约翰慕理《罗马人书注释》卷一_15c (罗4:13-25) 上
主讲：林慈信牧师_校对：刘加立弟兄_英文：Cherry姐妹_文字：兰月姐妹
Romans 4:22罗马书4：22：Wherefore also it was reckoned unto him for righteousness. 所以这就算为他的义。
22 In verse 22 we have another appeal to Genesis 15:6：22节再一次的指向创世记15章第六节: (cf. Vss. 3，9：参考本章的3，9): “wherefore also所以it was reckoned to him for righteousness”. “他的信心就算给他作为义”。As in these other instances and as it is required by the foregoing context the emphasis in this case is placed upon faith.就正如前面的第三节、第九节一样，也是我们前面的上下文必须让我们这样去理解的，这里所强调的是亚伯拉罕的信心。
The formula of Genesis 15:6，as was noted already，refers to justification前面我们已经注意到，创世记15:6的说法是指称义but the leading lesson which the apostle elicits from it is that by faith Abraham was justified.但是使徒保罗从创世记所提炼出的最重要的教训就是亚伯拉罕被称义是出于信心。Hence there is good reason why he should have concluded his elaboration of the true character of Abraham’s faith with the appeal to this text. 所以有充足的理由，当使徒保罗在发挥亚伯拉罕的信心的真正的性质的时候，到了结论的时候，他再一次的诉诸于创世记15：6。
It is this analysis of the faith of Abraham，given in the preceding verses，that explains the “wherefore also” with which this verse begins. 这节一开始就说所以 “wherefore also ”是为什么呢？是因为在前面好几节，使徒保罗在分析亚伯拉罕的信心。The grandeur of Abraham’s faith makes all the more apparent why it was imputed for righteousness. 亚伯拉罕的信心是那么的壮大，所以他的信心被算为义就更加的是很明显的。
And，from the standpoint of the reader of the epistle，那从罗马书的读者的角度来看he is now in a better position to assess the true character of this faith读者就更能够评估亚伯拉罕信心的本质and more intelligently to appreciate the fact that it was imputed for righteousness. 更有理由体会到亚伯拉罕的信心归算给他为他的义。But if we fail to discern a correlative emphasis in this context we miss what is central in our assessment and definition of faith. 但是假如我们没有看到在这个上下文里面还有另外一个相关的重点的话，我们就错过了对信心的评估、信心的定义的一个核心的一点。
Paul had just said that Abraham was “strengthened in faith giving glory to God”，etc. 保罗刚刚说完亚伯拉罕的“信心“刚强归荣耀给上帝”等等。The “wherefore also” is in immediate conjunction with these clauses. 这个“所以”是直接的连上上面这些短从句的。The grandeur of faith consists in this that it gives all the glory to God and rests in God’s power and faithfulness. 信心之所以这么的壮大，是因为信心把一切荣耀归给上帝，信心依靠上帝的大能和信实。The efficacy of faith’s instrumentality resides in the fact that it gives God the glory and rests upon him in the fullness of that perfection which demands the ascription of glory. 信心这个工具之所以是大有功效，是因为它把荣耀归给上帝，同时依靠祂，因为上帝一切的完美、一切的属性让人不得不把荣耀归给祂的。
Romans 4:23-25 罗马书4:23-25 Now it was not written for his sake alone，that it was reckoned unto him; but for our sake also，unto whom it shall be reckoned，who believe on him that raised Jesus our Lord from the dead，who was delivered up for our trespasses，and was raised for our justification. “算为他的义”这一句话，不是单为他写的，也是为我们这将来得算为义的人写的，就是为我们这信 神使我们的主耶稣从死人中复活的人写的。耶稣为我们的过犯被交去处死，为我们的称义而复活。(罗马书 4:23-25 新译本)
23-25 These concluding verses of this chapter deal with the relevance to us of the faith of Abraham. 第4章最后的几节，讨论亚伯拉罕这个的信心在我们身上是如何相关的。Paul is now applying to the subject of justification the principle enunciated elsewhere，保罗现在把他在其他经文所说这个原则应用在我们的身上，(1 Corinthians 10:11：哥林多前书第10:11) “Now these things happened to them by way of example，and they were written for our instruction，upon whom the ends of the ages have come”. “这些事发生在他们身上作为鉴戒，并且记下来为了要警告我们这些末世的人，或者警戒我们就是末世临到的人”Upon whom the ages have come。In this passage he says：在这段经文保罗所说的是：“Now it was not written on his account only that it was imputed to him but on our account also”. 在这段保罗所说的是(我用和合本) “算为他的义的这句话不是单单为他写的，也是为我们将得算为义的人写的”。
In terms of doctrine，the truth elicited from the example of Abraham is applied to the subject with which Paul is dealing，justification by faith. 从经文的教义的角度来看，亚伯拉罕的榜样所提炼出的真理是应用在保罗现在讨论的题目，就是应用在因信称义的上面的。Faith was not only imputed to Abraham for righteousness信心不单单归给亚伯拉罕作为义but will also be imputed to all who believe. 信心也会归给所有有信心的人的。This is to say that not only was Abraham justified by faith换言之，不单单是亚伯拉罕因信称义but all who believe after the pattern of Abraham will also be justified by faith. 所有好像亚伯拉罕榜样一样相信的人，必因信心被称义的。And then the apostle proceeds to state specifically to whom and to what our faith is to be directed. 使徒保罗就进一步指出、很仔细地指出我们的信心是要信谁和信什么。
If we are to be justified by faith，假如我们是要因信称义的话，obviously the circumstances of our faith cannot be identical with those of Abraham’s. 很明显的一件事，就是我们信心是处于怎么的处境，和亚伯拉罕的处境肯定是不一样的。We are now not in the same historical context我们现在不处于同一个历史的的处境and our faith cannot be exemplified in the same ways. 我们的信心不可能好像亚伯拉罕用那些的方法表达出来的。(参考特别是19-21节)。
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May we go further and say that our faith has different content and different objects? 那我们可不可能进一步说我们的信心的内容跟亚伯拉罕不一样，对象也与亚伯拉罕的信心不一样呢? It is precisely in relation to these considerations that verses 24 and 25 are significant. 就是因为有这些的问题，这些的考虑，所以24、25节是那么的重要。The object of faith is carefully specified by the apostle–保罗很谨慎的用词来指出信心的对象–Faith is imputed “to those who believe upon him who raised Jesus our Lord from the dead”.信心是归给那些相信那位使我们的主耶稣从死人中复活的那一位。
Certain observations will show the implications of this statement. 我们要做一些的观察，就能够看得到这句话有什么含义。三方面的观察：
(1)第一方面的观察It is God who raised Jesus from the dead. 使耶稣从死人中复活的是神。Therefore there is this identity between the faith of Abraham and our faith. 因此亚伯拉罕的信心跟我们的信心在这方面是相同的。We believe upon God我们相信上帝and the pivotal consideration in all that Paul had said respecting Abraham is that he believed God. 而保罗论到亚伯拉罕所说的一切的最关键性的因素就是亚伯拉罕信上帝。
（2）第二个观察The God in whom we believe is identified as the one who raised Jesus our Lord from the dead；保罗指出我们所相信的上帝就是那位叫耶稣我们的主从死人中复活的上帝；it is in that specific character that he is viewed. 我们看上帝是特别从他这方面的本的属性来看。This establishes another point of connection between our faith and that of Abraham. 这里就让我们的信心和亚伯拉罕的信心又多一个连接点了。Paul is careful to inform us that保罗还谨慎地刻意地告诉我们Abraham’s faith was directed to God as the one who quickens the dead. 亚伯拉罕的信心是信那位叫死人复活的上帝。(cf. Vs. 17本章的第17节)。
As noted above，正如我们在上面已经注意到，Abraham’s faith was focused upon God in his character as omnipotent，and omnipotence exemplified in his making alive the dead. 亚伯拉罕的信心的焦点是上帝和祂无所不能的属性，这个无所不能的是在祂叫死人复活表达出来的。Our faith likewise is focused on God in the character that is exemplified by the miracle of the resurrection of Jesus from the dead. 同样的，我们的信心的焦点也是上帝和祂叫主耶稣从死人中复活这个神迹所表达出的神的属性。The sameness as respect essential feature is apparent. 你看到信心的最核心的特点是一样的，这个是很明显的。
(3)第三方面的观察Our faith in God as the one who raised Jesus from the dead is，for this reason，Christologically conditioned; 因此我们信上帝乃是叫耶稣从死里复活的那位，因此我们的信心是带有着基督的位格跟工作的色彩的; it cannot be abstracted from that which God has done in reference to the fulfillment of the promise. 我们的信心不可能与上帝实现祂的应许所做的大工抽离的，我们的信心是信上帝使基督复活，不可能与基督无关的。Here again is the principle of identity. 这里再一次我们看我们的信心跟亚伯拉罕信心的相同性。
Abraham’s faith was concerned with a promise，as Paul had demonstrated in the preceding verses. 保罗在前面几节已经证明亚伯拉罕的信心是关乎到上帝的应许的。His faith，as he became occupied with the promise，was one that did not waver他的信心，就是相信上帝应许的信心，是不动摇的because it rested upon God as the one who “calls the things that be not as being”. 因为信心是信靠那位把那些不存在的事情称为好像已经存在一样的这位的上帝的。(vs. 17; cf. 参考17节上半。)
Abraham possessed the promise in the security of God’s determinate purpose and faithfulness. 亚伯拉罕已经拥有上帝所应许的，就是在上帝的预定的计划是那么的坚决，上帝是那么的信实，在这位上帝里面亚伯拉罕已经拥有上帝所应许的。We do the same in the fulfillment that has been registered in the resurrection of Jesus. 因为耶稣基督复活了，就证明上帝实现祂的应许，这样者我们也拥有上帝所应许的，这个与亚伯拉罕是同样的。就亚伯拉罕说跟我们拥有的是同一件事，上帝实现了祂的应许叫耶稣复活了。
Other features of similarity and identity could readily be discovered我们也很容易找到更多的相同或者相似之处but these are sufficient to demonstrate the essential unity of Abraham’s faith and ours就能这些已经足够证明亚伯拉罕的信心和我们的信心在本质上是同一个信心and continuity implicit in Paul’s statement，然后也看到保罗所讲的背后的含义，就是一个连续性，“Now it was not written on his account alone that it was imputed to him but on our account also”. “这个信心算为他的义不单单是为他写的，也是为我们的。”
We must not，however，discount the differences created by progressive revelation and the historic event of redemptive accomplishment. 但是我们不要忽略亚伯拉罕跟我们是有不同的。
第一、上帝的启示是渐进性的，一步一步前进的，所以亚伯拉罕跟我们的信心是有所不同的，还有上帝在成就祂的救赎大功 accomplishment of redemption 这个历史上的工作是耶稣基督的道成肉身、死复活，就让我们跟亚伯拉罕是有所不同的。This passage is also eloquent of that distinction. 亚伯拉罕跟我们不一样，这段经文很优美的说出的。And Paul does not suppress the significance for our faith of the actual fulfillment of the promise. 保罗也没有压抑一件事，就是上帝具体的实现祂的应许了，这个对我们的信心是何等的重要。It was the promised realm on Abraham’s horizon；亚伯拉罕心中的视野专注的就是上帝的应许；it is accomplishment that is focused on our purview. 我们心目中的视野的焦点是整个应许的实现、救赎的成就 accomplishment。The full panorama of redemptive realization stretches before us在我们面前展示出的是上帝的救赎大功的实现的整全性的一幅的大图画to give that specific content to our faith. 因此我们的信心有特定的内容或者是性质的。
Hence the apostle provides us with a statement，unsurpassed in its succinctness，of what is comprised in the gospel and of what comes within the compass of our faith–因此使徒保罗这里说出一句话是前所未有的一种的扼要的话，他讲出福音包含什么，我们的信心也包含什么–（24、25节Verses 24-25）“to those who believe upon him who raised Jesus our Lord from the dead，who was delivered up on account of our offenses and raised on account of our justification ”. (24、25节) “也是为我们将来得算为义的人写的，就是为我们这信上帝使我们的主耶稣从死人中复活的人写的，耶稣为我们的过犯被交去处死，为我们的称义而复活”。
He is not forgetful that upon us “the ends of the ages have come”（ I Cor.10:11) 保罗没有忘记“末世已经临到我们了”（哥林多前书10章11节）and “now once in the consummation of the ages he hath been manifested to put away sin by the sacrifice of himself”(Hed. 9:26希伯来书9:26). “他从创世以来就必多次受苦的，但如今在这末世显现一次，把自己献为祭好除掉罪”。
Verse 25 offers two possibilities as to interpretation. 25节有两种可能的解释。The question turns on the exact force of the two expressions which are parallel to each other问题是在这节里面有两个平衡的表述，它们究竟是什么意思and are identical in the form of construction，从字句的构造来说，他们的说法是一样的，“on account of our trespasses”“为我们的过犯的缘故”and “on account of our justification”.“为我们的称义的缘故”。The former is related to the delivering up of Christ，his crucifixion，and gives the reason for it. 为我们的过犯的缘故是与基督被交出祂的钉十字架连在一起的，为我们的过犯，就告诉我们基督被交出来跟他钉十字架的原因。
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