神学导论 阅读资料38A 慕理，《罗马书注释》摘录﹕3﹕21-23上
Excerpt from:John Murray, The Epistle to the Romans, 3:21-23a
3:21-23
21 但如今上帝的义在律法以外已经显明出来，有律法和先知为证。
22 就是上帝的义，因信耶稣基督，加给一切相信的人，并没有分别。
23 因为世人都犯了罪，亏缺了上帝的荣耀。
「现在」 – 时间上的意思；连续性与改变﹕
保罗不单强调靠律法的行为称义和没有律法的称义（后者指没有律法的行为的称义）之间的对照。他也同时强调后者的显明﹕不靠律法（律法以外）的称义，在耶稣基督的启示显明了。「现在」是与过去对照﹕这个「上帝的义」现在被显明了；完全敞开，让人能看见。… 保罗在这里并不意味着﹕不靠律法（律法以外）的称义现在是第一次被启示；先前的时期，人类只知道靠律法的行为称义。事实完全相反。保罗为了避免把两者对立起来，他明言提醒我们，这个「上帝的义」，现在显明的义，是有律法和先知见证的。保罗在这里，好像在其他事上，都竭力坚持新旧约之间的连续性 (continuity)。可是，旧约与新约在「显明」 (manifestation) 上却有空前的改变﹕这与新旧约之间的连续性是一致的。因此，我们可以承认「现在」是指时间方面的，而同时不损害两种关系（两种的称义）的对照，或新旧约两个时期之间的连续性。（页108-109）
“NOW” HAS TEMPORAL FORCE; CONTINUITY AND CHANGE:
Paul is emphasizing not only the contrast between justification through the works of the law and justification without the law, that is, without works of law, but he is also emphasizing the manifestation of the latter which came with the revelation of Jesus Christ. Now, in contrast with the past, this righteousness of God is manifested; it has come to lie open to full view … This does not mean for Paul that justification without the law was now for the first time revealed and that in the earlier period all that men knew was justification by works of the law. It is far otherwise. To obviate any such discrepancy between the past and the present Paul expressly reminds us that this righteousness of God now manifested was witnessed by the law and the prophets. He is jealous to maintain in this matter as in other respects the continuity between the two Testaments. But consistently with this continuity there can still be distinct emphasis upon the momentous change in the New Testament in respect of manifestation. The temporal force of the “now” can therefore be recognized without impairing either the contrast of relations or the continuity of the two periods contrasted. (108-109)
律法的行为在称义上完全没有贡献
当保罗说「律法以外」 (without the law) 时，我们不可冲淡这种「绝对否定」的语气。罗马书这段的主题是上帝称义的「义」；这「义」是律法以外的，保罗的宣告是毫无保留，毫不犹疑的。这里意味着说﹕在上帝称义的事上，律法的行为，不论是为称义预备，从旁协助，或属它之下，都毫无贡献。这里的用字，和字词在句里的地位，都说明这事实。保罗在罗马书中不断的争辩，也支持这点。若忽略这方面的强调，就忽略整卷罗马书的中心信息。若在这点上犹疑，等于歪曲本书明显地、贯彻地宣告的真理。（页109）
WORKS OF THE LAW CONTRIBUTES NOTHING TO JUSTIFICATION
When Paul says “without the law” the absoluteness of this negation must not be toned down. He means this without any reservation or equivocation in reference to the justifying righteousness which is the theme of this part of the epistle. This implies that in justification there is no contribution, preparatory, accessory, or subsidiary, that is given by works of law. This fact is set forth here both by the expression itself and by its emphatic position in the sentence. And it is borne out by the sustained polemic of the epistle as a whole. To overlook this accent is to miss the central message of the epistle. To equivocate here is to distort what could not be more plainly and consistently stated.
(109)
「律法以外」的律法不指旧约圣经或时期，乃指律法的行为
「律法以外」的「律法」不是指律法正典（canon, 圣经），页不是指上帝救赎计划的律法时期 (dispensation)。这里不是说﹕上帝的义现在的显明，是与旧约圣经分隔，或于旧约时期分隔的。保罗说的刚好相反﹕「有律法与先知为证」，意思是说，律法与先知为这「义」作见证。「在律法以外」中的「律法」的意思是「律法的行为」（见20节，中文圣经译作「行律法」）；这里的意思就是﹕律法吩咐我们、激励我们作出行为，都不能对我们的称义作什么贡献。这里正好教导我们认清，使徒保罗很自如地使用「律法」这字，每次的定义不一样。完全不靠律法、在律法以外的「义」（这里「律法」是一种的意思），却是律法（这里「律法」是另外一种意思）所宣告的。从一种意义来说，律法所宣告的，与「称义」相反，可是从另外一种意义来说，律法宣告上帝的称义。因此我们看见，每次使徒保罗用「律」一字的时候，我们必须认清他在那里的意思是什么；不可随便以为每次「律」的定义和涵义都是一样的。解经因在忽略了这方面的变化，因此受了损害。
这里在同一节里，保罗用「律法」所指的意思都不一样。（页109-110）
APART FROM LAW: LAW=WORKS OF LAW, NOT OLD TESTAMENT BIBLE (canon) OR PERIOD (Dispensation)
The expression, “without the law” is not to be understood in the canonical sense nor in the sense of dispensation. It is not said that the righteousness of God now manifested was apart from the Old Testament viewed either as canon or as period. Paul says the opposite – “it was witnessed by the law and the prophets” in the sense that the law and the prophets bore witness to it. In the expression “apart from the law” the term “law” is used in the sense of “works of law” (vs. 20) and the thought is simply that law as commandment or as constraining to and producing works contributes nothing to our justification. We have here an instructive example of the ease with which the apostle can turn from one denotation of the word “law” to another. The righteousness that is unreservedly without law in one sense of the word “law” is, nevertheless, witnessed to and therefore proclaimed by the law in another sense of that term. Law in one sense pronounces the opposite of justification, the law in another sense preaches justification. This illustrates the necessity in each case of determining the precise sense in which the term “law” is used by the apostle and we must not suppose that the term has always the same denotation and connotation. Exposition has suffered from failure to recognize this variation. Here the variation is exemplified in two consecutive clauses. (109-110)
「因信」﹕基督是信的对象 (object)，不是主体 (subject)
22节中「上帝的义」所指的，与21节和1﹕17所指的「义」是同一个「义」。
「因信耶稣基督加给一切相信的人」与1﹕17「这义是本于信，以至于信」有同样的意思。读者可以参考该处的注释。可是我们要注意，1﹕17所暗示的一些因素，在这里明显地突出。使徒保罗谨慎地指出，这「信」乃是「信耶稣基督」 (faith in Jesus Christ, 中文直译﹕「在耶稣基督里的信」) 。我们其实不需要解释﹕耶稣基督乃是信心的对象、客体 (object)，而不是这里所指「信心」的主体（耶稣不是拿出「信心」的那位）。若以为保罗在这里指一个以耶稣基督为模范的「信心」，是违背使徒保罗所有的教训；若说我们是靠耶稣自己的信心，即耶稣自己拿出的「信心」称义，则与保罗的教导差的更远。虽然，若说「耶稣的诚信在以经解经的原则看，并不完全离题」，并不完全无理，可是，在这节或在1﹕17这样解释「信」，毫无支持的理由。请读者参考这方面的附注（页363ff）。（页110-111）
THROUGH FAITH: CHRIST IS OBJECT, NOT SUBJECT
“The righteousness of God” of verse 22 is the same as that of verse 21 and 1:17 and the words “through faith of Jesus Christ unto all who believe” have the same force as “from faith to faith” of 1:17. To the exposition at that point the reader is again referred. It is necessary, however, to note the additional elements, implied in 1:17, but set forth here overtly. The apostle is careful to define this faith as faith in Jesus Christ. It is hardly necessary to show that Jesus Christ is the object and not the subject of the faith spoken of. It would be alien to the whole teaching of the apostle to suppose that what he has in mind is a faith that is patterned after the faith which Jesus himself exemplified, far less that we are justified by Jesus’ own faith, that is to say, by the faith which he exercised. Although the notion that the faithfulness of Christ is in view would not be contrary to the analogy of Scripture in general, yet there is not good warrant for this interpretation here any more than in 1:17. The reader is again referred to the appendix on this subject (pp. 363 ff.).
(110-111)
耶稣基督->基督的位格，成就救赎的历史（救赎，挽回祭，满足公义），和祂的职份﹕救主，救赎主，主宰
保罗说到耶稣基督是信心的对象时，他突出了一些前面章节所没有明说的事。这个与「称义」有密切关系的「信心」，并不是对上帝的笼统的「信」，更不可能是一个没有内容、不被理性了解的「信心」。信心乃是指向基督的；这里提到「耶稣基督」，充分流露了耶稣的位格，祂工作的整个历史，和祂所有的职分。这位使人称义的信心的对象，是罗1﹕3，4说的「耶稣基督」；从3﹕21，22来看，「信心」有效地使我们与「上帝的义」发生关系。因为基督所成就的大工，祂成为我们信心恰当的对象；在下面几节，保罗为基督所成就的事工作出定义﹕就是救赎，挽回祭，和满足上帝的公义。「耶稣基督」，我们信心的对象，指祂身为我们的救赎主，挽回祭的有效性。祂是我们信心的焦点，因为祂是我们的救赎主，祂是我们的主。（页111）
“JESUS CHRIST” ->HIS PERSON, THE HISTORY OF HIS
ACCOMPLISHMENT (REDEMPTION, PROPITIATION, VINDICATION OF
JUSTICE), AND HIS OFFICES: SAVIOR, REDEEMER, LORD
In representing Jesus Christ as the object of faith the apostle brings to the forefront a consideration which had not been expressly stated so far in this epistle. The faith that is brought into relation to justification is not a general faith in God; far less is it faith without well-defined and intelligible content. It is faith directed to Christ, and when he is denominated “Jesus Christ” these titles are redolent of all that Jesus was and is personally, historically, officially. It is Jesus Christ in terms of Romans 1;3, 4 who is the object of justifying faith. In terms of verse 21, 22, it is this faith that places us in effectual relation to the righteousness of God. In the succeeding verses the apostle defines the accomplishment of Christ by which he is constituted the appropriate object of this faith, an accomplishment defined as redemption, propitiation, and the vindication of justice. It is Jesus Christ in the efficacy that belongs to him as redeemer and propitiator who is the proper object of faith. Faith is focused upon him in the specific character that is his as Saviour, Redeemer, and Lord. (111)
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