam in Romana ecclesia fuit olim, quod apostouls scribit, non multi potentis, non multi nobiles, sed stuta mundi electa sunt a Deo. Papatus autem Caesarei, qualis adjuvante diabolo, in perniciem religionis, posteris saeculis Romae involuit, ne umbra quidem apostolorum aetate istic fuit: tantum abest, ut ille originem ab apostolis ipsis traxerit.”
return to '
11
ROM 16:11
羅馬書十六章8-15節
「在主裏我所親愛的」。介詞ἐν，在此處如同在別處常常一樣，指出該字當被理解的關係或參考——在肉身中、也在主裏（腓利門書16節）親愛的弟兄——既關乎我們外在的關係，也關乎我們與主的關係。照樣在隨後的話中：羅馬書十六章9節「在基督裏與我們同工的」——即就基督而論；十六章10節「在基督裏蒙悅納的」——即在他與基督的關係上——一位蒙悅納或經過試驗的基督徒；十六章12節「在主裏勞苦的」、以及「在主裏多受勞苦的」——即就主而論多受勞苦的——這是基督徒的、或宗教的事奉。土非拿氏、土富撒氏、彼息氏這些名字都是女性的。後者通常被假定為表明那名字所有者的本國，因為按其本源之地來為人命名並不罕見，如 Mysa、Syria、Lydia、Andria 等；然而這類名字很快便成為普遍，在賜予時不再顧及領受者的出生地。「在主裏蒙揀選的」——即不是蒙主揀選的；揀選的（即蒙悅納的、寶貴的；參彼得前書二章4節）——在他與主的關係上，作為基督徒。這不僅是「在基督裏蒙揀選」——即蒙揀選得永生——因為這話可論到每個基督徒；而是魯孚在此處被稱為一位蒙揀選的人——一位傑出的基督徒。值得注意的是：在羅馬，如同在哥林多一樣，蒙召的偉人或學者似乎很少。這些問安都是致那些不以地位或官方尊嚴著稱的人。如 Calov 所引用的 Mylius 說：「Notanda hic fidelium istorum conditio: nemo hic nominatur consul, nemo quaestor aut dictator insignitur, minime omnium episcopatuum et cardinalatuum dignitate hic personant: sed operarum, laborum, captivitate titulis plerique notantur. Ita verum etiam in Romana ecclesia fuit olim, quod apostolus scribit, non multi potentes, non multi nobiles, sed stulta mundi electa sunt a Deo. Papatus autem Caesarei, qualis adjuvante diabolo, in perniciem religionis, posteris saeculis Romae involvit, ne umbra quidem apostolorum aetate istic fuit: tantum abest, ut ille originem ab apostolis ipsis traxerit.」——「這裏當注意這些信徒的境況：這裏沒有一人被稱為執政官，沒有一人被標明為財務官或獨裁官，更沒有一人以主教或樞機主教的尊嚴在此誇口：大多數人以他們的工作、勞苦、被囚等頭銜被記念。昔日羅馬教會確實如此，正如使徒所寫的：蒙召的有能力的不多、有尊貴的也不多，神卻揀選了世上愚拙的。至於教皇與凱撒式的教皇制——那種在魔鬼幫助下、在隨後的世代中為宗教的毀壞而在羅馬興起的——在使徒時代那裏連它的影子也沒有：更不用說它從使徒自己追溯其起源了。」
return to '
英文原文
Romans 16:8-15
My beloved in the Lord. The preposition in (ἐν), here, as frequently elsewhere, points out the relation or respect in which the word, to which it refers is to be understood; brother beloved, both in the flesh and in the Lord (Philemon 1:16), both in reference to our external relations, and our relation to the Lord. And thus in the following, Romans 16:9, our helper in Christ, i.e. as it regards Christ; Romans 16:10, approved in Christ, i.e. in his relation to Christ; an approved or tried Christian; Romans 16:12, who labor in the Lord; and, which labored much in the Lord, i.e. who, as it regards the Lord, labored much; it was a Christian or religious service. The names, Tryphena, Tryphosa, and Persis, all are feminine. The last is commonly supposed to indicate the native country of the person who bore it, as it was not unusual to name persons from the place of their origin, as Mysa, Syria, Lydia, Andria, etc.; such names, however, soon became common, and were given without any reference to the birthplace of those who received them. Chosen in the Lord, i.e. not one chosen by the Lord; chosen, (i.e., approved, precious; see 1 Peter 2:4,) in his relation to the Lord, as a Christian. It is not merely elect in Christ, that is, chosen to eternal life, for this could be said of every Christian; but Rufus is here designated as a chosen man, as a distinguished Christian. It is worth noticing, that at Rome, as at Corinth, few of the great or learned seem to have been called. These salutations are all addressed to men not distinguished for their rank or official dignity. Mylius, as quoted by Calov, says: “Notanda hic fidelium istorum conditio: nemo hic nominatur consul, nemo quaestor aut dictator insignitur, minime omnium episcopatuum et cardinalatuum dignitate hic personant: sed operarum, laborum, captivitate titulis plerique notantur. Ita verum etiam in Romana ecclesia fuit olim, quod apostouls scribit, non multi potentis, non multi nobiles, sed stuta mundi electa sunt a Deo. Papatus autem Caesarei, qualis adjuvante diabolo, in perniciem religionis, posteris saeculis Romae involuit, ne umbra quidem apostolorum aetate istic fuit: tantum abest, ut ille originem ab apostolis ipsis traxerit.”
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12
ROM 16:12
羅馬書十六章8-15節
「在主裏我所親愛的」。介詞ἐν，在此處如同在別處常常一樣，指出該字當被理解的關係或參考——在肉身中、也在主裏（腓利門書16節）親愛的弟兄——既關乎我們外在的關係，也關乎我們與主的關係。照樣在隨後的話中：羅馬書十六章9節「在基督裏與我們同工的」——即就基督而論；十六章10節「在基督裏蒙悅納的」——即在他與基督的關係上——一位蒙悅納或經過試驗的基督徒；十六章12節「在主裏勞苦的」、以及「在主裏多受勞苦的」——即就主而論多受勞苦的——這是基督徒的、或宗教的事奉。土非拿氏、土富撒氏、彼息氏這些名字都是女性的。後者通常被假定為表明那名字所有者的本國，因為按其本源之地來為人命名並不罕見，如 Mysa、Syria、Lydia、Andria 等；然而這類名字很快便成為普遍，在賜予時不再顧及領受者的出生地。「在主裏蒙揀選的」——即不是蒙主揀選的；揀選的（即蒙悅納的、寶貴的；參彼得前書二章4節）——在他與主的關係上，作為基督徒。這不僅是「在基督裏蒙揀選」——即蒙揀選得永生——因為這話可論到每個基督徒；而是魯孚在此處被稱為一位蒙揀選的人——一位傑出的基督徒。值得注意的是：在羅馬，如同在哥林多一樣，蒙召的偉人或學者似乎很少。這些問安都是致那些不以地位或官方尊嚴著稱的人。如 Calov 所引用的 Mylius 說：「Notanda hic fidelium istorum conditio: nemo hic nominatur consul, nemo quaestor aut dictator insignitur, minime omnium episcopatuum et cardinalatuum dignitate hic personant: sed operarum, laborum, captivitate titulis plerique notantur. Ita verum etiam in Romana ecclesia fuit olim, quod apostolus scribit, non multi potentes, non multi nobiles, sed stulta mundi electa sunt a Deo. Papatus autem Caesarei, qualis adjuvante diabolo, in perniciem religionis, posteris saeculis Romae involvit, ne umbra quidem apostolorum aetate istic fuit: tantum abest, ut ille originem ab apostolis ipsis traxerit.」——「這裏當注意這些信徒的境況：這裏沒有一人被稱為執政官，沒有一人被標明為財務官或獨裁官，更沒有一人以主教或樞機主教的尊嚴在此誇口：大多數人以他們的工作、勞苦、被囚等頭銜被記念。昔日羅馬教會確實如此，正如使徒所寫的：蒙召的有能力的不多、有尊貴的也不多，神卻揀選了世上愚拙的。至於教皇與凱撒式的教皇制——那種在魔鬼幫助下、在隨後的世代中為宗教的毀壞而在羅馬興起的——在使徒時代那裏連它的影子也沒有：更不用說它從使徒自己追溯其起源了。」
return to '
英文原文
Romans 16:8-15
My beloved in the Lord. The preposition in (ἐν), here, as frequently elsewhere, points out the relation or respect in which the word, to which it refers is to be understood; brother beloved, both in the flesh and in the Lord (Philemon 1:16), both in reference to our external relations, and our relation to the Lord. And thus in the following, Romans 16:9, our helper in Christ, i.e. as it regards Christ; Romans 16:10, approved in Christ, i.e. in his relation to Christ; an approved or tried Christian; Romans 16:12, who labor in the Lord; and, which labored much in the Lord, i.e. who, as it regards the Lord, labored much; it was a Christian or religious service. The names, Tryphena, Tryphosa, and Persis, all are feminine. The last is commonly supposed to indicate the native country of the person who bore it, as it was not unusual to name persons from the place of their origin, as Mysa, Syria, Lydia, Andria, etc.; such names, however, soon became common, and were given without any reference to the birthplace of those who received them. Chosen in the Lord, i.e. not one chosen by the Lord; chosen, (i.e., approved, precious; see 1 Peter 2:4,) in his relation to the Lord, as a Christian. It is not merely elect in Christ, that is, chosen to eternal life, for this could be said of every Christian; but Rufus is here designated as a chosen man, as a distinguished Christian. It is worth noticing, that at Rome, as at Corinth, few of the great or learned seem to have been called. These salutations are all addressed to men not distinguished for their rank or official dignity. Mylius, as quoted by Calov, says: “Notanda hic fidelium istorum conditio: nemo hic nominatur consul, nemo quaestor aut dictator insignitur, minime omnium episcopatuum et cardinalatuum dignitate hic personant: sed operarum, laborum, captivitate titulis plerique notantur. Ita verum etiam in Romana ecclesia fuit olim, quod apostouls scribit, non multi potentis, non multi nobiles, sed stuta mundi electa sunt a Deo. Papatus autem Caesarei, qualis adjuvante diabolo, in perniciem religionis, posteris saeculis Romae involuit, ne umbra quidem apostolorum aetate istic fuit: tantum abest, ut ille originem ab apostolis ipsis traxerit.”
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13
ROM 16:13
羅馬書十六章8-15節
「在主裏我所親愛的」。介詞ἐν，在此處如同在別處常常一樣，指出該字當被理解的關係或參考——在肉身中、也在主裏（腓利門書16節）親愛的弟兄——既關乎我們外在的關係，也關乎我們與主的關係。照樣在隨後的話中：羅馬書十六章9節「在基督裏與我們同工的」——即就基督而論；十六章10節「在基督裏蒙悅納的」——即在他與基督的關係上——一位蒙悅納或經過試驗的基督徒；十六章12節「在主裏勞苦的」、以及「在主裏多受勞苦的」——即就主而論多受勞苦的——這是基督徒的、或宗教的事奉。土非拿氏、土富撒氏、彼息氏這些名字都是女性的。後者通常被假定為表明那名字所有者的本國，因為按其本源之地來為人命名並不罕見，如 Mysa、Syria、Lydia、Andria 等；然而這類名字很快便成為普遍，在賜予時不再顧及領受者的出生地。「在主裏蒙揀選的」——即不是蒙主揀選的；揀選的（即蒙悅納的、寶貴的；參彼得前書二章4節）——在他與主的關係上，作為基督徒。這不僅是「在基督裏蒙揀選」——即蒙揀選得永生——因為這話可論到每個基督徒；而是魯孚在此處被稱為一位蒙揀選的人——一位傑出的基督徒。值得注意的是：在羅馬，如同在哥林多一樣，蒙召的偉人或學者似乎很少。這些問安都是致那些不以地位或官方尊嚴著稱的人。如 Calov 所引用的 Mylius 說：「Notanda hic fidelium istorum conditio: nemo hic nominatur consul, nemo quaestor aut dictator insignitur, minime omnium episcopatuum et cardinalatuum dignitate hic personant: sed operarum, laborum, captivitate titulis plerique notantur. Ita verum etiam in Romana ecclesia fuit olim, quod apostolus scribit, non multi potentes, non multi nobiles, sed stulta mundi electa sunt a Deo. Papatus autem Caesarei, qualis adjuvante diabolo, in perniciem religionis, posteris saeculis Romae involvit, ne umbra quidem apostolorum aetate istic fuit: tantum abest, ut ille originem ab apostolis ipsis traxerit.」——「這裏當注意這些信徒的境況：這裏沒有一人被稱為執政官，沒有一人被標明為財務官或獨裁官，更沒有一人以主教或樞機主教的尊嚴在此誇口：大多數人以他們的工作、勞苦、被囚等頭銜被記念。昔日羅馬教會確實如此，正如使徒所寫的：蒙召的有能力的不多、有尊貴的也不多，神卻揀選了世上愚拙的。至於教皇與凱撒式的教皇制——那種在魔鬼幫助下、在隨後的世代中為宗教的毀壞而在羅馬興起的——在使徒時代那裏連它的影子也沒有：更不用說它從使徒自己追溯其起源了。」
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英文原文
Romans 16:8-15
My beloved in the Lord. The preposition in (ἐν), here, as frequently elsewhere, points out the relation or respect in which the word, to which it refers is to be understood; brother beloved, both in the flesh and in the Lord (Philemon 1:16), both in reference to our external relations, and our relation to the Lord. And thus in the following, Romans 16:9, our helper in Christ, i.e. as it regards Christ; Romans 16:10, approved in Christ, i.e. in his relation to Christ; an approved or tried Christian; Romans 16:12, who labor in the Lord; and, which labored much in the Lord, i.e. who, as it regards the Lord, labored much; it was a Christian or religious service. The names, Tryphena, Tryphosa, and Persis, all are feminine. The last is commonly supposed to indicate the native country of the person who bore it, as it was not unusual to name persons from the place of their origin, as Mysa, Syria, Lydia, Andria, etc.; such names, however, soon became common, and were given without any reference to the birthplace of those who received them. Chosen in the Lord, i.e. not one chosen by the Lord; chosen, (i.e., approved, precious; see 1 Peter 2:4,) in his relation to the Lord, as a Christian. It is not merely elect in Christ, that is, chosen to eternal life, for this could be said of every Christian; but Rufus is here designated as a chosen man, as a distinguished Christian. It is worth noticing, that at Rome, as at Corinth, few of the great or learned seem to have been called. These salutations are all addressed to men not distinguished for their rank or official dignity. Mylius, as quoted by Calov, says: “Notanda hic fidelium istorum conditio: nemo hic nominatur consul, nemo quaestor aut dictator insignitur, minime omnium episcopatuum et cardinalatuum dignitate hic personant: sed operarum, laborum, captivitate titulis plerique notantur. Ita verum etiam in Romana ecclesia fuit olim, quod apostouls scribit, non multi potentis, non multi nobiles, sed stuta mundi electa sunt a Deo. Papatus autem Caesarei, qualis adjuvante diabolo, in perniciem religionis, posteris saeculis Romae involuit, ne umbra quidem apostolorum aetate istic fuit: tantum abest, ut ille originem ab apostolis ipsis traxerit.”
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14
ROM 16:14
羅馬書十六章8-15節
「在主裏我所親愛的」。介詞ἐν，在此處如同在別處常常一樣，指出該字當被理解的關係或參考——在肉身中、也在主裏（腓利門書16節）親愛的弟兄——既關乎我們外在的關係，也關乎我們與主的關係。照樣在隨後的話中：羅馬書十六章9節「在基督裏與我們同工的」——即就基督而論；十六章10節「在基督裏蒙悅納的」——即在他與基督的關係上——一位蒙悅納或經過試驗的基督徒；十六章12節「在主裏勞苦的」、以及「在主裏多受勞苦的」——即就主而論多受勞苦的——這是基督徒的、或宗教的事奉。土非拿氏、土富撒氏、彼息氏這些名字都是女性的。後者通常被假定為表明那名字所有者的本國，因為按其本源之地來為人命名並不罕見，如 Mysa、Syria、Lydia、Andria 等；然而這類名字很快便成為普遍，在賜予時不再顧及領受者的出生地。「在主裏蒙揀選的」——即不是蒙主揀選的；揀選的（即蒙悅納的、寶貴的；參彼得前書二章4節）——在他與主的關係上，作為基督徒。這不僅是「在基督裏蒙揀選」——即蒙揀選得永生——因為這話可論到每個基督徒；而是魯孚在此處被稱為一位蒙揀選的人——一位傑出的基督徒。值得注意的是：在羅馬，如同在哥林多一樣，蒙召的偉人或學者似乎很少。這些問安都是致那些不以地位或官方尊嚴著稱的人。如 Calov 所引用的 Mylius 說：「Notanda hic fidelium istorum conditio: nemo hic nominatur consul, nemo quaestor aut dictator insignitur, minime omnium episcopatuum et cardinalatuum dignitate hic personant: sed operarum, laborum, captivitate titulis plerique notantur. Ita verum etiam in Romana ecclesia fuit olim, quod apostolus scribit, non multi potentes, non multi nobiles, sed stulta mundi electa sunt a Deo. Papatus autem Caesarei, qualis adjuvante diabolo, in perniciem religionis, posteris saeculis Romae involvit, ne umbra quidem apostolorum aetate istic fuit: tantum abest, ut ille originem ab apostolis ipsis traxerit.」——「這裏當注意這些信徒的境況：這裏沒有一人被稱為執政官，沒有一人被標明為財務官或獨裁官，更沒有一人以主教或樞機主教的尊嚴在此誇口：大多數人以他們的工作、勞苦、被囚等頭銜被記念。昔日羅馬教會確實如此，正如使徒所寫的：蒙召的有能力的不多、有尊貴的也不多，神卻揀選了世上愚拙的。至於教皇與凱撒式的教皇制——那種在魔鬼幫助下、在隨後的世代中為宗教的毀壞而在羅馬興起的——在使徒時代那裏連它的影子也沒有：更不用說它從使徒自己追溯其起源了。」
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英文原文
Romans 16:8-15
My beloved in the Lord. The preposition in (ἐν), here, as frequently elsewhere, points out the relation or respect in which the word, to which it refers is to be understood; brother beloved, both in the flesh and in the Lord (Philemon 1:16), both in reference to our external relations, and our relation to the Lord. And thus in the following, Romans 16:9, our helper in Christ, i.e. as it regards Christ; Romans 16:10, approved in Christ, i.e. in his relation to Christ; an approved or tried Christian; Romans 16:12, who labor in the Lord; and, which labored much in the Lord, i.e. who, as it regards the Lord, labored much; it was a Christian or religious service. The names, Tryphena, Tryphosa, and Persis, all are feminine. The last is commonly supposed to indicate the native country of the person who bore it, as it was not unusual to name persons from the place of their origin, as Mysa, Syria, Lydia, Andria, etc.; such names, however, soon became common, and were given without any reference to the birthplace of those who received them. Chosen in the Lord, i.e. not one chosen by the Lord; chosen, (i.e., approved, precious; see 1 Peter 2:4,) in his relation to the Lord, as a Christian. It is not merely elect in Christ, that is, chosen to eternal life, for this could be said of every Christian; but Rufus is here designated as a chosen man, as a distinguished Christian. It is worth noticing, that at Rome, as at Corinth, few of the great or learned seem to have been called. These salutations are all addressed to men not distinguished for their rank or official dignity. Mylius, as quoted by Calov, says: “Notanda hic fidelium istorum conditio: nemo hic nominatur consul, nemo quaestor aut dictator insignitur, minime omnium episcopatuum et cardinalatuum dignitate hic personant: sed operarum, laborum, captivitate titulis plerique notantur. Ita verum etiam in Romana ecclesia fuit olim, quod apostouls scribit, non multi potentis, non multi nobiles, sed stuta mundi electa sunt a Deo. Papatus autem Caesarei, qualis adjuvante diabolo, in perniciem religionis, posteris saeculis Romae involuit, ne umbra quidem apostolorum aetate istic fuit: tantum abest, ut ille originem ab apostolis ipsis traxerit.”
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15
ROM 16:15
羅馬書 16:8-15
我在主裡面所親愛的。 介詞「在……裡」（ἐν）——此處正如經常在其他地方——指出它所連之字當被理解的關係或方面：「在主裡的親愛兄弟」（在肉體與在主裡都親愛——腓利門書 1:16——既指我們外在的關係，也指我們與主的關係）。照樣在以下的話中：羅馬書 16:9「我們在基督裡的同工」——即就基督而論；羅馬書 16:10「在主裡蒙悅納的」——即在他與基督的關係上——一位蒙悅納或經過試驗的基督徒；羅馬書 16:12「在主裡勞苦的」；以及「在主裡多多勞苦的」——即就基督而論多多勞苦——那是一項基督徒的或宗教的事奉。Tryphena、Tryphosa 和 Persis 這些名字都是女性。最後一個通常被假定是指示那承受者之本國的，因為按人出生地來給人命名並不罕見，如 Mysa、Syria、Lydia、Andria 等；然而這類名字很快就成為常見，便不顧及承受者的出生地而被賜予。「在主裡蒙揀選的」——即不是一位被主揀選的；乃是「蒙揀選」（即蒙悅納的、寶貴的；見彼得前書 2:4）——在他與主的關係上，作為一位基督徒。這不僅是「在基督裡蒙選」，即被揀選得永生——因為這話可以對每個基督徒說；而是 Rufus 此處被指定為一位「蒙揀選的人」——一位傑出的基督徒。值得注意的是：在羅馬，正如在哥林多一樣，蒙召的似乎少有偉人或學者。這些問安都是致那些在等級或正式職任上並不卓越的人。Mylius——為 Calov 所引用——說：「Notanda hic fidelium istorum conditio: nemo hic nominatur consul, nemo quaestor aut dictator insignitur, minime omnium episcopatuum et cardinalatuum dignitate hic personant: sed operarum, laborum, captivitate titulis plerique notantur. Ita verum etiam in Romana ecclesia fuit olim, quod apostouls scribit, non multi potentis, non multi nobiles, sed stuta mundi electa sunt a Deo. Papatus autem Caesarei, qualis adjuvante diabolo, in perniciem religionis, posteris saeculis Romae involuit, ne umbra quidem apostolorum aetate istic fuit: tantum abest, ut ille originem ab apostolis ipsis traxerit.」（當注意這些信徒此處的情況：這裡沒有一個人被稱為執政官，沒有一個人被封為財務官或獨裁官，最沒有人以主教職或樞機職的尊榮在此鳴響：但大多數人是用工作、勞苦、被囚的稱號來標記的。從前在羅馬教會中真實的情形，正是使徒所寫的：蒙神揀選的，不是許多有權勢的，不是許多尊貴的，而是世上愚拙的。至於那教皇與凱撒式的制度——在魔鬼幫助下、為著宗教的毀壞、在後來的世代於羅馬所滋生的——在使徒時代在那裡連它的影子都沒有：更談不上它從使徒本身追溯其源頭了。）
（返回 羅馬書 16:15）
英文原文
Romans 16:8-15
My beloved in the Lord. The preposition in (ἐν), here, as frequently elsewhere, points out the relation or respect in which the word, to which it refers is to be understood; brother beloved, both in the flesh and in the Lord (Philemon 1:16), both in reference to our external relations, and our relation to the Lord. And thus in the following, Romans 16:9, our helper in Christ, i.e. as it regards Christ; Romans 16:10, approved in Christ, i.e. in his relation to Christ; an approved or tried Christian; Romans 16:12, who labor in the Lord; and, which labored much in the Lord, i.e. who, as it regards the Lord, labored much; it was a Christian or religious service. The names, Tryphena, Tryphosa, and Persis, all are feminine. The last is commonly supposed to indicate the native country of the person who bore it, as it was not unusual to name persons from the place of their origin, as Mysa, Syria, Lydia, Andria, etc.; such names, however, soon became common, and were given without any reference to the birthplace of those who received them. Chosen in the Lord, i.e. not one chosen by the Lord; chosen, (i.e., approved, precious; see 1 Peter 2:4,) in his relation to the Lord, as a Christian. It is not merely elect in Christ, that is, chosen to eternal life, for this could be said of every Christian; but Rufus is here designated as a chosen man, as a distinguished Christian. It is worth noticing, that at Rome, as at Corinth, few of the great or learned seem to have been called. These salutations are all addressed to men not distinguished for their rank or official dignity. Mylius, as quoted by Calov, says: “Notanda hic fidelium istorum conditio: nemo hic nominatur consul, nemo quaestor aut dictator insignitur, minime omnium episcopatuum et cardinalatuum dignitate hic personant: sed operarum, laborum, captivitate titulis plerique notantur. Ita verum etiam in Romana ecclesia fuit olim, quod apostouls scribit, non multi potentis, non multi nobiles, sed stuta mundi electa sunt a Deo. Papatus autem Caesarei, qualis adjuvante diabolo, in perniciem religionis, posteris saeculis Romae involuit, ne umbra quidem apostolorum aetate istic fuit: tantum abest, ut ille originem ab apostolis ipsis traxerit.”
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16
ROM 16:16
羅馬書 16:16
你們親嘴問安,彼此務要聖潔。這習俗的參照亦見於哥林多前書 16:20;帖撒羅尼迦前書 5:26;彼得前書 5:14。據推測它源於東方,在早期教會中長久延續;‹84› 在禱告之後,尤其是在守主餐之前,弟兄這樣向弟兄問安,姊妹也向姊妹問安。這問安表達了彼此的相愛和在神面前的平等。
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英文原文
Romans 16:16
Salute one another with a holy kiss. Reference to this custom is made also in 1 Corinthians 16:20; 1 Thessalonians 5:26; 1 Peter 5:14. It is supposed to have been of oriental origin, and continued for a long time in the early churches;‹84› after prayer, and especially before the celebration of the Lord’s Supper, the brethren saluting in this way the brethren, and the sisters the sisters. This salutation was expressive of mutual affection and equality before God.
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17
ROM 16:17
Romans 16:17
弟兄們,那些離間你們、叫你們跌倒、背乎你們所學之道的人,我勸你們要留意躲避他們。正當保羅勸他們要殷勤接待一切忠心的傳道人和基督徒之際,他也命令他們不可與那些製造分黨與絆跌之事的人有任何來往。保羅寫這段話時,心中大概想到兩種惡:一是因錯謬教訓引起的分黨,二是因假教師的惡行引起的絆跌或醜聞。早期教會所困擾的幾乎所有形式的錯謬,都與道德性質的實際惡行密切相連。猶太派的人在某種程度上就是如此:他們不但堅持遵守摩西律法而擾亂教會,還把某些道理推到不道德的極端;見 1 Corinthians 5:1-5。那些受錯謬哲學影響的異端更是如此,正如 Colossians 2:10-23; 1 Timothy 4:1-8 所描述。這些惡同樣與使徒所傳的道理相違背。對於那些引起這些紛爭的人,保羅命令基督徒:第一,要留意(σκοπεῖν),即仔細觀察,不容他們無人理會地繼續其敗壞之工;第二,要躲避,即與他們斷絕來往。
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英文原文
Romans 16:17
Now I beseech you, brethren, mark them which cause divisions and offenses contrary to the doctrine which ye have learned, and avoid them. While he urges them to the kind reception of all faithful ministers and Christians, he enjoins upon them to have nothing to do with those who cause divisions and offenses. There were probably two evils in the apostle’s mind when he wrote this passage; the divisions occasioned by erroneous doctrines, and the offenses or scandals occasioned by the evil conduct of the false teachers. Almost all the forms of error which distracted the early church, were intimately connected with practical evils of a moral character. This was the case to a certain extent with the Judaizers; who not only disturbed the church by insisting on the observance of the Mosaic law, but also pressed some of their doctrines to an immoral extreme; see 1 Corinthians 5:1-5. It was still more obviously the case with those errorists, infected with a false philosophy, who are described in Colossians 2:10-23; 1 Timothy 4:1-8. These evils were equally opposed to the doctrines taught by the apostle. Those who caused these dissensions, Paul commands Christians, first, to mark (σκοπεῖν,) i.e. to notice carefully, and not allow them to pursue their corrupting course unheeded; and, secondly, to avoid, i.e. to break off connection with them.
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18
ROM 16:18
Romans 16:18
因為這樣的人不服事我們的主基督,只服事自己的肚腹;用花言巧語誘惑那些老實人的心。這等人應當避開,因為他們邪惡而有害。這裏的描述,在很大程度上適用於歷代的異端。他們不是出於對主耶穌的熱心而行動;他們自私,甚至放縱肉體;他們又巧言善辯、詭詐欺人。比較 Philippians 3:18, Philippians 3:19; 2 Timothy 3:5, 2 Timothy 3:6。譯為「好話」與「美言」的字(χρηστολογία 與 εὐλογία,blandiloquentia et assentatio),在此語境中並無實質分別。它們表達了那種圓滑奉承的言辭,假教師慣用之以在無知者身上取得影響力。「老實人」一詞(ἀκακος),不僅指無辜,更指不設防、易受欺哄的人。(Proverbs 14:15,ἀκακος πιστεύει παντὶ λόγῳ,愚蒙人凡事都信。)
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英文原文
Romans 16:18
For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple. These men are to be avoided, because they are wicked and injurious. The description here given is applicable, in a great degree, to errorists in all ages. They are not actuated by zeal for the Lord Jesus; they are selfish, if not sensual; and they are plausible and deceitful. Compare Philippians 3:18, Philippians 3:19; 2 Timothy 3:5, 2 Timothy 3:6. The words (χρηστολογία and εὐλογία, blandiloquentia et assentatio) rendered good words and fair speeches, do not in this connection materially differ. They express that plausible and flattering address by which false teachers are wont to secure an influence over the simple. The word (ἄκακος) simple, signifies not merely innocent, but unwary, he who is liable to deception. (Proverbs 14:15, ἄκακος πιστεύει παντὶ λόγῳ, the simple believes everything.)
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19
ROM 16:19
羅馬書十六章19節
因為你們的順服已經傳於眾人，云云。
這子句可有兩種解釋：「順服」一詞或表達他們對福音的順服——即他們的信（參羅馬書一章8節）；或表達他們順服的性情——他們樂意跟從宗教教師之教導的傾向。若採前者，本段的意義便是：「你們當防備這些假教師，因為你們的品格既如此高尚、你們的信既到處被人傳講，被這些人引誘偏離便是極大的羞辱與災禍。」若採後者，其意便是：「你們更有必要防備這些假教師，因為你們對屬天教師的樂意順服如此之大、如此普遍為人所知。這本身是可稱讚的，但我願你們把審慎與你們的受教之心結合起來。」由於本節末後的部份，後一見解最可能是正確的；參哥林多後書十章6節；腓利門書21節。
「所以我為你們歡喜；但我願意你們在善上聰明，在惡上愚拙。」意即：「單純（一種不懷疑的受教之心）誠然是好的；但我願你們不但單純，更當審慎。你們不但要避免作惡，更要小心不受惡害。」格老丟斯的解釋尤為美妙：ita prudentes ut non fallamini; ita boni ut non fallatis——「好到不去欺騙，明智到不被欺騙。」ἀκέραιος（從 α 與 κεράω 而來）一字意為「無攙雜的」、「純淨的」，繼而意為「無害的」。「對於（εἰς）善要聰明，對於惡要單純」；或「聰明以致善可以產生，單純以致惡不被作出」。後者大概是意義所在。保羅願他們聰明到知道如何保護自己，卻又無害。
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英文原文
Romans 16:19
For your obedience is come abroad unto all men, etc. This clause admits of two interpretations: the word obedience may express either their obedience to the gospel, their faith, (see Romans 1:8,) or their obedient disposition, their readiness to follow the instructions of their religious teachers. If the former meaning be adopted, the sense of the passage is this, ‘Ye ought to be on your guard against these false teachers, for since your character is so high, your faith being everywhere spoken of, it would be a great disgrace and evil to be led astray by them.’ If the latter meaning be taken, the sense is, ‘It is the more necessary that you should be on your guard against these false teachers, because your ready obedience to your divine teachers is so great and generally known. This, in itself, is commendable, but I would that you joined prudence with your docility.’ This latter view is, on account of the concluding part of the verse, most probably the correct one; see 2 Corinthians 10:6; Philemon 1:21.
I am glad, therefore, on your behalf; but yet I would have you wise unto that which is good, and simple concerning evil. That is, ‘Simplicity (an unsuspecting docility) is indeed good; but I would have you not only simple, but prudent. You must not only avoid doing evil, but be careful that you do not suffer evil. Grotius’ explanation is peculiarly happy, ita prudentes ut non fallamini; ita boni ut non fallatis; ‘too good to deceive, too wise to be deceived.’ The word (ἀκέραιος from α et κεράω) simple, means unmixed, pure, and then harmless. ‘Wise as to (εἰς) good, but simple as to evil’ or, ‘wise so that good may result, and simple so that evil may not be done.’ This latter is probably the meaning. Paul would have them wise to know how to take care of themselves; and yet harmless.
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20
ROM 16:20
Romans 16:20
賜平安的神快要將撒但踐踏在你們腳下。願我主耶穌基督的恩常和你們同在。阿們。由於假教師所造成的惡果是分黨與絆跌之事,使徒在向他們保證神有效的幫助時,便稱祂為賜平安的神,也就是說,這位神是平安的創始者——「平安」一詞在此取其聖經全面的意義。「快要踐踏」並非一項祈求,而是一句安慰性的宣告,說明撒但必被踐踏在腳下。既然撒但常被描繪為「在悖逆之子心中運行」的那位,假教師所作的惡有時被歸於作煽動者的撒但,有時則歸於那些甘作其工具的直接行事者。願我主耶穌基督的恩常和你們同在。這是為基督的恩惠與幫助所作的祈求,當然也就是一項敬拜,並承認了救主的神性。
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英文原文
Romans 16:20
And the God of Peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen. As the evils produced by the false teachers were divisions and scandals, the apostle, in giving them the assurance of the effectual aid of God, calls him the God of peace, i.e. God who is the author of peace in the comprehensive scriptural sense of that term. Shall bruise is not a prayer, but a consolatory declaration that Satan should be trodden under foot. As Satan is constantly represented as “working in the children of disobedience,” the evil done by them is sometimes referred to him as the instigator, and sometimes to the immediate agents who are his willing instruments. The grace of our Lord Jesus Christ be with you. This is a prayer for the favor and aid of Christ, and of course is an act of worship, and a recognition of the Savior’s divinity.
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21
ROM 16:21
羅馬書十六章21-24節
這幾節包含使徒的同伴向羅馬基督徒的問安，以及對剛才所提之祈求的重述。「我這代筆寫信的德丟，在主裏面問你們安」。德丟是保羅的代筆人。使徒極少親手寫自己的書信；因此他把親手寫了加拉太書一事視為不尋常（加拉太書六章11節）：「請看，我親手寫給你們的字是何等的大」。為了使其書信具有真實憑據，他通常在信末親筆寫下問安或祝福：哥林多前書十六章21節，「我——保羅——親筆問安」；帖撒羅尼迦後書三章17節，「我保羅親筆問安；這是我每封信的記號：我怎樣寫」。「那接待我的教會、也是全教會的該猶」——即不但接待我、也接待一般基督徒的該猶；或他的家是會眾慣常聚集之處。「城內管銀庫的以拉都」（οἰκονόμος）——即城內的司庫、財務官。
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英文原文
Romans 16:21-24
These verses contain the salutations of the apostle’s companions to the Roman Christians, and a repetition of the prayer just mentioned. I Tertius, who wrote this epistle, salute you in the Lord. Tertius was Paul’s amanuensis. The apostle seldom wrote his epistles with his own hand; hence he refers to the fact of having himself written the letter to the Galatians as something unusual; Galatians 6:11, “Ye see how large a letter I have written unto you with my own hand.” In order to authenticate his epistles, he generally wrote himself the salutation or benediction at the close; 1 Corinthians 16:21, “The salutation of me Paul, with mine own hand;” 2 Thessalonians 3:17, “The salutation of Paul with mine own hand; which is the token in every epistle: so I write.” Gaius mine host, and of the whole church, i.e. Gaius, who not only entertains me, but Christians generally; or, in whose house the congregation is accustomed to assemble. Erastus the chamberlain of the city, (οἰκονόμος) the treasurer of the city, the quaestor.
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22
ROM 16:22
羅馬書十六章21-24節
這幾節包含使徒的同伴向羅馬基督徒的問安，以及對剛才所提之祈求的重述。「我這代筆寫信的德丟，在主裏面問你們安」。德丟是保羅的代筆人。使徒極少親手寫自己的書信；因此他把親手寫了加拉太書一事視為不尋常（加拉太書六章11節）：「請看，我親手寫給你們的字是何等的大」。為了使其書信具有真實憑據，他通常在信末親筆寫下問安或祝福：哥林多前書十六章21節，「我——保羅——親筆問安」；帖撒羅尼迦後書三章17節，「我保羅親筆問安；這是我每封信的記號：我怎樣寫」。「那接待我的教會、也是全教會的該猶」——即不但接待我、也接待一般基督徒的該猶；或他的家是會眾慣常聚集之處。「城內管銀庫的以拉都」（οἰκονόμος）——即城內的司庫、財務官。
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英文原文
Romans 16:21-24
These verses contain the salutations of the apostle’s companions to the Roman Christians, and a repetition of the prayer just mentioned. I Tertius, who wrote this epistle, salute you in the Lord. Tertius was Paul’s amanuensis. The apostle seldom wrote his epistles with his own hand; hence he refers to the fact of having himself written the letter to the Galatians as something unusual; Galatians 6:11, “Ye see how large a letter I have written unto you with my own hand.” In order to authenticate his epistles, he generally wrote himself the salutation or benediction at the close; 1 Corinthians 16:21, “The salutation of me Paul, with mine own hand;” 2 Thessalonians 3:17, “The salutation of Paul with mine own hand; which is the token in every epistle: so I write.” Gaius mine host, and of the whole church, i.e. Gaius, who not only entertains me, but Christians generally; or, in whose house the congregation is accustomed to assemble. Erastus the chamberlain of the city, (οἰκονόμος) the treasurer of the city, the quaestor.
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23
ROM 16:23
羅馬書十六章21-24節
這幾節包含使徒的同伴向羅馬基督徒的問安，以及對剛才所提之祈求的重述。「我這代筆寫信的德丟，在主裏面問你們安」。德丟是保羅的代筆人。使徒極少親手寫自己的書信；因此他把親手寫了加拉太書一事視為不尋常（加拉太書六章11節）：「請看，我親手寫給你們的字是何等的大」。為了使其書信具有真實憑據，他通常在信末親筆寫下問安或祝福：哥林多前書十六章21節，「我——保羅——親筆問安」；帖撒羅尼迦後書三章17節，「我保羅親筆問安；這是我每封信的記號：我怎樣寫」。「那接待我的教會、也是全教會的該猶」——即不但接待我、也接待一般基督徒的該猶；或他的家是會眾慣常聚集之處。「城內管銀庫的以拉都」（οἰκονόμος）——即城內的司庫、財務官。
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英文原文
Romans 16:21-24
These verses contain the salutations of the apostle’s companions to the Roman Christians, and a repetition of the prayer just mentioned. I Tertius, who wrote this epistle, salute you in the Lord. Tertius was Paul’s amanuensis. The apostle seldom wrote his epistles with his own hand; hence he refers to the fact of having himself written the letter to the Galatians as something unusual; Galatians 6:11, “Ye see how large a letter I have written unto you with my own hand.” In order to authenticate his epistles, he generally wrote himself the salutation or benediction at the close; 1 Corinthians 16:21, “The salutation of me Paul, with mine own hand;” 2 Thessalonians 3:17, “The salutation of Paul with mine own hand; which is the token in every epistle: so I write.” Gaius mine host, and of the whole church, i.e. Gaius, who not only entertains me, but Christians generally; or, in whose house the congregation is accustomed to assemble. Erastus the chamberlain of the city, (οἰκονόμος) the treasurer of the city, the quaestor.
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24
ROM 16:24
羅馬書 16:21-24
這幾節包含使徒的同伴對羅馬基督徒的問安，以及對剛剛所提之禱告的重複。我德丟——就是寫這信的——在主裡問你們安。 德丟是保羅的代筆人。使徒極少親手寫他的書信；所以他才把「親筆寫信給加拉太人」一事當作不尋常的事來提及；加拉太書 6:11：「請看我親手寫給你們的字，是何等的大。」為了使他的書信具備真確性，他通常在末尾親筆寫下問安或祝福；哥林多前書 16:21：「我保羅親筆問安」；帖撒羅尼迦後書 3:17：「我保羅親筆問安；這是我每一封信的記號：我就是這樣寫的。」 那接待我的該猶，也是接待全教會的該猶—— 即：該猶不但接待我，也接待一般基督徒；或者說，會眾習慣在他家聚集。城裡的財務官以拉都——（οἰκονόμος）城市的司庫，相當於羅馬的財務官（quaestor）。
（返回 羅馬書 16:24）
英文原文
Romans 16:21-24
These verses contain the salutations of the apostle’s companions to the Roman Christians, and a repetition of the prayer just mentioned. I Tertius, who wrote this epistle, salute you in the Lord. Tertius was Paul’s amanuensis. The apostle seldom wrote his epistles with his own hand; hence he refers to the fact of having himself written the letter to the Galatians as something unusual; Galatians 6:11, “Ye see how large a letter I have written unto you with my own hand.” In order to authenticate his epistles, he generally wrote himself the salutation or benediction at the close; 1 Corinthians 16:21, “The salutation of me Paul, with mine own hand;” 2 Thessalonians 3:17, “The salutation of Paul with mine own hand; which is the token in every epistle: so I write.” Gaius mine host, and of the whole church, i.e. Gaius, who not only entertains me, but Christians generally; or, in whose house the congregation is accustomed to assemble. Erastus the chamberlain of the city, (οἰκονόμος) the treasurer of the city, the quaestor.
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25
ROM 16:25
羅馬書 16:25, 羅馬書 16:27
這幾節包含結尾的頌讚。神能照我所傳的福音，和所講的耶穌基督，並照永古隱藏不言的奧秘，堅固你們的心，等等。使徒在他的頌讚中交織著對福音的描述與讚美，使這句子變得又長又複雜，以致正規的文法構造被破壞了。沒有甚麼字可以管轄「（τῷ δυναμένῳ）神能」這些字。因此，最可能要補上的是「願榮耀……永遠歸與他」（這幾個字在末了與 ᾧ 連用時重複出現）。「神能堅固你們」——即能使你們堅定而恆忍，能保守你們免於跌倒。「照我所傳的福音」。「照」（κατά）這字可有多種解釋。它可譯作「在我的福音中堅固你們」；但這幾個字的恰當意義幾乎不允許這譯法；或作「按照我的福音」——即按照福音所要求的；或作「藉著」——即藉著我的福音。第二種解釋或許最好。「和所講的耶穌基督」。這可意指「基督所傳的」，或「關乎基督的傳講」；兩種解釋都給出一個好的意義——因為福音既是基督所作的宣告，也是關乎基督的宣告。使徒停留在這個意念上，並被引到對福音的描述與讚揚。「照……奧秘的啟示」。這幾個字可被視為與前一子句並列；那麼意義便是：「他能按照（或藉著）我的福音、按照（藉著）奧秘的啟示堅固你們」，等等。然而，更常見的作法是把這子句看作附屬而描述性的：「福音是歷世歷代以來隱藏之奧秘的啟示。」「奧秘」這字，按其在聖經中通行的意義，並不意指某種晦暗或不可理解的事，而是指先前不為人知、不能被人類理智發現、只能藉神的啟示而得知的事。按此意義，福音被稱為奧秘，或「神奧秘中的智慧——即隱藏的智慧」——這世上的智者不能發現它，神卻藉著他的靈將它啟示出來，哥林多前書 2:7-10、哥林多前書 4:1、以弗所書 6:19、歌羅西書 1:25-27、歌羅西書 2:2 等。按同樣的意義，任何特定的教義——如外邦人的蒙召（以弗所書 3:4-6）、猶太人的恢復（羅馬書 11:25）、活著的信徒在末日身體改變（哥林多前書 15:51）——都被稱為奧秘，因為它們是神聖啟示的事。按照本段，保羅說到福音是「從創世以來被隱藏不言的」（χρόνοις αἰωνίοις），即從永遠就隱藏在神的心意中。它不是人類哲學的系統，也不是人類探究的結果，而是神旨意的啟示。保羅屢屢提出「救贖計畫是從永遠所定的」這一意念——它是沒有眼睛能發現、沒有心能想像的，哥林多前書 2:7-9、歌羅西書 1:26。
（返回 羅馬書 16:25）
英文原文
Romans 16:25, Romans 16:27
These verses contain the concluding doxology. Now to him that is of power to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery, etc. As the apostle interweaves with his doxology a description and eulogium of the gospel, he renders the sentence so long and complicated that the regular grammatical construction is broken. There is nothing to govern the words (tῷ δυναμένῳ) to him that is of power. The words, be glory for ever, (which are repeated at the end in connection with ᾧ) are, therefore, most probably to be supplied. To him that is able to establish you, i.e. to render you firm and constant, to keep you from falling. According to my gospel. The word (κατά) according to, may be variously explained. It may be rendered, ‘establish you in my gospel;’ but this the proper meaning of the words will hardly allow; or, agreeably to my gospel; in such a manner as the gospel requires; or, through, i.e. by means of my gospel. The second interpretation is perhaps the best. And the preaching of Jesus Christ. This may mean either ‘Christ’s preaching,’ or ‘the preaching concerning Christ;’ either interpretation gives a good sense, the gospel being, both a proclamation by Christ, and concerning Christ. The apostle dwells upon this idea, and is led into a description and commendation of the gospel. According to the revelation of the mystery. These words may be considered as coordinate with the preceding clause; the sense then is, ‘Who is able to establish you agreeably to (or through) my gospel, agreeably to (through) the revelation of the mystery, etc.’ It is, however, more common to consider this clause as subordinate and descriptive. ‘The gospel is a revelation of the mystery which had been hid for ages.’ The word mystery, according to the common scriptural sense of the term, does not mean something obscure or incomprehensible, but simply something previously unknown and undiscoverable by human reason, and which, if known at all, must be known by a revelation from God. In this sense the gospel is called a mystery, or “the wisdom of God in a mystery, that is, a hidden wisdom,” which the wise of this world could not discover, but which God has revealed by his Spirit, 1 Corinthians 2:7-10; 1 Corinthians 4:1; Ephesians 6:19; Colossians 1:25-27; Colossians 2:2, etc. In the same sense any particular doctrine, as the calling of the Gentiles, Ephesians 3:4-6; the restoration of the Jews, Romans 11:25; the change of the bodies of living believers at the last day, 1 Corinthians 15:51; is called a mystery, because a matter of divine revelation. According to this passage, Paul speaks of the gospel as something “which had been kept secret since the world began;” (χρόνοις αἰωνίοις,) i.e. hidden from eternity in the divine mind. It is not a system of human philosophy, or the result of human investigation, but it is a revelation of the purpose of God. Paul often presents the idea that the plan of redemption was formed from eternity, and is such as no eye could discover, and no heart conceive, 1 Corinthians 2:7-9; Colossians 1:26.
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26
ROM 16:26
羅馬書 16:26
這奧秘如今顯明出來，而且按著永生神的命令，藉眾先知的書指示萬國的民，等等。即：「這福音或奧秘——從永遠就隱藏的——如今啟示出來；其實並非此時才頭一次啟示，因為舊約先知的預言中對它已有許多暗示。」明顯地，使徒加上「藉眾先知的書」這話，是要避免人以為他忽視了「救贖計畫在舊約中已有教導」這事實；比較羅馬書 1:2、羅馬書 3:21。「按著永生神的命令」——即這福音如今是奉神的命令得以顯明。保羅之所以用「永遠的（αἰωνίου）神」這個表達，大概是因為他剛在前文說福音是「從永遠隱藏的」。「這奇妙的計畫既是在那位永恆者的心意中形成的，如今便由他啟示出來——也只有他能啟示它。」「指示萬國的民，使他們信服真道」——「在萬國之中（εἰς，見馬可福音 13:10、路加福音 24:47）被顯明出來」。「為使萬國順服真道」——即「使他們成為順服真道的人」；見羅馬書 1:5。這長久隱藏、或只在古代先知中部分啟示的福音，如今按著神的命令，要在萬國之中被顯明出來。
（返回 羅馬書 16:26）
英文原文
Romans 16:26
But is now made manifest, and by the Scriptures of the prophets; that is, ‘this gospel or mystery, hidden from eternity, is now revealed; not now for the first time indeed, since there are so many intimations of it in the prophecies of the Old Testament.’ It is evident that the apostle adds the words and by the Scriptures of the prophets, to avoid having it supposed that he overlooked the fact that the plan of redemption was taught in the Old Testament; compare Romans 1:2; Romans 3:21. According to the command of the everlasting God, that is, this gospel is now made manifest by command of God. Paul probably uses the expression, everlasting (αἰωνίου) God, because he had just before said that the gospel was hid from eternity. ‘It is now revealed by that eternal Being in whose mind the wonderful plan was formed, and by whom alone it could be revealed.’ Made known to on nations for the obedience of the faith. ‘Made known among (εἰς, see Mark 13:10; Luke 24:47,) all nations.’ For the obedience of faith, i.e. that they should become obedient to the faith; see Romans 1:5. This gospel so long concealed, or but partially revealed in the ancient prophets, is now, by the command of God, to be made known among all nations.
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第十六章
概要
在這結尾的一章中，保羅首先向羅馬教會舉薦女執事非比，羅馬書 16:1、羅馬書 16:2。隨後他向教會的許多成員，以及當時在羅馬的其他基督徒致意，羅馬書 16:3-16。他懇切勸勉弟兄們避開那些製造紛爭的人；在稱讚他們的順服之後，為他們求神的賜福，羅馬書 16:17-21。使徒同伴們的問安，羅馬書 16:22-24。結尾的頌榮，羅馬書 16:25-27。
羅馬書 16:1-27
註釋
羅馬書 16:1
我對你們舉薦我們的姊妹非比，她是堅革哩教會中的女執事。非比之名源自福伊布斯（Phoebus，即阿波羅）。早期基督徒保留了他們的名字，即使這些名字是從假神之名衍生的，因為這些名字已失去一切宗教含義與關聯。同樣，我們也沿用一週各日的名稱，而從不想到其來源。哥林多位於狹窄的地峽上，有兩個港口，一面向歐洲，一面向亞洲。後者稱為堅革哩，那裏已建立了一所教會，非比就是那教會的僕人（διάκονος），即女執事。看來在使徒時代的教會中，年長的婦女被選派來服事同性別的窮人與病人。許多教會作家認為這類女職事有兩類：一類（πρεσβύτιδες，其職責在某些方面相當於長老）負責監督年輕女基督徒的品行；另一類的職責是照料病人與窮人。見 Suicer 的《Thesaurus》中 διάκονος 條；Bingham 的《Ecclesiastical Antiquities》11、12；Augusti 的《Denkwürdigkeiten der christl. Archäologie》。
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