j*****7
发帖数: 10575 | | j*****7
发帖数: 10575 | | j*****7
发帖数: 10575 | 3 1:8第一，我靠着耶稣基督，为你们众人感谢我的神。因你们的信德传遍了天下。
1:9我在他儿子福音上，用心灵所事奉的神，可以见证我怎样不住的题到你们，
1:10在祷告之间，常常恳求，或者照神的旨意，终能得平坦的道路往你们那里去。
1:11因为我切切的想见你们，要把些属灵的恩赐分给你们，使你们可以坚固。
1:12这样我在你们中间，因你与我彼此的信心，就可以同得安慰。
1:13弟兄们，我不愿意你们不知道，我屡次定意往你们那里去，要在你们中间得些果子
，如同在其馀的外邦人中一样。只是到如今仍有阻隔。
1:14无论是希利尼人，化外人，聪明人，愚拙人，我都欠他们的债。
1:15所以情愿尽我的力量，将福音也传给你们在罗马的人。
1:16我不以福音为耻。这福音本是神的大能，要救一切相信的，先是犹太人，后是希利
尼人。
1:17因为神的义，正在这福音上显明出来。这义是本于信以致于信。如经上所记，义人
必因信得生。
1：8 罗马教会的信徒有很好的信仰见证，影响了其他的地方。为此保罗献上感恩，表
明这一切都是神的工作，和恩典。
1：9 福音的重点是基督。侍奉的重点是用心灵（参约4：24）。保罗的祷告中对罗马教
会有负担
1：10 具体的负担就是，希望早日能够访问罗马教会。但保罗明白主权在神那里，所以
说“照神的旨意”
1：11 保罗希望借着神给他的各样恩赐，可以帮助罗马教会更加“坚固”。这个坚固，
似乎特指属灵上，真理上。这也跟罗马书后面的内容相符合，保罗希望罗马教会在真理
上更加坚固。
1：12 信心是可以影响身边的人，信徒彼此的信心更是可以相互鼓励
1：13 保罗很早就希望早日访问罗马教会，但是一直没有机会。“得些果子”的意思，
可以指领人归主，也可以指教导弟兄姐妹帮助他们在属灵生命上更加成熟。“果子”这
个词，在很多保罗书信中都出现过，有指生命的改变，有指领人归主，也有指建造教会
和信徒。
1：14 保罗不把传道看作是自己的付出，反而是看作是自己在“还债”。他蒙了神的恩
典，所以以传道来回应神的恩典。这是我们今天很多人缺乏的。
1：15 再次道明自己的负担
16，17节其实应该分到下一段落的 （16-32）
1：16 罗马书开始进入主题。福音是神的大能，可以救一切相信的。
1：17 “义”有两种，一种是神自己的义，一种是神称罪人为义人的义。这里讲的应该
是第二种。借着基督的福音，神的义（怜悯）表明了出来。“义”是从信开始，贯穿始
终。这是“本于信以致于信”的意思。
“义”是罗马书一个很重要的主题，然后就是“因信称义” | r********7
发帖数: 887 | 4 哗~~~！太棒了。“主权”！这两个字，一字千钧！
保罗是谁？使徒！使徒是干什么的？归正和建造教会。然而保罗看见了“主权”，神的
“主权”。教会是神的，教会的根基是主自己。所以保罗在地上的工作，不是随从自己
的，不是想干什么就干什么的，不是想怎么安排就怎么安排的，他时刻明白“照神的旨
意”！
弟兄姐妹们，我们一天中要做很多事情，要做很多决定，但是我们有多少次是“照神的
旨意”的？
我们工作，我们发言，我们查经，有没有想过：神要在这里做什么？
说“照神的旨意”
【在 j*****7 的大作中提到】
: 1:8第一，我靠着耶稣基督，为你们众人感谢我的神。因你们的信德传遍了天下。
: 1:9我在他儿子福音上，用心灵所事奉的神，可以见证我怎样不住的题到你们，
: 1:10在祷告之间，常常恳求，或者照神的旨意，终能得平坦的道路往你们那里去。
: 1:11因为我切切的想见你们，要把些属灵的恩赐分给你们，使你们可以坚固。
: 1:12这样我在你们中间，因你与我彼此的信心，就可以同得安慰。
: 1:13弟兄们，我不愿意你们不知道，我屡次定意往你们那里去，要在你们中间得些果子
: ，如同在其馀的外邦人中一样。只是到如今仍有阻隔。
: 1:14无论是希利尼人，化外人，聪明人，愚拙人，我都欠他们的债。
: 1:15所以情愿尽我的力量，将福音也传给你们在罗马的人。
: 1:16我不以福音为耻。这福音本是神的大能，要救一切相信的，先是犹太人，后是希利
| r********7
发帖数: 887 | 5 阿门！我们的信心，需要彼此坚固！
【在 j*****7 的大作中提到】
: 1:8第一，我靠着耶稣基督，为你们众人感谢我的神。因你们的信德传遍了天下。
: 1:9我在他儿子福音上，用心灵所事奉的神，可以见证我怎样不住的题到你们，
: 1:10在祷告之间，常常恳求，或者照神的旨意，终能得平坦的道路往你们那里去。
: 1:11因为我切切的想见你们，要把些属灵的恩赐分给你们，使你们可以坚固。
: 1:12这样我在你们中间，因你与我彼此的信心，就可以同得安慰。
: 1:13弟兄们，我不愿意你们不知道，我屡次定意往你们那里去，要在你们中间得些果子
: ，如同在其馀的外邦人中一样。只是到如今仍有阻隔。
: 1:14无论是希利尼人，化外人，聪明人，愚拙人，我都欠他们的债。
: 1:15所以情愿尽我的力量，将福音也传给你们在罗马的人。
: 1:16我不以福音为耻。这福音本是神的大能，要救一切相信的，先是犹太人，后是希利
| s***u
发帖数: 1911 | 6 Amen
God love this world!
【在 r********7 的大作中提到】
: 阿门！我们的信心，需要彼此坚固！
| l**********t
发帖数: 5754 | 7
8. First, I thank my God through Jesus Christ for you all, that your faith
is spoken of throughout the whole world.
excerpt from John Calvin's comments on 1:8
"
The first thing worthy of remark is, that he so commends their faith,
[29] that he implies that it had been received from God. We are here
taught that faith is God's gift; for thanksgiving is an acknowledgment
of a benefit. He who gives thanks to God for faith, confesses that it
comes from him. And since we find that the Apostle ever begins his
congratulations with thanksgiving, let us know that we are hereby
reminded, that all our blessings are God's free gifts. It is also
needful to become accustomed to such forms of speaking, that we may be
led more fully to rouse ourselves in the duty of acknowledging God as
the giver of all our blessings, and to stir up others to join us in the
same acknowledgment. If it be right to do this in little things, how
much more with regard to faith; Which is neither a small nor an
indiscriminate (promiscua) gift of God. We have here besides an
example, that thanks ought to be given through Christ, according to the
Apostle's command in Hebrews 13:15; inasmuch as in his name we seek and
obtain mercy from the Father.
"
【在 j*****7 的大作中提到】
: 1:8第一，我靠着耶稣基督，为你们众人感谢我的神。因你们的信德传遍了天下。
: 1:9我在他儿子福音上，用心灵所事奉的神，可以见证我怎样不住的题到你们，
: 1:10在祷告之间，常常恳求，或者照神的旨意，终能得平坦的道路往你们那里去。
: 1:11因为我切切的想见你们，要把些属灵的恩赐分给你们，使你们可以坚固。
: 1:12这样我在你们中间，因你与我彼此的信心，就可以同得安慰。
: 1:13弟兄们，我不愿意你们不知道，我屡次定意往你们那里去，要在你们中间得些果子
: ，如同在其馀的外邦人中一样。只是到如今仍有阻隔。
: 1:14无论是希利尼人，化外人，聪明人，愚拙人，我都欠他们的债。
: 1:15所以情愿尽我的力量，将福音也传给你们在罗马的人。
: 1:16我不以福音为耻。这福音本是神的大能，要救一切相信的，先是犹太人，后是希利
| l**********t
发帖数: 5754 | 8
9. For God is my witness, whom I serve with my spirit in the gospel of his
Son, that without ceasing I make mention of you always in my prayers;
excerpts for ver 1;9
For God is my witness...
" He proves his love by its effects; for
had he not greatly loved them, he would not have so anxiously commended
them to the Lord, and especially he would not have so ardently desired
to promote their welfare by his own labors. His anxiety then and his
ardent desire were certain evidences of his love; for had they not
sprung from it, they would never have existed. And as he knew it to be
necessary for establishing confidence in his preaching, that the Romans
should be fully persuaded of his sincerity, he added an oath -- a
needful remedy, whenever a declaration, which ought to be received as
true and indubitable vacillates through uncertainty. For since an oath
is nothing else but an appeal to God as to the truth of what we
declare, most foolish is it to deny that the Apostle used here an oath.
He did not notwithstanding transgress the prohibition of Christ.
It hence appears that it was not Christ's design (as the superstitious
Anabaptists dream) to abolish oaths altogether, but on the contrary to
call attention to the due observance of the law; and the law, allowing
an oath, only condemns perjury and needless swearing. If then we would
use an oath aright, let us imitate the seriousness and the reverent
manner exhibited by the Apostles; and that you may understand what it
is, know that God is so called as a witness, that he is also appealed
to as an avenger, in case we deceive; which Paul expresses elsewhere in
these words,
"God is a witness to my soul." (2 Corinthians 1:23.) [30]
"
Whom I serve with my spirit....
" It is usual with profane men, who
trifle with God, to pretend his name, no less boldly than
presumptuously; but the Apostle here speaks of his own piety, in order
to gain credit; and those, in whom the fear of God and reverence for
his name prevail, will dread to swear falsely. At the same time, he
sets his own spirit in opposition to the outward mask of religion; for
as many falsely pretend to be the worshippers of God, and outwardly
appear to be so, he testifies that he, from the heart served, God. [31]
It may be also that he alluded to the ancient ceremonies, in which
alone the Jews thought the worship of God consisted. He then intimates,
that though he retained not observance of these, he was yet a sincere
worshipper of God, according to what he says in Philippians 3:3,
"We are the true circumcision, who in spirit serve God,
and glory not in the flesh."
He then glories that he served God with sincere devotion of heart,
which is true religion and approved worship.
But it was expedient, as I have said, in order that his oath might
attain more credit, that Paul should declare his piety towards God; for
perjury is a sport to the ungodly, while the pious dread it more than a
thousand deaths; inasmuch as it cannot be, but that where there is a
real fear of God, there must be also a reverence for his name. It is
then the same thing, as though Paul had said, that he knew how much
sacredness and sincerity belonged to an oath, and that he did not
rashly appeal to God as a witness, as the profane are wont to do. And
thus, by his own example, he teaches us, that whenever we swear, we
ought to give such evidence of piety, that the name of God, which we
use in our declarations, may retain its sacredness. And further, he
gives a proof, even by his own ministry, that he worshipped not God
feignedly; for it was the fullest evidence, that he was a man devoted
to God's glory, when he denied himself, and hesitated not to undergo
all the hardships of reproach, poverty, and hatred, and even the peril
of death, in advancing the kingdom of God. [32]
"
【在 j*****7 的大作中提到】
: 1:8第一，我靠着耶稣基督，为你们众人感谢我的神。因你们的信德传遍了天下。
: 1:9我在他儿子福音上，用心灵所事奉的神，可以见证我怎样不住的题到你们，
: 1:10在祷告之间，常常恳求，或者照神的旨意，终能得平坦的道路往你们那里去。
: 1:11因为我切切的想见你们，要把些属灵的恩赐分给你们，使你们可以坚固。
: 1:12这样我在你们中间，因你与我彼此的信心，就可以同得安慰。
: 1:13弟兄们，我不愿意你们不知道，我屡次定意往你们那里去，要在你们中间得些果子
: ，如同在其馀的外邦人中一样。只是到如今仍有阻隔。
: 1:14无论是希利尼人，化外人，聪明人，愚拙人，我都欠他们的债。
: 1:15所以情愿尽我的力量，将福音也传给你们在罗马的人。
: 1:16我不以福音为耻。这福音本是神的大能，要救一切相信的，先是犹太人，后是希利
| l**********t
发帖数: 5754 | 9
1:10 Making request, if by any means now at length I might have a prosperous
journey by the will of God to come unto you.
"....By saying, A prosperous journey by the will of God he shows, not only
that he looked to the Lord’s favor for success in his journey, but that he
deemed his journey prosperous, if it was approved by the Lord. According to
this model ought all our wishes to be formed."
【在 j*****7 的大作中提到】
: 1:8第一，我靠着耶稣基督，为你们众人感谢我的神。因你们的信德传遍了天下。
: 1:9我在他儿子福音上，用心灵所事奉的神，可以见证我怎样不住的题到你们，
: 1:10在祷告之间，常常恳求，或者照神的旨意，终能得平坦的道路往你们那里去。
: 1:11因为我切切的想见你们，要把些属灵的恩赐分给你们，使你们可以坚固。
: 1:12这样我在你们中间，因你与我彼此的信心，就可以同得安慰。
: 1:13弟兄们，我不愿意你们不知道，我屡次定意往你们那里去，要在你们中间得些果子
: ，如同在其馀的外邦人中一样。只是到如今仍有阻隔。
: 1:14无论是希利尼人，化外人，聪明人，愚拙人，我都欠他们的债。
: 1:15所以情愿尽我的力量，将福音也传给你们在罗马的人。
: 1:16我不以福音为耻。这福音本是神的大能，要救一切相信的，先是犹太人，后是希利
| l**********t
发帖数: 5754 | 10
For I long to see you, that I may impart unto you some spiritual gift, to
the end ye may be established;
Spiritual gifts [34]
"
he calls those which he possessed, being either
those of doctrine, or of exhortation, or of prophesy which he knew had
come to him through God's favor. He has here strikingly pointed out the
use of gifts by the word, imparting: for different gifts are
distributed to each individual, that all may in kindness mutually
assist one another, and transfer to others what each one possesses. See
Romans 12:3; and 1 Corinthians 12:11
"
footnote [34]
"The words, τι χάρισμα πνευματικὸν, some
spiritual gift, or benefit, seem to be of general import. Some, such as
Chalmers and Haldane, have supposed that a miraculous power is intended,
which the Apostles alone conveyed, such as the power of speaking with
tongues: but most Commentators agree in the view here given. The phrase is
not found in any other place: χάρισμα, in the plural number, is
used to designate miraculous powers. 1 Corinthians 12:9; and τὰ πν
ευματικά mean the same, 1 Corinthians 14:1. But here, no doubt,
the expression includes any gift or benefit, whether miraculous or ordinary
, which the Apostle might have been made the means of conveying. — Ed.
"
【在 j*****7 的大作中提到】
: 1:8第一，我靠着耶稣基督，为你们众人感谢我的神。因你们的信德传遍了天下。
: 1:9我在他儿子福音上，用心灵所事奉的神，可以见证我怎样不住的题到你们，
: 1:10在祷告之间，常常恳求，或者照神的旨意，终能得平坦的道路往你们那里去。
: 1:11因为我切切的想见你们，要把些属灵的恩赐分给你们，使你们可以坚固。
: 1:12这样我在你们中间，因你与我彼此的信心，就可以同得安慰。
: 1:13弟兄们，我不愿意你们不知道，我屡次定意往你们那里去，要在你们中间得些果子
: ，如同在其馀的外邦人中一样。只是到如今仍有阻隔。
: 1:14无论是希利尼人，化外人，聪明人，愚拙人，我都欠他们的债。
: 1:15所以情愿尽我的力量，将福音也传给你们在罗马的人。
: 1:16我不以福音为耻。这福音本是神的大能，要救一切相信的，先是犹太人，后是希利
| | | l**********t
发帖数: 5754 | 11
That is, that I may be comforted together with you by the mutual faith both
of you and me.
-同得安慰
"
Being not satisfied with this modest statement, he qualifies it, and shows,
that he did not so occupy the place of a teacher, but that he wished to
learn also from them; as though he said, “I desire so to confirm you
according to the measure of grace conferred on me, that your example may
also add courage (alacritatem — alacrity) to my faith, and that we may thus
mutually benefit one another.”
See to what degree of modesty his pious heart submitted itself, so that he
disdained not to seek confirmation from unexperienced beginners: nor did he
speak dissemblingly,
for there is no one so void of gifts in the Church of Christ, who is not able to contribute something to our benefit: but we are hindered by our envy and by our pride from gathering such fruit from one another. Such is our high-mindedness, such is the inebriety produced by vain reputation, that despising and disregarding others, every one thinks that he possesses what is abundantly sufficient for himself.
I prefer to read with Bucer, exhortation (exhortationem — encouragement) rather than consolatim; for it agrees better with the former part
"
【在 j*****7 的大作中提到】
: 1:8第一，我靠着耶稣基督，为你们众人感谢我的神。因你们的信德传遍了天下。
: 1:9我在他儿子福音上，用心灵所事奉的神，可以见证我怎样不住的题到你们，
: 1:10在祷告之间，常常恳求，或者照神的旨意，终能得平坦的道路往你们那里去。
: 1:11因为我切切的想见你们，要把些属灵的恩赐分给你们，使你们可以坚固。
: 1:12这样我在你们中间，因你与我彼此的信心，就可以同得安慰。
: 1:13弟兄们，我不愿意你们不知道，我屡次定意往你们那里去，要在你们中间得些果子
: ，如同在其馀的外邦人中一样。只是到如今仍有阻隔。
: 1:14无论是希利尼人，化外人，聪明人，愚拙人，我都欠他们的债。
: 1:15所以情愿尽我的力量，将福音也传给你们在罗马的人。
: 1:16我不以福音为耻。这福音本是神的大能，要救一切相信的，先是犹太人，后是希利
| l**********t
发帖数: 5754 | 12
Now I would not have you ignorant, brethren, that oftentimes I purposed to
come unto you, (but was let hitherto,) that I might have some fruit among
you also, even as among other Gentiles.
".....We hence learn that the Lord frequently upsets the purposes of his
saints, in order to humble them, and by such humiliation to teach them to
regard his Providence, that they may rely on it; though the saints, who
design nothing without the Lord’s will, cannot be said, strictly speaking,
to be driven away from their purposes. It is indeed the presumption of
impiety to pass by God, and without him to determine on things to come, as
though they were in our own power; and this is what James sharply reprehends
in James 4:13.
But he says that he was hindered: you must take this in no other sense, but
that the Lord employed him in more urgent concerns, which he could not have
neglected without loss to the Church. Thus the hinderances of the godly and
of the unbelieving differ: the latter perceive only that they are hindered,
when they are restrained by the strong hand of the Lord, so as not to be
able to move; but the former are satisfied with an hinderance that arises
from some approved reason; nor do they allow themselves to attempt any thing
beyond their duty, or contrary to edification.
That I might obtain some fruit, etc. He no doubt speaks of that fruit, for
the gathering of which the Lord sent his Apostles,
“I have chosen you, that ye may go and bring forth fruit,
and that your fruit may remain.” (John 15:16.)
Though he gathered it not for himself, but for the Lord, he yet calls it his
own; for the godly have nothing more as their own than the work of
promoting the glory of the Lord, with which is connected all their happiness
. And he records what had happened to him with respect to other nations,
that the Romans might entertain hope, that his coming to them would not be
unprofitable, which so many nations had found to have been attended with so
much benefit.
"
【在 j*****7 的大作中提到】
: 1:8第一，我靠着耶稣基督，为你们众人感谢我的神。因你们的信德传遍了天下。
: 1:9我在他儿子福音上，用心灵所事奉的神，可以见证我怎样不住的题到你们，
: 1:10在祷告之间，常常恳求，或者照神的旨意，终能得平坦的道路往你们那里去。
: 1:11因为我切切的想见你们，要把些属灵的恩赐分给你们，使你们可以坚固。
: 1:12这样我在你们中间，因你与我彼此的信心，就可以同得安慰。
: 1:13弟兄们，我不愿意你们不知道，我屡次定意往你们那里去，要在你们中间得些果子
: ，如同在其馀的外邦人中一样。只是到如今仍有阻隔。
: 1:14无论是希利尼人，化外人，聪明人，愚拙人，我都欠他们的债。
: 1:15所以情愿尽我的力量，将福音也传给你们在罗马的人。
: 1:16我不以福音为耻。这福音本是神的大能，要救一切相信的，先是犹太人，后是希利
| l**********t
发帖数: 5754 | 13
".....Two things are to be here considered —
that the gospel is by a heavenly mandate destined and offered to the wise,
in order that the Lord may subject to himself all the wisdom of this world,
and make all variety of talents, and every kind of science, and the
loftiness of all arts, to give way to the simplicity of his doctrine;
and what is more, they are to be reduced to the same rank with the unlearned
, and to be made so meek, as to be able to bear those to be their fellow-
disciples under their master, Christ, whom they would not have deigned
before to take as their scholars; and then that the unlearned are by no
means to be driven away from this school, nor are they to flee away from it
through groundless fear; for if Paul was indebted to them, being a faithful
debtor, he had doubtless discharged what he owed; and thus they will find
here what they will be capable of enjoying.
All teachers have also a rule here which they are to follow, and that is,
modestly and kindly to accommodate themselves to the capacities of the
ignorant and unlearned.
Hence it will be, that they will be able, with more evenness of mind, to
bear with many absurdities and almost innumerable things that may disgust
them, by which they might otherwise be overcome. They are, however, to
remember, that they are not so indebted to the foolish, as that they are to
cherish their folly by immoderate indulgence. "
【在 j*****7 的大作中提到】
: 1:8第一，我靠着耶稣基督，为你们众人感谢我的神。因你们的信德传遍了天下。
: 1:9我在他儿子福音上，用心灵所事奉的神，可以见证我怎样不住的题到你们，
: 1:10在祷告之间，常常恳求，或者照神的旨意，终能得平坦的道路往你们那里去。
: 1:11因为我切切的想见你们，要把些属灵的恩赐分给你们，使你们可以坚固。
: 1:12这样我在你们中间，因你与我彼此的信心，就可以同得安慰。
: 1:13弟兄们，我不愿意你们不知道，我屡次定意往你们那里去，要在你们中间得些果子
: ，如同在其馀的外邦人中一样。只是到如今仍有阻隔。
: 1:14无论是希利尼人，化外人，聪明人，愚拙人，我都欠他们的债。
: 1:15所以情愿尽我的力量，将福音也传给你们在罗马的人。
: 1:16我不以福音为耻。这福音本是神的大能，要救一切相信的，先是犹太人，后是希利
| l**********t
发帖数: 5754 | 14
尼人。
For I am not ashamed of the gospel of Christ: for it is the power of God
unto salvation to every one that believeth; to the Jew first, and also to
the Greek.
For I am not ashamed of the -
"..This is an anticipation of an objection; for he declares beforehand, that
he cared not for the taunts of the ungodly; and he thus provides a way for
himself, by which he proceeds to pronounce an eulogy on the value of the
gospel, that it might not appear contemptible to the Romans. He indeed
intimates that it was contemptible in the eyes of the world; and he does
this by saying, that he was not ashamed of it. And thus he prepares them for
bearing the reproach of the cross of Christ, lest they should esteem the
gospel of less value by finding it exposed to the scoffs and reproaches of
the ungodly; and, on the other hand, he shows how valuable it was to the
faithful. If, in the first place, the power of God ought to be extolled by
us, that power shines forth in the gospel; if, again, the goodness of God
deserves to be sought and loved by us, the gospel is a display of his
goodness. It ought then to be reverenced and honored, since veneration is
due to God’s power; and as it avails to our salvation, it ought to be loved
by us.
But observe how much Paul ascribes to the ministry of the word, when he
testifies that God thereby puts forth his power to save; for he speaks not
here of any secret revelation, but of vocal preaching. It hence follows,
that those as it were willfully despise the power of God, and drive away
from them his delivering hand, who withdraw themselves from the hearing of
the word.
At the same time, as he works not effectually in all, but only where the
Spirit, the inward Teacher, illuminates the heart, he subjoins, To every one
who believeth. The gospel is indeed offered to all for their salvation, but
the power of it appears not everywhere: and that it is the savor of death
to the ungodly, does not proceed from what it is, but from their own
wickedness. By setting forth but one Salvation he cuts off every other trust
. When men withdraw themselves from this one salvation, they find in the
gospel a sure proof of their own ruin. Since then the gospel invites all to
partake of salvation without any difference, it is rightly called the
doctrine of salvation: for Christ is there offered, whose peculiar office is
to save that which was lost; and those who refuse to be saved by him, shall
find him a Judge. But everywhere in Scripture the word salvation is simply
set in opposition to the word destruction: and hence we must observe, when
it is mentioned, what the subject of the discourse is. Since then the gospel
delivers from ruin and the curse of endless death, its salvation is eternal
life. 38
"
footnote [38] " On the power of God, Pareus observes, that the abstract,
after the Hebrew manner, is put for the concrete. Power means the instrument
of God’s power; that is, the gospel is an instrument rendered efficacious
by divine power to convey salvation to believers: or, as Stuart says, “It
is powerful through the energy which he imparts, and so it is called his
power.” Chalmers gives this paraphrase, “It is that, which however judged
and despised as a weak instrument by the men of this world — it is that, to
which he, by his own power, gives effect for the recovery of that life
which all men had forfeited and lost by sin.”
“The gospel is a divine act, which continues to operate through all ages
of the world, and that not in the first place outwardly, but inwardly, in
the depths of the soul, and for eternal purposes.” — Dr. Olshausen
"
First to the Jew and then to the Greek--
"
Under the word Greek, he includes all the Gentiles, as it is evident from
the comparison that is made; for the two clauses comprehend all mankind. And
it is probable that he chose especially this nation to designate other
nations, because, in the first place, it was admitted, next to the Jews,
into a participation of the gospel covenant; and, secondly, because the
Greeks, on account of their vicinity, and the celebrity of their language,
were more known to the Jews. It is then a mode of speaking, a part being
taken for the whole, by which he connects the Gentiles universally with the
Jews, as participators of the gospel: nor does he thrust the Jews from their
own eminence and dignity, since they were the first partakers of God’s
promise and calling. He then reserves for them their prerogative; but he
immediately joins the Gentiles, though in the second place, as being
partakers with them.
"
【在 j*****7 的大作中提到】
: 1:8第一，我靠着耶稣基督，为你们众人感谢我的神。因你们的信德传遍了天下。
: 1:9我在他儿子福音上，用心灵所事奉的神，可以见证我怎样不住的题到你们，
: 1:10在祷告之间，常常恳求，或者照神的旨意，终能得平坦的道路往你们那里去。
: 1:11因为我切切的想见你们，要把些属灵的恩赐分给你们，使你们可以坚固。
: 1:12这样我在你们中间，因你与我彼此的信心，就可以同得安慰。
: 1:13弟兄们，我不愿意你们不知道，我屡次定意往你们那里去，要在你们中间得些果子
: ，如同在其馀的外邦人中一样。只是到如今仍有阻隔。
: 1:14无论是希利尼人，化外人，聪明人，愚拙人，我都欠他们的债。
: 1:15所以情愿尽我的力量，将福音也传给你们在罗马的人。
: 1:16我不以福音为耻。这福音本是神的大能，要救一切相信的，先是犹太人，后是希利
| l**********t
发帖数: 5754 | 15
1:17因为神的义，正在这福音上显明出来。这义是本于信以致于信。如经上所记，义人
必因信得生。
For therein is the righteousness of God revealed from faith to faith: as it
is written, The just shall live by faith.
For therein is the righteousness of God revealed from faith to faith --
"This is an explanation and a confirmation of the preceding clause — that
the gospel is the power of God unto salvation. For if we seek salvation,
that is, life with God, righteousness must be first sought, by which being
reconciled to him, we may, through him being propitious to us, obtain that
life which consists only in his favor; for, in order to be loved by God, we
must first become righteous, since he regards unrighteousness with hatred.
He therefore intimates, that we cannot obtain salvation otherwise than from
the gospel, since nowhere else does God reveal to us his righteousness,
which alone delivers us from perdition. Now this righteousness, which is the
groundwork of our salvation, is revealed in the gospel: hence the gospel is
said to be the power of God unto salvation. Thus he reasons from the cause
to the effect.
Notice further, how extraordinary and valuable a treasure does God bestow on
us through the gospel, even the communication of his own righteousness. I
take the righteousness of God to mean, that which is approved before his
tribunal[40]; as that, on the contrary, is usually called the righteousness
of men, which is by men counted and supposed to be righteousness, though it
be only vapor. Paul, however, I doubt not, alludes to the many prophecies in
which the Spirit makes known everywhere the righteousness of God in the
future kingdom of Christ.
Some explain it as the righteousness which is freely given us by God: and I
indeed confess that the words will bear this sense; for God justifies us by
the gospel, and thus saves us: yet the former view seems to me more suitable
, though it is not what I make much of. Of greater moment is what some think
, that this righteousness does not only consist in the free remission of
sins, but also, in part, includes the grace of regeneration. But I consider,
that we are restored to life because God freely reconciles us to himself,
as we shall hereafter show in its proper place.
But instead of the expression he used before, “to every one who believeth,
” he says now, from faith; for righteousness is offered by the gospel, and
is received by faith. And he adds, to faith: for as our faith makes progress
, and as it advances in knowledge, so the righteousness of God increases in
us at the same time, and the possession of it is in a manner confirmed. When
at first we taste the gospel, we indeed see God’s smiling countenance
turned towards us, but at a distance: the more the knowledge of true
religion grows in us, by coming as it were nearer, we behold God’s favor
more clearly and more familiarly. What some think, that there is here an
implied comparison between the Old and New Testament, is more refined than
well-founded; for Paul does not here compare the Fathers who lived under the
law with us, but points out the daily progress that is made by every one of
the faithful.
"
footnote [40]
"
“The righteousness of God,” δικαιοσύνη θεοῦ, has
been the occasion of much toil to critics, but without reason: the very
context is sufficient to show its meaning, it being what the gospel reveals,
and what the gospel reveals is abundantly known from other passages.
Whether we saw, it is the righteousness which is approved of God, as Calvin
says, or provided by God, or contrived by God, or imputed by God, the
meaning does not materially differ, and indeed all these things, as it is
evident from Scripture, are true respecting it.
There is more difficulty connected with the following words, ἐκ π
ίστεως εἰς πίστιν. The view which
Calvin gives was adopted by some of the Fathers, such as Theophylact and
Clemens Alexandrinus; and it is that of Melancthon, Beza, Scaliger, Locke,
and many others. From Poole we find that Chrysostom gave this exposition, “
From the obscure and inchoate faith of the Old Testament to the clear and
full faith of the New;” and that Ambrose’s exposition was the following,
“From the faith or fidelity of God who promises to the faith of him who
believes.” But in all these views there is not that which comports with the
context, nor the construction very intelligible-”revealed from faith,”
What can it mean? To render the passage intelligibly, ἐκ πίσ
τεως must be connected with δικαιοσύνη θεοῦ,
as suggested by Hammond, and followed by Doddridge and Macknight. Then it
would be, “The righteousness of God by faith or, which is by faith:” this
is revealed in the gospel “to faith,” that is, in order that it may be
believed; which is often the force of εἰς before a noun; as, ε&
#7984;ς τὴν ἀνομίαν — in order to do
wickedness; or, εἰς ἁγιασμόν in order to
practice holiness, Romans 6:19 Chalmers, Stuart, Barnes, and Haldane take
this view. The verse may be thus rendered, —
For the righteousness of God by faith is in it revealed in order to be
believed, as it is written, “The just shall by faith live.” The same truth
is conveyed in Romans 3:22; and similar phraseology is found in Philippians
3:9.
Barnes seems fully to express the import of the passage in these words,
“God’s plan of justifying men is revealed in the gospel, which plan is by
faith, and the benefits of which plan shall be extended to all that have
faith or that believe.” — Ed.
"
As it is written, .....
"By the authority of the Prophet Habakkuk he proves the righteousness of
faith; for he, predicting the overthrow of the proud, adds this — that the
life of the righteous consists in faith. Now we live not before God, except
through righteousness: it then follows, that our righteousness is obtained
by faith; and the verb being future, designates the real perpetuity of that
life of which he speaks; as though he had said, — that it would not be
momentary, but continue forever. For even the ungodly swell with the false
notion of having life; but when they say, “Peace and safety,” a sudden
destruction comes upon them, (1 Thessalonians 5:3.) It is therefore a shadow
, which endures only for a moment. Faith alone is that which secures the
perpetuity of life; and whence is this, except that it leads us to God, and
makes our life to depend on him? For Paul would not have aptly quoted this
testimony had not the meaning of the Prophet been, that we then only stand,
when by faith we recumb on God: and he has not certainly ascribed life to
the faith of the godly, but in as far as they, having renounced the
arrogance of the world, resign themselves to the protection of God alone[41]
. He does not indeed professedly handle this subject; and hence he makes no
mention of gratuitous justification: but it is sufficiently evident from the
nature of faith, that this testimony is rightly applied to the present
subject. Besides, we necessarily gather from his reasoning, that there is a
mutual connection between faith and the gospel: for as the just is said to
live by faith, he concludes that this life is received by the gospel.
We have now the principal point or the main hinge of the first part of this
Epistle, — that we are justified by faith through the mercy of God alone.
We have not this, indeed as yet distinctly expressed by Paul; but from his
own words it will hereafter be made very clear — that the righteousness,
which is grounded on faith, depends entirely on the mercy of God.
"
fotenote [41]
"
Here is an instance in which Paul quotes the Old Testament, [Habbakuk 2:4
] neither exactly from the Hebrew nor the Septuagint. The Hebrew is “the
just, — by his faith shall he live,” וצדיק &
#1489;אמונתו היה: and
the Septuagint, turns “his” into “my,” ὁ δὲ δίκαι
ος ἐκ πίστεως μοῦ ζήσεται
— “The just shall by my faith live,” — “by my faith,” that is,
according to the tenor of the passage, “by faith in me.” The passage is
quoted by him twice besides, in Galatians 3:11, and in Hebrews 10:38, but
exactly in the same words, without the pronoun “his” or “my.” His object
in this, as in some similar instances, was to state the general truth
contained in the passage, and not to give a strictly verbal quotation. — Ed.
"
Source:
John Calvin's comments on Romans
http://www.ccel.org/ccel/calvin/calcom38.v.v.html
【在 j*****7 的大作中提到】
: 1:8第一，我靠着耶稣基督，为你们众人感谢我的神。因你们的信德传遍了天下。
: 1:9我在他儿子福音上，用心灵所事奉的神，可以见证我怎样不住的题到你们，
: 1:10在祷告之间，常常恳求，或者照神的旨意，终能得平坦的道路往你们那里去。
: 1:11因为我切切的想见你们，要把些属灵的恩赐分给你们，使你们可以坚固。
: 1:12这样我在你们中间，因你与我彼此的信心，就可以同得安慰。
: 1:13弟兄们，我不愿意你们不知道，我屡次定意往你们那里去，要在你们中间得些果子
: ，如同在其馀的外邦人中一样。只是到如今仍有阻隔。
: 1:14无论是希利尼人，化外人，聪明人，愚拙人，我都欠他们的债。
: 1:15所以情愿尽我的力量，将福音也传给你们在罗马的人。
: 1:16我不以福音为耻。这福音本是神的大能，要救一切相信的，先是犹太人，后是希利
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