1
Ro 15:1-13.
英文原文
Ro 15:1-13.
SAME SUBJECT CONTINUED AND CONCLUDED.
1. We then that are strong--on such points as have been discussed, the abolition of the Jewish distinction of meats and days under the Gospel. See on
Ro 14:14;
Ro 14:20.
ought . . . not to please ourselves--ought to think less of what we may lawfully do than of how our conduct will affect others.
2
無標題
2、3. 我們各人——盡心竭力地。
務使——
鄰舍——不是為了他的純粹滿足，而是
喜悅——
……使他——
得益處——
建立——以建立他為目標。
英文原文
2, 3. Let every one of us--lay himself out to
please his neighbour--not indeed for his mere gratification, but
for his good--with a view
to his edification.
3
無標題
3. 因為基督也不——不是為討自己喜悅而活。
求自己的喜悅——如經上所記——
（Ps 69:9）。
……辱罵等——參
Mr 10:42-45。
英文原文
3. For even Christ pleased not--lived not to please
himself; but, as it is written--
(Ps 69:9).
The reproaches, &c.--see
Mr 10:42-45.
4
無標題
4. 從前所寫的聖經都是為——"教訓"
教訓我們寫的——
……叫我們——"借著聖經的安慰和忍耐"
因聖經所生的——
忍耐——
……安慰——
可以得著盼望——即"不要以為因為這些聖經段落直接論到基督，便與你們無關；因為基督作為救主的受苦雖是他獨有的，但感動他的動機、他忍受這一切所憑的靈、以及他整個工作中涉及的一般原則——為別人的好處而捨己——為我們提供了最完全、最美麗的榜樣；所以一切論到這些的聖經都是為我們的教訓；既然寬容（剛強的對軟弱的）的本分需要'忍耐'，而忍耐又需要'安慰'，所以一切論到忍耐和安慰的聖經——特別是論到基督的忍耐，以及那在忍耐之下支持他的安慰——都是我們指定的、合適的營養，滋養我們對那有福之日的'盼望'"——到那日這些便不再需要了。參
Ro 4:7，
附注7。（"忍耐與盼望"之間同樣的關聯，參
Ro 12:12，
以及
1Th 1:3）。
英文原文
4. For whatsoever things were written aforetime were written for our learning--"instruction"
through, &c.--"through the comfort and the patience of the Scriptures"
might have hope--that is, "Think not that because such portions of Scripture relate immediately to Christ, they are inapplicable to you; for though Christ's sufferings, as a Saviour, were exclusively His own, the motives that prompted them, the spirit in which they were endured, and the general principle involved in His whole work--self-sacrifice for the good of others--furnish our most perfect and beautiful model; and so all Scripture relating to these is for our instruction; and since the duty of forbearance, the strong with the weak, requires 'patience,' and this again needs 'comfort,' all those Scriptures which tell of patience and consolation, particularly of the patience of Christ, and of the consolation which sustained Him under it, are our appointed and appropriate nutriment, ministering to us 'hope' of that blessed day when these shall no more be needed." See on
Ro 4:7,
Note 7. (For the same connection between "patience and hope" see on
Ro 12:12,
and
1Th 1:3).
5
無標題
5、6. 但願——神這樣美麗的名字，取自他所賜的恩典：如"賜盼望的神"
（Ro 15:13），
"賜平安的神"
（Ro 15:33）。
……賜忍耐安慰的神——
……叫你們——"同心"
……彼此同心——使徒為他們所求的，並非僅僅是一致；因為在惡事上的一致是當避免的。而是"照著基督耶穌"——照著他那最崇高模範——他全然被"不要照我自己的意思，只要照那差我來者的意思"的渴望所佔據
（Joh 6:38）。
……將忍耐安慰賜給你們，叫你們——
英文原文
5, 6. Now the God of patience and consolation--Such beautiful names of God are taken from the graces which He inspires: as "the God of hope"
(Ro 15:13),
"the God of peace"
(Ro 15:33).
grant you to be likeminded--"of the same mind"
according to Christ Jesus--It is not mere unanimity which the apostle seeks for them; for unanimity in evil is to be deprecated. But it is "according to Christ Jesus"--after the sublimest model of Him whose all-absorbing desire was to do, "not His own will, but the will of Him that sent Him"
(Joh 6:38).
6
無標題
6. 一心——更確切地說："使你們一心一口榮耀我們主耶穌基督的父神"；所有人的心與口都和諧地歸榮耀給他的名。何等的禱告！這在地上難道永不能實現麼？
英文原文
6. That, &c.--rather, "that with one accord ye may with one mouth glorify the God and Father of our Lord Jesus Christ"; the mind and the mouth of all giving harmonious glory to His name. What a prayer! And shall this never be realized on earth?
7
無標題
7. 所以——回到要點。
……你們要——基督既接納了我們，又容忍我們一切的軟弱，我們豈不更當彼此接納、彼此體恤，並且如此行，神便得榮耀。
……彼此接納——
……如同基督接納你們一樣，使榮耀歸與神。——
英文原文
7. Wherefore--returning to the point
receive ye one another . . . to the glory of God--If Christ received us, and bears with all our weaknesses, well may we receive and compassionate one with another, and by so doing God will be glorified.
8
無標題
8-12. 我說——
……基督是為神真理——要成全神對古時選民的信實。
……作了——"成了"。
……受割禮人的——這是一個值得注意的表達，意為"為受割禮人（即以色列人）的救恩而作的父神的僕人"。
……執事——
……為要——
……證實——彌賽亞的。
……所應許——
……列祖的話，——為要鼓勵那些他似乎輕看過的猶太信徒，並壓制外邦人的驕傲，使徒便高舉以色列的救恩作為基督使命的首要目的。但緊接其後，基督被差遣。
英文原文
8-12. Now--"For" is the true reading: the apostle is merely assigning an additional motive to Christian forbearance.
I say that Jesus Christ was--"hath become"
a minister of the circumcision--a remarkable expression, meaning "the Father's Servant for the salvation of the circumcision (or, of Israel)."
for the truth of God--to make good the veracity of God towards His ancient people.
to confirm the--Messianic
promises made unto the fathers--To cheer the Jewish believers, whom he might seem to have been disparaging, and to keep down Gentile pride, the apostle holds up Israel's salvation as the primary end of Christ's mission. But next after this, Christ was sent.
9
無標題
9. 並叫——
……外邦人——隨後列舉了一些舊約的引用，以表明神的憐憫計劃從起初就將外邦人與猶太人一同包括在內。
……因他的憐憫——
……榮耀神；——
……如經上——
（Ps 18:49）。
……所記——
……說——
……我要——即榮耀。
……在外邦中——
……稱讚你，——
英文原文
9. that the Gentiles might glorify God for his mercy--A number of quotations from the Old Testament here follow, to show that God's plan of mercy embraced, from the first, the Gentiles along with the Jews.
as it is written--
(Ps 18:49).
I will confess to--that is, glorify
thee among the Gentiles.
10
無標題
10. 你們——
……外邦——
……當與——
……主的——以色列。
……百姓——
……一同歡樂。——
……又說：——
（De 32:43，
不過希伯來文有些困難之處）。
英文原文
10. And again--
(De 32:43,
though there is some difficulty in the Hebrew).
Rejoice, ye Gentiles--along
with his people--Israel.
11
無標題
11. 又說：——
（Ps 117:1）。
……你們——"萬民"——猶太教範圍之外的各國。
……外邦——
……啊，你們要——
……讚美主！——
……萬民——
……啊，你們當——
……頌讚他！——
英文原文
11. And again--
(Ps 117:1).
Praise the Lord, all ye Gentiles; and laud him, all ye people--"peoples"--the various nations outside the pale of Judaism.
12
無標題
12. 又有——
（Isa 11:10）。
……以賽亞說：——
……將來——"那"。
……有耶西的——意為不是"耶西從其所出之人"，而是"從耶西而出之人"（即耶西的兒子大衛）——見
Re 22:16。
……根，——
……就是那興起來——七十士譯本與原文在實質上（雖非字句上）一致。
……掌管——
……外邦人的；——
……外邦人都要——
……仰望他。——
英文原文
12. And again, Esaias saith--
(Isa 11:10).
There shall be a--"the"
root of Jesse--meaning, not "He from whom Jesse sprang," but "He that is sprung from Jesse" (that is, Jesse's son David)--see
Re 22:16.
and he that shall rise, &c.--So the Septuagint in substantial, though not verbal, agreement with the original.
13
無標題
13. 但願——這似乎是一個總結性的禱告，由本書信前文整個內容所引發。
……使人——
……有盼望的神——（見
Ro 15:5 的註解。）
……因信——本書信大主題——那信心的自然結果（比較
Ga 5:22）。
……將諸般的——
……喜樂、——
……平安——
……充滿你們的心，——
……使你們——
……藉著——"神的榮耀"。（見
Ro 5:1 的註解。）
……聖靈——在救贖的安排中，賜信徒一切恩典的情感，乃是屬於聖靈的職分。
……的能力——
……大有——
……盼望！——
關於上文部分，註，（一）沒有一個基督徒可以把自己看作主耶穌孤立的門徒，只就著自己來決定本分和自由的問題。基督徒既在基督裡成為一身，那偉大的愛之律便約束他們在一切事上以溫柔體恤待"共同救恩"中的弟兄
（Ro 15:1, 2）。
（二）基督是所有基督徒這種無私精神的完美模範
（Ro 15:3）。
（三）聖經是基督徒生活一切裝備的神聖寶庫，即便在其最嚴峻和最精微之處
（Ro 15:4）。
（四）整個蒙贖之身體和諧地高舉我們主耶穌基督的神與父，這既是救贖計劃最高的果子，也是神在其中的最終目的
（Ro 15:5-7）。
英文原文
13. Now, &c.--This seems a concluding prayer, suggested by the whole preceding subject matter of the epistle.
the God of hope--(See on
Ro 15:5).
fill you with all joy and peace in believing--the native truth of that faith which is the great theme of this epistle (compare
Ga 5:22).
that ye may abound in hope--"of the glory of God." (See on
Ro 5:1).
through the power of the Holy Ghost--to whom, in the economy of redemption, it belongs to inspire believers with all gracious affections.
On the foregoing portion, Note, (1) No Christian is at liberty to regard himself as an isolated disciple of the Lord Jesus, having to decide questions of duty and liberty solely with reference to himself. As Christians are one body in Christ, so the great law of love binds them to act in all things with tenderness and consideration for their brethren in "the common salvation"
(Ro 15:1, 2).
(2) Of this unselfishness CHRIST is the perfect model of all Christians
(Ro 15:3).
(3) Holy Scripture is the divine storehouse of all furniture for the Christian life, even in its most trying and delicate features
(Ro 15:4).
(4) The harmonious glorification of the God and Father of our Lord Jesus Christ by the whole body of the redeemed, as it is the most exalted fruit of the scheme of redemption, so it is the last end of God in it
(Ro 15:5-7).
14
Ro 15:14-33.
Ro 15:14-33。
結語：
使徒為如此寫信給羅馬基督徒致歉，
說明為何尚未訪問他們，
宣佈未來的計劃，
並請他們為計劃的完成代禱。
14, 15. 弟兄們，我自己也——更佳："弟兄們，我自己也深信你們"。
……深信——
……你們是——
……滿有——對我所吩咐你們的一切。
……良善，——
……充足了——對所解明的真理。
……諸般的知識，——
……也能——無需我介入。
……彼此——
……勸戒。——
英文原文
Ro 15:14-33.
CONCLUSION: IN WHICH THE APOSTLE APOLOGIZES FOR THUS WRITING TO THE ROMAN CHRISTIANS, EXPLAINS WHY HE HAD NOT YET VISITED THEM, ANNOUNCES HIS FUTURE PLANS, AND ASKS THEIR PRAYERS FOR THE COMPLETION OF THEM.
14, 15. And, &c.--rather, "Now I am persuaded, my brethren, even I myself, concerning you"
that ye also yourselves are full of goodness--of inclination to all I have been enjoining on you
filled with all knowledge--of the truth expounded
and able--without my intervention.
to admonish one another.
15
無標題
15. 但我稍微放膽——"分量"。
……寫信——
……給你們，——
……是——
……因——作耶穌基督的使徒。
……神所——
……給我的——
……恩典，——
……提醒你們，——
英文原文
15. Nevertheless, I have written the more boldly unto you in some sort--"measure"
as putting you in mind, because of the grace that is given to me of God--as an apostle of Jesus Christ.
16
無標題
16. 使我為——更佳："作"。
……外邦人——這也是本書信寫給外邦教會的進一步證據。（見
Ro 1:13 的註解。）
……作——此處所用的詞通常用以表達祭司的職任，因此其餘的經文便取喻於此。
……耶穌基督的——按正確讀法為"基督耶穌"。
……僕役，——
……作神福音的——此處所用的詞更為祭司性，當譯為"在神的福音上作祭司事奉"。
……祭司，——
……叫——作為獻給神的供物，在他們歸信的性質上。
……所獻上的——古時獻祭所預表的目的。
……外邦人，——
……因著——
……聖靈——
……成為聖潔，——
……可蒙悅納。——
英文原文
16. that I should be the--rather, "a"
minister--The word here used is commonly employed to express the office of the priesthood, from which accordingly the figurative language of the rest of the verse is taken.
of Jesus Christ--"Christ Jesus," according to the true reading.
to the Gentiles--a further proof that the Epistle was addressed to a Gentile church. (See on
Ro 1:13).
ministering the gospel of God--As the word here is a still more priestly one, it should be rendered, "ministering as a priest in the Gospel of God."
that the offering up of the Gentiles--as an oblation to God, in their converted character.
might be acceptable, being sanctified by the Holy Ghost--the end to which the ancient offerings typically looked.
17
無標題
17. 所以論到神的事，我在基督耶穌裡有可誇的。——或作（若如讀法所示加冠詞）"我有我的誇口"。
……藉著——"在"。
……基督耶穌——
……有——
……可誇的。——
……在那些——神所交託給我的職事上的事。
英文原文
17. I have therefore whereof I may glory--or (adding the article, as the reading seems to be), "I have my glorying."
through--"in"
Christ Jesus in those things which pertain to God--the things of the ministry committed to me of God.
18
無標題
18-22. 除了——"任何"。
……基督藉我作的那些事，我——一個謙遜但稍為含糊的表達，意為"我不敢越過基督已經藉我所作的"——其餘的經文便是按這形式表達。請注意此處保羅如何把他勞苦的一切成就歸功於那活著的救贖主在他裡面並藉著他運行的活動。
……基督藉我作的那些事，我——
……都不敢題，——
……只題——
……基督藉我——
……言語——指講道和工作；後者在下一子句中加以解釋。
……作為，——
……用——
……神蹟奇事的能力，——
……並聖靈的能力，——
……使外邦人順服；——
英文原文
18-22. For I will not dare to speak of any--"to speak aught"
of those things which Christ hath not wrought by me--a modest, though somewhat obscure form of expression, meaning, "I will not dare to go beyond what Christ hath wrought by me"--in which form accordingly the rest of the passage is expressed. Observe here how Paul ascribes all the success of his labors to the activity of the living Redeemer, working in and by him.
by word and deed--by preaching and working; which latter he explains in the next clause.
19
無標題
19. 甚至我從耶路撒冷，——直譯"在……的能力中"。
……直轉到——"遠至"。
……以利哩古，——到希臘西北的極邊界。相當於現代的克羅地亞和達爾馬提亞
（2Ti 4:10）。
見
Ac 20:1, 2。
……到處傳了——
……基督的福音。——
……藉著神蹟——即榮耀的奇事。
……奇事，——
……用——"聖靈"，似乎是真讀法。這似乎是要說明所傳之道的功效，以及證實其道的奇事之運行。
……聖靈的能力，——
英文原文
19. Through mighty--literally, "in the power of"
signs and wonders--that is, glorious miracles.
by the power of the Spirit of God--"the Holy Ghost," as the true reading seems to be. This seems intended to explain the efficacy of the word preached, as well as the working of the miracles which attested it.
so that from Jerusalem, and round about unto--"as far as"
Illyricum--to the extreme northwestern boundary of Greece. It corresponds to the modern Croatia and Dalmatia
(2Ti 4:10).
See
Ac 20:1, 2.
I have fully preached the gospel of Christ.
20
無標題
20, 21. 我立了志向，——更佳："然而我立志"（比較
2Co 5:9；
1Th 4:11，
希臘文），"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；卻（要行）正如經上所記：'未曾聞知他信息的，將要看見'，等語。"
英文原文
20, 21. Yea, &c.--rather, "Yet making it my study (compare
2Co 5:9; 1Th 4:11,
Greek) so to preach the Gospel, not where Christ was [already] named, that I might not build upon another man's foundation: but (might act) as it is written, To whom no tidings of Him came, they shall see," &c.
22
無標題
22. 我因——"既如此長久忙於這宣教工作，我便多次（或'多半'）受阻"等語。（見
Ro 1:9-11 的註解。）
……被你們攔阻，——
……所以——
……至今——
……還——
……沒有——
……到你們那裡去。——
英文原文
22. For which cause--"Being so long occupied with this missionary work, I have been much (or, 'for the most part') hindered," &c. (See on
Ro 1:9-11.)
23
無標題
23, 24. 但如今在這裡再沒有可傳的地方，——"不再有地方"——即未開之地，基督尚未被傳之處。
……而且這好幾年，我切心想——"切慕"。
……望到——（如前所述，見
Ro 1:9-11 的註解。）
……你們那裡去，——
英文原文
23, 24. But now having no more place--"no longer having place"--that is, unbroken ground, where Christ has not been preached.
and having a great desire--"a longing"
these many years to come unto you--(as before, see on
Ro 1:9-11).
24
無標題
24. 我無論何時往士班雅去的時候——這計劃到底有否成就，曾引起許多爭論，因為無論何處都沒有任何關乎此事的記載或暗示。那些認為我們的使徒在他第一次於羅馬被囚之後便再未得著自由的人，當然會主張他始終未能成行；而我們既確信他經歷了第二次被囚，且在其前於第一次被囚之後曾有一段相當長的自由時間，便自然傾向於另一種見解。
我……就到你們那裏——這些話若非原先就在原文中（而確實有相當有力的證據反對其存在），至少也必須作為必要的補充而插入。
*在你們那裏，*等等——「我路過你們那裏，蒙你們送行，我先在你們那裏稍微滿足，然後往士班雅去」：
意思就是，「我倒希望能與你們多住些時候，但這是我所能盼望以外的事；不過我至少要稍微享受與你們同在的滿足。」
英文原文
24. whensoever I take my journey into Spain--Whether this purpose was ever accomplished has been much disputed, as no record of it nor allusion to it anywhere occurs. Those who think our apostle was never at large after his first imprisonment at Rome will of course hold that it never was; while those who are persuaded, as we are, that he underwent a second imprisonment, prior to which he was at large for a considerable time after his first, incline naturally to the other opinion.
I will come to you--If these words were not originally in the text, and there is weighty evidence against them, they must at least be inserted as a necessary supplement.
in my journey, &c.--"as I pass through by you, to be set forward on my journey thither, if first I be somewhat filled with your company": that is, "I should indeed like to stay longer with you than I can hope to do, but I must, to some extent at least, have my fill of your company."
25
無標題
25-27. 但現在我往耶路撒冷去，供給——「服事」
聖徒，——其意義隨即就要說明。
英文原文
25-27. But now I go to Jerusalem to minister--"ministering"
to the saints--in the sense immediately to be explained.
26
無標題
*26. 因為，*等等——更佳譯法為：「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。」（參
Ac 24:17）
「他們樂意；其實他們是欠他們的債」；意思就是：「他們本該如此，因為外邦信徒對他們猶太弟兄有所虧欠。」
英文原文
26. For, &c.--better, "For Macedonia and Achaia have thought good to make a certain contribution for the poor of the saints which are at Jerusalem." (See
Ac 24:17).
"They have thought it good; and their debtors verily they are"; that is, "And well they may, considering what the Gentile believers owe to their Jewish brethren."
27
無標題
27. 這固然是他們樂意的，其實也算是欠他們的債，——「他們也是欠他們的債」
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，——（比較
1Co 9:11；
Ga 6:6；
並參
Lu 7:4；
Ac 10:2）。
英文原文
27. For if the Gentiles have been made partakers of their spiritual things, their duty is also--"they owe it also"
to minister unto them in carnal things--(Compare
1Co 9:11; Ga 6:6;
and see
Lu 7:4; Ac 10:2).
28
無標題
28, 29. 等我……辦完了，——即安全地交付
這捐項，——即外邦歸信者的信心與愛心的果子
我便——「回轉」或「返回」
路過你們那裏，往士班雅去，——（參
Ro 15:24
的註解）。
英文原文
28, 29. When therefore I have . . . sealed--that is, delivered over safely
to them this fruit--of the faith and love of the Gentile converts
I will come--"come back," or "return"
by you into Spain--(See on
Ro 15:24).
29
無標題
29. 我也曉得，——「我知道」
……去的時候，必帶著基督豐盛的恩典去，——毫無疑問，這才是正確的讀法，「福音的」二字幾乎不見於任何具權威的古老抄本。使徒在這信心上並沒有錯，雖然他到羅馬時的情形與他所預期的大不相同。參
Ac 28:16-31。
英文原文
29. And I am sure--"I know"
that . . . I shall come in the fulness of the blessing of Christ--Such, beyond all doubts, is the true reading, the words "of the gospel" being in hardly any manuscripts of antiquity and authority. Nor was the apostle mistaken in this confidence, though his visit to Rome was in very different circumstances from what he expected. See
Ac 28:16-31.
30
無標題
30. 弟兄們，我藉著我們主耶穌基督，又藉著聖靈的愛，——或作「憑著主耶穌基督，又憑著聖靈的愛」——不是聖靈對我們所懷的愛，而是祂在信徒心中彼此之間所點燃的愛；意思就是：「憑著那位對我們眾人同樣寶貴、而我活著只為傳揚祂那測不透之豐富的救主，又憑著那位蒙福聖靈在整個弟兄團契中所散播、使基督僕人的勞苦成為眾人共同關切的那彼此相愛之心——我勸你們。」
勸你們與我一同竭力，為我祈求神，——這暗示他在這事上有他焦慮恐懼的理由。
英文原文
30. Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit--or, "by the Lord Jesus Christ, and by the love of the Spirit"--not the love which the Spirit bears to us, but that love which He kindles in the hearts of believers towards each other; that is "By that Saviour whose name is alike dear to all of us and whose unsearchable riches I live only to proclaim, and by that love one to another which the blessed Spirit diffuses through all the brotherhood, making the labors of Christ's servants a matter of common interest to all--I beseech you."
that ye strive together with me in your prayers to God for me--implying that he had his grounds for anxious fear in this matter.
31
無標題
31. 叫我脫離在猶太不順從的人，——「不順從」即不順從真理，因為不信它；如
Ro 2:8
所言。
他也看見在猶太地正聚集在他頭上的風暴，一旦到了京城，這風暴若真要爆發，便必落在他頭上；後來的事也清楚顯出這些恐懼是正確的。
也叫我為耶路撒冷所辦的捐項，——（參
Ro 15:25-28
的註解。）
可蒙聖徒悅納，——「證明為……所悅納」
他也不是不擔心：猶太的歸信者對於白白接納他們外邦弟兄一事心存狹隘的嫉妒，他曾反對這種態度，恐怕這會使他們這筆給耶路撒冷貧窮聖徒的捐項不像所當得的那樣受歡迎。所以他願羅馬人也與他一同在神面前較力，求這捐項能蒙感恩地接受，並成為兩派之間的黏合劑。但還有進一步的事。
英文原文
31. That I may be delivered from them that do not believe--"that do not obey," that is, the truth, by believing it; as in
Ro 2:8.
in Judea--He saw the storm that was gathering over him in Judea, which, if at all, would certainly burst upon his head when he reached the capital; and the event too clearly showed the correctness of these apprehensions.
and that my service which I have for Jerusalem--(See on
Ro 15:25-28).
may be accepted of--"prove acceptable to"
the saints--Nor was he without apprehension lest the opposition he had made to the narrow jealousy of the Jewish converts against the free reception of their Gentile brethren, should make this gift of theirs to the poor saints at Jerusalem less welcome than it ought to be. He would have the Romans therefore to join him in wrestling with God that this gift might be gratefully received, and prove a cement between the two parties. But further.
32
無標題
32. 並叫我——「在」
順著神的旨意，——
（Ac 18:21；
1Co 4:19; 16:7；
Heb 6:3；
Jas 4:15）
歡歡喜喜地到你們那裏，——
與你們同得安息，——更當作「在你們那裏得著安息」，就是在一切勞苦焦慮之後，使自己在未來的服事上重新得力。
英文原文
32. That I may come unto you with--"in"
joy by the will of God--
(Ac 18:21; 1Co 4:19; 16:7; Heb 6:3; Jas 4:15)
and may with you be refreshed--rather, "with you refresh myself," after all his labors and anxieties, and so be refitted for future service.
33
無標題
33. 願賜平安的神和你們眾人同在。阿們！——此處所求的平安當按其最廣的意義理解：首先，是藉著「永約之血」（參
Heb 13:20；
1Th 5:23；
2Th 3:16；
Php 4:9）
而與神和好的平安；其次，是那和好之分賜給一切有分於其中者的平安（參
1Co 14:33；
2Co 13:11；
並參
Ro 16:20
的註解）；
更廣而言，是神的兒女效法他們在天之父那美的榜樣，蒙召且有特權在這因罪而紛亂分裂的世界中廣傳的平安（參
Ro 12:18；
Mt 5:9；
Heb 12:14；
Jas 3:18）。
附註，（一）「使徒中的領袖」寫信給一個他從未見過面的基督教會——一個他深信除了為「藉著提醒來激發你們誠實的心」（參
2Pe 1:13; 3:1）
以外，並不需要這樣作的教會——是否會為此致歉？而且他是否把這一切都建立在使徒責任這惟一的理由上（參
Ro 15:14-16）？
這與階級制度的驕傲——尤其是與這羅馬城的主教那假裝的謙卑——構成了何等的對比！一種靈在牧者與百姓之間所拉成的關係是何等親近——另一種靈所造成的隔閡又是何等遙遠！（二）在基督教會中沒有真正的祭司職分，也沒有非比喻性的祭物。倘若不然，
Ro 15:16
就不可能像現在這樣表達了。保羅惟一的祭司職分和獻祭之物，首先在於作「外邦人的使徒」而服事他們——所獻的不是那帶有基督「真實同在」的聖禮，也不是彌撒之祭，而是「神的福音」——然後，當他們被招聚在基督的翅膀下時，便把他們作為感恩的祭物獻給神，「（不是靠祭祀的禮物，乃是）靠著聖靈」成為聖潔。（參
Heb 13:9-16）。
（三）我們對那些把我們帶到基督面前之人的虧欠雖永不能償還，但我們若有機會以任何較低的益處回報他們，便當視之為特權（參
Ro 15:26, 27）。
（四）針對真理和基督僕人的險惡計謀，較之一切別的對抗之法，更當以同心合意地向那掌管人心、控制萬事的神祈求來應對；雲越黑，凡以基督之事為念的人就越當堅決地「一同竭力祈求神」，求祂挪去這雲（參
Ro 15:30, 31）。
（五）基督徒的交通如此寶貴，甚至基督最傑出的僕人在工作的勞苦試煉中也覺得它令人舒暢、使人重新得力；所以任何聖職人員若以為在基督教會中連最卑微的聖徒當中尋求並享受這交通是有失身分的，這絕不是好現象（參
Ro 15:24, 32）。
英文原文
33. Now the God of peace be with you all. Amen--The peace here sought is to be taken in its widest sense: the peace of reconciliation to God, first, "through the blood of the everlasting covenant"
(Heb 13:20; 1Th 5:23; 2Th 3:16; Php 4:9);
then the peace which that reconciliation diffuses among all the partakers of it
(1Co 14:33; 2Co 13:11;
and see on
Ro 16:20);
more widely still, that peace which the children of God, in beautiful imitation of their Father in Heaven, are called and privileged to diffuse far and wide through this sin-distracted and divided world
(Ro 12:18; Mt 5:9; Heb 12:14; Jas 3:18).
Note, (1) Did "the chiefest of the apostles" apologize for writing to a Christian church which he had never seen, and a church that he was persuaded was above the need of it, save to "stir up their pure minds by way of remembrance"
(2Pe 1:13; 3:1);
and did he put even this upon the sole plea of apostolic responsibility
(Ro 15:14-16)?
What a contrast is thus presented to hierarchical pride, and in particular to the affected humility of the bishop of this very Rome! How close the bond which the one spirit draws between ministers and people--how wide the separation produced by the other! (2) There is in the Christian Church no real priesthood, and none but figurative sacrifices. Had it been otherwise, it is inconceivable that
Ro 15:16
should have been expressed as it is. Paul's only priesthood and sacrificial offerings lay, first, in ministering to them as "the apostle of the Gentiles," not the sacrament with the "real presence" of Christ in it, or the sacrifice of the mass, but "the Gospel of God," and then, when gathered under the wing of Christ, presenting them to God as a grateful offering, "being sanctified [not by sacrificial gifts, but] by the Holy Ghost." (See
Heb 13:9-16).
(3) Though the debt we owe to those by whom we have been brought to Christ can never be discharged, we should feel it a privilege when we render them any lower benefit in return
(Ro 15:26, 27).
(4) Formidable designs against the truth and the servants of Christ should, above all other ways of counteracting them, be met by combined prayer to Him who rules all hearts and controls all events; and the darker the cloud, the more resolutely should all to whom Christ's cause is dear "strive together in their prayers to God" for the removal of it
(Ro 15:30, 31).
(5) Christian fellowship is so precious that the most eminent servants of Christ, amid the toils and trials of their work, find it refreshing and invigorating; and it is no good sign of any ecclesiastic, that he deems it beneath him to seek and enjoy it even amongst the humblest saints in the Church of Christ
(Ro 15:24, 32).
Ro 15:1-13.
接續並結束同題。
1. 我們堅固的人——在前述所討論的各點上，即在福音之下猶太人食物與日子的區分已被廢除這事上。參
Ro 14:14；
Ro 14:20。
應該——"擔代"。
不——"不求自己的喜悅"，意思是我們當少想自己合法可作的事，多想我們的行為將如何影響別人。
擔代不堅固人的軟弱——