加爾文註釋羅馬書 (4)第一章 1. 耶穌基督的僕人保羅，奉召為使徒，特派傳神的福音；

1. 耶穌基督的僕人保羅，奉召為使徒，特派傳神的福音；

註釋：

1．保羅 關於保羅這個名字，在此沒有詳細申論的必要，再者，其他的聖經註釋家都有充分的闡述，如果還有的人尚未十分滿足，我也不能說什麼。為了這個問題我們只能於此略為提及。 有的人以為使徒系從方伯士求保羅得此名，作為歸信基督的紀念，但此為路加的見證所駁倒，因據路加所說，保羅得此名乃在該時期以前（徒十三7-9）。 　　我也不以為此名是當他悔改歸向基督時給他的。奧古斯丁對於此見解頗為贊同，他有時論及此題有些哲理化。因為他說，從一個驕傲的掃羅一變而為基督的小使徒（Paulus在拉丁文為"小"的意思）。根據奧利金的意見，他說保羅有兩個名字；掃羅這個名字是從他的本族得來，為他的父母所賜，指明他的宗教與世系；另外的名字保羅是后加的，指明他身為羅馬公民的權利，若不事先證明就得不到當時最有價值的榮譽；但若不證明他們是以色列人，這羅馬公民的資格對他們也沒有多大價值。他在書信中所以常用保羅之名，乃有以下理由：因為他所致書信的教會在羅馬帝國中比較在他本國中更為人所知，更通俗，更為人接納。他的目的是在避免無謂的懷疑與仇恨，假如用猶太人的名字，在羅馬人中間作工，又在羅馬帝國的版圖之內，一定遭受他本國之人的攻擊；所以這也是保羅的一種自衛手段。 　　耶穌基督的僕人--保羅這樣指出他的身份，乃是為他所傳的道獲得更大的權威之故。他所尋求的是根據以下兩點：第一、根據他蒙召為使徒的職分；第二、表明他的選召與在羅馬的教會有關，因為他被神選召為使徒當受尊敬這件事相當重要，況且人們也應當知道他是準備到羅馬的教會去。因此他說，他是基督的僕人，是蒙召為使徒，他並不是擅自侵入使徒的職分。他接著又說，他是被選派，藉此他更堅固了他不是信眾中之一，乃是主所特派的使徒。與此互為表裡的，就是他從前是由普通信徒的地位開始的，而漸漸進入特殊的地位，成為特派的使徒；因為凡承受教導職分的人，都被重視為基督的僕人，但使徒在尊榮上來說，乃超過其他一切的職分。但特選（派）為傳福音，不但表顯了使徒的職能，也表顯了使徒的目的；因為他簡單說明究竟為了什麼緣故他被召為使徒。他聲稱他是基督的僕人，那就是說他與其他的教師站在同一的崗位上；他說他是使徒，他是把他自己放在別人的前面；但是擅權的人是不會得到權威的，保羅是提醒我們，他是為神所特派的。 　　這意思是說--保羅是基督的僕人，並非普通的基督的僕人，乃是一位使徒，為神所召，並非擅自侵入的。此後又清楚解釋使徒的職分--特派為傳神的福音。我不能同意有些人對這節經文有以下的見解，他們認為此處的選召乃是說到神永遠的揀選；又說："特派"（分別出來）不是指保羅由母腹被分別出來（加一15），就是由路加所指派向外邦人傳福音。但我認為他只是以神為他蒙召的主而誇耀，免得有人想他是擅自取得使徒的尊榮。 　　在此我們必須注意，並不是一切的人都配傳神的道，這需要有神特別的選召。即或有的人以為配傳神的道，也應當注意，免得未蒙選召而擅專傳道的職分。至於使徒的品格並監督的選召，容待他處討論。更當注意的，使徒的職分就是傳福音。"由這事實可以證明，有些人以司教法冠與司教法杖而自矜，希圖炫耀於世，自稱為使徒的後繼人，都是些無恥之徒。" 　　僕人二字即表明使者之意，此外無他，因所指的乃是公式的職務。我提此點，目的在除去一些人的錯謬觀念，因為他們在此語詞上多所炫示，畫蛇添足，以為此處乃是摩西的服事與基督的服事之間的對比。

[本話題由 追求永生 於 2010-01-27 06:35:50 編輯]

1. Paul, etc. 11 — With regard to the word Paul, as it is a subject of no such moment as ought to detain us, and as nothing can be said which has not been mentioned by other expounders, I should say nothing, were it not proper to satisfy some at small expense without being tedious to others; for the subject shall be despatched in a very few words. (11     「The inscription of the Pauline Epistles,」 says Turrettin, 「is according to the manner of the ancients, both Greeks and Romans. They were wont to prefix their name; and to those to whom they wrote they added their good wishes.」 We have an example in Acts 23:26. — Ed.)

They who think that the Apostle attained this name as a trophy for having brought Sergius, the proconsul, to the faith of Christ, are confuted by the testimony of Luke, who shows that he was so called before that time. (Acts 13:7, 9.) Nor does it seem probable to me, that it was given him when he was converted to Christ; though this idea so pleased Augustine, that he took occasion refinedly to philosophize on the subject; for he says, that from a proud Saul he was made a very little (parvulum 12 ) disciple of Christ. More probable is the opinion of Origen, who thought that he had two names; for it is not unlikely to be true, that his name, Saul, derived from his kindred, was given him by his parents to indicate his religion and his descent; and that his other name, Paul, was added, to show his right to Roman citizenship; 13 they would not have this honor, then highly valued, to be otherwise than made evident; but they did not so much value it as to withhold a proof of his Israelitic descent. But he has commonly taken the name Paul in his Epistles, and it may be for the following reasons: because in the churches to which he wrote, it was more known and more common, more acceptable in the Roman empire, and less known among his own nation. It was indeed his duty to avoid the foolish suspicion and hatred under which the name of a Jew then labored among the Romans and in their provinces, and to abstain from inflaming the rage of his own countrymen, and to take care of himself. (12     Thereby expressing the meaning of Paulus, which in Latin is little. 「Paul,」 says the quaint Elnathan Parr, 「as signifies little, and indeed not unfitly, for he is reported to have been low in stature, and to have had a very small voice,」 which is thought to have been objected to him in 2 Corinthians 10:10 — Ed.)(13     Most writers agree in this view, regarding Saul as his Hebrew name and Paul as his Roman name. — Ed. )

A servant of Jesus Christ, etc. — He signalizes himself with these distinctions for the purpose of securing more authority to his doctrine; and this he seeks to secure by two things — first, by asserting his call to the Apostleship; 14  and secondly, by showing that his call was not unconnected with the Church of Rome: for it was of great importance that he should be deemed an Apostle through God』s call, and that he should be known as one destined for the Roman Church. He therefore says, that he was a servant of Christ, and called to the office of an Apostle, thereby intimating that he had not presumptuously intruded into that office. He then adds, that he was chosen, (selectum — selected, 15 ) by which he more fully confirms the fact, that he was not one of the people, but a particular Apostle of the Lord. Consistently with this, he had before proceeded from what was general to what was particular, as the Apostleship was an especial service; for all who sustain the office of teaching are to be deemed Christ』s servants, but Apostles, in point of honor, far exceed all others. But the choosing for the gospel, etc., which he afterwards mentions, expresses the end as well as the use of the Apostleship; for he intended briefly to show for what purpose he was called to that function. By saying then that he was servant of Christ, he declared what he had in common with other teachers; by claiming to himself the title of an Apostle, he put himself before others; but as no authority is due to him who willfully intrudes himself, he reminds us, that he was appointed by God.

(14     「A called Apostle — vocatus apostolus — κλητὸς απόστολος;」 our version is, 「called to be an Apostle」. Most consider 「called」 here in the sense of chosen or elected, 「a chosen Apostle.」 Professor Stuart observes, that κλητὸς in the writings of Paul has always the meaning of efficient calling, and signifies not only the invited, but the effectually invited. He refers to 1 Corinthians 1:1, 2; 1 Corinthians 1:24; Romans 1:6, 7; Romans 8:28; compared with Galatians 1:15; Jude 1:1; Hebrews 3:1; Romans 11:29; Ephesians 4:1
   He was an Apostle by a call, or as Beza renders it, 「by the call of God — ex Dei vocatione apostolus.」 The meaning is the same as what he himself expresses it in Galatians 1:1. Turrettin renders it, 「Apostolus vocatione divina — an Apostle by divine vocation.」
   The difference between 「a called Apostle」 and 「called to be an Apostle,」 is this, that the first conveys the idea that he obeyed the call, and the other does not. — Ed.)

(15     Αφωρισμένος separated, set apart; 「segregatus,」 Vulgate; 「separatus, Beza. 「The Pharisees,」 says Leigh, 「were termed ἀφωρισμένος we may English them Separatists: they separated themselves to the study of the law, in which respect they might be called ἀφωρισμένος εἰς τὸν νόμον, separated to the law. In allusion to this, saith Drusius, the Apostle is thought to have styled himself, Romans 1:1, ἀφωρισμένον εἰς ἐυαγγέλιον, separated unto the Gospel, when he was called from being a Pharisee to be a preacher of the Gospel.」 Separated is the word adopted both by Doddridge and Macknight, as well as by our own version. — Ed. )

Then the meaning is, — that Paul was a servant of Christ, not any kind of servant, but an Apostle, and that by the call of God, and not by presumptuous intrusion: then follows a clearer explanation of the Apostolic office, — it was ordained for the preaching of the Gospel. For I cannot agree with those who refer this call of which he speaks to the eternal election of God; and who understand the separation, either that from his mother』s womb, which he mentions in Galatians 1:15, or that which Luke refers to, when Paul was appointed for the Gentiles: but I consider that he simply glories in having God as the author of his call, lest any one should think that he had through his own rashness taken this honor to himself. 16

(16     Some combine the four separations. 「Set apart in the eternal counsel of God, and from his mother』s womb, Galatians 1:15, and by the special commandment of the Holy Ghost, Acts 13:2, confirmed by constitution of the Church, Acts 13:3; Galatians 2:9.」 — Parr. But the object here seems to have been that stated by Calvin: nor is it just or prudent to connect any other idea with the word except that which the context requires; for to do so only tends to create confusion. — Ed.)

We must here observe, that all are not fitted for the ministry of the word; for a special call is necessary: and even those who seem particularly fitted ought to take heed lest they thrust themselves in without a call. But as to the character of the Apostolic and of the Episcopal call, we shall consider it in another place. We must further observe, that the office of an Apostle is the preaching of the gospel. It hence appears what just objects of ridicule are those dumb dogs, who render themselves conspicuous only by their mitre and their crook, and boast themselves to be the successors of the Apostles!

The word, servant, imports nothing else but a minister, for it refers to what is official. 17  I mention this to remove the mistake of those who too much refine on this expression and think that there is here to be understood a contrast between the service of Moses and that of Christ.
(17     Moses, Joshua, David, Nehemiah, etc., where, in a similar sense, called servants; and also our Savior. They were officially servants. — Ed)[本話題由 追求永生 於 2010-01-26 11:36:54 編輯]

耶穌基督的僕人--保羅這樣指出他的身份，乃是為他所傳的道獲得更大的權威之故。他所尋求的是根據以下兩點：第一、根據他蒙召為使徒的職分；第二、表明他的選召與在羅馬的教會有關，因為他被神選召為使徒當受尊敬這件事相當重要，況且人們也應當知道他是準備到羅馬的教會去。因此他說，他是基督的僕人，是蒙召為使徒，他並不是擅自侵入使徒的職分。他接著又說，他是被選派，藉此他更堅固了他不是信眾中之一，乃是主所特派的使徒。與此互為表裡的，就是他從前是由普通信徒的地位開始的，而漸漸進入特殊的地位，成為特派的使徒；因為凡承受教導職分的人，都被重視為基督的僕人，但使徒在尊榮上來說，乃超過其他一切的職分。但特選（派）為傳福音，不但表顯了使徒的職能，也表顯了使徒的目的；因為他簡單說明究竟為了什麼緣故他被召為使徒。他聲稱他是基督的僕人，那就是說他與其他的教師站在同一的崗位上；他說他是使徒，他是把他自己放在別人的前面；但是擅權的人是不會得到權威的，保羅是提醒我們，他是為神所特派的。