约翰慕理《罗马人书注释》卷一_13c (罗3:30-4:3)下
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
好，第1节Romans 4:1 罗马书1:4如此说来，我们的祖宗亚伯拉罕凭着肉体得了什么呢？
1 It is preferable to regard the conjunction at the beginning of verse 1 as transitional rather than inferential. 我们看第一节所开始的那个连接词，中文翻成是“如此说来”，新译本“那么”，看它是一个转折性的字，而不是一个推论。It does not draw a conclusion from what precedes如此说来，并不是从上文提炼出一个结论（the view held by those who regard 3:31 as belonging to chapter 4) (这个是认为第三章31节是属于第四章那些人的观点) 不是如此的，不是从前文做结论。
but intimates advance to the consideration of what the example of Abraham establishes–乃至意味着现在进一步的要考虑亚伯拉罕这个例子证明什么–“What then shall we say that Abraham， our forefather，hath found according to the flesh?”“我们的祖宗亚伯拉罕凭着肉体得了什么呢？（我们又在这件事情上怎么说呢？”What then shall we say？原文没有）Several of the ablest commentators maintain 有几位最出色的解经家这样认为、这样坚持说 “according to the flesh”按肉体，和合本“凭着肉体”，新译本“论到在血统上”，must be taken with the verb “hath found”. 必须跟那个“得了”什么那个“得了”连在一起。新译本的翻译是“所经验的”。
慕理的回应。
It is questionable，however，if we can be so decisive. 可是我们怀疑是否可以这么决定性的、直截了当的决定，这个值得怀疑。It may well be taken with “Abraham our forefather”. 可能比较更好的是凭肉体是与“亚伯拉罕我们的祖先”连在一起。Paul has almost a monopoly of this precise expression使徒保罗用按肉体这个表述差不多是他的专利he quite frequently uses it in the deprecatory sense of an English term “carnally”，他常常贬义的来说“凭肉体”，that is，“according to the sinful impulses and principles”，就是“根据有罪的动力和原则”，“flesh” being synonymous with human nature as dominated by sin. “肉体”在这里的意思就是由罪所掌管的人性。
这个肉体的是贬义的说法在这本的注释曾经讲过的，我们就列出它括弧里面那些经文 （cf. Romans 8:4，5，12 and 13：参考罗马书第八章4、5、12、13节；1 Corinthians 1:26：哥林多前书第一章26；2 Corinthians 1:17; 10:2;11:18哥林多后书第一章17节；10:2：第十章第二节；and 11:18：十一章18节。）
He also uses it in a sense less deprecatory but still with deprecatory reflection. 使徒保罗另外一种的用法没有那么的贬义，但是仍然反映出一种贬义的意思（ 2 Corinthians 5:16：哥林多后书第5章第16节：所以我们从今以后不再凭着肉体认人了。”But he uses the expression without any deprecatory implications：可是使徒保罗也用肉体这个字完全不是贬义来使用的：in respect of our Lord in His human identity：肉体可以是指我们的主耶稣的人性 （Romans 1:3：罗马书第一章第三节；Romans 9:5：罗马书第九章第五节；）
and also with reference to men. 也是可以指不同的人( Romans 9:3：罗马书第九章第三节；1 Corinthians 10:18：哥林多前书第十章18节；Ephesians 6:5：以弗所书第六章第五节；Colossians 3:22：歌罗西书第三章22 refer to Hebrews 12:9：另外参考希伯来书第12章第九节。)所以肉体或者血气也可以不是贬义的，是指耶稣的人性或者指人。
It is clear therefore因此很清楚的、很明显的是，that Paul could have used it in Romans 4:1 of the paternity of Abraham in terms of natural generation使徒保罗用按肉体在罗马书第四章第一节可以就是指在人自然的繁殖方面，亚伯拉罕是祖先and it is gratuitous to suppose it unnecessary for Paul，in calling Abraham “our forefather”，to add the further qualification that he is forefather of a natural generation. 若认为使徒保罗既然称亚伯拉罕做“我们的先祖”，再加上一个形容词是按肉体的、从血统上的先祖，这样子是不必要的，这个观点是不必要的。不必以为使徒保罗不必加上按肉体这几个字，当他已经在说亚伯拉罕我们的先祖的时候再加上按肉体不是不必的、不是多余的。
The conjunction “according to the flesh” with “Abraham our forefather” makes this tenable，if not more acceptable，“亚伯拉罕我们的祖先”再加“上按肉体”就让这个更加的可信、更加的被接纳and there is no obvious consideration that requires us to take the expression as modifying or defining “hath found”. 这个就让我们这个观点更加的可信，我们没有明显的理由为什么必须要看按肉体是指亚伯拉罕凭肉体得到什么。所以慕理是不接受那个另外一个观点的。
The question of the verse as a whole can remain general in its express terms–所以整节经文所提出的问题就按照他明文的用词就是一个一般性的问题–what are we to say that Abraham found in reference to the matter being discussed? 我们该怎么说呢？在我们讨论的事情上，究竟亚伯拉罕找到什么呢？What was the case as far as Abraham was concerned? 在亚伯拉罕这个个案上是如此呢？
If we adopt the other construction假如我们用另外一种的句子构造的来理解that “according to the flesh” is to be taken with “hath found”，按“肉体”是指亚伯拉罕按照肉体“找到什么得到什么”的话，then the thought is：那么使徒保罗的思路就是说：did Abraham attain to justification with God by the energy of his own natural powers？亚伯拉罕是否靠着他自己的能力、能源来在神面前得到称义呢？“The flesh” would be parallel to “from works”，那么“肉体”就与“靠行为”（第二节）有着平行相应，works done in the energy of the flesh. 就是靠着肉体的能力所行出的行为了。
Perhaps the strongest argument in support of this interpretation is可能支持这方面的解释的最强的理由是that the first clause of verse 2 appears to be required to express allusion to justification by works in what precedes. 第二节的第一个从句就是倘若亚伯拉罕是因行为称义，这个从句好像让前文必须要有一个暗指着凭行为称义的一些字句。
Otherwise不然的话the hypothetical supposition expressed in verse 2 would be abrupt不然的话在第二节使徒保罗所做出的假设就来得突然and the conjunction “for” would be without the antecedent we might expect. 而第二节那个“倘若”或者是“for”就好像没有一个前文所指的。However，this is not conclusive. 不过，慕理说，你这个观点也不能说是坚决的一个立场。The apostle had reflected sufficiently in the preceding chapter on the antithesis between works and faith使徒保罗在第三章已经说够了关于行为跟信心是势不两立的、对立的so that the reference to justification by works in verse 2 is thoroughly relevant and pointed without any express allusion to the same in verse 1. 以至于在第二节提到靠行为称义就算没有第一节所提到、没有第一节明文的提出，也是完全确切的、鲜明的。解释第二节不需要第一节说什么，他提到靠行为称义是可以的，因为第三章已经讲了很多。
No more than the open question ：what was true in the case of Abraham？ is needed to make verse 2 appropriate as an introduction to what the apostle proceeds to demonstrate from the Scripture respecting Abraham. 第二节只是提出一个一开始的问题就够了:在亚伯拉罕的情况是如何呢?就足够介入到使徒保罗从旧约要证明关于亚伯拉罕的事。Hence there is no decisive argument arising from the context in support of the view that “according to the flesh” goes with “hath found”. 因此从上下文找不到一个绝对的证明来支持说“按肉体”是与“得了”连在一起的。换言之，“按肉体”是亚伯拉罕按照肉体来说是我们的祖宗的意思。
Romans 4:2-3 罗马书第四章2-3节：倘若亚伯拉罕是因行为称义，就有可夸的，只是在上帝面前并无可夸。经上说什么呢？说亚伯拉罕信上帝，这就算为他的义。
2，3 The thought of verse 2–第二节使徒保罗的思想，“For if Abraham was justified by works，he hath whereof to glory”–（我们读新译本）“亚伯拉罕若是因行为称义，就有可夸的”–implies a certain supposition. 背后暗指着一种的假设。If we were to grant that “according to the flesh” in verse 1 is to be construed with “hath found”，假如我们接受这个看法，就是说第一节的“按肉体”是与“得了”连在一起的话，then this supposition carries on a suggestion of verse 1 to the effect that Abraham might perchance have attained to justification by works那么这个的假设就把第一节所暗示的再继续下去，意思就是说，亚伯拉罕有可能靠守律法或者靠行为得到称义的。
and draws the inference that，if this were true then Abraham would have ground for glory. 若是如此，这个推论就是那么亚伯拉罕就有一些可夸的事了。On the supposition the inference is inevitable–根据这个假设，就必然会有这个推论–Abraham could then have boasted in his self-achieved attainment. 亚伯拉罕可能会对他自己所成就的夸耀。
下面是慕理的批判。
It is apparent，however，that the apostle is not making a suggestion or supposition that has any reality in fact可是很明显的是使徒保罗这里所做出一个假设不是事实上存在的事and he is not making a suggestion that allows for the entertainment of the possibility that Abraham might have been justified by works. 他完全没有暗示着、完全不会容许有人暗示提出亚伯拉罕有可能靠行为称义的。It is simply an hypothesis for the sake of argument，这个只不过是为了论证而做一个的假设。an argument which is immediately directed to the refutation of the hypothesis. 保罗的论证马上就要驳斥这个的假设。
In short简言之，the “if” is that of a hypothesis wholly contrary to fact. “倘若”是一个假设是完全不符合事实的假设。The answer of the apostle to the inevitable consequence of the hypothesis is contained in the latter part of verse 2–在第二节下半节使徒保罗就回答那个这个假设所带来的必然的后果，这个答案就是 “But not with God”. “只是在神面前不是如此”。
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The answer is that as a matter of fact there is no glorying：保罗的回答是事实上是没有可夸的，or any ground of glorying in reference to God在神面前是没有任何可夸的根据的，or，as we should say Godwards. 就是朝着神那个方向是没有可夸的事的。The condensation of the apostle’s expression here is liable to obscure for us his argument. 使徒保罗这里的表述是非常的浓缩，有可能向我们隐藏了他的论证。
It is to the effect of the following syllogism. 我们用下面的这个三步推论法来讲出它的意思。
（1）第一If a man is justified by works he has ground for glorying. 第一个前提是：若一个人是靠行为称义的，他就有可夸的理由。
（2）第二个前提，Abraham was justified by works. 亚伯拉罕是靠行为称义的。
(3) 结论，therefore Abraham had ground for glory. 因此亚伯拉罕有可夸的理由。
Paul emphatically challenges and denies the conclusion. 使徒保罗很强烈的对这个结论提出挑战、否认这个结论。He is saying in effect：他所讲的意思就是说: though the syllogism is formally correct，it does not apply to Abraham：虽然这个三步推论法从整个构造说是正确的，但是不能用在亚伯拉罕的身上。How does he disprove the conclusion? 他怎么证明这个结论是错的呢？By showing that the minor premise is not true. 他要指出第二个前提是错误的，这样来证明结论是错误的。He proves that Abraham was not justified by works保罗证明亚伯拉罕不是靠行为称义的and，by proving this，当他证明亚伯拉罕不是靠行为称义的时候，he refutes the conclusion. 他就推翻了这个结论了。
This is the import of the statement ，“But not toward God”. 他说“在神面前不是如此”，这句话的重要性乃是在此。And how does he disprove the minor premise？他使徒保罗又如何证明第二个前提是错的呢？Simply by appeal to Scripture；他只是引用圣经就是了；he quotes Genesis 15:6保罗引用了创世记第15章第六节，which must on all accounts be regarded as the most relevant to the case in hand：这节经文对靠行为或者借着信心称义这个题目应该是旧约里面最适切的一节了。Genesis 15:6 says nothing of works. 创世记15章第六节完全没有提到行为的。(罗马书4:3) “
For what saith the Scripture？因为圣经怎么说的？Abraham believed God 亚伯拉罕信上帝and it was reckoned to him for righteousness.这个就归算给他，作为他的义。”In appealing to this text it should be apparent that当使徒保罗引用这节经文的时候，很应该是很明显一件事，就是Paul is basing his argument mainly upon the fact that it is the faith of Abraham that is in the foreground. 很明显的是使徒保罗整个论证的根据就是亚伯拉罕的信心是最突出的这个事实。
That this is Paul’s main interest in this text is shown by verses 4 and 5. 第四第五节就证明使徒保罗在这段经文最关注的是这个。For in these the argument again turns on the antithesis faith and works：因为在第四第五节，使徒保罗的论证也是在乎信心和行为这个势不两立的对立，这个是最关键性的。
In the Hebrew Genesis 15:6 is as follows：根据希伯来文旧约创世记第15章第6节是这样说的：“And he [Abraham] believed in the Lord，and He reckoned it to him righteousness”. “他[亚伯拉罕]信耶和华，耶和华就算给他义、向他算义reckoned it to him righteousness”。The formula is similar to that used in the case of Phinehas in reference to his zeal for the Lord：而这个在(诗篇第106篇第31节)说到非尼哈大发热心也是用同样的方程式：“And it was reckoned unto him for righteousness unto all generations for ever”(诗篇106篇第31节，这里是提到非尼哈的: 那就算为他的义，世世代代，直到永远。)
There need be no question but it was the zealous act of Phinehas that was reckoned to him for righteousness，这里我们不必怀疑非尼哈热心的举动是向他算为他的义的，and the formula in Genesis 15:6 both from its own terms and from the analogy of Psalm 106 is to be interpreted similarly，那么在创世记第15章第6节这个方程式，不论是根据他自己的用词或者与诗篇106篇一起比较的话，也是应该有类似的形式、类似的理解就是 namely，that God reckoned Abraham’s faith to him for righteousness. 就是上帝把亚伯拉罕的信心算给他作为义。
Paul’s quotation here is to be interpreted likewise. 我们要同样的理解使徒保罗这里所引用的创世记15章第六节( refer also to verses 9，22，23：也参考本章的第九节22、23节；Galatians 3:6：还有加拉太书第三章第六节等。) Verse 9 is explicit to the effect that “faith” was reckoned for righteousness. 第九节是直接了当的说的，因我们所说亚伯拉罕的“信”就算为他的义，新译本：亚伯拉罕的“信”算为他的义。And the word “reckoned” here，as in the Hebrew，means that it was placed to his account，it was imputed to him. 这个“算”这个字，正如在希伯来文旧约一样的，那意思就是说放在他的户口里面，就是归算了给他的 imputed。And the implication is that这里的含义就是，the corresponding results followed upon this imputation. 有了这个归算之后就带来相称的的结果了。
We must，however，recognize the difference between the two cases. 可是我们必须要分辨出这两个个案是有不同的(就是创世记15章第六节亚伯拉罕和诗篇106篇31节非尼哈)。In the case of Phinehas在非尼哈的事件上，it is an act of righteous zeal on his part；it is a deed. 是一个他所做的公义的热心的举动；是行为来的。He was credited with the devotion with which his faith in God produced –righteousness in the ethical and religious sense. 因为他信上帝的信心所做出的这个奉献，圣经称赞他，就是在这个道德的、在这个宗教上的这个义，他就有这个义的归算。
But that which was reckoned to Abraham is of very different sort：归算给亚伯拉罕的是非常不一样的一件事。In Paul’s interpretation and application of Genesis 15:6 this becomes quite patent. 我们看使徒保罗怎么样解释和应用创世记第15章第六节就显得明显了。Paul could not have appealed to Psalm 106:31 in this connection without violating his whole argument. 使徒保罗这里不可能引用诗篇106篇第31节，这样子就毁了他整个的论证的。
For if he had appealed to Psalm 106:31 in a matter of justification，因为假如使徒保罗在称义这件事情上诉诸于诗篇106篇31节的话，the justification of the ungodly( cf. Vs. 5 )罪人的被称义，(引用诗篇10631节的话，) then the case of Phinehas would have provided an inherent contradiction那么非尼哈的案子就提供一个内在矛盾了and would have demonstrated justification by a righteous and jealous act. 非尼哈的个案就证明着靠公义热心的行为举动而称义了。
Though then the formula in Genesis 15:6 is similar to that of Psalm 106:31，因此虽然创世记15章第6节的方程式与诗篇106篇第31节的方程式是类似的，the subjects with which they deal are diverse. 他们是在处理两个非常不同的问题。
Genesis 15:6 is dealing with justification as Paul shows；使徒保罗说明创世记15章第六节是在讨论称义；Psalm 106:31 is dealing with the good works which were the fruit of faith. 而诗篇106篇31节在讨论的是信心所结出的果子，就是好行为。This distinction must be kept in view in the interpretation of Genesis 15:6，particularly as applied by Paul in this chapter. 当我们来解释创世记第15章第6节，特别使徒保罗在罗马书第4章第3节所做的应用的时候，必须分辨出这两节经文所讨论的两个不同的问题。
It is with justification by faith as opposed to works that Paul is concerned in this passage.使徒保罗在这段经文所关注的是借着信心称义，是与靠行为称义相反的。That is why he appeals to Genesis 15:6; 为了这个原因他诉诸于创世记15章第6节; it is the faith of Abraham that is accented in that passage. 在创世记15章第6节所要凸显的就是亚伯拉罕的信心。And the precise formula to the effect that faith was imputed to him那么第15章6节说所讲的他的信心归算给他这个方程式draws our attention simply to the fact that it was the faith of Abraham that was taken into account.只不过让我们注意到上帝考虑的只不过是亚伯拉罕的信心而已。
Paul focuses attention on that one consideration and frames his argument accordingly，使徒保罗只不过是专注于这方面的一方面的考虑，根据这方面的考虑来说出他的论证，to wit，换言之，it was faith in contrast with works that entered into God’s accounting with Abraham in a matter of his justification. 在亚伯拉罕称义这件事情上，上帝与亚伯拉罕所算账的只考虑到信心，不是行为。
In terms of the formula，it was the faith that was reckoned to him for the righteousness with which justification is concerned. 根据这个方程式，我们要这样看，信心就归算给亚伯拉罕作为称义的义。In each case of appeal to Genesis 15:6，therefore，we must not，for dogmatic reasons，fail to recognize that it is faith that is imputed. 每一次使徒保罗诉诸于创世记15章6节的时候，我们不可以因为系统神学所关注的原因忽略到上帝所归算的是信心(参考 cf. Vss. 5，9，10，11，22，23参考本章的5，9，10，11，22，23)。
让我做一个注脚：因为我们改革宗的说法是：亚伯拉罕是凭着恩典、借着信心称义的。是的，上帝把亚伯拉罕的信心归算给他作为义；但是这个是毫无功劳而言的。所以上帝真正至终归算给亚伯拉罕的是基督的义、基督顺服的义。所以我常常说：耶稣就为你活，这个义，为你死，耶稣基督所活出一生的圣洁公义，完全就赚来，是为我们赚来，从父而来的义，或者功劳；这个义的功劳父上帝归算给一切信基督的人，这个是整个教义的建构。
但是慕理很清楚的说明这里是在解经，这里不是在讲系统神学。所以罗马书第四章有讲亚伯拉罕的信是归算于他作为义，我们就这样的相信罗马书第四章。没有排除到我们整个的因信称义的教义里面还有另外一大块，就是这个义，也就是说到第五章、第六章讲因信称义这个义，这个义的本身是基督的义。也就是第一章第17节在这个福音里面神的义显明出来，这个义至终是指耶稣基督的义，这个义归算给我们。但是在第四章讲的是信心，因为他要对照的是信心与行为。所以使徒保罗这里说他的信就算为他的义，算为，就是算为一个的工具、一个的方法、一个手段、一个讨饭者的空碗，而没有功劳的，功劳都在基督那边。
好，我们就停在这里，信是算为他的义的，我们下一次继续。
我们祷告结束：天父感谢你自己的话语给我们看到，我们是毫无贡献于自己得救称义的，求主继续的把这个恩典的福音刻在我们心板上，也继续的让我们以感恩、诧异来回应，讲不要跟随那些自夸的人的榜样，我们看到每件事情都是出于恩典，却我们要努力的紧紧的跟随你，让信心结出果子来，奉主耶稣基督的圣名求，阿们。
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