神学导论 阅读资料38C 慕理，《罗马书注释》摘录﹕3﹕25-26
Excerpt from:John Murray, The Epistle to the Romans, 3:25-26
3﹕25-26
25 上帝设立耶稣作挽回祭，是凭着耶稣帝血，借着人的信，要显明上帝的义。因为祂用忍耐的心，宽容人先时所犯的罪。
26 好在今时显明祂的义，使人知道祂自己为义，也称信耶稣的人为义。
在25节中，上帝为我们预备的「称义」，可从另一个角度理解，就是「挽回祭」的观念。「赎罪」解决「捆绑」的问题，是上帝提供的恩典，释放我们脱离捆绑。而「挽回祭」要解决的乃是我们面对上帝忿怒的问题；是上帝提供的恩典，使我们从祂的忿怒下释放。保罗用这个观念来说明上帝为使我们称义所提供的恩典，完全与整本《罗马书》的教导相符合。因为他开始确诠释救恩时，就宣告全人类都服在罪之下﹕「原来上帝的忿怒，从天上显明在一切不虔不义的人身上…。」（1﹕18）因此，我们不应被这个「挽回」的观念绊倒；其实我们应该预期，保罗就是要用这个最适合解决人服在上帝忿怒之下的观念，来形容上帝提供的恩典，和为此恩典订出定义。
In verse 25 we have another category in terms of which the provision which God has made for our justification is viewed. It is that of propitiation. Redemption contemplates our bondage and is the provision of grace to release us from that bondage. Propitiation contemplates our liability to the wrath of God and is the provision of grace whereby we may be freed form that wrath. It is wholly consonant with Paul’s teaching in this epistle that he should enunciate the provision of God’s grace unto our justification in this way. For he had begun his demonstration that the whole human race is under sin with the affirmation that “the wrath of God is revealed form heaven upon all ungodliness and unrighteousness of men” (1:18). And instead of stumbling at this concept of propitiation we should rather anticipate that the precise category suited to the need and liability created by the wrath of God would be enlisted to describe or define the provision of God’s grace.
虽然这个字在《新约圣经》只出现过两次，另外一次（来9﹕5）明显是指施恩座（即至圣所里约柜的上盖），可是我们有足够的理由相信，在这处是指「挽回祭」，按照约壹2﹕2；4﹕10；来2﹕17的用法（参﹕路18﹕13；来8﹕12）。保罗说，基督做了「挽回祭」。
Although the word used here by the apostle occurs only twice in the New Testament and in the other instance (Heb. 9:5) plainly means the mercy-seat, the covering of the ark of the covenant in the most holy place, yet there is good reason for believing that in this case it means “propitiatory offering” and is to be interpreted after the analogy of I John 2:2; 4:10; Heb. 2:17 (cf. Luke 18:13; Heb. 8:12). Christ is therefore said to have been a propitiatory sacrifice.
我们必须谨慎留意经文的用词。这里不是说，基督把自己献上作为挽回祭，虽然这说法符合《圣经》的教导。我们注意到，是上帝设立祂作挽回祭，而既然说到「上帝」与「基督」两个位格，设立基督作挽回祭的就是父上帝（参﹕5﹕8，10；8﹕3；林前8﹕6；林后5﹕18，19；弗4﹕4-6；来2﹕10-13）。忽略父上帝在提供救赎的角色，乃违背《圣经》的原则；而若认为基督介入神人之间，成就了挽回祭，因而感动父上帝施行恩典怜悯的话，更是扭曲真理。保罗这里表明父上帝
主动采取了这项行动。挽回祭所成就的恩典，是父提供的。
The precise language of the text is to be carefully observed. It is not said here that Christ gave himself a propitiatory sacrifice, though such language would have been in accord with the teaching of Scripture. Our attention is drawn to the fact that God set him forth a propitiatory sacrifice, and since the person in view is thus distinguished from Christ it is God the Father who is represented as setting him forth (cf. 5:8, 10; 8:3; I Cor. 8:6; II Cor. 5:18, 19; Eph. 4:4-6; Heb. 2:10-13). It is quite alien to biblical thought to overlook the agency of God the father in the provisions of redemption and it is perversion to represent the Father as won over to the exercise of grace and mercy by the intervention of Christ’s propitiatory accomplishment. Paul here represents the Father as taking the initiative in this action and as making the provision by which propitiation was wrought.
「设立」这个字，最适合表达这一点；它的意思可能是「定意」，如在罗1﹕13；弗1﹕9的用法。但是本段的上下文和其他希腊文文献指出，这里的意思是「公开设立」。动词是反身式的，因此暗示保罗在强调，上帝为自己设立了挽回祭。这完全符合整段经文的意思，并符合保罗书信其他地方的教导。这提醒我们，上帝藉提供挽回祭来满足自己的条件和要求。就算我们不在动词的反身式上大作文章，我们也能看出，父上帝设立基督作挽回祭，以显明祂的义，就说明了同一个道理。挽回祭，是指向上帝的。当然，人获得了最高的益处；可是在满足人的好处之同时，上帝成就了祂自己的需求。我们并不需要猜测这需求是什么﹕上帝设立挽回祭，是为了显明自己的义。
The term rendered “set forth” may most properly bear this signification. It could mean “purposed” as in 1:13; Ephesians 1:9. But the context and the usage in other Greek sources would indicate that the thought is that of public setting forth. The form suggests that there may be the reflexive idea and in that event some emphasis would fall upon the fact that God set forth for himself a propitiation. This thought is admirably in accord with the total purport of the passage and of the apostle’s teaching elsewhere; it would be a reminder to us that divine interests or exigencies are fulfilled by the propitiatory provision. While, however, we may not press this significance of the verb itself, the same thought is conveyed by the fact that God the Father set forth Christ a propitiation to show forth his righteousness. The propitiation has a Godward reference. The interests of men are, of course, promoted to the highest degree, but in realizing these interests exigencies of divine import are conserved. We are not left to surmise what these are – the setting forth was to the end of demonstrating God’s righteousness.
若认为25节这里的「上帝的义」，就是构成我们「称义」的义（参﹕21，
22节；1﹕17），是符合这段经文的思路的。因为事实上，上帝藉这挽回祭公开显明了祂的义；因此可以说，挽回祭是为了我们称义。挽回祭成就了使我们称义的义；因此，可以视挽回祭是为了显明我们的义。可是有其他令人信服的理由，叫我们相信这里「上帝的义」是指上帝自己正直公义的属性，如本章5节。
It would not be incongruous with the thought of this passage if we regarded “the righteousness of God” referred to here in verse 25 as the righteousness of God that is constitutive of our justification, as in verses 21, 22 and 1:17. For it is true that this righteousness is openly set forth in the propitiation and the propitiation could be viewed as directed to that end. The propitiation effects our justifying righteousness and therefore may be construed as our righteousness exhibited. But there are compelling reasons for thinking that the righteousness of God in this case is the attribute of justice, as in verse 5.
（一）在26节，保罗回到这节的考虑；他告诉我们，上帝显明自己的义是为了什么目的﹕是为叫「他自己为义，也称信耶稣的人为义。」这里暗示着这两节所指的需求，即﹕上帝在称罪人为义这事上，自己同时是公义的。在上帝设立挽回祭这件事上，两件事结合起来﹕上帝的公义，和罪人被称为义。「好叫上帝自己为义」所暗示的公义，不可能是指﹕成就我们称义的「义」，即我们称义的本质的「义」。这里的用词说明，「上帝的义」是指上帝本性中的公义，它在任何条件下都不可违背；在称罪人为义这事上，它必须被保存，必须被证明是正义的。这就说明，25节说，被显明的公义，和26节说的，就是上帝本性中的公义。
(1) In verse 26 Paul returns to this same consideration and informs us specifically of the end to which this demonstration of righteousness is directed; it is to the end “that he may be just and the justifier of him who is of the faith of Jesus.” This intimates that the exigency in view is the justice of God in the justification of sinners. In the provisions of propitiation two things cohere and coalesce, the justice of God and the justification of the ungodly. This justice of God implied in the expression, “that he might be just” cannot be the righteousness of God that is operative unto and constitutive of our justification. The form of the expression shows that it is the inherent righteousness of God that cannot be violated on any account and must be vindicated and conserved in the justification of sinners.
This shows that the righteousness contemplated in the demonstration in verse 25, as well as in verse 26, is the inherent justice of God.
（二）我们不仅在26节知道，上帝显明这公义是为了什么目的；25节也告诉我们，公义的显明为什么是必需的﹕「因为祂用忍耐的心，宽容人先时所犯的罪。」《使徒行传》两处记载了保罗的讲道（14﹕16；17﹕30），指出「上帝的忍耐」是什么意思。他是指上帝「在从前的世代，任凭万国各行其道」（14﹕16），和「世人蒙昧无知的时候」（17﹕30）；这与「如今却吩咐各处的人都要悔改」成了对照；后者是指上帝恩典计划成就时所发生的改变。在先前的世代，上帝没有带着与人所的犯罪相称的忿怒临到他们。从这意义来看，上帝「任凭」或「越过」他们。这样的「任凭」，并不等同罪的赦免！
(2) We are not only informed in verse 26 of the end to which this demonstration of
righteousness was directed but also in verse 25 of a reason for which the demonstration was necessary. It is “on account of the passing over of the sins committed before hand in the forbearance of God.” Two passages in Paul’s speeches as reported in Acts (14:16; 17:30) illumine for us what he means by “the forbearance of God;” he is referring to the generations gone by when God “suffered all the nations to walk in their own ways,” “the times of ignorance” in contrast with the change which occurred in God’s economy of grace when “now he commands men that they should all everywhere repent” (Acts 17:30). In these generations gone by God did not visit men with wrath commensurate with their sins. In this sense there was a by-passing or overlooking of their sins. This by-passing is not to be equated with remission.
暂时延迟审判，并不等于罪得赦免。保罗在这里考虑到﹕在先前的世代，上帝没有向人类完全执行祂的不悦，而施行宽容；这就是上帝在基督作为挽回祭的时候显明祂的公义的原因。上帝在先前世代向人施行宽容，而人则似乎没有领会，上帝的公义是不可违背的。宽容可能被误解为罪的消除与赦免。因此如今在基督里，透过祂成就的挽回祭，上帝公开地向人类显明，若要消除祂的忿怒，审判与惩罚，必须提供挽回祭。「越过」（任凭）不等于称义；称义必须有完全满足、证明上帝公义的挽回祭。
Suspension is not equivalent to forgiveness. It is this consideration – in the ages gone by God did not execute upon men the full measure of his displeasure but exercised forbearance – that the apostle adduces here as one reason why God exhibited his righteousness in Christ as the propitiation. The forbearance exercised in past ages tended to obscure in the apprehension of men the inviolability of God’s justice. Forbearance was liable to be interpreted as revocation and remission of the same. Hence now in Christ and in his propitiation God gave open demonstration that in order to the revocation of his wrath and punitive judgment it was necessary to provide a propitiation. “Passing over” is not justification and justification requires a propitiation that fully satisfied and vindicates God’s justice.
因此我们可以明显看出，上帝宽容、越过（任凭）人犯罪，并不意味上帝必须显明祂在称义上的「义」。事实上，上帝的宽容意味着，祂必须显明祂本性里的「义」，这样就显明（在宣讲福音时向全世界人类显明）人若要称义，耶稣宝血所成就的挽回祭是不可或缺的。
It can readily be seen therefore that the passing over of sins in the forbearance of God did not make it necessary for God to demonstrate his justifying righteousness, but that the passing over did make it necessary for him to demonstrate his inherent justice and that by showing (to all men in the worldwide proclamation of the gospel) that justification demands nothing less than the propitiation made in Jesus’ blood.
因此我们的结论是﹕在25，26节里，上帝所显明的「义」，乃是祂本性里的公义。这对我们如何解释保罗的教导是基要的。这里指出，满足、证明上帝公义的要求，是保罗的救赎论与挽回祭教义的核心意义。上帝提供挽回祭，好叫罪人得称为义。我们可以说﹕上帝这样「显明」祂的义，须从上帝「统治」世人的角度去理解。上帝显明祂的义，对祂统治罪人、关心罪人的称义、记录罪人被称义，是不可或缺的。
We conclude therefore that the righteousness of God, referred to in verses 25, 26 as demonstrated, is the inherent justice of God. This is of basic relevance in our interpretation of Paul’s teaching. It indicates that the vindication and satisfaction of the dictates of justice lie at the heart of his doctrine of redemption and propitiation as the provisions of God’s grace in order to the justification of sinners. We may say, if we will, that the demonstration is governmental or rectoral. The demonstration is necessary to that government of God that is concerned with and is registered in the justification of sinners.
但我们不能说，在挽回祭上显明的义，只不过是上帝统治上的公义；挽回祭（就是满足上帝的忿怒，平息祂的忿怒与审判的挽回祭）显明的义，乃是上帝本性里的公义。《罗马书》3﹕24-26提出的，是这一连串的教义。这段经文清楚说明，使徒保罗能够串联「救赎」，「挽回祭」，和「公义的证明」，因为它们仅是上帝为救赎人所预备的恩典的不同层面。它们是「上帝称信耶稣的人为义的时候自己是绝对公义的」这过程的不同层面。
But we cannot say that the justice demonstrated in the propitiation is merely governmental; it is the inherent justice of God that is demonstrated in a propitiation which meets and removes the judgment of his wrath. It is this complex of thought that is to be elicited from Romans 3:24-26. And this passage exemplifies how the apostle can interweave such categories as redemption, propitiation, and the vindication of justice because they are but different aspects from which the provisions of his grace for the salvation of men may be viewed and different facets of that process by which he is just when he justifies those who have faith in Jesus.
25，26节还有一些问题需要注释。
There are a few additional questions pertinent to verses 25 and 26 that call for comment.
我们如何理解「挽回祭，是凭着耶稣的血，借着人的信」这句话的各部分？在这问题上我们难以武断。有人解释「凭着耶稣的血」是指信心的对象；另有人认为「凭祂的血」是与挽回祭直接有关连的；至于信心的定义，在上下文中明显可看出是信靠基督(faith in Christ)。
How are we to construe the relation to one another of the component parts of “a propitiation through faith in his blood”? It is difficult to be dogmatic. Some construe “in his blood” as the object of faith; others connect “in his blood” directly with the propitiation, and faith is regarded as sufficiently defined by the context to be faith in Christ.
我们若以22节「上帝的义，因信耶稣基督，加给一切相信的人」为标准，
第二种解释较为可信。无疑地，挽回祭就是基督耶稣的血所成就的，这也符合保罗
的思想﹕（一）保罗认为基督的血就是挽回祭的核心定义， （二）就是基督的血
让挽回祭公开被显明（参﹕加3﹕1）。再者，在这些上下文中出现「信心」而不说明信心的对象，也符合保罗一贯的作法（参﹕22节下；1﹕17）。信心乃是工具，我们藉信心在客观的恩赐上有份﹕而本段所指的恩赐，就是耶稣宝血成就的挽回祭。
If we are guided by the analogy of the expression in verse 22, “a righteousness of God through faith of Jesus Christ,” this latter alternative seems preferable. The propitiation is undoubtedly that which is made in the blood of Christ Jesus and it is in accord with Paul’s thought both to regard the blood of Christ as defining that in which the propitiatory sacrifice consisted and as that which served to set forth openly the propitiation (cf. Gal. 3:1). Furthermore, it is in accord with Paul’s pattern to refer to faith in such connections, without necessarily defining its object (cf. vs. 22b; 1:17), as the instrumentality by which we become the actual partakers of the objective gift in view, in this case propitiation in Jesus’ blood.
最后，若认为基督的宝血乃是信心的对象，则偏离保罗用词的精确﹕保罗的意思是，基督自己乃是信心的对象，特别从本段的上下文来看（按﹕22节上，26节下）。
Finally, it might be a deviation from the precision of Paul’s usage in representing Christ himself as the object of faith, especially in this context (cf. vss. 22a, 26b), to take the blood of Christ here as that on which faith terminates.
至于26节「在今时」确指什么，再一次让我们看出，上帝公开显明祂的公义是在历史上什么时代，是多么的重要。这时代与上帝先前忍耐的时代互相对照，说明，上帝为自己成就的事，是在历史中的某一个时刻的。我们想到上帝所考虑与祂本性的需求时，不可退到一种「超历史」的层面去。
The definite specification of time in the expression “at this present time” (vs. 26) is another example of the significance attached to the historical epoch in which God gave this demonstration of his justice. It is contrasted with the generations of the past when God’s forbearance was in exercise, and it shows that location in history belongs to those accomplishments which have a Godward reference at their center. We are not to relegate to the realm of the superhistorical that which meets divine interests and exigencies.
26节末「信耶稣的人」（原文﹕「耶稣的信」）这种表达方式，没有在《新约圣经》出现过，虽然有些平行用法（加2﹕16；3﹕22；腓3﹕9）。基于上文所看到的（见22节与注脚），若认为这短句与完全平行的「亚伯拉罕的信」（4﹕16）有关连，则完全没有根据。
The formula at the end of verse 26, “of the faith of Jesus,” though it has close parallels (Gal. 2:16; 3:22; Phil. 3:9), is not used anywhere else in this precise form. In view of what we have found above (vs. 22 and footnote thereon) it would be totally indefensible to suppose that it is to be interpreted after the analogy of an expression which Paul uses and which in form is identical, namely, “of the faith of Abraham” (4:16).
无疑地，后者是指「根据亚伯拉罕信心模式的信心」。可是「耶稣的信」必须根据保罗其他的用法来解释。对保罗来说，「耶稣基督」，或「基督耶稣」，或「基督」乃是信心的对象。可是，这里保罗提到信「耶稣」，特别给我们一种既温馨又威严的感觉。「耶稣」的名字意味着我们与救主亲切的关系；耶稣曾在肉身中，在历史上向人显现。可是，当保罗指耶稣是信心的对象的时候，祂也在宣告「耶稣」这名字有着怎么样的威严。
This latter formula undoubtedly means faith patterned after the faith of Abraham. But the formula “of the faith of Jesus” must be interpreted in accord with the analogy of Paul’s usage elsewhere in which Jesus Christ or Christ Jesus or Christ is the object of the faith referred to. There is, however, in this unique formula the touch of tenderness, on the one hand, and of majesty, on the other. The name Jesus suggests the intimacy of personal relationship to the Savior in that character evinced in his historical manifestation in the days of his flesh. But when Paul conceives of him as the object of this faith there is intimated the majesty with which he regarded the same historical Jesus as invested.
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