约翰慕理《罗马人书注释》卷一_15a (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
天父我们感谢你给我们你宝贝的话语，也是你权威性的话语，从天上赐下的晓谕，要我们听得明白、顺服遵行。求主你赐福给我们每一位，能够细心的读经、研经，也能够分享你自己的话语。愿教会都充满着你自己的话。感谢主怜悯我们、怜悯教会。奉耶稣基督圣名求 Amen。
Romans 4:13-18罗马书第4:13-18我先读慕理注释里所用的翻译版本 A.R.V.：
13 For not through the law was the promise to Abraham or to his seed that he should be heir of the world，but through the righteousness of faith. 原来，上帝给亚伯拉罕和他后裔承受世界的应许，并不是因着律法，而是借着因信而来的义。
14 For if they that are of the law are heirs，faith is made void，and the promise is made of none effect：如果属于律法的人才能成为后嗣，信就没有作用，应许也就落空了。
15 for the law worketh wrath; but where there is no law，neither is there transgression. 因为律法带来刑罚，（和合本是因为律法是惹动愤怒的）没有律法就没有违背律法的事。
16 For this cause it is of faith，that it may be according to Grace; 所以，成为后嗣是因着信，为的是要按着恩典; to the end that the promise may be sure to all the seed; 使给所有后裔的应许坚定不移；not to that only which is of the law，but to that also which is of the faith of Abraham，who is the father of us all不但临到那属于律法的人，也临到那效法亚伯拉罕而信的人，亚伯拉罕在上帝面前做我们众人的父。
17 ( as it is written，A father of many Nations have I made thee) (正如经上所记，我已经立了你做万国的父) before him whom he believed，even God，who giveth life to the dead，and calleth the things that are not，as though they were. 亚伯拉罕在上帝面前做了我们众人之父，(如经上所记，我已经立你做了你做万国的父) 他所信的是叫死人得生命、使无变为有的父。
18 Who in hope believed against hope，to the end that he might become a father of many nations，according to that which had been spoken，So shall thy seed be. 在他没有盼望的时候，仍然怀着盼望去信，因此就成了万国的父。正如上帝所说，你的后裔将要这样众多。
刚才我读的时候，各位可能已经注意到，英文跟中文的翻译是有一点出入的。当然，我们在解释或者翻译这本注释的时候，会逐字的去注意到。
13 At verse 13 there is no break in the argument. 到了第四章13节，保罗的论证是没有中断的。There is transition to another consideration pertinent to the proof derived from Old Testament data that justification is by faith and that Abraham is the father of all who believe whether they be of the circumcision or of the uncircumcision. 保罗转移到另外一方面的考虑，这个与保罗的论证是直接有关的，他的论证就是要证明因信称义，和亚伯拉罕是一切信的人之父，不论受了割礼还是没有。
But that the ruling interest is the same it’s shown by the apostle’s sustained appeal to the antithesis between faith and works of law and to the fact that Abraham is the father of all who believe. 但是到了13节的时候，保罗主要所关注的没有改变，证据是保罗继续的诉诸于信心和守律法的行为两者之间的对立，并且诉诸亚伯拉罕是所有相信的人之父。（Antithesis between faith and works of the law：信心和守律法的行为之间的对立Refer to verses 13，14，16，22，23，24参考本章的13、14、16、22、23、24。)
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Abraham is the father of all who believe. 亚伯拉罕是一切信的人之父(Refer to verses 16-18：参考第16节到第18节)。The new element introduced at verse 13，however，is the antithesis between law and promise，到了13节，保罗引进的新的因素是律法和应许之间的对立，and considerations incident to promise are now developed with the same degree of cogency as was manifest in the preceding verses in the argument derived from Abraham’s faith while in uncircumcision. 保罗发挥了与应许有关的考虑，与上文一样充满着说服力的。在上文，保罗是从亚伯拉罕还没有受割礼的时候的信心来论证的；现在讲到律法与应许之间的对立，有着同样的说服力。
When we read that “not through the law was the promise to Abraham or his seed”，当我们读到，向亚伯拉罕和他后裔的应许，不是借着律法的，there are particularly two questions.读者会提出两个问题的。
第一个问题What is meant by law? 律法是什么意思? 第二个问题 And what is the seed of Abraham in this instance?在这一节里，亚伯拉罕的后裔是指睡呢? In reference to the first 第一条问题的答案 there is no good reason for taking “law” in any other sense than that argued for above（3:31）。“律法”在这里，与第三章31节的律法的意义是一样的，没有理由采取其他的观点。
The word “law” should be regarded as referring to law as commandment demanding obedience and applies to all law which falls into this category. 这里的“律法”乃是要求人必须遵循的命令，所以要求人要遵循的所有的这类的律法都包含在里面了。It is true，of course，that the Mosaic law gave the most articulate and impressive revelation of the law of God in this respect当然，摩西的律法是上帝的律法的最清楚的、最可观的启示and the Ten Commandments were the most summary and concentrated expression of what law as commandment is. 而十诫就是律法作为吩咐人遵守的诫命的律法，十诫是律法的最浓缩的、最清楚的总纲。
But it does not provide us with the antithesis between “law” and “promise” in terms of the argument here to suppose that what Paul means is the contrast between the Abrahamic dispensation of promise and the Mosaic dispensation.但是假如我们认为保罗在这里是在对照亚伯拉罕时代的应许和摩西时代的律法，这样子就显不出这个论证里面的律法和应许的对立了。The Mosaic administration (as Paul shows in Galatians 3:17-22) did not abrogate or suspend the promise given to Abraham–(正如加拉太书第三章17-22节说的，)摩西时期的律法整个的体制，并没有废除、也没有中断上帝给亚伯拉罕的应许–the promise was valid and fully in operation when the Mosaic covenant was given 430 years after; 430年之后，当上帝赐下摩西之约的时候，亚伯拉罕所领受的应许是仍然有效的; and it remained in operation.而且继续的是有效的。
Hence it is misleading and indefensible to say summarily that the “law”，referred to here in verse 13，means the law of Moses and interpret it in the sense of the Mosaic economy. 因此，假如很概括性的说，这里第13节的律法就是摩西的律法、摩西的整个律法的体制，这样子来解释是误导的，而且是站不住脚的。Far less may we regard “law” as the Old Testament in the canonical sense. 更加不能够认为“律法”是指整本旧约圣经、整本旧约圣经的正典。
That would be still further removed from the terms of the antithesis。这就与这里的对立就更加的离奇、更加的远了。Hence we shall have to regard Paul as meaning by “law” law of commandment with allusion to the works of law which the law of commandment demands. 因此，这里保罗所讲的“律法”是指律法的命令，就是命令人要遵守的律法。这里暗指着律法所要求的行为，罗马书第二章12-16节，也就是律法所命令、所要求人活出来的行为。And what the apostle is asserting is the complete contrast between “law” and “promise”.而使徒保罗在这里在宣告“律法”和“应许”是完全的对立的。
Law commands律法是发出号令的and it produces wrath when it is violated; 人若违背，必有愤怒; it knows no grace. 律法是不留情、没有恩典的。(参考第15节 refer to verse 15。) Promise is the assurance of gracious bestowment; 应许乃是向人保证，上帝借着祂的恩典所赐予的；it is a free gift. 应许是一个白白的礼物，或者白白的恩赐。
Assuming this antithesis between the provisions of law and the provisions of promise，Paul asserts categorically that not through law was the promise to Abraham. 我们若接受律法所提供的和应许所提供的完全对立的话，那么保罗在这里做了一个绝对的宣称，保罗宣称上帝向亚伯拉罕所赐的应许，不是借着律法赐给他的。That it was a promise was an unquestionable fact. 这个是应许，毫无疑问这个是事实。Therefore，by reason of the implied contrast，it is not through law. 因此，因为前文所暗示过的对立，应许不是借助律法而赐下的。This is in line with the whole development of Paul’s argument from 3:20 onwards. 这个完全与保罗从3:20节开始所发挥的论证是一致的。
The question in reference to Abraham’s seed is readily answered. 第二个问题是，亚伯拉罕的后裔在这里是指谁呢？这个问题不难回答。In Galatians 3:16在加拉太书三章16节的the “seed” is obviously Christ. 在那里后裔很明显的是基督。But in this instance：但是在这里(4:13)the seed must be the collective seed of Abraham后裔是指亚伯拉罕后裔的整个的群体since in verse 16 and 17 Paul speaks of the promise as being sure “to all the seed，not to that which is of the law only but to that also which is of the faith of Abraham，who is the father of us all，as it is written，A father of many nations have I made thee”. 因为在第16节和17节论到应许的时候，是“向这些人保证了，什么人呢？对所有的后裔，不仅仅是那些属于律法的人，也对那些属于亚伯拉罕的信心或者效法亚伯拉罕信心的人，亚伯拉罕是所有这些人之父，正如经上记着说，或者神说：我已经使你成为多国之父了”。
He [Paul] is referring to that “many” of whom Abraham is the father. 保罗这里是指“众人，或者多人”，亚伯拉罕是这些“多人、众人”的父。（Refer to verses 11 and 12：参考第11节和第12节）。And these verses also establish the denotation as being not the natural descendants of Abraham，but all，both of the circumcision and the uncircumcision，who are “of the faith of Abraham”( vs. 16).这几节经文也证明，所指的后裔，不是指亚伯拉罕血统上的后裔，乃是指所有、不论受了割礼还是没有受割礼，“所有属于的效法亚伯拉罕的信心的人”（16节）。The “promise” is therefore that given to all who believe and all who believe are Abraham’s seed. 因此，上帝的应许是给所有相信的人，所有相信的人都是亚伯拉罕的后裔。
The clause，“that he should be heir of the world好叫他做全世界的后嗣”is explanatory of the promise given Abraham and his seed; 好叫他做全世界的后嗣，或者好叫他承受全世界，是要解释上帝向亚伯拉罕和他后裔所给的应许; it tells us what the promise was. （它告诉我们）这个应许是什么。We do not find any promise in the Old Testament in these express terms. 旧约圣经没有明文记载这样的应许，就是承受全世界。
What is it? 这是指什么呢？We naturally think of the promise to Abraham that in him all the families of the earth would be blessed （Genesis 12:3）我们很自然会想到上帝对亚伯拉罕的应许，在他里面（就是接着他的后裔）地上所有的国家或者家庭都必蒙福and the correlative promises given later还有加上后来所赐的其他的相关的应许(Refer to Genesis 13:14-17 Genesis 15:4 and 5 18 and 21 Genesis 17:2-21 and Genesis 22:15-18：参考创世记13章14-17节、15章第四节第五节18-21节、创世记17章2-21节、创世记22章15-18节)。
In the light of Pauline teaching as a whole，however，但是若从保罗整体的教导来看，we cannot exclude from the scope of this promise，as defined by the apostle，the most inclusive messianic purport. 我们不可以从这个应许排除一个最广泛的指向弥赛亚的意义。It is defined as the promise to Abraham that he should be heir of the world，这个应许是上帝应许亚伯拉罕他要承受世界，but it is also a promise to a seed不过，这个也是向亚伯拉罕的后裔的应许and，therefore，can hardly involve anything less than the worldwide dominion promised to Christ and to the spiritual seed of Abraham in him .(in Christ) 所以，上帝给亚伯拉罕这个意义的意义，就是上帝向基督应许，基督要统治全世界;而亚伯拉罕的属灵的后裔，在基督里也与基督一同统治全世界。
It is a promise that receives its ultimate fulfillment in the consummated order of the new heavens and the new earth. 这个上帝给亚伯拉罕的应许呢，最终呢是要在新天新地这个最后的宇宙体制中实现的。(所以亚伯拉罕承受全世界，在耶稣基督身上实现了。耶稣基督承受全世界，耶稣基督统治全世界，这个是上帝给亚伯拉罕的应许的实现。)
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