约翰慕理《罗马人书注释》卷一_14b (罗4:4-12)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
下面我们要讲罗马书第四章的第9到第12节。我先做一些名词方面的介绍。
特别是第11节，这论到割礼。割礼是记号 a sign，割礼是印证 a seal。什么是记号 a sign？A sign signifies that which is signified：记号是有一个实体，记号要表明这个实体 the reality that which is signified。而这里割礼要表达的就是因信称义。seal 印证，印证的意义就跟记号不完全一样；印证是为了证实 authenticate ，证明它的真实性，或者是保证它的真实性 it is authenticating and guaranteeing。所以上帝透过割礼来表明的记号，表明祂称亚伯拉罕为义；祂也用割礼作为 seal 印证，来向亚伯拉罕保证祂所应许给亚伯拉罕的救恩，就是因信称义，包括万国都必因他得福。
顺便一提，在歌罗西书第二章12和13节，那里说到我们既然受洗，或者当我们受洗的时候，就领受了一个不是人手所施行的割礼。所以，洗礼在新约圣经和割礼在旧约圣经，是不同时代的记号和印证。我们改革宗看割礼和洗礼，都是恩典之约里面的记号和印证。Signs and seals of the covenant of Grace 记号和印证。名词就说到这里，作为一个介绍而已。
Romans 4:9-12 罗马书4:9-12：
9 Is this blessing then pronounced upon the circumcision，or upon the uncircumcision also？ for we say，To Abraham his faith was reckoned for righteousness.
10 How then was it reckoned? when he was in circumcision，or in uncircumcision? Not in circumcision，but in uncircumcision:
11 and he received the sign of circumcision，a seal of the righteousness of the faith which he had while he was in uncircumcision: that he might be the father of all them that believe，though they be in uncircumcision，that righteousness might be reckoned unto them;
12 and the father of circumcision，to them who not only are of the circumcision，but who also walk in the steps of that faith of our father Abraham which he had in uncircumcision。
4:9-12，我们读新译本：
9这样看来，那有福的人，是指受割礼的呢，还是也指没有受割礼的呢？因为我们说：“亚伯拉罕的信算为他的义。”
10那么，是怎样算的呢？是在他受割礼以后呢，还是在他受割礼之前呢？不是在他受割礼以后，而是在他受了割礼以前。
11他领受了割礼为记号，作他受割礼之前因信称义的印证，使他作所有没有受割礼而信之人的父，使他们也被算为义；
12又作受割礼之人的父，就是作那些不仅受割礼，并且照着我们祖宗亚伯拉罕未受割礼时就信的那脚踪而行之人的父。
Introduction 对第9节到第12节的引言
Verses 9 to 12 develops the argument derived from the consideration that Abraham had been justified before he was circumcised. 第9节到第12节发挥了一个论点，源自一个事实，就是亚伯拉罕是在受割礼之前被上帝称义的。Paul appeals to this fact保罗诉诸这件事实to show that circumcision could have had no instrumentality in Abraham’s justification：为要证明割礼完全不是亚伯拉罕称义的方法或者手段 instrument，and therefore that justification by faith is as relevant to those who are uncircumcised as to those who are circumcised. 因此，因信称义对未受割礼的人和受了割礼的人是同样的有关的。The historical fact that Abraham was justified long before he was circumcised relies on the face of the book of Genesis. 亚伯拉罕被称义是早在受割礼之前，这个历史事实是创世记明文记载的。
The institution of circumcision we find in Genesis 17:10-13，创世记17章10-13节记载了上帝设立割礼，but the reference to Abraham’s justification by faith is in Genesis 15:6可是，亚伯拉罕因信称义，是记载在创世记15章第6节and at least fourteen years elapsed between the events associated with the former and the time of the latter. 而这两者之间，两件事情之间至少隔了14年。
It may seem to us so obvious a lesson to be drawn from the history of Abraham that we deem it unnecessary to devote so much argumentation to it. 我们可能认为，从亚伯拉罕的生命所学到的功课，而这个功课是那么的明显，不必长篇大论。But it was an obvious lesson that the Jews had failed to learn. 可是，犹太人就是没有学好这个明显的功课。
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When we consider that Jewish tradition had interpreted the preeminence of Abraham，and the distinctive privilege of the Jewish people as a descendant of Abraham，to such an extent in terms of circumcision但是我们若考虑到犹太人的传统，对亚伯拉罕的尊敬，和对自己身为亚伯拉罕的后裔这个特权是如何的与割礼连在一起and had associated blessedness in the present life and in that to come with circumcision，并且把今生的福分跟来生的福分都和割礼连在一起的时候，we discover我们就会明白，he pertinence of this argument to the demonstration which the apostle is presenting. 我们就明白，用这个论证用来证明保罗的要点是非常适切的。
He shows from the record that the blessedness declared by David，contemplated as the epitome of felicity and divine favor，belongs to the uncircumcised as well as to the circumcised. 保罗从历史证明，大卫所宣告的福分，就是蒙福和上帝恩宠的高峰，就是罪得赦免，是属于未受割礼的人的，正如是属于受了割礼的人一样。It is when presented in this light that the obvious lesson of the history is perceived to counter Jewish distortion. 从这个角度来看，历史明显的教导就驳斥了、就推翻了犹太人的扭曲的观念。Hence the relevance and necessity of the argument. 因此，保罗这里的论证是相关的、必须的。
9 ，10 我们来到第九节跟第十节：When we read in verse 9，“for we say，faith was reckoned to Abraham for righteousness”，Paul is referring again to Genesis 15:6 “我们说，亚伯拉罕的信心作为他的义”，这里保罗再一次地指向创世记第15章第六节and the word “we say”“我们说”，is to be regarded as implying an assertion that will not of itself be questioned– it is an admitted fact. 就暗示着一个不被怀疑的宣称，这是一个被承认的事实。The emphasis rests upon the faith of Abraham重点是放在亚伯拉罕的信心上and，as we found already，the whole statement ，“faith was reckoned to Abraham for righteousness” is equivalent to “Abraham was justified by faith”. 因亚伯拉罕的“信心”和“算他为他的义”，就等于说 “亚伯拉罕是因信称义”的。
Having laid down this admitted premise，Paul proceeds to the question which is pivotal at this point，“how then was it reckoned?”( verse 10). 承认了这个前提之后，保罗继续提出关键性的问题，就是 “是怎么样算的呢?”他的信心算为他的义是怎么样算的呢？”（第十节）。The subject implied is faith. 这里所暗示的主体是信心。And the thought is: how was faith reckoned unto Abraham’s justification? 信心是怎么算给亚伯拉罕，使他称义的呢? The form of the question by means of “how” rather than “when” appears to have significance. 保罗问的是“怎样、如何”，而不是问“在什么时候”的，这个有重要的意义。
He is asking，as Meyer observes，“under what circumstances as to status” was Abraham justified by faith. 保罗在问这个问题，正如Meyer 说，亚伯拉罕因信称义的时候，是在怎么样一种情况之下，或者说他当时的地位是什么。Was it in the circumcision status or in the uncircumcision status? 当时的地位是受了割礼的呢?还是未受割礼的地位呢?“When he was in circumcision，or in uncircumcision?” ( verse 10). He is putting the question in its most pointed form. 保罗把这个问题问得击中要点的。
For if it was in a state of circumcision，因为假如是在已经受割礼的地位，亚伯拉罕的信心算为他的义，then the mere fact that Abraham was justified by faith would not have the same cogency in the present argument; 若是已经受了割礼的话，那么亚伯拉罕因信称义这个事实本身，在这个论据里的说服力就不够大了; it might still be objected有人可以反驳说that circumcision was a determining factor. 割礼还是一个决定性的因素的。To say the least，it would be a circumstance，至少是一个处境、一个的场合，and the legalist could still plead the necessity of this accompanying condition. 律法主义者仍然可以坚持，必须还有割礼这个陪伴着的条件。
It is in this light that the precise form of the question and of the answer adds cogency to the argument. 从这个角度来看，保罗是怎么样问、怎么样答，都为他的论证增加了说服力的。“Not in circumcision，but in uncircumcision” is the apostle’s answer. 使徒保罗的回答是“不是在已经受割礼的地位，乃是在未受割礼的地位”。Hence in the matter of justification and the matter of the faith that was unto justification circumcision was no factor at all，因此，在称义的事情上，还有在使人称义的信心这件事情上，割礼完全不是一个因素，not even in the sense of a conditioning circumstance. 连作为一个影响的场合 circumstance 都不是。
This is the force of the lesson which is derived from the sequence in the history of Abraham. 从亚伯拉罕生平学到的功课，这个意义就在此。It is more than the question of temporal sequence; 这里的功课，不仅仅是在于时间上的先后次序; it is that circumcision had nothing whatsoever to do with Abraham’s faith or justification. 我们要学到的功课是，割礼与亚伯拉罕的信心完全无关，割礼与亚伯拉罕的称义也是完全无关的。
11，12 第四章11-12节：
11 and he received the sign of circumcision，a seal of the righteousness of the faith which he had while he was in uncircumcision: that he might be the father of all them that believe，though they be in uncircumcision，that righteousness might be reckoned unto them;
12 and the father of circumcision，to them who not only are of the circumcision，but who also walk in the steps of that faith of our father Abraham which he had in uncircumcision。第11和12节：
11他领受了割礼为记号，作他受割礼之前因信称义的印证，使他作所有没有受割礼而信之人的父，使他们也被算为义；
12又作受割礼之人的父，就是作那些不仅受割礼，并且照着我们祖宗亚伯拉罕未受割礼时就信的那脚踪而行之人的父。
11，12 At verse 11 Paul does define for us，however，the relation of circumcision to Abraham’s faith. 可是到了第11节，保罗的确的告诉我们割礼和亚伯拉罕的信心的关系是什么。Although circumcision contributed in no way to the exercise of faith nor to the justification by faith，是的，虽然割礼在亚伯拉罕信心上，完全没有做出任何贡献，在亚伯拉罕的称义上，也完全没有做任何的贡献， for the simple reason that it did not yet exist，原因很简单，割礼当时还没有存在，还没有发生过， yet circumcision did sustain a relationship to faith. 可是，割礼与信心是有关系的。
Circumcision，he insists，was not a purely secular rite or merely a mark of racial identity. 保罗坚持，割礼不仅仅是一个世俗的仪式，不是仅仅一个民族身份的记号。(我顺便讲一句，这里穆里在这么早的时候写《罗马人书注释》，是1959年，没有想到好几十年之后，“保罗新观”就是要讲这个民族的记号，这种的理解。）
The meaning it possessed was one related to faith. 割礼的意义，是与信心有关的。Paul did not make the capital mistake of thinking that，because it had no efficiency in creating faith or the blessedness attendant upon faith，it had therefore no religious significance or value. 保罗没有错误的认为，因为割礼在于产生信心上没有贡献，在带来称义上没有贡献，所以割礼在宗教信仰上就没有意义、没有价值了。保罗没有做这个错误的推论的。
Its significance，he shows，was derived from its relation to faith and the righteousness of faith.保罗指出，割礼的意义源自割礼与信心的关系，割礼与因信称义的关系。(第十一节Verse 11） “And he [Abraham] received the sign of circumcision，a seal of the righteousness of the faith which he had in uncircumcision”.他领受了割礼为记号，做他受割礼之前因信称义的印证。In a word，it signified and sealed his faith：简言之，割礼是亚伯拉罕信心的记号，割礼也是亚伯拉罕信心的印证 seal。
This relationship of circumcision to faith adds to the argument of the apostle. 割礼和信心的这个关系，是有助于保罗的论证的。For if circumcision signified faith，the faith must be conceived of as existing prior to the signification given因为割礼假如是信心的记号，那么我们必须认为，信心是在这个记号所赐下之前就存在的and，in a way still more apparent，还有更加的明显的是，a seal or authentication presupposes the existence of the thing sealed一个印证的存在，是先假设了这个被印证的事情是已经存在的and the seal does not add to the content of the thing sealed. 这个印证，没有在这个被印证的事情的意义上增加什么内容的。(就是说，这割礼是信心的印证，那就是说信心已经存在了，这个印证没有在信心跟因信称义上加什么意义，它是个印证。)
It is usual to discover a distinction between a sign and a seal; 一般来说，记号和印章是有所区别的; a sign points to the existence of that which it signifies，记号是指向某一个它要表征的事物的，whereas a seal 那么印证authenticates，confirms，印证是要证实、是要肯定and guarantees the genuineness of that which is signified：这个印证是要证实、肯定和保证这个事物的真实性 genuineness。This distinction was no doubt intended by the apostle. 毫无疑问，保罗心意是要做这方面的区别的。
The seal is more than definitive of that in which the sign consisted，it adds the thought of authentication. 印证就不仅仅是为这件事情设定它的意义，印证是还要证实它的真实性。And the seal is that which God himself appended上帝是亲自加上这个印证，叫割礼，to assure Abraham that the faith he exercised in God’s promise was accepted by God为了要向亚伯拉罕保证，他向上帝所发出的信心，被上帝接纳了to the end of fulfilling to Abraham the promise which he believed. 目的就是，上帝必要实现亚伯拉罕所相信的应许的。
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