罗马书第一章

1-7 问安和宣教性的目的

The Letter to the Romans (Second Edition) (A. Prescript (1:1–7))

The letters of Paul must have been greeted with considerable perplexity by their first-century recipients. To the extent that this perplexity was due to the theological complexity of the letters, contemporary readers can share the reaction of their first-century counterparts. But the very form of the letters would have been further grounds for puzzlement to the early Christians. Paul’s letters are far longer than most first-century letters—so long that they make exact literary classification difficult. And Romans, with 7,114 words, is the longest of Paul’s letters. Fittingly, Romans also has the longest prescript—indeed, according to R. Longenecker, the longest prescript extant in all Greek letters.4 The typical Greek letter began simply with a one-sentence identification of the sender and recipients, and a greeting: A to B, “greetings” (chairein; Acts 15:23; 23:26; Jas. 1:1). Paul expands this form considerably in all his letters but nowhere more than in Romans.5 The superscription, or identification of the sender, is particularly long, occupying the first six verses.

Paul introduces himself by stating his divine call (v. 1), the message that he has been called to proclaim (vv. 2–4), and the specific task with which he is occupied (vv. 5–6). Finally comes the address in v. 7a, followed by the usual Pauline salutation in v. 7b. The length and theological orientation of this prescript are due mainly to the fact that Paul was introducing himself to a church that he had neither founded nor visited. He wanted to establish his credentials as an apostle with a worldwide commission to proclaim the good news of Jesus Christ. Whether this elaborate prescript had a polemical motive (as, e.g., Murray thinks) is not clear.

保罗的书信比第一世纪的大多数书信都要长，长到很难进行准确的文学分类。罗马书》长达 7114 字，是保罗书信中最长的。恰如其分的是，《罗马书》的前言也是最长的--事实上，根据 R. Longenecker 的说法，它是现存所有希腊书信中前言最长的4 ： A 致 B，"问候"（chairein；使徒行传 15：23；23：26；雅各书 1：1）。保罗在他所有的书信中都大量使用了这种形式，但在罗马书中使用得最多。5 上款或寄信人的身份特别长，占了前六节。

保罗在自我介绍中说明了他的神圣呼召（第 1 节）、他被呼召去宣讲的信息（第 2-4 节）以及他的具体任务（第 5-6 节）。最后是第 7a 节的致辞，接着是第 7b 节保罗惯用的敬辞。这段序言的篇幅和神学取向主要是因为保罗要向一个他既没有建立也没有访问过的教会介绍自己。他想确立自己作为使徒的资格，肩负着向全世界宣讲耶稣基督好消息的使命。至于这份精心制作的序言是否有论战的动机（如默里所认为的那样），目前还不清楚。

丁道爾新約聖經註釋--羅馬書 (A.問安（一1〜7）)

特派傳神的福音。意即，在他悔改之前，神就已揀選他作福音工作；參閱加拉太書一15，他在那裏說，爲著這項使命，他在母腹裏就被神分別出來。保羅的背景複雜而豐富（猶太、羅馬、希臘三者兼備），加上他所受的訓練，都是出於神的命定，爲要他担任這份使徒的工作。復活的主曾指保羅說：「他是我所揀選的器皿，要在外邦人⋯⋯面前宣揚我的名」（徒九15）。「神的福音」，祂的euangelion（希臘文），是祂兒子從死裏復活的大喜信息，只要相信祂，便可以得著特赦與自由。新約中euangelion的用法，舊約背景爲七十士譯本的以賽亞書四十至六十六章（特別是賽四十9，五十二7，六十6，六十一1），該處用這個名詞及其同源動詞euangelizomai,宣吿錫安即將被擄之地得釋放。新約作者以這個宣吿作福音宣揚的預表，因著基督的死與復活，人類已經從屬靈的隔離與捆綁中得著釋放（參196頁）。

v1 保罗的身份：内在身份 - 耶稣基督的仆人，外在身份 - 使徒，使命 - 传福音

丁道爾新約聖經註釋--羅馬書 (A.問安（一1〜7）)

但他在這裏所作「肉體」與「聖靈」的對比，「顯然⋯⋯不是指主的兩種屬性，而是指祂降卑與高昇的兩種狀況」95。世上的耶穌和天上 p 62 的基督，是同一位神的兒子；祂大衞後裔的身份，「按肉體說」是件榮耀的事，但卻屬於祂降卑的階段；祂受高擧之後，開啓了聖靈的世代，其榮耀遠超過祂在世上的身份，並且將之合併、昇華了。聖靈的澆灌工作證實耶穌業已登上寶座，顯爲「大能的神的兒子」96

The Letter to the Romans (Second Edition) (A. Prescript (1:1–7))

But here the title carries a stronger sense, marking Paul as one among that unique group appointed by Christ himself to have the salvation-historical role as the “foundation” of the church (Eph. 2:20).13 For the risen Christ appeared to him (1 Cor. 15:8) and chose him for his special mission to the Gentiles (Rom. 11:13; see also 1 Tim. 2:7; 2 Tim. 1:11). This divine initiative in Paul’s apostleship is made evident here by the verbal adjective “called.”14 What Paul intends by this is spelled out in the polemically oriented opening of Galatians: “Paul, an apostle—sent not from men nor by man, but by Jesus Christ and God the Father, who raised him from the dead …” (NIV). As is Paul’s custom, then, he specifies at the very beginning of his letter that he writes not as a private individual, nor even as a gifted teacher, but as a “called apostle” whose words bear the authority of God himself. Any reading of this great theological treatise that ignores this claim to authority will fail to come to grips with the ultimate purpose of its writing.

但在这里，这个称谓具有更强烈的意义，它标志着保罗是基督亲自指定的独特群体中的一员，在救赎史上扮演着教会 "根基 "的角色（弗 2:20）。13 因为复活的基督向他显现（林前 15:8），拣选他在外邦人中执行特殊使命（罗 11:13；另见提摩太前书 2:7；提摩太后书 1:11）。在这里，"被召 "14 这个形容词表明了保罗使徒身份的神圣主动性： "保罗是使徒，不是从人来的，也不是藉着人，乃是藉着耶稣基督和叫他从死里复活的父神......"（NIV）。按照保罗的习惯，他在信的开头就明确指出，他不是作为个人，甚至也不是作为有天赋的教师，而是作为 "蒙召的使徒 "写信，他的话带有上帝自己的权威。在阅读这篇伟大的神学论文时，如果忽略了这一权威性的要求，就无法理解其写作的最终目的。

The Letter to the Romans (Second Edition) (A. Prescript (1:1–7))

In saying that he has been “set apart for the gospel of God,” then, Paul is claiming that his life is totally dedicated to God’s act of salvation in Christ—a dedication that involves both his own belief in, and obedience to, that message as well as his apostolic proclamation of it. This good news is God’s (theou)22—perhaps implying a contrast with other forms of “good news” circulating in the Roman Empire of Paul’s day (see again the excursus after v. 7). This genitive addition should not be overlooked. As L. Morris has reminded us, Romans is ultimately a book about God: how he acted to bring salvation, how his justice is preserved, how his purposes are worked out in history, how he can be served by his people.23

致罗马书》（第二版）（A. 序言（1:1-7）

保罗说他 "为上帝的福音被分别出来"，就是说他的生命完全献给了上帝在基督里的救赎行动--这种献身既包括他自己对这一信息的信仰和服从，也包括他作为使徒对这一信息的宣讲。这个好消息是上帝的（theou）22--或许意味着与保罗时代罗马帝国流传的其他形式的 "好消息 "形成对比（参见第 7 节后的小结）。这一属格添加不应被忽视。正如莫里斯（L. Morris）提醒我们的那样，《罗马书》归根结底是一本关于上帝的书：他如何行事带来救赎，他的公义如何得到维护，他的目的如何在历史中实现，他的子民如何侍奉他23。

v3-4 隐喻耶稣的神人二性

The Letter to the Romans (Second Edition) (A. Prescript (1:1–7))

What Paul is claiming, then, is that the p 47 preexistent Son, who entered into human experience as the promised Messiah, was appointed on the basis of (or, perhaps, at the time of55) the resurrection to a new and more powerful position in relation to the world. By virtue of his obedience to the will of the Father (e.g., Phil. 2:6–11) and because of the eschatological revelation of God’s saving power in the gospel (1:1, 16), the Son attains a new, exalted status as “Lord” (v. 4b). Son of God from eternity, he becomes Son of God “in power,” “able [dynatai] to save completely those who come to God through him” (Heb. 7:25). The transition from v. 3 to v. 4, then, is not a transition from a human messiah to a divine Son of God (adoptionism) but from the Son as Messiah to the Son as both Messiah and powerful, reigning Lord.

因此，保罗所宣称的是，作为应许的弥赛亚进入人类经验的 P 47 早已存在的圣子，在复活的基础上（或者，也许是在复活的时候55）被任命为与世界相关的一个新的、更有权势的位置。由于顺服天父的旨意（如腓 2：6-11），也由于福音中上帝拯救大能的末世启示（1：1，16），圣子获得了 "主 "这一新的、崇高的地位（第 4b 节）。他从亘古以来就是神的儿子，"有能力 "成为神的儿子，"能[dynatai]完全拯救那些藉着他来到神面前的人"（来 7:25）。因此，从第 3 节到第 4 节的过渡，不是从人类弥赛亚到神圣的神子（收养论）的过渡，而是从作为弥赛亚的神子到既是弥赛亚又是有能力、掌权的主的神子的过渡。

The Letter to the Romans (Second Edition) (A. Prescript (1:1–7))

The third interpretation of the contrast takes its starting point from this framework and is thereby to be preferred.60 In Jesus’ earthly life (his life in “the realm of the flesh”), he was the Davidic seed, the Messiah. But while true and valuable, this does not tell the whole story. For Christians, Jesus is also, in “the realm of the Spirit,” the powerful, life-giving Son of God. In Christ the new era of redemptive history has begun, and in this new stage of God’s plan Jesus reigns as Son of God, powerfully active to bring salvation to all who believe (1:16).61

60 在耶稣的尘世生活（他在 "肉体领域 "的生活）中，他是大卫的后裔，是弥赛亚。60 在耶稣的尘世生活中（他在 "肉体领域 "的生活），他是大卫的子孙，是弥赛亚。对于基督徒来说，耶稣在 "灵的领域 "中也是大能的、赐予生命的上帝之子。在基督里，救赎历史的新纪元已经开始，在上帝计划的这一新阶段，耶稣作为上帝之子掌权，大有作为，将救赎带给所有相信的人（1:16）61。

耶稣社会身份的论述

三位一体的论述

死里复活的论述

The Letter to the Romans (Second Edition) (A. Prescript (1:1–7))

But these verses remind us that the gospel cannot be understood without reference to the person of Christ, whose resurrection ushers in the new age of redemption

v5 保罗的宣教使命是叫人因耶稣基督的名信服真道

信而顺服或者顺服的信心

罗马书 1：5 RCUV (Shangdi)

5 我们从他蒙恩受了使徒的职分，为他的名在万国中使人因信而顺服，

The Letter to the Romans (Second Edition) (A. Prescript (1:1–7))

Paul saw his task as calling men and women to submission to the lordship of Christ (vv. 4b and 7b), a submission that began with conversion but which was to continue in a deepening, lifelong commitment. This obedience to Christ as Lord is always closely related to faith, both as an initial, decisive step of faith and as a continuing “faith” relationship with Christ.83 In light of this, we understand the words “obedience” and “faith” to be mutually interpreting: obedience always involves faith, and faith always p 51 involves obedience. However, this does not mean that the two terms should be equated, or that their semantic fields overlap, as many recent interpreters contend, stressing the holistic nature of the relevant Hebrew (’ĕmûnâ) and Greek (pistis) words.84 Paul maintains a semantic distinction between faith, on the one hand, and obedience, or “works,” on the other (see our notes on 3:28). Faith and obedience should not be equated, compartmentalized, or made into separate stages of Christian experience. Paul called men and women to a faith that was always inseparable from obedience—for the Savior in whom we believe is nothing less than our Lord—and to an obedience that could never be divorced from faith—for we can obey Jesus as Lord only when we have given ourselves to him in faith. As Karl Barth puts it, “Faith is not obedience, but as obedience is not obedience without faith, faith is not faith without obedience. They belong together, as do thunder and lightning in a thunderstorm.”85 Viewed in this light, the phrase captures the full dimension of Paul’s apostolic task, a task that was not confined to initial evangelization but that included also the building up and firm establishment of churches.

保罗认为他的任务是呼召男男女女顺服基督的主权（第 4b 节和第 7b 节），这种顺服始于皈依，但要继续深化，终身委身。这种对作为主的基督的顺服总是与信密切相关，既是最初的、决定性的信的一步，也是与基督持续的 "信 "的关系。然而，这并不意味着这两个词应该等同起来，也不意味着它们的语义领域重叠，正如最近许多解释者强调相关希伯来语（'ĕmûnâ）和希腊语（pistis）词的整体性时所争辩的那样84。信心与顺服不应等同、分割，也不应成为基督徒经历的不同阶段。保罗呼召男男女女要有与顺服不可分割的信心--因为我们所信的救主就是我们的主，也要有与信心不可分割的顺服--因为只有当我们在信心中将自己交给耶稣时，我们才能顺服他为主。正如卡尔-巴特（Karl Barth）所说："信心不是顺服，但顺服不是没有信心的顺服，信心也不是没有顺服的信心。85从这个角度来看，这个短语捕捉到了保罗使徒任务的全部层面，这个任务不仅限于最初的福音传播，还包括教会的建立和稳固。

v6-7 受书人的身份：蒙召属基督（本质），奉召作圣徒（位份）

丁道爾新約聖經註釋--羅馬書 (A.問安（一1〜7）)

「聖徒」是猶太信徒的一種稱呼（可能是一種自稱，參十五25，弗二19），他們認爲自己是「至高者的聖民（徒）」，將要從神得著國度與審判的權柄（但七18、22、27）。保羅定義將同樣的稱呼加在外邦信徒身上，使他們與猶太的弟兄同屬一體。

丁道爾新約聖經註釋--羅馬書 (A.問安（一1〜7）)

願恩惠平安。希臘人的問安語是Chaire,直譯爲「喜樂！」猶太人的問安語是Shālōm97,「平安！」有時擴大爲「憐憫與平安」（參僞經2 Baruch 78:2）。保羅採取了擴大的形式，但是不用「憐憫」，而用他一向鍾愛的字「恩惠（典）」（希臘文charis）。神的恩惠是祂白白的愛及憐憫，都是人所不配得的，乃是透過基督所賜；神的平安，是人在祂的恩典中所享受的福份。

從我們的父神，並主耶穌基督。這種將基督與神相連的說 p 64 法，不斷自然出現，見證出保羅與早期的信徒對基督的看法，以及對他的敬拜。

The Letter to the Romans (Second Edition) (A. Prescript (1:1–7))

More important than the Roman Christians’ ethnic origin is their spiritual destination. They have been “called to belong to Jesus Christ.” As Paul has been “called” to be an apostle (v. 1), so the Roman Christians have been “called of Jesus Christ” (klētoi ’Iēsou Christou)—the genitive phrase here probably meaning something like “called to be people who name Jesus as Christ and Lord.”94 “Call” and its cognates are used by Paul to express an “effectual” calling. What is meant is not an “invitation” but the powerful and irresistible reaching out of God in grace to bring people into his kingdom.95

比罗马基督徒的种族出身更重要的是他们的精神归宿。他们 "蒙召属于耶稣基督"。正如保罗 "蒙召 "成为使徒（第 1 节），罗马基督徒也是 "蒙召属于耶稣基督"（klētoi 'Iēsou Christou）--这里的属格短语的意思大概是 "蒙召成为称耶稣为基督和主的人 "94。"蒙召 "及其同义词被保罗用来表达一种 "有效的 "呼召。这里指的不是 "邀请"，而是上帝在恩典中伸出强有力的、不可抗拒的手，将人们带入他的国度95。

The Letter to the Romans (Second Edition) (A. Prescript (1:1–7))

Paul uses “saints” at least 38 times to designate Christians (four other times in salutations), the focus being not on behavior but on status: Christians are those who have been sanctified “in the name of the Lord Jesus Christ and in the Spirit of our God” (1 Cor. 6:11).

As we noted in commenting on v. 4, the importance of Christology in this opening paragraph should not be missed. Paul shares with his Roman audience the conviction that Jesus is the heart of the gospel. He is the promised Messiah p 54 of Israel (“seed of David”), the Son of God, the Lord. Confessing the gospel in our own day requires that we subscribe to Paul’s exalted view of Jesus; it is failure to do so that spawns many heresies. But Paul’s attention, as we have also seen, is especially on the activity of this Jesus: his coming to earth as the Messiah; his exaltation through resurrection to Lord of all; his dispensing power as the Son of God. It is what Jesus has done, not just who he is, that makes the gospel the “good news” that it is. But make no mistake: what Jesus has done cannot be severed from who he is. Ours is an age not too much interested in theology; but correct theology—in this case, the person of Jesus—is vital to salvation and to Christian living.

保罗至少有 38 次使用 "圣徒 "来称呼基督徒（另外四次是在敬语中），重点不在于行为，而在于地位： 基督徒是那些 "奉主耶稣基督的名，借着我们神的灵 "成圣的人（林前 6:11）。

正如我们在评论第 4 节时指出的，基督论在这一开篇段落中的重要性不容忽视。保罗与罗马听众分享了耶稣是福音核心的信念。他是应许的弥赛亚，以色列的第 54 位（"大卫的后裔"），神的儿子，主。在我们这个时代，承认福音要求我们认同保罗对耶稣的崇高看法；不这样做就会产生许多异端邪说。但是，正如我们所看到的，保罗的注意力特别集中在这位耶稣的活动上：他作为弥赛亚来到世上；他通过复活被尊为万物之主；他作为上帝之子施展大能。使福音成为 "好消息 "的是耶稣的所作所为，而不仅仅是他是谁。但请不要搞错：耶稣的所作所为不能与他的身份割裂开来。我们这个时代对神学不太感兴趣，但正确的神学--这里指的是耶稣这个人--对救赎和基督徒的生活至关重要。

8-15 感恩和牧养性的目的

v8保罗的感恩：你们的信心传遍天下

丁道爾新約聖經註釋--羅馬書 (B.緖論（一8~15）)

你們的信德傳遍了天下。參帖撒羅尼迦前書一8：「你們向神的信心⋯⋯在各處也都傳開了。」在這兩段經文中，保羅所想的乃是基督敎已經傳到的地方（參十18的註釋，202頁）。

v9-10 保罗的祷告：可以到罗马去

v11-12 保罗的期待：坚固他们的信心

v13-15 保罗的计划：传福音给在罗马的人

丁道爾新約聖經註釋--羅馬書 (B.緖論（一8~15）)

到如今仍有阻隔。阻隔之一可能是公元四十九年的皇帝詔諭，將猶太人趕出羅馬（參徒十八2，又見4頁）。

The Letter to the Romans (Second Edition) (B. Thanksgiving and Occasion: Paul and the Romans (1:8–15))

it is more natural to take “you” to refer to the Roman Christians; in this case, “preach the gospel” will refer to the ongoing work of teaching and discipleship that builds on initial evangelization.181 As P. Bowers has pointed out, “the gospel” in Paul includes “not simply an initial preaching mission but the full sequence of activities resulting in settled churches.”182

在这种情况下，"传福音 "指的是在最初传福音的基础上持续进行的教导和门徒训练工作。181 正如鲍尔斯（P. Bowers）所指出的，保罗的 "福音 "包括 "不仅仅是最初的布道使命，还包括最终建立教会的一系列活动 "182。

16-17 福音和神学性的目的

丁道爾新約聖經註釋--羅馬書 (I.福音的主題：彰顯神的義（一16〜17）)

保羅接著說：「請相信我，我毫無理由對自己所傳的福音感到羞愧。這正是神大有能力的方法，要拯救一切相信的人——先是猶太人，後是外邦人。爲何如此呢？因爲這個福音將神的義之途徑彰顯出來了——就是因信稱義的途徑，如今擺在所有人的面前，要他們憑信心來接受。先知所說的義：『義人必因信得生』，就是指這個義。」

若要明白保羅爲何說，福音彰顯了神的義，就必須先瞭解舊約與義的觀念相關的一些事實，因爲這是保羅的思想與用語的主要背景。

「希伯來人是非的觀念是法庭觀念；換句話說，他們想到是與非，就連想到法官的裁決。對希伯來人而言，義比較不是一種道德品質，而是在律法上是否站得住。『義』(saddîq)的意思就是對的一方』，『惡』(rasha’)的意思就是『在錯的一方』。出埃及記九27，法老說：『這一次我犯了罪了，耶和華在對的一方（和合本『是公義的』），我和我的百姓在錯的一方（和合本『是邪惡的』）』。耶和華永遠是對的，因爲祂不但是至高的神，也是始終如一的神。祂是義的根基⋯⋯耶和華永不變更的旨意是以色列的律法98。」

神自己是公義的，而凡與神和律法的關係「在對的一方」99的人，就是義人。因此，福音所啓示的神的義，有兩種層面。福音首先吿訴我們，雖然世人都犯了罪，與神的關係卻可以成爲「對的」；其次則說明，神稱罪人爲義的這件事，如何榮耀了神 p 67 自己的義。保羅沒有立刻處理第二點，但卻對第一點稍予申述，說明神使人與祂建立對的關係，是基於信心的原則，他擧出舊約的權威來支持這個說法：哈巴谷書二4下說：「義人必因信得生」。哈巴谷書二4下可以說是這卷書信所依據的「經文」；槪括而言，整本書信便是對先知這段話的詮釋。

The Letter to the Romans (Second Edition) (C. The Theme of the Letter (1:16–17))

These theologically dense verses are made up of four subordinate clauses, each supporting or illuminating the one before it. Paul’s pride in the gospel (v. 16a) is the reason why he is so eager to preach the gospel in Rome (v. 15). This pride, in turn, stems from the fact that the gospel contains, or mediates, God’s saving power for everyone who believes (v. 16b). Why the gospel brings salvation is explained in v. 17a: it manifests God’s righteousness, a righteousness based on faith. Verse 17b, finally, provides scriptural confirmation for this connection between righteousness and faith.

这些神学意义浓厚的经文由四个从句组成，每个从句都是对前一个从句的支持或启发。保罗对福音的骄傲（第 16a 节）是他如此渴望在罗马传福音的原因（第 15 节）。而这种自豪感又源于福音包含了上帝对每一个相信的人的拯救大能（第 16b 节）。第 17a 节解释了福音带来救赎的原因：它彰显了上帝的义，一种基于信仰的义。最后，第 17b 节从圣经中证实了义与信之间的联系。

The Letter to the Romans (Second Edition) (C. The Theme of the Letter (1:16–17))

Therefore, while vv. 16–17 are technically part of the proem of the letter,186 they serve as the transition into the body by stating Paul’s theme.

因此，虽然第 16-17 节在技术上属于书信的序言186 ，但它们通过陈述保罗的主题，成为正文的过渡。

中文圣经和合本（神版．简体） (第1章)

16 我不以福音为耻；

这福音本是　神的大能，要救一切相信的，先是犹太人，后是希腊人。

17 因为　神的义正在这福音上显明出来；

这义是本于信，以至于信。如经上所记：「义人必因信得生。」

The Letter to the Romans (Second Edition) (C. The Theme of the Letter (1:16–17))

“the foolishness of the word of the cross” (1 Cor. 1:18) would make some degree of embarrassment about the gospel natural—particularly in the capital of the Gentile world.194 But perhaps the most important reason for Paul’s negative wording is his realization that many Romans view “his” gospel with some degree of suspicion. As “apostle to the Gentiles,” Paul had a key and controversial role in bringing Gentiles into the kingdom apart from the law. His impassioned defense of the law-free gospel often met resistance; and there are good reasons within Romans to justify our thinking that at least some Roman Christians were among the resisters (see esp. 3:8; 9:1–5; 11:13–15).195

"十字架上的道是愚拙的"（林前 1:18）会使人自然而然地对福音产生某种程度的尴尬--尤其是在外邦人世界的首都。194 但保罗之所以使用否定的措辞，最重要的原因可能是他意识到许多罗马人对 "他的 "福音有某种程度的怀疑。作为 "外邦人的使徒"，保罗在将外邦人带入律法之外的国度方面扮演了一个关键且有争议的角色。他慷慨激昂地为无律法的福音辩护常常遭到抵制；在《罗马书》中，我们有充分的理由认为至少有一些罗马基督徒是抵制者之一（尤其见 3：8；9：1-5；11：13-15）。

哥林多前书 1：18 CUV

18 因为十字架的道理，在那灭亡的人为愚拙；在我们得救的人，却为　神的大能。

为何保罗不以福音为耻呢？什么人会以他的福音为耻呢？

The Letter to the Romans (Second Edition) (C. The Theme of the Letter (1:16–17))

The last part of v. 16 introduces themes that recur as key motifs throughout Romans. First, God’s salvific power is available “to everyone who believes.” “Believe”201 and “faith”202 are key words in Romans; they are particularly prominent in 3:21–4:25.203 The lack of an explicit object after “believe” is also characteristic of Romans. This does not mean that Paul depreciates the centrality of Christ as the object of faith, but that the language of faith has become so tied to what God has done in Christ that further specification is not needed. To “believe” is to put full trust in the God who “justifies the ungodly” (4:5) by means of the cross and resurrection of Christ. Though intellectual assent cannot be excluded from faith, the Pauline emphasis is on surrender to God as an act of the will (e.g., 4:18; 10:9). Pauline (and NT) faith is not (primarily) agreement with a set of doctrines but trust in a person. Though not explicit here, another focus of Romans is the insistence that faith is in no sense a “work.”204 Therefore, although we must never go to the extreme of making the person a totally passive instrument through whom “believing” occurs—for Paul makes clear that people p 71 are responsible to believe—we must also insist that believing is not something we do (in the sense of “works”) but is always a response, an accepting of the gift God holds out to us in his grace (see especially 4:1–8). As Calvin puts it, faith is “a kind of vessel” with which we “come empty and with the mouth of our soul open to seek God’s grace.”205 “Believing,” then, while a genuinely human activity, possesses no “merit” or worth for which God is somehow bound to reward us; for salvation is, from first to last, God’s work.206

拯救和相信的关系是什么？

第 16 节的最后一部分介绍了在整个罗马书中反复出现的关键主题。首先，"凡信的人 "都能得到上帝的拯救大能。"相信 "201 和 "信心 "202 是《罗马书》中的关键词；它们在 3:21-4:25 中尤为突出。这并不意味着保罗贬低基督作为信心对象的中心地位，而是信心的语言已经与神在基督里所做的事紧密联系在一起，不需要进一步的说明。信 "就是完全相信上帝，他通过基督的十字架和复活 "使不敬虔的人成义"（4:5）。尽管信心中不能排除理智上的认同，但保罗强调的是作为一种意志行为对上帝的降服（如4:18；10:9）。保罗的信仰（和新约的信仰）不是（主要）同意一套教义，而是对一个人的信任。204因此，尽管我们决不能走极端，使人成为一个完全被动的工具，"信 "就是通过这个工具发生的--保罗明确指出，人有责任去信，但我们也必须坚持，信不是我们所做的事情（在 "行为 "的意义上），而总是一种回应，是对上帝在恩典中给我们的礼物的接受（尤其见 4：1-8）。正如加尔文所说，信是 "一种容器"，我们 "空着灵魂的口，来寻求上帝的恩典 "205。因此，"信 "虽然是一种真正的人类活动，但并不具有上帝一定要奖赏我们的 "功绩 "或价值；因为救赎从始至终都是上帝的工作206。

为什么先是犹太人，后是希腊人？

The Letter to the Romans (Second Edition) (C. The Theme of the Letter (1:16–17))

Yet it is typical also of Romans that Paul does not rest content with a reminder of the universalism of the gospel but immediately introduces a note of particularism: “to the Jew first and then to the Greek.” It is only a slight exaggeration to say that the key to understanding Romans lies in successfully untangling the two connected strands of universalism—“to all who believe”—and particularism—“to the Jew first.” The attempted resolution of this apparent paradox must await our comments on Rom. 9–11, but we must say something here about this particular phrase. In opposition to “Jew,” “Greek” must indicate, broadly, any non-Jew.208 What is the nature of the Jew’s priority (“first”) over the Gentile? Some scholars, indeed, have sought to remove any sense of priority from the phrase,209 but without success. Paul clearly accords some kind of priority to the Jew. Some suggest that no more is involved than the historical p 72 circumstance of the apostolic preaching, which, according to Acts, began with the Jews and moved to the Gentiles.210 But Paul must intend more than simple historical fact in light of the theological context here. If we ask what precedence Paul accords Israel elsewhere in Romans, we find that his emphasis is on the special applicability of the promise of God to that people whom he chose (3:2; 9–11). However much the church may seem to be dominated by Gentiles, Paul insists that the promises of God realized in the gospel are “first of all” for the Jew. To Israel the promises were first given, and to the Jews they still particularly apply. Without in any way subtracting from the equal access that all people now have to the gospel, then, Paul insists that the gospel, “promised beforehand … in the holy Scriptures” (1:2), has a special relevance to the Jew.

然而，保罗并没有满足于提醒人们福音的普世性，而是立即引入了特殊性，这也是罗马书的典型特征： "先给犹太人，后给希腊人"。如果说理解《罗马书》的关键在于成功地解开普遍主义--"给所有信的人"--和特殊主义--"先给犹太人 "这两股相连的关系，这只是略微夸张的说法。要试图解决这个明显的悖论，必须等待我们对罗马书第 9-11 章的评论，但我们必须在此对这个特殊的短语说几句。与 "犹太人 "相对，"希腊人 "必须广义地表示任何非犹太人。208 犹太人比外邦人优先（"首先"）的性质是什么？事实上，一些学者试图从这个短语中去除任何优先的含义，209 但没有成功。保罗显然赋予犹太人某种优先权。有些人认为这只是使徒传道的历史背景，根据使徒行传的记载，使徒传道是从犹太人开始，然后传到外邦人的。如果我们问保罗在罗马书其他地方给予以色列人什么优先权，我们会发现他强调的是神的应许特别适用于他所拣选的人（3：2；9-11）。无论教会似乎是由外邦人主导，保罗坚持认为，上帝在福音中实现的应许 "首先 "是给犹太人的。应许首先是给以色列人的，对犹太人仍然特别适用。因此，保罗坚持认为，福音 "预先应许......在圣经里"（1:2）与犹太人有着特殊的关系，但这丝毫不影响所有人现在都能平等地获得福音。

福音是神的大能

福音显明神的义

福音是基于信心

显明

The Letter to the Romans (Second Edition) (C. The Theme of the Letter (1:16–17))

If we accept the more dynamic meaning of “reveal,” however, Paul’s point will be that the gospel in some way actually makes manifest, or brings into existence, “the righteousness of God.” This latter meaning is to be preferred in 1:17. This is a common meaning of the verb in Paul, and, as we will see, generally corresponds to the way some key OT passages that have influenced Paul here use it.214 It also matches both the most likely meaning of “reveal” in 1:18 (“the wrath of God is being revealed [e.g., is being inflicted] from p 73 heaven”)

然而，如果我们接受 "彰显 "这一更为动态的含义，保罗的观点将是福音以某种方式实际彰显了 "上帝的义"，或使其存在。1:17 中更倾向于后一种含义。这是动词在保罗那里的常见含义，正如我们将看到的，它与影响保罗在此使用该动词的一些重要的古希腊经文的用法基本一致。214 它也与 1:18 中 "显明 "最可能的含义（"神的忿怒从天上显明出来[如：正在施行]"）相吻合。

神的义体现在两个层面：

神本身的公义

神使罪人称义

The Letter to the Romans (Second Edition) (C. The Theme of the Letter (1:16–17))

(1) The expression might refer to an attribute of God.217 Some have identified this attribute as God’s justice or rectitude (iustitia distributiva, “distributive justice”). This interpretation was widespread in the early church, where it owed its popularity somewhat to the meaning of the Greek term dikaiosynē and its Latin equivalent.218 Contemporary scholars, while often giving this meaning (or one similar to it) to the phrase in 3:5 and 3:25–26, rarely do so in 1:17219; and justly so: the context requires a positive meaning for the phrase. Another option within this “attribute” category takes its point of departure from the alleged OT meaning of “God’s righteousness”: God’s faithfulness, especially to his covenant with Israel. This interpretation also has an ancient pedigree,220 and has been especially popular in recent literature.221

p 74 (2) “Righteousness of God” in 1:17 might refer to a status given by God.222 Luther’s personal spiritual struggle ended with his realization that God’s righteousness meant not “the righteousness by which he is righteous in himself but the righteousness by which we are made righteous by God.” Not the strict “distributive justice” (iustitia distributiva) by which God impartially rules and governs the world, but a righteousness that is not one’s own (iustitia aliena), a new standing imparted to the sinner who believes—this was what made Paul’s message “good news” to Luther. In contrast to both Augustine and most medieval theologians, Luther viewed this righteousness as purely forensic—a matter of judicial standing, or status, and not of internal renewal or moral transformation.223 This understanding of “righteousness of God” stands at the heart of Luther’s theology and has been a hallmark of Protestant interpretation.224 On this view, Paul is asserting that the gospel reveals “the righteous status that is from God.”

(3) “Righteousness of God” might denote an activity of God.225 The English word “righteousness” naturally designates an abstract quality, but some argue that the equivalent Greek term (dikaiosynē) in the LXX has a much broader range of meaning—including the dynamic sense of “establishing right.” Especially significant are the many places in the Psalms and Isaiah where God’s “righteousness” refers to his salvific intervention on behalf of his people (see the excursus after 1:17). In this case, “God’s righteousness” would be generally equivalent to his “saving action.”226

(217 有些人认为这种属性是上帝的公义或正直（iustitia distributiva，"分配的公义"）。这种解释在早期教会很普遍，它的流行在一定程度上归因于希腊文 dikaiosynē 及其拉丁文对应词的含义。218 当代学者虽然经常在 3:5 和 3:25-26 中赋予该短语这种含义（或与之相似的含义），但在 1:17219 中却很少这样做；这样做是有道理的：上下文要求该短语具有正面含义。这个 "属性 "类别中的另一个选项的出发点是 "上帝的公义 "的所谓外邦语含义： 上帝的忠诚，尤其是对他与以色列所立之约的忠诚。这种解释也有其古老的渊源220 ，在近代文献中尤其流行221。

222 路德的个人灵性挣扎以他认识到上帝的义而告终，上帝的义不是指 "他自己成为义的义，而是指我们因上帝而成为义的义"。这不是上帝公正地统治和管理世界的严格的 "分配公义"（iustitia distributiva），而是一种不属于自己的义（iustitia aliena），一种赐予相信的罪人的新地位--这就是保罗的信息对路德来说成为 "好消息 "的原因。223 这种对 "上帝之义 "的理解是路德神学的核心，也是新教解释的标志。224 根据这种观点，保罗断言福音揭示了 "从上帝而来的公义地位"。

(3) "上帝的义 "可能是指上帝的一种活动。225 英语中的 "义 "自然是指一种抽象的品质，但有些人认为，在《圣经》中，希腊文中的对等词（dikaiosynē）具有更广泛的含义--包括 "确立正确 "的动态含义。尤其重要的是，在《诗篇》和《以赛亚书》的许多地方，上帝的 "公义 "指的是他代表他的子民进行的救赎性干预（见 1:17 后的小结）。在这种情况下，"上帝的公义 "一般等同于他的 "拯救行动 "226。

The Letter to the Romans (Second Edition) (C. The Theme of the Letter (1:16–17))

With Luther, we stress that what is meant is a status before God and not internal moral transformation—God’s activity of “making right” is a purely forensic activity, an acquitting, and not an “infusing” of righteousness or a “making right” in a moral sense (see the excursus). To be sure, the person who experiences God’s righteousness inevitably and necessarily gives evidence of that in the moral realm, as Paul makes clear in Rom. 6. But, while “sanctification” and “justification” are inseparable, they are distinct; and Paul is badly misread if they are confused or combined. To use the imagery of the law court, from which “righteousness” language is derived, we can picture God’s righteousness as the character of the judge who reveals that character by rendering “just” decisions. But the revelation of God’s purposes and plans means that his own people can celebrate those “just” decisions as acts of mercy and salvation on their behalf.238

与路德一样，我们强调的是在上帝面前的地位，而不是内在的道德转变--上帝 "使人归正 "的活动是一种纯粹的法证活动，是宣告无罪，而不是 "注入 "公义，也不是道德意义上的 "使人归正"（见注释）。当然，正如保罗在罗马书第 6 章中明确指出的，经历过上帝公义的人必然会在道德领域证明这一点。但是，虽然 "成圣 "和 "称义 "是不可分割的，但它们是截然不同的；如果将它们混淆或结合起来，保罗就会被误读。使用 "公义 "一词的来源--法庭的意象，我们可以把上帝的公义描绘成法官的品格，法官通过做出 "公正 "的裁决来彰显这种品格。但是，上帝的旨意和计划的揭示意味着他的子民可以颂扬这些 "公正 "的决定，将其视为代表他们的怜悯和救赎的行为238。

本于信以至于信什么意思？

丁道爾新約聖經註釋--羅馬書 (I.福音的主題：彰顯神的義（一16〜17）)

因著信以至於信。「這義是基於信心，又向著信心而說」（見NEB小字；這個譯法比NEB本文更好：「這是從信心開始，又以信心結束的途徑」）。穆雷(J. Murray)認爲，保羅在此處，以及三22（「因信耶穌基督，加給一切相信的人）的重複說法，目的是「强調，神的義不僅藉著信拯救我們，也拯救每一個相信的人」101。

丁道爾新約聖經註釋--羅馬書 (I.福音的主題：彰顯神的義（一16〜17）)

「義人必因信得生」102。哈巴谷書二4下的這段話，保羅在加拉太書三11已經用過，證明人稱義不是靠律法。希伯來書十38又出現這段話，加上其部分上下文，勉勵那封書信的讀者努力向前，不可失志。哈巴谷書二4譯爲「信」的希伯來文’emûnâ,（七十士譯本爲pistis），意思是「堅定」，或「忠貞」；在哈巴谷書中，這種堅定或忠貞，是基於對神與祂的話有絕對的信心；保羅對這個字的瞭解，便是這種絕對的信心。

哈巴谷曾向神大聲呼求，因爲他的同胞飽受蹂斕，不住呻吟嘆息（約於公元前第七世紀），神向他保證，惡人必不會永遠誇勝，公義終將伸張，「認識耶和華榮耀的知識，要充滿遍地，好像水充滿洋海一般」（哈二14）。這個異象的實現，可能會延 p 69 後，但是必定會應驗。在這同時，義人應當堅持到底，因著對神應許的信心，向祂全然效忠。

昆蘭集團的哈巴谷書註釋，將這段經文解作是指「所有遵行律法的猶太人，因著他們的努力，以及對公義敎師的忠貞，神會救他們脫離審判」。在猶太法典中，這段經文與阿摩司書五4同時被引用：「你們要尋求我，就必存活（生）」，作爲所有律法可以用一句話總結的例子。拉比以撒(Nachman ben Isaac)問道：「或許『尋求』（摩五4）是指『尋求所有摩西五經』？」拉比訓萊(Shimlai)回答：「不是的。在他之後的哈巴谷將它濃縮成一句話，正如經上所記：『義人必因信得生』。」

保羅採用哈巴谷的話，從其中看出福音的基本眞理；他所賦予的意義爲：「凡因著信成爲義人（稱義）的，便有生命」這段哈巴谷經文的用詞，含意很廣，因此保羅可以如此應用。這樣應用，完全沒有曲解先知的用意，反而表明他的信息永遠有功効。

保羅和許多猶太人一樣，認爲「生命」（特別是永生）和「救恩」其實是同義字。若保羅的自稱：「希伯來人所生的希伯來人」（腓三5）意思是（這種解釋很有可能），他是由說亞蘭文的父母所生說亞蘭文的孩子，那麼他說自己母語的時候，很可能以hayye104一字同時指「生命」及「救恩」。因此，「凡因著信成爲義人（稱義）的，便有生命」，就是說，「凡因著信成爲義人（稱義）的，便能得救」。對保羅而言，生命，就是救恩，從稱義開始，但是卻不停留在那裏（參五9〜10），還包括成聖（羅馬書六〜八章的題目），最後的結局則是榮耀（五2，八30）。「救恩」的含義旣如此廣博，實宜成爲「開啓保 p 70 羅神學」的秘鑰105。

The Letter to the Romans (Second Edition) (C. The Theme of the Letter (1:16–17))

Paul uses two prepositional phrases here—“by” (ek) faith and “for” (eis) faith—that have been the subject of endless discussion. One explanation for p 79 this twofold prepositional construction is that Paul wants to say two distinct things: righteousness is unleashed on the basis of (ek) the faithfulness of Christ (and/or of God) and is available for (eis) the person who believes.241 The Greek word pistis can perhaps mean “faithfulness” as well as “faith,” and a reference here to Christ’s faithfulness would fit a pattern that many discern in other Pauline texts (see esp. 3:22 and our comments there). However, while this view is theologically unobjectionable, we think the context here favors a reference to human faith alone. The cognate verb “believe” in v. 16 certainly has this meaning. And the same prepositional phrase ek pisteōs occurs in the Hab. 2:4 quotation that immediately follows, where the reference to human believing is, we think, pretty clear. Moreover, while a few texts are debated, there can be no doubt that human faith is a key theme of Romans—not least in relationship to “righteousness” (see esp. chap. 4 and 10:5–13242).

If, then, both occurrences of “faith” refer to human faith, why the two prepositional phrases? As he does in 3:22 (or so we argue), Paul might be saying that righteousness is by faith and is also for all who believe.243 But the omission of any word such as “all” or “every” is against this. Most explanations fall into one of two linguistic categories. First, the prepositional phrase may suggest development or movement of some kind (as, e.g., in Ps. 83:8 [LXX 84:7], where the blessed are said to go from “strength to strength” [ek dynameōs eis dynamin]). Within this category, some see a movement “from the faith in the law to the faith in the gospel”;244 others “from the faith of the preacher to the faith of the hearer”;245 others a movement from initial faith to even deeper faith;246 others, as a thrust against Judaism, from faith as the means of reception to faith (not works) as the goal;247 and still others “from the faith of Jews to the faith of Gentiles” (see 1:16).248 A second linguistic option is that the combination expresses emphasis (thus NIV, “faith from first to last”).249 Each of these options can cite parallel texts for support; but a focus on development or p 80 movement seems to be the most common emphasis.250 Perhaps the best option, then, is to find in the phrase a movement “from” the faith of the Jews “to” the faith of the Gentiles. This view finds support in the Jew/Gentile emphasis of v. 16 and in the similar shift in prepositions to denote Jewish and Gentile faith in 3:30 (ek … dia).251

保罗在这里使用了两个介词短语--"因"（ek）信和 "为"（eis）信--这一直是讨论不休的话题。对第 79 页这种双重介词结构的一种解释是，保罗想表达两件截然不同的事情：公义的释放是基于（ek）基督（和/或上帝）的信实，并且是为（eis）相信的人提供的。241 希腊文中的 pistis 或许既有 "信实 "的意思，也有 "信心 "的意思，这里提到基督的信实符合许多人在其他保罗经文中发现的模式（特别见 3：22 和我们在那里的注释）。然而，虽然这种观点在神学上没有异议，但我们认为这里的上下文更倾向于仅指人的信心。第 16 节中的同义动词 "相信 "肯定有这个意思。同样的介词短语ek pisteōs也出现在紧接着的哈 2:4 引文中，我们认为这里指的是人的信仰是非常清楚的。此外，虽然对一些文本有争议，但毫无疑问，人的信心是《罗马书》的一个关键主题--尤其是与 "义 "的关系（尤其见第 4 章和 10:5-13242）。

那么，如果两次出现的 "信 "都是指人的信，为什么要用两个介词短语呢？正如他在 3：22 所说的那样（或者我们认为是这样），保罗可能是在说，义是因信得的，也是为所有信的人而说的243 ，但 "所有 "或 "每一个 "等词的省略与此相悖。大多数解释属于两种语言学范畴。首先，介词短语可能暗示某种发展或运动（如诗 83:8 [LXX 84:7]，其中说有福的人 "从强到强"[ek dynameōs eis dynamin]）。在这一类别中，有些人认为是 "从对律法的信到对福音的信"；244 有些人认为是 "从传道人的信到听道人的信"；245 有些人认为是从最初的信到更深的信；246 有些人认为是从作为接受手段的信到作为目标的信（而非行为），以此来反对犹太教；247 还有一些人认为是 "从犹太人的信到外邦人的信"（见 1：16）。 248 第二种语言上的选择是，这种组合表达了重点（因此，NIV，"信心从最初到最后"）。249 这些选择中的每一种都可以引用平行文本来支持；但重点似乎是最常见的发展或运动。因此，最好的选择也许是在这个短语中找到 "从 "犹太人的信仰 "到 "外邦人信仰的运动。这一观点在第 16 节中犹太人/外邦人的强调以及 3:30 中表示犹太人和外邦人信仰的介词的类似变化（ek ... dia）中得到支持251。

几种可能：

第一个信是基督的信实，第二个信是人信心的回应

第一个信是信心，第二个信是相信的人

从对律法的信到对福音的信

从传道人的信到听道人的信

从最初的信到更深的信

从接受的信到目标的信

从犹太人的信到外邦人的信

只是表达信心的发展，强调信心从开始到末了

哈巴谷书 2：4 CUV

4 迦勒底人自高自大，心不正直； 惟义人因信得生。

The Letter to the Romans (Second Edition) (C. The Theme of the Letter (1:16–17))

in general, Hab. 2:4 is God’s response to the prophet’s complaint about God’s inaction and injustice. It instructs the person who is already righteous how to face the difficulties of life and, especially, the apparent contradictions between God’s promises and what takes place in history.

The Letter to the Romans (Second Edition) (C. The Theme of the Letter (1:16–17))

he also gives slightly different, or perhaps better, “deeper” meanings to some of the key terms in light of the movement of salvation history. The “righteous one” is no longer an Israelite who is called on to live out his or her covenant identity faithfully, but anyone, Jew or Gentile, who comes to faith in Christ and thereby attains eternal life

罗马书》（第二版）（C. 信的主题（1:16-17）

总的来说，哈 2:4 是上帝对先知抱怨上帝不作为和不公正的回应。它指导已经归正的人如何面对生活中的困难，尤其是上帝的应许与历史上发生的事情之间的明显矛盾。

罗马书》（第二版）（C. 信的主题（1:16-17）

他还根据救赎历史的发展，对一些关键术语赋予了稍有不同的含义，或许是更好的 "更深 "含义。义人 "不再是被要求忠实履行其盟约身份的以色列人，而是任何信基督并因此获得永生的人，无论是犹太人还是外邦人

18-32 正文一：外邦人面对的罪的问题

The Letter to the Romans (Second Edition) (A. The Universal Reign of Sin (1:18–3:20))

We must consider 1:18–3:20 as a preparation for, rather than as part of, Paul’s exposition of the gospel of God’s righteousness. But it is a necessary preparation if what Paul wants to emphasize about this righteousness is to be accepted by the Romans. For only if sin is seen to be the dominating, ruling force that Paul presents it to be in this section (see 3:9) will it become clear why God’s righteousness can be experienced only by humbly receiving it as a gift—in a word, by faith. “Only those who are prepared to acknowledge that they are unworthy can put faith in the Giver of grace.”4 And only if Jews as much as Gentiles are understood to be subject to this imprisoning effect of sin will it become clear that all people need to experience this righteousness of God. To put the matter in terms often used by Pauline scholars: Paul in this part of Romans argues “from plight to solution.” He paints a bleak picture of the plight of humanity so that the glory of God’s solution in Christ can be fully appreciated.

我们必须把 1:18-3:20 看作是保罗阐述上帝公义福音的准备，而不是一部分。但如果保罗想强调的公义要被罗马人接受，这就是必要的准备。因为只有当罪被看作是保罗在本节（见 3:9）中所说的支配、统治的力量时，人们才会明白为什么只有通过谦卑地接受上帝的公义作为礼物--换句话说，通过信心--才能体验到上帝的公义。"只有那些愿意承认自己不配的人，才能把信心放在恩典的赐予者身上。"4 只有当犹太人和外邦人都被理解为受罪的这种禁锢影响时，才能清楚地认识到所有人都需要经历上帝的公义。用保罗学者常用的术语来表述这个问题： 保罗在《罗马书》的这一部分论证了 "从困境到解决方案"。他为人类的困境描绘了一幅暗淡的图画，从而使人们能够充分体会到上帝在基督里的解决方案的荣耀。

丁道爾新約聖經註釋--羅馬書 (A.異敎世界（一18~32）)

保羅在進一步闡明福音如何彰顯神的義之前，先說明爲何人亟需知道與神和好的途徑。按照目前的狀況看來，人類與神的關係「在錯的一方」，神的忿怒已經臨到他們。生命中有一道德律，即人必定會嚐到任意妄爲的苦果；除非神的恩典挽回這種趨勢，情況必然愈來愈壞。「神任憑他們」這句判語重複出現了三次(24、26、28節)。

保羅旨在說明，全人類都已道德破產，在神的審判台前無法得著有利的宣判，因此極其需要祂的憐憫和赦免。

他首先提出的生活面，是當時流行的異敎狀況，其道德的腐敗，爲當日道德家一致認同。他所描繪的，足以令任何有良心的人感到噁心，但我們從當時異敎文獻中所得的畫面，卻有過之而無不及。他問道，世上爲何會有這類令人髮指的狀況？這些可恥的逆性行爲，以及彼此爲仇、互相毀滅的鬥爭，究竟來自何處？他說，其根本原因乃是對神的認識錯誤。而這種錯誤的認識，並不是無辜的；人原可以對眞神有正確的認識，但他們卻把心門緊閉。他們本可因著默想受造萬物，而稱頌造物主的榮耀，但他們卻把應當歸給神的榮耀，歸給受造之物。拜偶像是犯罪作惡的根源。

丁道爾新約聖經註釋--羅馬書 (A.異敎世界（一18~32）)

這裏加倍强調，人對神的無知是有罪的，因爲人是明知故犯。神的知識就在他們眼前，他們卻「故意不認識神」（28節），英文直譯爲「認爲承認神不恰當」）。他們唾手可得眞理，但卻存著惡意反身離去，情願抱持「虛謊」。因此，「神就任憑他們」淪入自己所選的結局中。神的「忿怒」就在此顯明出來——宇宙旣有道德，就必有因果報應律。

保羅旣然肯定，這世界是由一位有公義、有憐憫的神所創造、管理，對他而言，因果報應便不可能是一種自然律，而是神的忿怒。若有人認爲，用「忿怒」來形容神並不恰當，那或許是因爲，我們在生活中對這個辭的體認，常常與自私或有罪的强烈情緖牽扯不淸。對神卻非如此：祂的「忿怒」，是祂的聖潔對邪惡與判逆的反應。

18 神的忿怒

丁道爾新約聖經註釋--羅馬書 (A.異敎世界（一18~32）)

18.神的忿怒⋯⋯顯明。不是顯明在福音中（福音是顯明「神的義」，帶來救恩），而是在人類的經驗中：「歷史是對世界的審判」(J. C. F. Schiller)。由現世生活中神忿怒的原則，可以預期世界末了必會有「將來的忿怒」（帖前一10）。

The Letter to the Romans (Second Edition) (1. All Persons Are Accountable to God for Sin (1:18–32))

In the Bible wrath is an aspect of God’s person, as is clear from the many OT texts that make the “kindling” of God’s wrath the basis for his judgment. God’s wrath is necessary to the biblical conception of God: “As long as God is God, He cannot behold with indifference that His creation is destroyed and His holy will trodden underfoot. Therefore He meets sin with His mighty and annihilating reaction.”34

在《圣经》中，"忿怒 "是上帝人格的一个方面，这一点从许多将上帝 "点燃 "忿怒作为其审判依据的《罗马书》经文中可以清楚地看出。上帝的忿怒是圣经中上帝概念的必要条件： "

只要上帝还是上帝，他就不能漠视他的创造物被毁灭，他的神圣旨意被踩在脚下。因此，祂要以祂大能和毁灭来对付罪

The Letter to the Romans (Second Edition) (1. All Persons Are Accountable to God for Sin (1:18–32))

Paul speaks of wrath as a present reality under which people outside Christ stand,36 and often, following the OT prophets, predicts the outpouring of God’s wrath on the future day of judgment.37 If the main verb in v. 18 is a “futuristic present,” Paul could here also be predicting this climactic outbreak of wrath at the end of history, as in 2:5.38 But the verb is most likely depicting a present-time situation.39

If, then, Paul presents God’s wrath as a present reality, how are we to understand that that wrath is now being manifested? As noted above, the verb “be revealed” has the same historical sense the same verb had in v. 17.40 If, then, “reveal” indicates the actual inflicting of God’s wrath, when, and how, does it take place? Although God will inflict his wrath on sin finally and irrevocably at the end of time (2:5), there is an anticipatory working of God’s wrath in the events of history. Particularly, as vv. 24–28 suggest, the wrath of God is now visible in his “handing over” of human beings to their chosen way of sin and all its consequences.41

37 如果第 18 节中的主要动词是一个 "未来的现在时"，那么保罗在这里也可能是在预言历史终结时忿怒的爆发，就像在 2:5 中一样。

那么，如果保罗把神的忿怒说成是现在的现实，我们如何理解这种忿怒现在正在显现呢？如上所述，动词 "显明 "与第 17 节中的动词具有相同的历史意义。40 那么，如果 "显明 "表示神的忿怒实际发生，它又是何时、如何发生的呢？尽管上帝的忿怒将在末日最终不可逆转地施加于罪（2:5），但上帝的忿怒在历史事件中也有预期的作用。特别是，正如第 24-28 节所表明的，上帝的忿怒现在就显现在他 "移交 "人类所选择的罪的方式及其所有后果上41。

19-23 神的显明

丁道爾新約聖經註釋--羅馬書 (A.異敎世界（一18~32）)

20.（祂的本性）眼不能見。直譯爲「祂的看不見的事」，特別指祂的永能和神性。形容詞aïdios（新約除此處之外，只見於猶大書6）可以譯爲「永遠長存」(everlasting),以別於較常用的aiōnios,「永恆」(eternal,參羅二7等)。新約theiotes（「神性」）一字，只出現過這一次。若受造物可以表明神的神性，祂完備的神性，或神的本質(theotes)則居住在基督裏（西二9）。

是明明可知的。直譯爲「瞭解覺察」(nooumena kathoratai),前一個動詞專指智力而言，後一個動詞是指眼所見的。「這兩個動詞⋯⋯說明，人能夠藉默想神的工作，領悟到祂的本性，不至於錯將受造物當作造物主，能夠避免偶像崇拜的觀念。」107

The Letter to the Romans (Second Edition) (1. All Persons Are Accountable to God for Sin (1:18–32))

Verses 19–20 have two purposes. On the one hand, Paul justifies his assertion that people “suppress” the truth (v. 18b).53 On the other hand, he wants to show that people who sin and are correspondingly subject to God’s wrath are responsible for their situation. They are “without excuse” (v. 20b). He accomplishes both purposes by asserting that people have been given a knowledge of God: “for54 what can be known55 about God is manifest among56 them.”

第 19-20 节有两个目的。一方面，保罗为自己关于人们 "压制 "真理的断言（第 18b 节）53 辩解。另一方面，他想表明，犯罪并相应地受到神的愤怒的人要为自己的处境负责。他们 "没有借口"（第 20b 节）。为了达到这两个目的，他断言人们已经获得了对上帝的认识： "因为54 关于上帝所能知道的55 在他们中间显明了56"。

The Letter to the Romans (Second Edition) (1. All Persons Are Accountable to God for Sin (1:18–32))

For Paul here makes clear that natural revelation, in and of itself, leads to a negative result. This text asserts that God has revealed something of himself to all people in the world he has made. But p 117 it is equally obvious that this revelation is universally rejected, as people turn from knowledge of God to gods of their own making (vv. 21–23, 25).66 Why this is so, Paul will explain elsewhere (Rom. 5:12–21). But it is vital if we are to understand Paul’s gospel and his urgency in preaching it to realize that natural revelation leads not to salvation but to the demonstration that God’s condemnation is just: people are “without excuse.”

因为保罗在这里明确指出，自然启示本身会导致消极的结果。这段经文断言，上帝已经向他所创造的世界上的所有人启示了一些关于他自己的东西。但同样明显的是，这种启示遭到了普遍的拒绝，因为人们从对神的认识转向了他们自己创造的神（第 21-23 节、第 25 节）。但是，如果我们要理解保罗的福音和他传讲福音的迫切性，就必须认识到，自然启示不是导致救赎，而是表明上帝的定罪是公正的：人们 "没有借口"。

The Letter to the Romans (Second Edition) (1. All Persons Are Accountable to God for Sin (1:18–32))

This limited knowledge of God falls far short of what is necessary to establish a relationship with him. Knowledge must lead to reverence and gratitude. This it has failed to do. Instead of acknowledging God “as God,” by glorifying him and thanking him, human beings perverted their knowledge and sank into idolatry.

自然启示让人在某一个层面认识神但是是极其有限的。这种对上帝的有限了解远远不能满足与上帝建立关系的需要。知识必须导致敬畏和感恩。而知识却没有做到这一点。人类没有承认上帝 "是上帝"，没有荣耀他、感谢他，而是扭曲了他们的知识，陷入了偶像崇拜。

The Letter to the Romans (Second Edition) (1. All Persons Are Accountable to God for Sin (1:18–32))

This tragic process of human “god-making” continues apace in our own day, and Paul’s words have as much relevance for people who have made money or sex or fame their gods as for those who carved idols out of wood and stone. Thus, as vv. 24–31 show, the whole dreadful panoply of sins that plague humanity has its roots in the soil of this idolatry.85

这种人类 "造神 "的悲惨过程在我们这个时代仍在继续，保罗的话对那些以金钱、性或名利为神的人和那些用木头和石头雕刻偶像的人同样适用。因此，正如第 24-31 节所显示的，困扰人类的各种可怕的罪孽都植根于这种偶像崇拜的土壤85。

自然启示不是导致救赎，而是表明上帝的定罪是公正的，“叫人无可推诿”

雖然自然之光 (light of nature)、 上帝的創造、 護理工作彰顯上帝的善良、智慧、權能，叫人無可推諉 ，卻不足以使人認識上帝及其旨意，以致得救。所以上帝願意多次多方將自己向祂的教會啟示，並向教會宣佈祂的旨意；之後為了更加保守、 傳揚真理，更加堅立、 安慰教會，抵擋肉體的敗壞、 撒但與世界的惡意，就把這些全部記載下來，因此《聖經》是最必需要的 ，因為上帝先前啟示祂旨意給祂百姓的方法，現在已經不再有新的啟示了 。-威敏斯特信仰告白讀本第1章：论圣经

24-32 神的任凭

丁道爾新約聖經註釋--羅馬書 (A.異敎世界（一18~32）)

24.、26.、28，神任憑他們。參使徒行傳七42，因以色列人執意敬拜偶像，「神⋯⋯任憑他們事奉天上的日月星辰」。對這個報應的原則，魯益師(C.S.Lewis)有一段犀利而現代化的說法，在「痛苦的問題」(The Problem of Pain, 1940, PP.115f)一書中，他說：「失落的人曾要求可怕的自由，他們將永遠享有，且因此成爲自己的奴隸。」

失落的人曾要求可怕的自由，他們將永遠享有，且因此成爲自己的奴隸。（痛苦的问题 - 魯益師）

The Letter to the Romans (Second Edition) (1. All Persons Are Accountable to God for Sin (1:18–32))

Chrysostom interprets this handing over in a passive sense: by withdrawing his influence over these disobedient idolaters, God permits them to continue in, and indeed to plunge more deeply into, the sin they had already chosen. As Godet puts it: “He [God] ceased to hold the boat as it was dragged by the current of the river.”92

p 122 No doubt such a withdrawal of divine influence would produce this result. But the meaning of “hand over” demands that we give God a more active role as the initiator of the process.93 God does not simply let the boat go—he gives it a push downstream. Like a judge who hands over a prisoner to the punishment his crime has earned, God hands over the sinner to the terrible cycle of ever-increasing sin

克里索斯托姆从被动的角度解释了这种移交：上帝收回了他对这些不顺服的偶像崇拜者的影响，允许他们继续，甚至更深地陷入他们已经选择的罪中。正如戈代所说 "当船被河水拖着走时，他（上帝）不再撑船 "92。

毫无疑问，这种神力的撤消会产生这样的结果。但 "交出 "的含义要求我们赋予上帝更积极的角色，让他成为这一过程的启动者。93 上帝并不是简单地让船离开，而是推它顺流而下。93 上帝并不是简单地让船驶离，而是把它推向下游。就像法官把囚犯交给他的罪行应得的惩罚一样，上帝也把罪人交给了不断增加的罪的可怕循环中。

同性恋的问题

The Letter to the Romans (Second Edition) (1. All Persons Are Accountable to God for Sin (1:18–32))

Paul uses the word “nature” in this verse as do most Jewish authors, particularly Philo, who included sexual morality as part of “natural law” and therefore as a divine mandate applicable to all people.119 Violations of this law, as in the case of Sodom, are therefore considered transgressions p 126 of God’s will.120 In keeping with the biblical and Jewish worldview, the heterosexual desires observed normally in nature are traced to God’s creative intent. Sexual sins that are “against nature” are also, then, against God, and it is this close association that makes it probable that Paul’s appeal to “nature” in this verse includes appeal to God’s created order.121 Confirmation can be found in the context. In labeling the turning from “the natural use” to “that [use] which is against nature” an “exchange,” Paul associates homosexuality with the perversion of true knowledge of God already depicted in vv. 23 and 25. In addition, we must remember that the clause in question is a description of “sinful passions,” a phrase plainly connoting activities that are contrary to God’s will. When these factors are considered, it is clear that Paul depicts homosexual activity as a violation of God’s created order, another indication of the departure from true knowledge and worship of God.122

保罗在这节经文中使用了 "自然 "一词，大多数犹太作家，尤其是斐洛，都将性道德视为 "自然 法 "的一部分，因此也是适用于所有人的神的旨意。因此，"违背自然 "的性犯罪也是违背上帝的，正是这种密切的联系使得保罗在这节经文中对 "自然 "的呼吁很可能包括对上帝创造的秩序的呼吁。保罗把从 "自然之用 "转向 "违背自然之用 "称为 "交换"，这就把同性恋与第 23 节和第 25 节所描述的对神的真正认识的颠倒联系起来了。此外，我们必须记住，该句是对 "罪恶的激情 "的描述，这个短语的意思很明显是指违背上帝旨意的活动。考虑到这些因素，保罗显然将同性恋活动描述为对上帝创造秩序的违反，是背离对上帝的真正认识和敬拜的另一种表现122。

The Letter to the Romans (Second Edition) (1. All Persons Are Accountable to God for Sin (1:18–32))

It can be concluded, then, that the text teaches that all people have, by reason of God’s revelation in creation, access to some degree of knowledge about God (v. 19) and that, to however limited an extent, they subjectively perceive this knowledge (v. 20). “Man becomes guilty because something essential does reach him.”177

因此，我们可以得出结论，这段经文教导我们，由于上帝在创造中的启示，所有人都能在一定程度上获得关于上帝的知识（第 19 节），而且，无论程度多么有限，他们都能主观地感知这种知识（第 20 节）。"人之所以有罪，是因为他确实得到了一些基本的东西 "177。