1
Ro 2:1-29.
英文原文
Ro 2:1-29.
THE JEW UNDER LIKE CONDEMNATION WITH THE GENTILE.
From those without, the apostle now turns to those within the pale of revealed religion, the self-righteous Jews, who looked down upon the uncovenanted heathen as beyond the pale of God's mercies, within which they deemed themselves secure, however inconsistent their life may be. Alas! what multitudes wrap themselves up in like fatal confidence, who occupy the corresponding position in the Christian Church!
4
無標題
4. 還是你——即被設計並適合於引導你悔改。
藐視他豐富的恩慈、寬容、忍耐——
……神的恩慈是領你——
英文原文
4. the goodness of God leadeth thee to repentance--that is, is designed and adapted to do so.
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無標題
5. 你——更確切地說："在"。
……竟——
任著你剛硬不悔改的心，為自己——即在神忿怒之日將要臨到你的忿怒。此處所表達的思想何等可畏——罪人自己正在積蓄，如同儲藏財寶一般，越積越多的神聖忿怒，要爆發在他身上——在"神公義審判顯露的日子"！而這話不是對魯莽之人說的，是對那些誇口自己信仰和生活純潔之人說的。
積蓄——
忿怒——
英文原文
5. treasurest up unto thyself wrath against--rather "in."
the day of wrath--that is wrath to come on thee in the day of wrath. What an awful idea is here expressed--that the sinner himself is amassing, like hoarded treasure, an ever accumulating stock of divine wrath, to burst upon him in "the day of the revelation of the righteous judgment of God!" And this is said not of the reckless, but of those who boasted of their purity of faith and life.
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7-10. 凡等——這幾節的要旨是：最終的審判將完全取決於品格。
……恆心行善——參
Lu 8:15：
"那落在好土裡的，就是人聽了道，持守在誠實善良的心裡，並且忍耐著結實"；表明新生命的持久與漸進的性質。
……尋求榮耀、尊貴——
英文原文
7-10. To them who, &c.--The substance of these verses is that the final judgment will turn upon character alone.
by patient continuance in well-doing, &c.--Compare
Lu 8:15:
"That on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience"; denoting the enduring and progressive character of the new life.
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8. 惟有結黨不順從真理，——指對福音那樣激烈而堅決的抗拒，正如使徒自己在自己同胞身上太痛苦地親眼見過的那樣。（見
Ac 13:44-46; 17:5, 13; 18:6, 12；
並比較
1Th 2:15, 16。）
反順從不義的人，——
就將——
忿怒、惱恨——在刑罰罪惡的神懷中。
報應他們。——
英文原文
8. But unto them that are contentious, and do not obey the truth, &c.--referring to such keen and determined resistance to the Gospel as he himself had too painfully witnessed on the part of his own countrymen. (See
Ac 13:44-46; 17:5, 13; 18:6, 12;
and compare
1Th 2:15, 16).
indignation and wrath--in the bosom of a sin-avenging God.
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9. 將患難、困苦——這些在罪人本身身上所產生的果效。
……加給——
……一切——
……作惡的人——
……的靈魂；——
英文原文
9. Tribulation and anguish--the effect of these in the sinner himself.
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10. 卻將——
……榮耀、——
……尊貴、——
……平安，——
……加給——
……一切——
……行善的人，先是猶太人，後是希利尼人。——若不忠心，猶太人首先滅亡；但若順從真理，便首先得救
（Ro 2:10）。
英文原文
10. to the Jew first--first in perdition if unfaithful; but if obedient to the truth, first in salvation
(Ro 2:10).
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12. 凡——不是"凡犯了罪的人"，而是"凡在大日的審判中被發現在罪中的人"（如整個上下文所示）。
……在——
……律法——即無明文啟示之利的。
……以外犯了罪的，——
……也必不按律法——免除被控拒絕或輕忽律法的罪。
……滅亡；——
……凡在律法以下——在明文啟示範圍之內。
……犯了罪的，——
……必按律法——按那更高標準的明文啟示受審判、被定罪。
……受審判。——
英文原文
12. For as many as have sinned--not "as many as have sinned at all," but, "as many as are found in sin" at the judgment of the great day (as the whole context shows).
without law--that is, without the advantage of a positive Revelation.
shall also perish without law--exempt from the charge of rejecting or disregarding it.
and as many as have sinned in the law--within the pale of a positive, written Revelation.
shall be judged by the law--tried and condemned by the higher standard of that written Revelation.
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13-15. （原來——至於猶太人，在他們耳中明文的律法不斷迴響，其中凡至終被發現是罪人的，被定罪並不困難；但即使對那在律法正面和明文形式上為外人、不認識律法的外邦人而言——因為他們顯出律法深深刻在他們的道德本性上，在他們裡面為義作見證、責備不義，照他們違背或順從其嚴厲吩咐而控告或定罪他們——他們對一生所犯所死於其中的罪之定罪，也必在他們自己心裡帶來可怕的回響。
……在神面前——
……不是——
……律法，——
……乃——
……是——
……律法的——
……行者——
……稱義。）——
英文原文
13-15. For not the hearers, &c.--As touching the Jews, in whose ears the written law is continually resounding, the condemnation of as many of them as are found sinners at the last involves no difficulty; but even as respects the heathen, who are strangers to the law in its positive and written form--since they show how deeply it is engraven on their moral nature, which witnesses within them for righteousness and against iniquity, accusing or condemning them according as they violate or obey its stern dictates--their condemnation also for all the sin in which they live and die will carry its dreadful echo in their own breasts.
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15. 這是顯出——或輪流作兩者。
……律法的功用——
……刻在——
……他們心裡，——
……他們——
……是非之心——
……同作——
……見證，——
……並且——
……他們的——
……思念——
……互相——
……較量，——
英文原文
15. their thoughts the meanwhile accusing or else excusing--that is, perhaps by turns doing both.
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無標題
16. 就在——此處
Ro 2:12
未完成的陳述被恢復並結束。
……神藉耶穌基督——
……審判人——特別指使徒所對付那些自義者中虛偽的深淵。（見
Ec 12:14；
1Co 4:5。）
……隱秘事的日子，——
……照著——指我作福音傳道人的教導。
……我的——
……福音所說的。——
英文原文
16. In the day, &c.--Here the unfinished statement of
Ro 2:12
is resumed and closed.
shall judge the secrets of men--here specially referring to the unfathomed depths of hypocrisy in the self-righteous whom the apostle had to deal with. (See
Ec 12:14; 1Co 4:5).
according to my gospel--to my teaching as a preacher of the Gospel.
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17-24. 你——"但你若"毫無疑問是此處的正確讀法。（它與通用讀法只差一個字母，意義相同）。
英文原文
17-24. Behold--"But if" is, beyond doubt, the true reading here. (It differs but in a single letter from the received reading, and the sense is the same).
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18. 也——"分別"（旁註）。兩種意義都好，事實上前者不過是後者行動的結果。（見
Php 1:10 的註解。）
……能——
……分辨是非，——
……喜愛——
……那——
……美好的事，——
……分別——
……是非）。——
英文原文
18. approvest the things that are excellent--"triest the things that differ" (Margin). Both senses are good, and indeed the former is but the result of the latter action. (See on
Php 1:10).
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無標題
20. 是——不像外邦人那樣被留在對神聖之事的模糊臆測中，而是蒙恩從天上得到確定而精確的啟示。
……知識和——
……真理的——
……模範，——
英文原文
20. hast the form of knowledge and of the truth in the law--not being left, as the heathen are, to vague conjecture on divine things, but favored with definite and precise information from heaven.
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22. 你說——猶太人自被擄歸回後一直如此，雖然從前熱衷偶像。
……偶像，——
……還是——不是如某些優秀解經家所說，"你搶劫偶像廟宇嗎？" 而是更一般地，按我們的看法，"你褻瀆聖物嗎？"（如
Mt 21:12, 13，
以及其他方式。）
……搶劫廟宇麼？——
……你厭惡——
英文原文
22. thou that abhorrest idols--as the Jews did ever after their captivity, though bent on them before.
dost thou commit sacrilege?--not, as some excellent interpreters, "dost thou rob idol temples?" but more generally, as we take it, "dost thou profane holy things?" (as in
Mt 21:12, 13,
and in other ways).
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無標題
24. 神的名在外邦人中，因你們受了褻瀆，正如經上所記的。——（見
Isa 52:5，
旁註參考。）
英文原文
24. as it is written--(See
Isa 52:5,
Marginal reference).
25
無標題
25-29. 因為割禮——即一個人被置於那以割禮為外在記號和印記的約中。
固然有益，你若行律法——即內在的實際與外在的記號相稱。
*但你若，*等等——即「不然，你就與未受割禮的外邦人無異。」
英文原文
25-29. For circumcision--that is, One's being within the covenant of which circumcision was the outward sign and seal.
verily profiteth, if thou keep the law--if the inward reality correspond to the outward sign.
but if, &c.--that is, "Otherwise, thou art no better than the uncircumcised heathen."
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*26. 所以那未受割禮的，若守律法，*等等——我們認為這話有兩種錯誤的解釋：第一，認為此處所設的情形是不可能發生的，只是為說明而設 [HALDANE、CHALMERS、HODGE]；第二，認為這是指外邦人當他們按著本性的亮光行事時（過去和現在都有這樣的人），可能並確實討神喜悅的情形 [GROTIUS、OLSHAUSEN 等]。在我們看來，頭一種解釋不自然，第二種則與使徒自己的教訓相反。我們認為此處所設的，乃像哥尼流那樣的情形（參
Ac 10:1-48），
這等人雖在神約的外在範圍之外，卻既已得知約中所含的真理，便在沒有約之印記的情形下顯出約的恩典，並活出亞伯拉罕子孫的性情與行事為人，雖然並不稱為亞伯拉罕的名下。所以這不過是另一種說法，宣告神將要顯明單有亞伯拉罕之約的記號是不夠的，因為祂要從外邦人中呼召出一班從未受割禮之印記的亞伯拉罕後裔來（參
Ga 5:6
的註解）；
而隨後的一切也都印證了這個解釋。
英文原文
26. Therefore if the uncircumcision keep the . . . law, &c.--Two mistaken interpretations, we think, are given of these words: First, that the case here supposed is an impossible one, and put merely for illustration [HALDANE, CHALMERS, HODGE]; second that it is the case of the heathen who may and do please God when they act, as has been and is done, up to the light of nature [GROTIUS, OLSHAUSEN, &c.]. The first interpretation is, in our judgment, unnatural; the second, opposed to the apostle's own teaching. But the case here put is, we think, such as that of Cornelius
(Ac 10:1-48),
who, though outside the external pale of God's covenant, yet having come to the knowledge of the truths contained in it, do manifest the grace of the covenant without the seal of it, and exemplify the character and walk of Abraham's children, though not called by the name of Abraham. Thus, this is but another way of announcing that God was about to show the insufficiency of the mere badge of the Abrahamic covenant, by calling from among the Gentiles a seed of Abraham that had never received the seal of circumcision (see on
Ga 5:6);
and this interpretation is confirmed by all that follows.
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*28. 因為外面作猶太人的，不是真猶太人，*等等——換句話說，「猶太人」這名稱和「割禮」這禮儀，原不過是分別出來脫離不敬不虔的世界、在心與生活中歸於那拯救之神的聖潔奉獻的外在記號而已。這內在的實際若是真的，記號就滿有意義；若不是真的，記號就比無用更糟。
附註，（一）凡被設計、被安排為要融化人的，竟只叫人心剛硬，這乃是敗壞的可悲標記（參
Ro 2:4，
並比較
2Pe 3:9；
Ec 8:11）。
（二）在人所分受宗教機會的一切不均之中，以及這事對他們品格與永遠命運之奧秘關係之中，同一套偉大的審判原則——按著各人受管教的形式加以調整——將要應用於所有人，並且在神行政的每個階段都要被看見有完全的公義在掌權（參
Ro 2:11-16）。
（三）「刻在心上的律法」（參
Ro 2:14, 15）——或稱自然神學的倫理學——可以說是一切啟示宗教所倚靠的那惟一的深根基；並參
Ro 1:19, 20
的註解，在那裏我們有所謂自然神學的另一根基——自然神學的物理學與形上學。這兩段經文的見證對神學家極為寶貴，而在每一個可受教的基督徒心中又喚起那莊嚴而寶貴得無以言喻的深遠共鳴。（四）高超的宗教信仰宣告，對那些如此宣告之人的不一致行為，是可怕的加重因素（參
Ro 2:17-24）。
參
2Sa 12:14。
（五）正如外在的特權或作門徒的記號不能保護不聖潔的人免受神的烈怒，照樣缺少這些也不能把那些雖沒有記號卻已在心中經歷了那種改變（神約的記號正是為標明這改變而設的）的人關在天國之外。在那鑒察人心、審判活人死人的大者眼前，品格在心與生活上的更新乃是一切的一切。鑒於此，一切受過洗、守過聖禮的主耶穌的門徒，「說認識神，行事卻違背祂」，豈不都當戰兢——他們在朋友的外貌之下，「卻是基督十字架的仇敵」嗎？
英文原文
28. he is not a Jew which is one outwardly, &c.--In other words, the name of "Jew" and the rite of "circumcision" were designed but as outward symbols of a separation from the irreligious and ungodly world unto holy devotedness in heart and life to the God of salvation. Where this is realized, the signs are full of significance; but where it is not, they are worse than useless.
Note, (1) It is a sad mark of depravity when all that is designed and fitted to melt only hardens the heart
(Ro 2:4,
and compare
2Pe 3:9; Ec 8:11).
(2) Amidst all the inequalities of religious opportunity measured out to men, and the mysterious bearing of this upon their character and destiny for eternity, the same great principles of judgment, in a form suited to their respective discipline, will be applied to all, and perfect equity will be seen to reign throughout every stage of the divine administration
(Ro 2:11-16).
(3) "The law written on the heart"
(Ro 2:14, 15)
--or the Ethics of Natural Theology--may be said to be the one deep foundation on which all revealed religion reposes; and see on
Ro 1:19, 20,
where we have what we may call its other foundation--the Physics and Metaphysics of Natural Theology. The testimony of these two passages is to the theologian invaluable, while in the breast of every teachable Christian it wakens such deep echoes as are inexpressibly solemn and precious. (4) High religious professions are a fearful aggravation of the inconsistencies of such as make them
(Ro 2:17-24).
See
2Sa 12:14.
(5) As no external privileges, or badge of discipleship, will shield the unholy from the wrath of God, so neither will the want of them shut out from the kingdom of heaven such as have experienced without them that change of heart which the seals of God's covenant were designed to mark. In the sight of the great Searcher of hearts, the Judge of quick and dead, the renovation of the character in heart and life is all in all. In view of this, have not all baptized, sacramented disciples of the Lord Jesus, who "profess that they know God, but in works deny Him," need to tremble--who, under the guise of friends, are "the enemies of the cross of Christ?"
Ro 2:1-29.
猶太人與外邦人同在定罪之下
使徒現在從啟示宗教範圍之外的人，轉向之內的人——那些自以為義的猶太人。他們輕看未蒙立約的外邦人，以為他們在神的憐憫之外，而自己則在立約的範圍以內安全無虞，不管他們的生活如何不一致。唉！在基督教會中處於相應地位、以同樣致命的自信將自己包裹起來的人，何其多啊！