神学导论 阅读资料 38B 慕理，《罗马人书注释》摘录﹕3﹕23下-24
John Murray, Epistle to the Romans, 3:23b-24
3﹕23b-24
23 因为世人都犯了罪，亏缺了上帝的荣耀。
24 如今却蒙上帝的恩典，因基督耶稣的救赎，就白白的称义。
罗3﹕23（续）
Romans 3:23 (cont’d)
既然「因信耶稣基督」（借着信靠耶稣基督）有这样的涵义，我们可以问﹕为什么保罗再说﹕「加给一切相信的人」？我们承认，确定这里的意思并不容易。不过最合理的解释是（见上，1﹕17）﹕上帝的义不只是借着信心（信靠耶稣基督）在人生命中发生效力；更是在所有信的人身上生效。信心在成就这件事（译注﹕成就上帝的义）上大有果效；无论信靠耶稣的人是谁，都必定有效。使徒保罗一再强调这项真理，并没有多此一举。他在上文已经证明，所有人类，不论是犹太人或外邦人，都在罪（的权势）之下，没有分别﹕众人都服在上帝的审判与惩罚之下。福音的荣耀乃是﹕当信心发生效用的时候，上帝并不偏待人，一律以恩慈对待人。上帝没有歧视任何一类信徒；祂的义临到所有信耶稣的人，没有分别。
In view of these implications of the expression “through the faith of Jesus Christ’ we may wonder why there is the addition, “unto all who believe.” It is admitted that it is difficult to arrive at certainly respecting the precise thought intended. But the most reasonable interpretation would appear to be (cf. comments on 1:17) that not only is the righteousness of God brought into effectual relation to men through faith in Christ but it is brought into this effectual relation to all believers.[16] Faith is not only effectual to this end; it is invariably effective whoever the person believing is. It was not superfluous for the apostle to emphasize this truth. He had proved that all, both Jews and Gentiles, were under sin. In respect of the penal judgment of God there is no difference. The glory of the gospel is that there is no discrimination in the favourable judgment of God when faith comes into operation. There is no discrimination among believers – the righteousness of God comes upon them all without distinction.
这样解释可从上文得到支持﹕「并没有分别﹕因为世人都犯了罪，亏缺了上帝的荣耀。」正如众人都是罪人，同样地，所有信的人都因着上帝的恩典白白称义。因此，这句话里的两部份，有两方面的思想。「因信耶稣基督」强调﹕上帝的义要发生效用，使人称义，只有透过信靠基督。「加给一切相信的人」强调﹕有信心的时候，上帝的义一定发生效用。
This interpretation receives confirmation from the immediately succeeding clauses: “for there is no difference: for all have sinned and come short of the glory of God.” As all are sinners, so all believers are justified freely by God’s grace. There are thus two distinct shades of thought in the two elements of the clause. “Through faith of Jesus Christ” stresses the fact that it is only through faith in Christ that this righteousness of God is operative unto justification. “Unto all who believe” stresses the fact that this righteousness is always operative when there is faith.
「因为世人都犯了罪」，视每一个人的罪为「过去历史的事实」 （Meyer 注释）。这里动词的时间性，可是指人类罪性的每一个层面；因此我们没有理由认为这句话只是是指亚当的罪，和后人在他的罪中的参与（参﹕罗5﹕12）。使徒保罗要指出的乃是﹕人类虽然在使自己的罪性和后果越发复杂上因人而异，可是所有的人都在「罪人」的范围里，没有例外，也没有被偏待（参﹕3﹕9-10）。
The clause, “all have sinned” (vs. 23), views the sin of every man “as a historical fact of the past” (Meyer, ad loc.). The tense used is one that can do service for every aspect from which the sinfulness of the human race may be viewed, and it would not be defensible to restrict the reference to the sin of Adam and the involvement of posterity therein (cf. 5:12). The interest of the apostle here is to affirm that, whatever differences may obtain among members of the race in respect of the aggravations by which sinfulness is intensified, all without exception or discrimination are in the category of sinners (cf. vss. 9, 10).
与此句配搭的「亏缺了上帝的荣耀」的意思并不明显；有几个可能性。这个动词的意思是﹕「缺乏」、「没有」、「贫乏」（参﹕太19﹕20； 路15﹕14；林前1﹕7；8﹕8；12﹕24；腓4﹕12）。所指的是一种状况，不是一项行动，虽然这种状况可能从某一个行动（或缺乏这行动）而来；若有这行动，则可以补救这种状况。困扰解经家的是﹕我们所亏缺的荣耀（就是我们在这方面贫乏）是指什么？有四个可能。（一）在归荣耀给上帝，荣耀他，作称赞他荣耀的事上失败（这种用法参﹕路17﹕18； 徒12﹕23； 罗4﹕20；林前10﹕31；林后4﹕15；8﹕19；腓1﹕11； 2﹕11；帖前2﹕6； 启4﹕9，11；11﹕13；14﹕7；16﹕9）。（二）领不到上帝所此的荣耀、尊贵、赞赏（参﹕约5﹕41，44；8﹕50；12﹕43；罗2﹕7，10；来3﹕3；彼前1﹕7；彼后1﹕17）（三）在反映上帝的荣耀，效法他的形象上有亏欠（参﹕林前11﹕7；林后3﹕18；8﹕23）。（四）得不到在基督再来时，上帝赐祂子民的最后荣耀（参﹕罗5﹕2；8﹕18，21；林前2﹕7；15﹕43；林后4﹕17；西1﹕27；3﹕4；帖后2﹕14；提后2﹕10；来2﹕10；彼前5﹕1，4）。
The import of the coordinate clause, “and come short of the glory of God” is not immediately apparent; there are several possibilities. The verb means “to lack,” “to want,” “to be destitute of” (cf. Matt. 19:20; Luke 15:14; I Cor. 1:7; 8:8; 12:24; Phil. 4:12). It refers to a condition, not to an action, though, of course, the condition may arise from the absence of action which would have remedied or prevented the condition. The question that raises some difficulty and on which commentators differ is: what is the glory of God of which we come short and are destitute? There are four possibilities: (1) to fail to render to God the glory, to fail to glorify him or do what is to the praise of his glory (cf. for this use of the word “glory” Luke 17:18; Acts 12:23; Rom. 4:20; I Cor. 10:31; II Cor. 4:15; 8:19; Phil. 1:11; 2:11; I Thess. 2:6; Rev. 4:9, 11; 11:13; 14:7; 16:9); (2) to fail of receiving the glory, honour, or approbation which God bestows (cf. John 5:41, 44; 8:50; 12:43; Rom. 2:7, 10; Heb. 3:3; I Pet. 1:7; II Pet. 1:17); (3) to come short of reflecting the glory of God, that is, of conformity to his image (cf. I Cor. 11:7; II Cor. 3:18; 8:23); (4) to fail of the consummated glory that will be dispensed to the people of God at the coming of Christ (cf. Rom. 5:2; 8:18, 21; I Cor. 2:7; 15:43; II Cor. 4:17; Col. 1:27; 3:4; II Thess. 2:14; II Tim. 2:10; Heb. 2:10; I Pet. 5:1, 4).
新约圣经里没有与这句话相同或类似的说法；问题就显得更加困难了。四种
解释都有各自的理由。我们只能在考虑所有因素之后，提出第三种解释比较合理。
The difficulty is not a little accentuated by the fact that there is no precise parallel to this expression in the New Testament and a good case might be made for each of the four interpretations. One can only indicate a slight balance of considerations in favour of interpretation (3).
（一）保罗用的动词是现在式，形容一种状态。因此我们应推论，保罗在这里想到人类因罪的事实而陷入的状况；这与「世人都犯了罪」相对称。这样考虑，减低了第四种解释的说服力。（二）保罗的意思若根据第一种解释，他大可以另加一个字，如「归」(giving)荣耀；这的确是新约圣经，特别是保罗书信的作法。或者他可以加 “unto” 一字，这样 “unto the glory of God” （归荣耀给上帝）就很清楚（参第一种解释的经文）。（三）虽然根据新约的用法，「上帝的荣耀」可指从上帝而来的荣耀（参﹕约12﹕43），可是比较清楚表达这意思的方法是「从上帝来的荣耀」 (glory from God)。（四）保罗典型的作法是，将救赎为我们得来的福份，和罪带来的后果对照，如﹕我们被改变，成为上帝的样式（林后3﹕18）。而形容我们目前的状况，没有比「亏缺荣耀」的贫乏更贴切、更生动。我们没有反映上帝的完美 (perfection)、祂的荣耀；我们在这方面的完美性非常贫乏。
(a) Paul uses the present tense of a verb which is descriptive of a state or condition. We should infer therefore that he is reflecting on a present condition of all men arising from the fact of sin; it is coordinate with the fact that all have sinned. This consideration would tend to make (4) less tenable. (b) If (1) were intended by the apostle it is reasonable to suppose that he would have inserted some other term such as that of “giving” glory to God after the pattern of the usage of the New Testament in general and of him in particular, or he would have used the preposition “unto” and have adapted the whole expression so as to read “unto the glory of God”, as in passages cited above under (1). (c) Although the phrase “the glory of God” could, in terms of New Testament usage, be applied to the praise that comes from God (cf. John 12:43), yet the more perspicuous in this regard would be “glory from God”.[17] (d) It is quite Pauline to represent that which redemption secures, in contrast with that which sin has brought, as transformation into the image of God (cf. II Cor. 3:18). In describing our present condition nothing would be more pertinent or descriptive than to define it in terms of our destitution in this regard. We are destitute of that perfection which is the reflection of the divine perfection and therefore of the glory of God.
第24节
解经家对24节上的造句感到困惑。「（被）称义」的分词 (participle) 如何与上文关联？答案并不明显。最有理的观点是﹕22节下和23节﹕「并没有分别﹕因为众人都犯了罪，亏缺了上帝的荣耀」是整段思路的一个括号。至于造句和作者原意，「被称义」 (being justified) 就与22节上连起来﹕「就是上帝的义，因信耶稣基督加给一切相信的人」。我们须提出﹕整卷罗马书中，「称义」这动词，也就是整卷书的主题，是在本节第一次直接地、正面地被使用。他在上文纔为主题（上帝的义）订了定义﹕上帝的义，乃是借着信靠耶稣基督生效的。现在保罗再解释﹕这「称义」是出于上帝的恩典，白白赐下。因此「称义」分词 (being justified) 背后有两个理念﹕（一）「上帝的义」是我们的称义，与「律法的行为不可能成就称义」成了强烈的对照（20节）。（二）「称义」是因为（蒙）上帝恩典白白所赐的。造种造句法比较不寻常，不过也没有带来什太大困难。就算我们不接受，22节下和23节是一个括号，也不应该因造句而感到困难。因为「被称义」 (being justified) 也与「并没有分别，因为世人都犯了罪，亏缺了上帝的荣耀」有关。我们上面已经看到，罪性的普遍性（人类都是罪人）影响另外一件事实﹕信耶稣的人并没有分别﹕他们都是「上帝的义」的受惠者。因此保罗为「称义」这个主题清楚订下定义的时候，除了说明「称义」是什么以外，再强调称义是「白白」得来、是「蒙上帝的恩典」，是非常合宜的。换言之，22节下、23节与上文的关系非常密切，与下文也非常有关；24节接着22节上，说明定义，再加发挥。
Verse 24. Commentators have encountered difficulty with the construction at the beginning of verse 24. The participle “being justified” does not appear to stand in relation to what precedes in a way that is easily intelligible. The most tenable view is that of those interpreters who regard what immediately precedes in verses 22b, 23, “for there is no difference: for all have sinned and come short of the glory of God”, as parenthetical to that which is the main subject of this paragraph. As regards construction and intent, therefore, “being justified” is to be construed in direct sequence with “a righteousness of God through faith of Jesus Christ, unto all who believe” (vs. 22a). It is perhaps not irrelevant to observe that this is the first time in this epistle that Paul uses this verb directly and positively in reference to what is the leading theme of this epistle.[18] He had just defined his theme in terms of the righteousness of God operative through faith in Christ and now he is giving explication in express terms of justification freely by the grace of God. These two thoughts, namely, that this righteousness of God is our justification in contrast with the impossibility of the works of the law (vs. 20) and that this justification is the free gift of God by grace are sufficient ground for the defining participle, “being justified.” And there is no reason for hesitating at what may appear to us as unusual construction. Even if we do not allow that the immediately preceding clauses are parenthetical to the main thought of this passage – a position that has much to commend it – there should be no difficulty with the construction. For the fact that there is no difference and that all have sinned and come short of the glory of God has close bearing upon the thought expressed in the participle “being justified.” As we have found already, the fact of universal sinfulness bears directly upon the other fact that there is no discrimination among believers – they all are beneficiaries of the righteousness of God. So now in defining this theme in the express terms of justification the universality of sin is equally pertinent to the freeness and graciousness of justification as well as to that which justification itself connotes. In other words, verses 22b, 23 stand in the most significant relation both to what precedes and to what follows and verse 24 resumes the theme of verse 22a in terms that define and expand the latter.
「蒙上帝的恩典」 与「白白地」合起来的效果，是强调﹕上帝称义的作为，人完全不能用功劳赚回来。上帝作为的白白、主权性，乃是20节所宣称的﹕「凡有血气的，没有一个因行律法能在神面前称义」正面的对称。保罗的「称义的教义」里最重要的因素乃是﹕上帝称义的作为完全不被人性 (anything we are) 或人的行为 (anything we do)左右﹕我们所作的不可能影响上帝、推动祂称人为义。我们所是、我们所作的不单不能影响上帝称义，我们里面的一切，刚好导致相反的判断﹕在上帝面前全人类都 被定罪（参3﹕9，19）。因此，上帝称义的作为的动机，解释，和一切决定因素，都来自上帝自己的本性和祂的作为；祂所作的，尽都出自祂白白的，主权的恩典。人若试图献陈任何功德来赚得称义，就完全违背保罗「称义的教义」，完全违背他的福音。基督福音的荣耀就是﹕福音是白白恩典的福音。
The combination of the terms “freely” and “by his grace” has the effect of emphasizing the completely unmerited character of God’s justifying act. The free and sovereign graciousness of the act is the positive complement to that which had been asserted in verse 20 that “from the works of the law no flesh will be justified” in God’s sight. No element in Paul’s doctrine of justification is more central than this – God’s justifying act is not constrained to any extent or degree by anything that we are or do which could be esteemed as predisposing God to this act. And not only is it the case that nothing in us or done by us constrains to this act, but all that is ours compels the opposite judgment – the whole world is brought in guilty before God (cf. vvs. 9, 19). This action on God’s part derives its whole motivation, explanation, and determination from what God himself is and does in the exercise of free and sovereign grace. Merit of any kind on the part of man, when brought into relation to justification, contradicts the first article of the Pauline doctrine and therefore of his gospel. It is the glory of the gospel of Christ that it is one of free grace.
我们必须正视称义是白白的、完全是恩典；这「恩典」的真理是自显的、自我解释的。可是我们也不要忽略上下文，和上下文带来的教训。称义是来自恩典，但这并不排除恩典透过什么方法 (medium) 运作。保罗马上加一句﹕「因基督耶稣的救赎」，就是这个意思。称义是借着救赎的方法，说明「称义的恩典」的两件事﹕（一）称义是透过怎样的重价买来的。（二）救赎是重价买来，并不违背称义的「恩典性」；其实更显出这「恩典性」。「因恩典称义」和「藉救赎称义」这样优美的配搭，正好纠正了错误的论调﹕「称义若是白白的，其中就不可能有任何代价；若是用代价买回来的，就不可能是白白的。」不；两者都是！重价使白白的恩典显的更伟大！称义，是借着基督耶稣的救赎而来的；不是透过我们所付的任何代价；乃是借着基督所付的重价，好叫白白的恩典流出，使不虔的人得称为义。
The accent placed here on the freeness and graciousness of the justifying act must be noted on its own account. But a contextual consideration and the lessons derived from it must not be overlooked. The accent upon free grace does not eliminate the medium through which this free grace has come into operation. That is the lesson of what Paul immediately adds: “through the redemption which is in Christ Jesus.” This mediation shows two things in reference to the grace of justification: (1) the costly price at which this justification was procured; (2) the price at which it was procured does not negate but enhances the gracious character of the act. How eloquent is this collocation of justification by grace and justification through redemption in the correction of all argument to the effect that if justification is free it cannot be through price and if through price it cannot be free. It is both, and the price magnifies the marvel of the free grace. Justification is through the redemption that is in Christ Jesus; it is not through any price of ours; it is the costly price that Christ paid in order that free grace might flow unto the justification of the ungodly.
「救赎」最根本的意思，是用赎价买赎 (ransom)。我们不可能将新约圣经「救赎」的教义约化为「释放」而已。主耶稣的话（太20﹕28；路10﹕45）明显地指买赎的赎价，与祂自己舍命﹕后者是祂「宝血」的同义词。祂的宝血就是这救赎的赎价。保罗在这里和他书信其他地方所用的「救赎」一字，也是这个意思。（参﹕弗1﹕7；多2﹕14；还有末世性的救赎，参﹕罗8﹕23；林前1﹕30；弗1﹕14；4﹕30；其他新约的作者，参﹕路1﹕68；2﹕38；24﹕41；来9﹕12，15；彼前1﹕18。）保罗另外用一个字（加3﹕13；4﹕4；参；林前6﹕20；彼后2﹕1；启5﹕9；14﹕3，4）也是同义。因此，「因基督耶稣的救赎」就是藉基督流血、舍命所付的买赎代价；我们不可能删除这意义的任何部份。再者，我们必须注意保罗心目中的救赎是永远「住在」基督里的；是「在基督耶稣里的救赎」。救赎不只是我们在基督里所拥有的（弗1﹕7），救赎，是基督生上所彰显的。基督是救赎的「道成肉身」 (embodiment)。基督不单成就了救恩；救赎住在救赎主里，一切救赎的功劳（virtue）和功效 (efficacy) 都在基督里。这样理解救赎，纔能显出上帝白白、恩典的称义，是借着什么方法施行。
The root meaning of “redemption” is to ransom by the payment of a price. It is impossible to reduce the New Testament concept of redemption to the mere notion of liberation. Our Lord’s saying (Matt. 20:28; Mark 10:45) is expressly in terms of substitutive ransom and the giving of his life, which in the New Testament is the same as the shedding of his blood, the price of this redemption. It is this same concept that appears in the term Paul uses here as also elsewhere in other epistles (cf. Eph. 1:7; Titus 2:14 and in an eschatological sense in Rom. 8:23; I Cor. 1:30; Eph. 1:14; 4:30; see also in other New Testament writers Luke 1:68; 2:38; 24:41; Heb. 9;12, 15; I Pet. 1:18). Another term used by Paul (Gal. 3:13; 4:5; cf. also I Cor. 6:20; II Pet. 2:1; Rev. 5:9; 14:3, 4) conveys the same thought. Hence “the redemption that is in Christ Jesus” cannot be reduced to lower terms than the ransom secured by Christ in the shedding of his blood and the giving of his life.[19] It should be noted in addition that the apostle conceives of this redemption as something that has its permanent and abiding tenancy in Christ; it is “the redemption that is in Christ Jesus”. The redemption is not simply that which we have in Christ (Eph. 1:7) but it is the redemption of which Christ is the embodiment. Redemption has not only been wrought by Christ but in the Redeemer this redemption resides in its unabbreviated virtue and efficacy. And it is redemption thus conceived that provides the mediacy through which justification by God’s free grace is applied.
网络圣约ccnci.org
中华展望圣约学院[email protected]（PayPal）