罗马书第二章

导论：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。

1：18-3：20是保罗在论述福音之前的铺垫，只有罪被正确的看待才能让人看到上帝的公义是作为恩典赐给人的

好消息的前提是坏消息，考100分是好消息因为有可能考零分，结婚是好消息因为前提是光棍。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。只有困境描述的足够深刻我们才能看到上帝的解决方案是多么的荣耀。

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。

神的任凭会导致人类败坏的加速

经文中同性恋的问题

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

The extent to which Paul characterizes this exchange as a violation of God’s created order depends on the significance of the words “natural” and “nature” in this verse. Paul generally uses the word “nature” to describe the way things are by reason of their intrinsic state or birth, and in these cases, while sometimes perhaps implicit, there is no explicit reference to divine intention.116 Some argue, then, that Paul does not here brand homosexuality as a violation of God’s will. He is only, they argue, following his own cultural prejudices by characterizing homosexual relations as being against what is “usually” the case.117 Others argue that “against nature” means “engaging in sexual relations that are contrary to one’s innate sexual preference.”118 But neither of these options is likely. 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

保罗在多大程度上将这种交换定性为对上帝创造秩序的违反，取决于这节经文中 "自然 "和 "本性 "这两个词的意义。保罗通常使用 "自然 "一词来描述事物因其固有的状态或诞生而形成的方式，在这种情况下，虽然有时可能是含蓄的，但并没有明确提到神的意图。117 还有人认为，"违背自然 "的意思是 "从事违背自己与生俱来的性偏好的性关系"。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。

"违背自然 "的意思是 "从事违背自己与生俱来的性偏好的性关系"。

顺性的用处(τὴν φυσικὴν χρῆσιν - 屬於天性的, 本性的, 與本性符合的, 天生下來)

逆性（φύσιν - 本性, 天賦或天生的情況, 天生的特性或性情, 天性為正常的自然次序)

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。

1-16 神公义的审判

v1-5 驳斥性论述（Diatribe）

丁道爾新約聖經註釋--羅馬書 (B.道德主義者（二1〜16）)

保羅的筆法合乎古代的一種寫作法，稱爲diatribē,就是假想有位批評者在場，提出問題或反對，而予以答辯、駁斥109。

我們幾乎可以想像，他正口述這封信的時候，突然間指向一個洋洋自得的人，那個人正在欣賞這些他「絲毫不沾」的罪被一一暴露出來，但保羅卻對他說，他並不比別人更好。保羅想像有人反對，打斷他的話，他隨即提出答辯，首先用「斷乎不能！」（「這種想法該根除！」）來鎭壓對方，然後再擧出理由來。他以咄咄逼人的問題，如「我們可以怎麼說呢？」「這樣，怎麼說呢？」等110，將辯證帶入一個新階段。而他的思想總是比話語快，以致話語要跳過一段才能跟得上他的思想。我們不妨想像德丢振筆疾書，試圖趕上使徒話語的模樣。難怪他的希臘文結構常常中斷，許多句子不完整，特別在情緖激昂的地方。

The Letter to the Romans (Second Edition) (2. Jews Are Accountable to God for Sin (2:1–3:8))

Diatribe style, which is attested in several ancient authors as well as elsewhere in the NT (e.g., James), uses the literary device of an imaginary dialogue with a student or opponent. Elements of this style include frequent questions, posed by the author to his conversation partner or by the conversation partner, emphatic rejections of possible objections to a line of argument using mē genoito (“May it never be!”), p 136 and the direct address of one’s conversation partner or opponent.185 Romans 3:1–8 is a particularly clear example of this dialogical style; and chap. 2, while not containing any true dialogue, is similar to those parts of the diatribe in which the “teacher” rebukes his or her conversation partner by exposing his or her presumption and inconsistency (see 2:1: “you are without excuse, O person”; 2:3: “Do you reckon this, O person”; 2:17: “If you call yourself a Jew,” etc.). However, the dialogue that Paul records in this part of the letter, while imaginary, undoubtedly reflects many actual debates and conversations with those to whom he was preaching the gospel. The “conversations” and indictments that we find in this section are not verbatim reports of actual dialogues, but they reflect real-life situations.186

自言自语文体见于多位古代作家以及新约中的其他地方（如雅各书），它使用了与学生或对手进行假想对话的文学手法。这种文体的要素包括：作者经常向对话伙伴或对话伙伴提出问题；用 mē genoito（"但愿如此！"）强调性地拒绝对论点可能提出的反对意见；p 136 以及直接称呼对话伙伴或对手185。罗马书》3:1-8 是这种对话风格的一个特别明显的例子；第 2 章虽然不包含任何真正的对话，但与自言自语中 "教师 "通过揭露对话伙伴的妄自尊大和前后矛盾来斥责其对话伙伴的部分相似（见 2:1："人哪，你是无可推诿的"；2:3："人哪，你是这样想的吗？"2:17："你若称自己是犹太人，"等等）。然而，保罗在这部分书信中记录的对话虽然是想象出来的，但无疑反映了他与传福音对象的许多实际辩论和对话。我们在本节中看到的 "对话 "和控诉并非真实对话的逐字记录，而是反映了真实的生活场景186。

由一位假想的对手提出问题或反对观点而进行回答或驳斥

中文圣经和合本（神版．简体） (第3章)

3 即便有不信的，这有何妨呢？难道他们的不信就废掉　神的信吗？4 断乎不能！

中文圣经和合本（神版．简体） (第3章)

我们可以怎么说呢？　神降怒，是他不义吗？6 断乎不是！

驳斥的假想对象是犹太人

丁道爾新約聖經註釋--羅馬書 (B.道德主義者（二1〜16）)

在第二章這一段(17節以後更加明顯),保羅假想的批評者，主要是猶太人。在猶太著作中，類似第一章中對偶像崇拜的指責，屢見不鮮。敬虔的猶太人不難發現，要指斥四周外邦人的道德低落，話題極其豐富。

至於保羅心目中的批評者主要是猶太人這一點，從他重複說 p 77 「先是猶太人，後是希利尼人」（見二9、10），便顯然可見；他强調，猶太人不僅首先領受救恩的福音（一16），也首先經歷神的審判。以色列人在救恩與審判兩方面都居首位，古時的先知也曾如此敎導。

丁道爾新約聖經註釋--羅馬書 (B.道德主義者（二1〜16）)

保羅說：「不錯，你們承認雖然自己不順服，神還以恩慈待你們，這點很好；但是你們怎麼沒有發覺，祂的恩慈是要給你們悔改的機會？小心，不可以藐視祂的恩慈，假定祂必然憐憫。若你們繼續頑梗不化，不肯悔改，就是爲自己積存神的忿怒，到審 p 78 判那天，這忿怒會一股腦兒全傾倒在你們身上。」

驳斥的话题是什么？

The Letter to the Romans (Second Edition) (a. The Jews and the Judgment of God (2:1–16))

The first, vv. 1–5, uses the second person singular to accuse the Jews of earning for themselves the same wrath that is already falling on Gentile sinners. This accusation is the main point of 2:1–16. God’s judgment is “according to truth,” and he must fairly assess the works of every person (v. 2). And this criterion of impartial “fairness” applies even to the Jew who is proud of being a member of God’s people (vv. 3–5).

v1

The Letter to the Romans (Second Edition) (i. Critique of Jewish Presumption (2:1–5))

Paul begins by turning his attention to a person who is standing in judgment over the people whom he has described in chap. 1. Cheering Paul on in his indictment of these sinful people, this person, although he thinks himself superior to the idolater of 1:18–32, is nevertheless just as much in danger of the wrath of God, for he is doing “the same things” as those whom he condemns (2:1–2). Who is this superior person? Since Paul provides no specific identification, he may have in view any self-consciously moral person, whether Jew or Gentile.189 Others think that Paul might be addressing a self-righteous Gentile.190 However, while Paul may choose vague language to keep his application as broad as possible, we think he provides clues that he is implicitly targeting Jewish people in his indictment.

The Letter to the Romans (Second Edition) (i. Critique of Jewish Presumption (2:1–5))

we should look to 1:29–31 rather than to 1:20–28 for the sins Paul has in mind here in 2:1.205 Many of these sins—for example, pride, arrogance, gossiping, maligning others, and lack of affection—are as prevalent in the Jewish as in the Gentile world. In fact, Paul will accuse the Jews of some of these same sins in vv. 17–24.

The Letter to the Romans (Second Edition) (i. Critique of Jewish Presumption (2:1–5))

The logic of the first three verses of the chapter may then be set forth as follows:

God’s judgment falls on those who do “these things.”

Even the self-righteous judge does “these things.”

Therefore: even the self-righteous judge stands under God’s judgment.

Paul’s ultimate concern here, then, as throughout the chapter, is the anthropological problem of failure to obey God’s law. To be sure, an important subtheme is the claim that Jews can escape the consequences of their sins because of their special covenant status.

v4

The Letter to the Romans (Second Edition) (i. Critique of Jewish Presumption (2:1–5))

The participial clause in the last part of the verse—“being ignorant that the goodness of God is leading227 you to repentance”—shows that God’s purpose in his kindness is not to excuse sin but to stimulate repentance.

v5

The Letter to the Romans (Second Edition) (i. Critique of Jewish Presumption (2:1–5))

This strongly suggests that Paul is looking here at the climactic outpouring of wrath at the end of history; and the Jew who refuses to repent is even now accumulating the wrath that on that day will be revealed.238 Also to be revealed on that day, claims Paul, is “the righteous judgment of God.”239 This word also continues a central theme of this section of Romans: the reality of God’s judgment and the fact that this judgment will be absolutely just (v. 2). Paul thus calls into question the Jewish tendency to confine God’s “righteous judgment” to Gentile sinners.240

犹太人为自己招致了已经落在外邦人罪人身上的同样的忿怒

上帝公义的审判是按照真理，所以也会应用在同样犯罪的犹太人身上

致罗马书（第二版）（a. 犹太人与神的审判（2：1-16）

第一节（第 1-5 节）用第二人称单数指责犹太人为自己招致了已经落在外邦人罪人身上的同样的忿怒。这一指控是 2:1-16 的重点。上帝的审判是 "按真理 "进行的，他必须公平地评估每个人的行为（第 2 节）。这种不偏不倚的 "公平 "标准甚至适用于以身为上帝子民为荣的犹太人（第 3-5 节）。

v1

致罗马书》（第二版）（一）对犹太人妄自尊大的批判（2:1-5）

保罗一开始就把他的注意力转向了一个人，这个人正站在他在第 1 章所描述的人的审判者的位置上。1. 这个人虽然自认为比 1:18-32 中的拜偶像的人优越，但却同样面临着神忿怒的危险，因为他和他所谴责的人做着 "同样的事"（2:1-2）。这个高人是谁？由于保罗没有提供具体的身份，他可能将任何自觉有道德的人视为对象，无论是犹太人还是外邦人。189 还有人认为保罗可能是在针对一个自以为是的外邦人。190 然而，尽管保罗可能会选择含糊的语言，以尽可能扩大他的适用范围，但我们认为他提供了一些线索，表明他在控诉中隐含地针对犹太人。

致罗马书》（第二版）（一）对犹太人妄自尊大的批判（2:1-5）

我们应该从 1:29-31 而不是 1:20-28 中寻找保罗在 2:1 中提到的罪。205 这些罪中有许多--例如，骄傲、傲慢、流言蜚语、恶意中伤他人和缺乏感情--在犹太人和外邦人中一样普遍。事实上，保罗将在第 17-24 节中指责犹太人的某些罪。

致罗马书》（第二版）（一）对犹太人妄自尊大的批判（2:1-5）

本章前三节的逻辑可以阐述如下：

上帝的审判落在那些行 "这些事 "的人身上。

即使是自义的论断者也会做 "这些事"。

因此：即使是自义的论断者也在上帝的审判之下。

因此，保罗在这里所关注的，正如在整章中所关注的一样，是不遵守上帝律法的人类学问题。可以肯定的是，一个重要的次主题是，犹太人因其特殊的盟约地位而可以逃避罪的后果。

v4

本节最后部分的分词句子--"不知道神的良善正引导227你们悔改"--表明神施恩的目的不是为罪开脱，而是激励悔改。

v5

这强烈地表明，保罗在这里看到的是历史终结时忿怒的高潮；而拒绝悔改的犹太人甚至现在就在积蓄那日将要显明的忿怒。238 保罗说，那日将要显明的还有 "上帝公义的审判"。239 这个词也延续了《罗马书》本节的一个中心主题：上帝审判的真实性，以及这种审判将是绝对公正的（第 2 节）。因此，保罗质疑犹太人将上帝的 "公义审判 "局限于外邦罪人的倾向240。

v6-11 神的审判是公义的，并不偏待人

丁道爾新約聖經註釋--羅馬書 (B.道德主義者（二1〜16）)

神審判的時候絕不偏私，「必照各人的行爲報應各人」（二6）。對保羅而言，雖然神有赦罪與永生的恩典，但神總是按照人的行爲來審判（整本聖經的觀念也都一致）。每一種實際的因素都會被考慮到。人對自己所能瞭解的眞理必須負責，不能瞭解的則不必負責。保羅說，猶太人會按照律法受審判，因爲他們對神已經有此認識。外邦人則會按另一種標準受審判，因爲神在他們中間也曾留下祂的見證。若漫天星斗可以吿訴他們神的性情（參一20），他們內心的道德律也有同樣的功效。他們不像猶太人，有摩西的律法，但是他們有良心的律法，是非之別銘刻在他們的心中。保羅說，他們若違背那個律，就會知道自己做錯了；在末日審判之時，內心的隱秘之事都會暴露出來，而他們便是按那種知識受審判。神的旨意，無論是由摩西的律法得知，或是由良心的聲音得知，空有知識都是不夠的；惟有遵行才能算數。

丁道爾新約聖經註釋--羅馬書 (B.道德主義者（二1〜16）)

7.凡恆心行善，尋求榮耀尊貴和不能朽壤之福的，就以永生報應他們。保羅在這裏不是敎導靠行爲稱義，而是强調神對猶太人和外邦人同樣公平。參使徒行傳十34〜35，彼得吃驚的承認：「我眞看出神是不偏待人，原來各國中那敬畏主行義的人，都爲主所悅納。」這些話是對哥尼流——那位外邦人——說的；神打發彼得到他那裏，傳救恩的信息給他和他的全家，顯明神已經接納他（徒十一14）。

The Letter to the Romans (Second Edition) (a. The Jews and the Judgment of God (2:1–16))

The second two paragraphs (vv. 6–11 and 12–16) interrupt the second person “accusation” style (it is resumed in v. 17) with explanation (in the third person plural) of the indictment in vv. 1–5. Both paragraphs validate the inclusion of Jews along with Gentiles under sentence of God’s wrath by showing that Jews stand on the same basic ground as Gentiles when it comes to God’s judgment. For, in the first place, God’s impartiality demands that he treat all people the same, judging every person according to what they have done (vv. 6–11).

后两段（第 6-11 节和第 12-16 节）中断了第二人称的 "控诉 "方式（在第 17 节中恢复），对第 1-5 节中的控诉进行了解释（第三人称复数）。这两段通过表明犹太人与外邦人在面对上帝的审判时所处的基本立场是相同的，从而证实犹太人与外邦人一起被上帝的忿怒所审判。首先，上帝的公正性要求他对所有人一视同仁，根据每个人的所作所为来审判他们（第 6-11 节）。

A. 上帝将按行为审判每个人 v6

B. 行善的人将获得永生 v7

C. 作恶的人将遭受忿怒的报应 v8

C′. 患难困苦加给作恶的人v9

B′. 行善的人将获得荣耀 v10

A′. 上帝不偏待人 v11

The Letter to the Romans (Second Edition) (ii. The Impartiality of Judgment (2:6–11))

Unlike some chiastically structured paragraphs, the main point of vv. 6–11 occurs not at the center but at the beginning and the end (vv. 6, 11): God will judge every person impartially, assessing each according to the same standard—works.

与一些采用顺时针结构的段落不同，第 6-11 节的重点不在中心，而在开头和结尾（第 6、11 节）： 上帝会公正地审判每一个人，根据同样的标准--行为--来评估每一个人。

第 6-11 节的重点不在中心，而在开头和结尾：上帝会公正地审判每一个人，根据同样的标准, 行为, 来评估每一个人

The Letter to the Romans (Second Edition) (ii. The Impartiality of Judgment (2:6–11))

Paul’s suggestion that a person’s “good work” might lead to eternal life seems strange in light of his teaching elsewhere; and we will deal with this question below in conjunction with v. 10. It might be noted, however, that Paul goes out of his way to stress that the work that God so rewards is a persistent lifestyle of godliness.251 In contrast to these people are “those who are characterized by selfishness, and who disobey the truth while p 148 obeying252 unrighteousness, there will be wrath and fury.”253 As the contrast in these verses makes clear, there are two, and only two, fates in store for every person at the time of God’s righteous judgment. Those who do not receive eternal life receive the punishment of God’s wrath.

保罗认为一个人的 "好行为 "可能会导致永生，这一点从他在其他地方的教导来看似乎很奇怪；我们将在下文结合第 10 节来讨论这个问题。251 与这些人形成鲜明对比的是 "那些以自私为特征的人，他们违背真理，却顺从不义252 ，必有忿怒和暴怒 "253 。正如这几节经文中的对比所表明的，在上帝公义审判的时候，每个人都有两种命运，而且只有两种。得不到永生的人将受到上帝忿怒的惩罚。

在上帝公义审判的时候，每个人都有两种命运，而且只有两种：永生和永罚

The Letter to the Romans (Second Edition) (ii. The Impartiality of Judgment (2:6–11))

We now must ask who it is that Paul has in mind in vv. 7 and 10, where he promises salvation to those who engage in persistent “doing good.”

The Letter to the Romans (Second Edition) (ii. The Impartiality of Judgment (2:6–11))

(e) Finally, others argue that the promise of eternal life for those who do good is fully valid, but that the power of sin prevents anyone from doing that good to the degree necessary to merit salvation. Verses 7 and 10 set out the condition, apart from Christ, for salvation; Paul’s subsequent argument shows that no one is able to fulfill those conditions.269

The Letter to the Romans (Second Edition) (ii. The Impartiality of Judgment (2:6–11))

Particularly important is how these verses are read in the larger context of Paul’s argument. We must remember that Paul in this context is arguing for universal sin as the basis for universal need. All have sinned. Sin is so pervasive and powerful that no one can be considered “right” with God by what they do (3:20); therefore all need to embrace Christ for salvation. As one step in this argument, it makes perfect sense if Paul in vv. 6–11 is trying to establish the principle that God will judge every person on the same basis—by works, not by religious heritage or national identity. By citing his “Jew first, then Gentile” aphorism twice, Paul reveals that his focus remains on the need to undercut the Jewish assumption of protection from judgment through their national identity. p 153 If the “Gentile” here is a Christian, this “leveling-the-playing-field” argument does not work as well.273

It is a continual seeking after eternal rewards, accompanied by a persistent doing of what is good, that is the condition for a positive verdict at the judgment. Paul never denies the validity of this principle, but he goes on to show that no one meets the conditions necessary for this principle to become a reality.

We think, therefore, that vv. 7 and 10 set forth what is called in traditional theological (especially Lutheran) language “the law.” Paul sets forth the biblical conditions for attaining eternal life apart from Christ. Understood this way, Paul is not speaking hypothetically. But once his doctrine of universal human powerlessness under sin has been developed (see 3:9 especially), it becomes clear that the promise can, in fact, never become operative because the condition for its fulfillment—consistent, earnest seeking after good—can never be realized.

致罗马书》（第二版）（二. 公正的审判（2:6-11）

我们现在必须要问，保罗在第 7 节和第 10 节中许诺那些坚持 "行善 "的人将会得到救赎，那么保罗心中所想的人是谁呢？

致罗马书》（第二版）（二、审判的公正性（2:6-11）

(e) 最后，另一些人认为，对行善者赐予永生的应许是完全有效的，但罪的力量使任何人都无法将善行达到得救所需的程度。第 7 节和第 10 节列出了除基督之外得救的条件；保罗随后的论证表明，没有人能够满足这些条件。

致罗马书》（第二版）（二、审判的公正性（2:6-11）

尤其重要的是如何在保罗论证的大背景下解读这些经文。我们必须记住，保罗在这个上下文中是在论证普遍的罪是普遍需要的基础。所有人都犯了罪。罪是如此的普遍和强大，以至于没有人可以通过自己的所作所为被视为与神 "正确 "相处（3:20）；因此所有人都需要接受基督的救赎。作为这一论证的一个步骤，如果保罗在第 6-11 节中试图确立这样一个原则，即上帝审判每个人的依据都是一样的--行为，而不是宗教传统或民族身份，那就完全说得通了。保罗两次引用他的 "先犹太人，后外邦人 "的箴言，表明他的重点仍然是要削弱犹太人通过民族身份而免受审判的假设。

持续追求永恒的奖赏，同时坚持行善，这才是在审判时获得正面判决的条件。保罗从未否认这一原则的有效性，但他接着指出，没有人能够满足这一原则成为现实的必要条件。

因此，我们认为第 7 和第 10 节阐述了传统神学（尤其是路德宗）语言中所谓的 "律法"。保罗提出了在基督之外获得永生的圣经条件。这样理解，保罗并不是在说假设。但是，一旦他关于人类在罪面前普遍无能为力的学说得到发展（尤其见 3:9），就会清楚地看到，事实上，应许永远不会生效，因为实现应许的条件--持续、认真地追求善--永远不会实现。

理论上可以，实际上不行

The Letter to the Romans (Second Edition) (ii. The Impartiality of Judgment (2:6–11))

This paragraph raises the question about the relationship between justification and judgment—an intricate theological topic and one much in dispute in recent scholarship. In our view (as we will argue), initial justification is definitive, giving those justified unassailable grounds for assurance (5:9–10; 8:28–30), and this justification is by grace through faith alone. Yet we are equally convinced that Paul has by no means abandoned the standard Jewish teaching about a judgment according to works, and that he occasionally uses “justification” language to describe it. It is in light of this judgment day to come that Paul issues stern warnings to Christians about the necessity of obedience as they look to that day (see 1 Cor. 3:10–14; 2 Cor. 5:10; Jas. 2:14–26; see Matt. 12:37; 25:31–46). Reconciliation of these two clear strands of teaching in Paul is not easy. We may suggest that the initial “judgment” of justification and the final judgment have different purposes;275 and Paul clearly has different rhetorical ends in view in the two sets of texts: assurance on the one p 154 hand, exhortation on the other.276 Some degree of tension inevitably remains; but I also think that a strong emphasis on union with Christ helps relieve some of the tension. Those who are justified by faith are justified “in Christ,” and it is our union with him, making us new Spirit-indwelt people, that inevitably leads to those works that are necessary at the time of the judgment.

这一段提出了称义与审判之间关系的问题--这是一个错综复杂的神学话题，也是近来学术界争议颇多的问题。我们认为（正如我们将要论证的那样），最初的称义是确定的，给那些称义的人提供了无可辩驳的保证（5：9-10；8：28-30），而这种称义是唯独因信而得的恩典。然而，我们同样相信，保罗绝没有放弃犹太教关于按行为审判的标准教导，他偶尔也会使用 "称义 "的语言来描述。正是鉴于审判日的到来，保罗向基督徒发出严厉警告，要求他们在期待审判日到来时必须顺服（见林前 3:10-14；林后 5:10；雅 2:14-26；见马太福音 12:37；25:31-46）。将保罗的这两个明确的教导调和起来并非易事。我们可以说，最初的称义 "审判 "和最后的审判有不同的目的；275 保罗在这两组经文中显然有不同的修辞目的：一方面是保证，另一方面是劝勉。那些因信称义的人是 "在基督里 "称义的，正是我们与基督的联合，使我们成为被圣灵所感的新人，才不可避免地导致了审判时所需的行为。

v12-16 审判和律法的关系

丁道爾新約聖經註釋--羅馬書 (B.道德主義者（二1〜16）)

12.凡沒有律法犯了罪的，也必不按律法滅亡。外邦人的罪，雖然未經數點，但也總必導致滅亡，但他們卻不會因沒有遵守律法的規條而被定罪，因爲他們無法知曉律法。人受審判的原則，是按他們所知的亮光，不是按他們所不知道的亮光。

13.乃是行律法的稱義。保羅可能想到利未記十八5：「所以你們要守我的律例、典章。人若遵行，就必因此活著」——這 p 80 段經文他後來引用於十5。他以下的論證指出，雖然行律法的人可以稱義，但是，因爲沒有人能全守律法，所以這條路無法使人稱義，聽律法與行律法的對比，在雅各書一22〜25解說得更詳盡。

丁道爾新約聖經註釋--羅馬書 (B.道德主義者（二1〜16）)

保羅和他的讀者都知道，雖然上述的黑暗面是事實（一18〜32），但也有一些異敎徒是憑良心過生活的（只是他們並不能因此在神面前稱義）。

丁道爾新約聖經註釋--羅馬書 (B.道德主義者（二1〜16）)

他們是非之心同作見證。古典希臘文中沒有「是非之心」(syneidesis)一字。它本來是算口語土話，直到基督敎時期開始之前不久，才被文學界接受。它的本意是「對錯行爲的知 p 81 覺」，但是保羅用它來指人內在獨立的見證（恐怕他是第一個如此定義的人），它鑒察並判斷人的行爲。

v12

The Letter to the Romans (Second Edition) (a. The Jews and the Judgment of God (2:1–16))

In response, Jews may object that they possess, in the Mosaic law, a distinct advantage over the Gentiles. So, in the second place, Paul shows that possession of the Mosaic law will make no difference in this judgment (v. 12)—for (1) it is not the possession but the doing of the law that matters (v. 13); and (2) the Gentiles also have “law” in some sense (vv. 14–16).

The Letter to the Romans (Second Edition) (iii. Judgment and the Law (2:12–16))

Paul is not here accusing the Gentiles of being “lawless” (that is, notorious criminals or outlaws)284 but of being “law-less”—by definition, as Gentiles, they do not possess the law of Moses. They are “alienated from the commonwealth of Israel, strangers to the covenants of promise” (Eph. 2:12).285 In contrast, then, Jews live “in the sphere of,” within the boundaries defined by, the law.286 From the Jewish point of view, of course, this difference in possession of God’s law is absolutely basic. The Gentile, so most Jews maintained, could experience God’s favor only by taking on “the yoke of the law.” Outside Israel, the sphere of the law, there is no salvation. The Jews who live within the domain of law, on the other hand, often considered themselves virtually assured of salvation.

The Letter to the Romans (Second Edition) (iii. Judgment and the Law (2:12–16))

13 Paul explains why291 even those who possess the law will nevertheless be condemned when they sin. It is because the law can justify only when it is obeyed; reading it, hearing it taught and preached, studying it—none of these, nor all of them together, can justify. This is the first time in Romans that Paul uses the verb “justify.” As scholars now generally agree, it connotes the judicial decision of God to regard a sinner as “just” or “right” or “innocent” before him.

The Letter to the Romans (Second Edition) (iii. Judgment and the Law (2:12–16))

this suggests that its purpose is not to show how people can be justified but to set forth the standard that must be met if a person is to be justified. As he does throughout this chapter, Paul presses typical Jewish teaching into the service of his “preparation for the gospel.” The Jewish people believed that doing the law, or perhaps the intent to do the law, would lead, for a people already in covenant relationship with God, to final salvation. Paul affirms the principle that doing the law can lead to salvation; but he denies (1) that anyone can so “do” the law;300 and (2) that Jews can depend on their covenant relationship to shield them from the consequences of this failure.

v12

致罗马书》（第二版）（a. 犹太人与神的审判（2：1-16）

对此，犹太人可能会反对说，他们拥有摩西律法，比外邦人有明显的优势。因此，保罗在第二部分表明，拥有摩西律法在这次审判中没有任何区别（第 12 节）--因为（1）重要的不是拥有律法，而是遵行律法（第 13 节）；（2）外邦人在某种意义上也拥有 "律法"（第 14-16 节）。

致罗马书》（第二版）（三、审判与律法（2:12-16）

保罗在这里不是指责外邦人 "无法无天"（即臭名昭著的罪犯或亡命之徒）284 ，而是指责他们 "没有律法"--根据定义，作为外邦人，他们不拥有摩西律法。他们 "与以色列民隔绝，在应许之约上为外人"（弗 2:12）。285 相比之下，犹太人 "生活在律法的范围内"，生活在律法界定的界限内。大多数犹太人认为，外邦人只有接受 "律法的桎梏"，才能体验到上帝的眷顾。在以色列之外，在律法的范围之外，就没有救赎。另一方面，生活在律法范围内的犹太人往往认为自己几乎肯定能得到救赎。

致罗马书》（第二版）（三、审判与律法（2:12-16）

13 保罗解释了为什么291 即使拥有律法的人在犯罪时也会被定罪。这是因为律法只有在被遵守的情况下才能称义；读律法、听律法的教导和宣讲、学习律法--这些都不能称义，所有这些加在一起也不能称义。这是保罗在罗马书中第一次使用 "称义 "这个动词。现在学者们普遍认为，它的意思是上帝的司法决定，认为罪人在他面前是 "公正"、"正确 "或 "无罪 "的。

致罗马书》（第二版）（iii.

这表明它的目的不是要说明人如何才能称义，而是要阐明一个人要称义所必须达到的标准。正如保罗在本章中所做的那样，他将典型的犹太教教义用于 "预备福音"。犹太人相信，对于已经与上帝建立了盟约关系的人来说，遵守律法，或许是打算遵守律法，会导致最终的救赎。保罗肯定了遵行律法可以导致得救的原则；但他否认：（1）任何人都可以这样 "遵行 "律法；300 （2）犹太人可以依靠他们的盟约关系来避免这种失败的后果。

犹太人的假设：因为我们拥有摩西的律法所以比外邦人在得救的事上更有优势

保罗的论述：

重要的不是拥有律法，而是遵行律法

外邦人在某种意义上也拥有 "律法"

称义（δικαιόω，顯為公義，施行公義，認為無罪，被判為，被宣告為及被認為是義的，顯為公義）

目的不是要说明人如何才能称义，而是要阐明一个人要称义所必须达到的标准

犹太人的笃信：对于已经与上帝建立了盟约关系的人来说，遵守律法会导致最终的救赎

保罗的反驳：

任何人可以真正的 "遵行 "律法

犹太人可以依靠他们的盟约关系来避免这种失败的后果。

v14

The Letter to the Romans (Second Edition) (iii. Judgment and the Law (2:12–16))

For Paul is almost certainly pressing into service a widespread Greek tradition to the effect that all human beings possess an “unwritten” or “natural” law—an innate moral sense of right and wrong.310 Paul is baptizing this popular Greek conception, one that had already been taken over by Hellenistic Jews for the purpose of rendering Gentiles responsible for basic moral standards.311 What Paul is then asserting is that certain Gentiles “do the things of the law” through a natural, inborn capacity; see NJB: “through their own innate sense.” On this view of the text, it is very unlikely that Paul has in view Gentile Christians, for they, of course, do the law not “by nature” but “by grace.”312 “The things of the law” is a general way of stating certain of those requirements of the Mosaic law that God has made universally available to human beings in their very constitution.313 Paul’s point is that Gentiles outside of Christ regularly conform in their behavior to basic moral norms reflected in the law of Moses: they honor parents, refrain from murder and robbery, and so on.314

p 161 Paul goes on to claim that those who do these things reveal the existence of that law and are “a law to themselves.”315 By this, Paul does not mean that these people need nothing to guide them316 but that they attest knowledge of divine moral standards. Here, we think, Paul clearly uses the term nomos in an extended sense, to denote the “demand of God” generally.317 These Gentiles, while not possessing the law of Moses, nevertheless have access to knowledge of God’s will for them. By applying to Gentiles a term reserved in this context for Jews (“law”), Paul pursues his policy of putting Jews and Gentiles on the same footing.318 Possession of the law does not give Jews a decisive advantage when it comes to knowing and doing the will of God, Paul suggests; for Gentiles have some of the same benefits.

The Letter to the Romans (Second Edition) (iii. Judgment and the Law (2:12–16))

Paul’s assertion in v. 13 that “the doers of the law will be justified” raises a significant theological issue: to what degree and in what sense does Paul regard the law as a means of justification? The view that God gave the law to Israel as a means of justification is now generally discredited, and rightly so. The OT presents the law as a means of regulating the covenant relationship that had already been established through God’s grace. But, granted that the law was not given for the purpose of securing one’s relationship before God, it may still be questioned whether it sets forth in theory a means of justification. p 166 We would argue that it does.350 Verses such as Rom. 2:7, 10, 13, and 7:10 suggest that Paul agreed with the Jewish belief that justification could, in theory, be secured through works. Where Paul disagreed with Judaism was in his belief that the power of sin prevents any person, even the Jew who depends on his or her covenant status, from actually achieving justification in that manner.351 While, therefore, one could be justified by doing the law in theory, in practice it is impossible (see also the note on 3:20).

致罗马书》（第二版）（三. 判决与律法（2:12-16）

因为保罗几乎可以肯定是在为一种广泛流传的希腊传统服务，这种传统认为所有人都拥有一种 "不成文的 "或 "自然的 "律法--一种与生俱来的道德是非观。310 保罗正在对这种流行的希腊观念进行洗礼，这种观念已经被希腊化的犹太人所接受，目的是让外邦人对基本的道德标准负责。311 保罗随后断言，某些外邦人是通过一种自然的、与生俱来的能力来 "行律法上的事 "的；见 NJB："通过他们自己与生俱来的感觉"。根据对这段经文的这种看法，保罗所指的外邦人基督徒是不太可能的，因为他们当然不是 "凭着本性 "而是 "靠着恩典 "来行律法的312。"律法上的事 "是对摩西律法中某些要求的概括性表述，是上帝在人类的根本结构中普遍适用的要求313。保罗的观点是，基督之外的外邦人在行为上经常遵守摩西律法中反映的基本道德规范：他们孝敬父母，不杀人，不抢劫，等等。

保罗接着说，做这些事的人揭示了律法的存在，是 "他们自己的律法 "315 ，保罗的意思不是说这些人不需要任何东西来引导他们316 ，而是说他们证明了对神圣道德标准的认识。317 这些外邦人虽然没有摩西的律法，但却可以了解上帝对他们的旨意。317 这些外邦人虽然不拥有摩西律法，但却有机会了解上帝对他们的旨意。保罗将这个语境中专指犹太人的术语（"律法"）用于外邦人，是为了推行他的政策，将犹太人和外邦人置于同等地位。318 保罗认为，拥有律法并不能使犹太人在了解和遵行上帝旨意方面拥有决定性的优势；因为外邦人也有一些同样的好处。

致罗马书》（第二版）（三、审判与律法（2:12-16）

保罗在第 13 节中断言 "行律法的必称义"，这提出了一个重要的神学问题：保罗在何种程度和何种意义上将律法视为称义的手段？上帝将律法作为称义的手段赐给以色列人的观点现在已被普遍否定，这也是正确的。旧约将律法作为一种手段来规范已经通过上帝的恩典建立起来的契约关系。但是，即使律法不是为了确保人在上帝面前的关系而颁布的，人们仍然会质疑它是否在理论上提出了一种称义的方法。 350 诸如罗 2:7、10、13 和 7:10 等经文表明，保罗同意犹太人的观点，即在理论上，称义可以通过行为来确保。保罗与犹太教的分歧在于，他认为罪的力量阻止任何人，即使是依赖于其盟约地位的犹太人，也无法以这种方式真正实现称义。351 因此，虽然一个人在理论上可以通过遵行律法而称义，但实际上这是不可能的（另见 3：20 注释）。

自然律给人的道德是非标准是一种律法

每个人都为自己已知的律法负责

这类律法的存在印证上帝不偏待人

与犹太人一样拥有律法并不能使人得救，完全遵行才可以

在遵行律法上犹太人没有任何的先天优势

因为罪的力量阻止人行律法，无论是犹太人还是外邦人

虽然一个人在理论上可以通过遵行律法而称义，但实际上这是不可能的

17-29 犹太人对律法的依靠

The Letter to the Romans (Second Edition) (2. Jews Are Accountable to God for Sin (2:1–3:8))

Scholars have introduced the phrase “covenantal nomism” to describe the Jews’ conviction that their corporate election, combined with sincere intention to obey the law, sufficed for salvation. This belief Paul implicitly denies in chap. 2. He then goes on to claim that the OT itself teaches not “covenantal nomism” but “promissory pistism”—that a saving relationship with God comes, as it did for Abraham, through human response to God’s grace expressed in his promise and not through the Mosaic covenant.

学者们提出了 "圣约律法主义 "这一短语来描述犹太人的信念，即他们的集体当选加上遵守律法的诚意就足以获得救赎。保罗在第 2 章中含蓄地否认了这一信念。他接着声称，旧约本身教导的不是 "立约唯名论"，而是 "应许信心论"--即与上帝之间的救赎关系，就像亚伯拉罕一样，是通过人对上帝在应许中所表达的恩典的回应而产生的，而不是通过摩西之约。

The Letter to the Romans (Second Edition) (iii. Judgment and the Law (2:12–16))

In these verses Paul defends the equality of all people before God’s judgment seat against the charge that the Jews’ possession of the law gives to them a decisive advantage.280 This is not the case, Paul argues, because (1) it is doing, not hearing or possessing, the law that matters (v. 13); and (2) even the Gentiles, who do not have God’s law in written form, are not without “law” (vv. 14–15). The law, then, gives to the Jews no true advantage when it comes to salvation.

在这几节经文中，保罗为所有人在上帝的审判台前一律平等辩护，反对犹太人因拥有律法而享有决定性优势的指控。280 保罗认为事实并非如此，因为（1）重要的是行，而不是听或拥有律法（第 13 节）；（2）即使是没有上帝书面律法的外邦人，也并非没有 "律法"（第 14-15 节）。因此，在救赎方面，律法并没有给犹太人带来真正的好处。

犹太人到底是信靠律法的行为还是信靠上帝的应许？

The Letter to the Romans (Second Edition) (b. The Limitations of the Covenant (2:17–29))

Paul’s main point in 2:1–16 is that, because Jews will be assessed by God in the judgment on the same basis as Gentiles (works, doing the law), they cannot assume, any more than Gentiles, that they will escape God’s wrath (2:4). Paul is, however, well aware that his argument ignores a crucial matter: the Jews’ claim to possess a status by virtue of the covenant that puts them in a position entirely different from that of the Gentiles. In vv. 17–29, Paul takes up this matter.

The Letter to the Romans (Second Edition) (b. The Limitations of the Covenant (2:17–29))

Without dismissing the Jews’ claim entirely (3:1–2), Paul insists that their privileges do not exempt them from God’s judgment. In two paragraphs with roughly parallel arguments (vv. 17–24, 25–29), Paul takes up those two things that, more than any others, pointed to the Jews’ special status: the law and circumcision. In both paragraphs, without dismissing them as worthless, Paul argues that neither knowledge of the law nor physical circumcision has value unless the law is obeyed. Again, it is what is actually done that is critical in determining every person’s destiny—for the Jew as well as for the Gentile (2:13).355

To be sure, Paul does not prove, or even explicitly assert, in these paragraphs that all Jews are transgressors, or even that they are all serious enough transgressors to invalidate their hope for salvation through the covenant.356 p 168 Paul does assert this later (3:9), but his point in this section is not to demonstrate that Jews commit sins (no Jew would deny that) but that these sins, despite possession of the law and circumcision, make Jews just as liable to God’s judgment as Gentiles.357 In arguing in this manner, Paul is implicitly contesting the traditional Jewish understanding of the covenant. Whereas Jews tended to rely on their election and works of the law, Paul insists that it is faith—only and always—that is the basis for a righteous standing with God. Therefore, the “signs” of election—the law and circumcision—are of no value without this faith. Only if the law is “done,” and, Paul implies, done perfectly, will the election on the basis of the Mosaic covenant be of value to the Jew (see also the excursus after 3:20). Paul surely undercuts the Jewish sense of ironclad security because of their covenant status (as, e.g., Dunn and Wright stress). But the ultimate issue is, again, “how the Jews respond to their covenantal advantages” (Schreiner).

致罗马书》（第二版）（b. 约的限制（2：17-29）

保罗在 2：1-16 中的主要观点是，由于犹太人将与外邦人一样在审判中接受神的评估（行为、遵行律法），他们不能像外邦人一样认为自己可以逃脱神的愤怒（2：4）。然而，保罗清楚地意识到他的论点忽略了一个关键问题：犹太人声称他们因立约而拥有一种地位，这种地位使他们与外邦人完全不同。在第 17-29 节中，保罗讨论了这个问题。

致罗马书》（第二版）（b. 约的限制（2:17-29）

保罗并没有完全否定犹太人的主张（3:1-2），而是坚持认为他们的特权并不能使他们免于神的审判。在两段大致平行的论证中（第 17-24 节，第 25-29 节），保罗提到了两件最能说明犹太人特殊地位的事：律法和割礼。在这两段中，保罗并没有把它们贬得一文不值，而是指出，除非遵守律法，否则律法知识和割礼都没有价值。同样，决定每个人命运的关键在于实际行动--犹太人和外邦人（2:13）355。

可以肯定的是，保罗在这些段落中并没有证明，甚至也没有明确断言所有犹太人都是悖逆者，甚至没有说他们都是严重到足以使他们通过圣约得救的希望破灭的悖逆者。 保罗在后面（3:9）的确断言了这一点，但他在本节中的观点并不是要证明犹太人犯了罪（没有犹太人会否认这一点），而是要证明，尽管犹太人拥有律法和割礼，但这些罪使他们与外邦人一样可能受到上帝的审判357 。犹太人倾向于依靠他们的拣选和律法上的行为，而保罗则坚持认为，只有信仰才是与上帝保持公义关系的基础。因此，当选的 "标志"--律法和割礼--如果没有信心，就没有任何价值。只有律法 "行了"，而且保罗暗示是完美地 "行了"，基于摩西之约的拣选对犹太人才有价值（另见3:20之后的小结）。保罗肯定会削弱犹太人因其盟约地位而产生的铁一般的安全感（如邓恩和赖特所强调的）。但最终的问题还是 "犹太人如何回应他们立约的优势"（施莱纳）。

犹太人声称他们因立约而拥有一种地位，这种地位使他们与外邦人完全不同

两件最能说明犹太人特殊地位的事：律法和割礼

保罗论述他们的特权并不能使他们免于神的审判

除非遵守律法，否则律法知识和割礼都没有价值

保罗的目的不是要证明犹太人会犯罪

而是证明唯有信心才是与公义的神建立关系的唯一基础

借此保罗削弱了犹太人因其盟约地位而产生的优越感

圣约的“符号” - 割礼和律法, 如果不是建立在信心的基础上就没有任何价值

但最终的问题还是 "犹太人如何回应他们立约的优势"

权力越大责任也就越大

丁道爾新約聖經註釋--羅馬書 (1.特權帶來責任（二17〜29）)

保羅繼續說：「你們從律法學到怎樣行是最佳之道。你們認爲自己受過優良敎導，遠勝那些沒有律法的族類；你們自視爲瞎子的引路者，蠢笨人的敎師。

「但是你們爲什麼不誠實地面對自己？你們難道沒有缺點嗎？你們知道律法，但有沒有遵行？你們說：『不可偸盜』；但你們從來沒有偸竊過嗎？你們說：『不可姦淫』；但你們有沒有守住過這條誡命呢？你們厭惡偶像，但爲何又盜取廟中之物？你們以律法誇口，却沒有遵行，以致你們和你們所敬拜的神，在外邦人中名譽掃地。

「猶太人在神眼中惟一的用處，就是遵守律法。違背律法的猶太人並不强過外邦人。相反的，若外邦人遵守了律法的要求， p 82 在神面前和遵守律法的猶太人同樣蒙悅納。甚至，遵守神律法的外邦人，要審判違背律法的猶太人，不論那個猶太人多麼瞭解聖經，又依照經上的規定受了割禮。你看，問題並不在血統或割禮之類外在的標記。『猶太』之意爲『讚美』，因此眞正的猶太人，是按照神的標準生活，配得稱讚的，在神眼中心思純正，其割禮是內心的割禮。我要說，這種人——眞正配得稱讚的人——才是眞猶太人；他受的稱讚不是人的讚賞，而是神的悅納。」

v17-24 对律法功效的挑战

丁道爾新約聖經註釋--羅馬書 (1.特權帶來責任（二17〜29）)

22.自己還偷竊廟中之物嗎？保羅在此到底是指什麼事，我們很難斷定。也許他是指一些惡名昭彰的事件，如約瑟夫所記(Antiquities十八81〜84),公元十九年，有四名羅馬的猶太人，勸一位已經歸信猶太敎的著名羅馬女士，捐一大筆款項給耶路撒冷聖殿，卻將其中飽私囊；而其中領頭的那位，自稱要敎導有興趣的外邦人認識猶太敎信仰。這件事被查出來之後，提庇留大帝下令，驅逐有猶太人離開羅馬（參4頁）。這類事件使「猶太人」的名聲，在外邦中一落千丈。但是，那次事件是以 p 83 色列神的聖殿遭偸竊，此處旣與偶像崇拜並論，應該是指偸竊偶像廟中之物。無論是那一項，偸竊神物(hierosylia)都是最嚴重的罪。使徒行傳十九37，書記宣吿保羅和他的同伴並沒有犯這項罪，就是偸竊以弗所亞底米神廟中之物。

24.神的名在外邦中，因你們受了褻漬，正如經上所記的。此處所引經文爲以賽亞書五十二5：「我的名整天受褻凟。」猶太人被擄的悽慘下場，使外邦人藐視他們的神，以爲祂無力幫助祂的子民。但在這裏，外邦人瞧不起他們的神，原因不是他們的遭遇，而是他們的行爲。

v17-20 保罗列举犹太人对于自我价值的定义

The Letter to the Romans (Second Edition) (i. The Law (2:17–24))

The Jews, however far short of their responsibility to enlighten the Gentile world they may have fallen, continued to boast in these mandates as a means of highlighting their importance and the value of their law in the eyes of a skeptical and sometimes hostile Gentile world.385

无论犹太人在启迪外邦人世界的责任上有多大的缺失，他们都在继续吹嘘这些任务，以此来在持怀疑态度、有时甚至是充满敌意的外邦人世界中凸显他们的重要性和他们的律法的价值。

v21-24 保罗斥责犹太人对于持守律法的缺失

The Letter to the Romans (Second Edition) (i. The Law (2:17–24))

Why has Paul chosen examples of such serious and relatively infrequent activities to accuse Jews generally of failing to live out the law they reverence? How could his accusations be convincing to those Jews, surely in the majority, who had never stolen, committed adultery, or robbed a temple?

The Letter to the Romans (Second Edition) (i. The Law (2:17–24))

Paul’s intention seems to be to cite these breaches of the law as exemplary of the contrast between words and works, possession of the law and obedience of it, that is the leitmotif of Rom. 2.398 It is not, then, that all Jews commit these sins, but that these sins are representative of the contradiction between claim and conduct that does pervade Judaism. Paul may, then, have chosen these particular sins in order to make a contrast with the commands of the Decalogue (if “robbing temples” can be construed as a violation of the first commandment)399 or to follow the pattern of other vice lists, in which items such as murder, adultery, and sacrilege often appeared,400 or, perhaps most likely, to show the equivalence between the sins of Jews and of Gentiles (see 2:3).401

致罗马书》（第二版）（i. 律法（2:17-24）

为什么保罗选择如此严重而又相对不常见的行为作为例子，来指责一般犹太人没有践行他们所尊崇的律法呢？对于那些从未偷窃、奸淫或抢劫过圣殿的犹太人（他们肯定占大多数）来说，他的指责怎么可能令人信服呢？

致罗马书》（第二版）（一、律法（2:17-24）

保罗的用意似乎是以这些违反律法的行为为例，说明言语与行为、拥有律法与遵守律法之间的对比，这正是罗马书第 2 章的主题。398 因此，并不是说所有的犹太人都犯了这些罪，而是说这些罪代表了犹太教普遍存在的主张与行为之间的矛盾。那么，保罗选择这些特定的罪，可能是为了与十诫的命令形成对比（如果 "抢劫寺庙 "可以理解为违反第一诫的话）399，或者是为了遵循其他恶行清单的模式，其中经常出现谋杀、奸淫和亵渎等项目，400 或者，最有可能的是为了表明犹太人的罪与外邦人的罪是等同的（见 2:3）。

v25-29 对割礼益处的挑战

丁道爾新約聖經註釋--羅馬書 (1.特權帶來責任（二17〜29）)

25.你若是行律法的，割禮固然與你有益。參加拉太書五3：「凡受割禮的人⋯⋯是欠著行全律法的債。」按照律法的要求受割禮的人，就有義務要遵守律法一切的要求，不論是猶太嬰兒（保羅在此所指的人），或歸化猶太敎的成年人（在加拉太書中所指的人）。可是這兩種受割禮的人，都不能全守律法，總有違背犯錯之時，所以保羅又說：若是犯律法，你的割禮就算不得割禮。

耶利米也講過部份類似的敎訓：「耶和華說，看哪，日子將到，我要刑罰一切受過割禮，却未受割禮的——就是埃及、猶大、以東、亞捫人、摩押人⋯⋯因爲列國人都沒有受割禮，以色列人心中也沒有受割禮」（耶九25〜26）。以色列周圍各國大部份行割禮（非利士人却有例外的惡名）；但以色列鄰國的割禮並不是與神立約的記號，惟獨以色列的割禮有此含意。然而，若 p 84 以色列與猶大內心遠離神，在神看來，他們肉身的割禮並不比周圍鄰國强：從宗敎價値而言，根本不算割禮。神所要的，乃是一顆純全、順服的心。參申命記十16：「所以你們要將心裏的汚穢除掉（割除），不可再硬著頸項」（又見耶四4）。

27.那本來未受割禮的，若能全守律法，豈不是要客判你。換句話說，一個沒有猶太人獨特恩典的外邦人，却能討神喜悅，就顯出一個有虧身份的猶太人，缺失是何等嚴重了

The Letter to the Romans (Second Edition) (ii. Circumcision (2:25–29))

As vv. 12–24 have shown that the Jews’ possession of the law will not shield them from judgment because it is the doing of the law, not simply the possession of the law, that matters, so vv. 25–29 argue that circumcision also is of no benefit unless the law is obeyed. Circumcision, like the law, was a sign of p 177 the Jew’s privileged position as a member of the chosen people, participant in the covenant that God established with Abraham (Gen. 17). Later Judaism claimed that “no person who is circumcised will go down to Gehenna,”409 and the importance of the rite throughout the Second Temple period suggests that this view was prevalent in Paul’s day also. But Paul goes even further. Not only does disobedience of the law endanger the circumcised Jew’s salvation; obedience of the law can bring salvation to the uncircumcised Gentile. Moreover, while Paul’s central concern is again (as in vv. 7, 10, and 14–15) to set forth the impartial standard of judgment outside of Christ, he here for the first time in the chapter also hints that it is the Christian, circumcised in the heart by God’s Spirit, who is the “true” Jew (v. 29).

The Letter to the Romans (Second Edition) (ii. Circumcision (2:25–29))

25 The “for” (Gk. gar) at the beginning of v. 25 relates this whole paragraph to an implied Jewish objection: How can we be treated the same as Gentiles (vv. 6–11), even to the point of being in danger of the wrath of God (see v. 5), when our circumcision marks us as belonging to God’s chosen people, heirs of the Abrahamic promises? Paul responds: circumcision “is of profit”410 only if the law is done; if, on the other hand,411 the law is transgressed, one’s circumcision “has become412 uncircumcision.”

The Letter to the Romans (Second Edition) (ii. Circumcision (2:25–29))

Paul’s purpose in this section is not to indicate how circumcision is of value with respect to the covenant but to remove circumcision from the list of those things that Jews might think would give them an automatic pardon from the wrath of God.418

致罗马书》（第二版）（二、割礼（2:25-29）

正如第 12-24 节所表明的，犹太人拥有律法并不能使他们免于审判，因为重要的是遵行律法，而不仅仅是拥有律法，因此第 25-29 节认为，除非遵行律法，否则割礼也没有任何益处。割礼与律法一样，是犹太人作为被拣选的子民、上帝与亚伯拉罕所立之约的参与者（创 17）的特权地位的标志。后来的犹太教宣称 "受割礼的人不会下地狱"，409 而割礼在整个第二圣殿时期的重要性表明，这种观点在保罗的时代也很盛行。但保罗说得更远。不仅不遵守律法会危及受割礼的犹太人的救赎，遵守律法也会给未受割礼的外邦人带来救赎。此外，虽然保罗的核心关注点还是（如第 7、10 和 14-15 节）在基督之外提出公正的审判标准，但他在本章中首次暗示，被神的灵在心里行割礼的基督徒才是 "真正的 "犹太人（第 29 节）。

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25 节开头的 "为"（gk. gar）将整段内容与犹太人隐含的反对意见联系起来： 既然我们的割礼标志着我们属于神的选民，是亚伯拉罕应许的继承人，我们怎么能受到与外邦人相同的待遇（第 6-11 节），甚至面临神愤怒的危险（见第 5 节）呢？保罗回答说：割礼 "有益处 "410 的前提是律法得到遵行；反之，如果律法411 遭到践踏，人的割礼 "就成了412 非割礼"。

致罗马书》（第二版）（二、割礼（2:25-29）

保罗在本节中的目的不是要说明割礼在立约方面有什么价值，而是要把割礼从犹太人可能认为会使他们自动免于神的愤怒的那些事情中除去418。

除非遵行律法，否则割礼也没有任何益处

既然我们的割礼标志着我们属于神的选民，是亚伯拉罕应许的继承人，我们怎么可能承受神的忿怒呢？

割礼有益处的前提是律法的遵行；反之，如果律法遭到践踏，人的割礼算不得割礼

保罗反对的不是割礼的价值，而是凭割礼免去神忿怒的思想

The Letter to the Romans (Second Edition) (ii. Circumcision (2:25–29))

Paul is again vividly illustrating his point about God’s impartiality in judging Jew and Gentile alike on the basis of works by setting before us the contrasting pictures of a law-obedient Gentile and a disobedient Jew. His larger argument reveals that no such law-obedient Gentile actually exists.429

Nevertheless, we should not miss the revolutionary implications of what Paul suggests here. Circumcision was, after all, commanded in the law—yet Paul can say that people who are not circumcised can do the law. This assumption looks toward a new understanding of what the covenant is and what God requires of his people, an understanding that arises from the conviction that a new stage in salvation history has begun.430 Without directly describing Christians here, then, Paul’s logic anticipates his teaching that it is faith and the indwelling of the Spirit that meet God’s demand and so bring people into relationship with God. We may paraphrase: “if it should be that there were an uncircumcised person who perfectly kept the law (which in this sense there is not, though in another sense, as we will see, there is), that person would be considered a full member of the people of God.”431

The Letter to the Romans (Second Edition) (ii. Circumcision (2:25–29))

Paul is arguing in Rom. 2 that Jews cannot depend on their covenant status, symbolized by the law and circumcision, p 183 for salvation. And the reason they cannot, he argues, is that they have transgressed the law by disobeying its precepts. Of course, a wrong heart attitude is one aspect of this problem (vv. 28–29). But nothing Paul has said in this chapter suggests that a faulty understanding of the law is part of the problem. Indeed, vv. 17–24, with their contrast between “knowing God’s will, being instructed through the law,” and “breaking the law,” show that it is not at the level of understanding but at the level of doing that the problem lies. This is typical of Paul’s teaching throughout Romans, where the solution to the problem of sin is not a new or deeper understanding of the law, but faith in Christ, leading to the indwelling of the Spirit and the breaking of sin’s stranglehold over human beings.

The Letter to the Romans (Second Edition) (ii. Circumcision (2:25–29))

A. For it is not the Jew who is one outwardly who is the Jew,

B. nor is it the outward circumcision, in the flesh, that is circumcision

A. but the Jew who in secret who is the Jew,

B. and circumcision of the heart, in the Spirit, not in letter, is circumcision448

The Letter to the Romans (Second Edition) (ii. Circumcision (2:25–29))

The basic contrast in these verses is an “inner”/“outer” contrast; a contrast between what can be seen with the eye (physical circumcision, Jewish p 184 birth) and what only God ultimately sees (the changed heart; “true” Jewishness).

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保罗又一次生动地说明了他的观点，即上帝在根据行为审判犹太人和外邦人时是不偏不倚的，他在我们面前展示了遵行律法的外邦人和不遵行律法的犹太人的对比画面。他更广泛的论证表明，实际上并不存在这样一个遵守律法的外邦人429。

429 尽管如此，我们不应忽视保罗在此所暗示的革命性意义。割礼毕竟是律法中的命令，但保罗却可以说，未受割礼的人也可以遵行律法。430 保罗在这里没有直接描述基督徒，但他的逻辑预示了他的教导，即只有信心和圣灵的内住才能满足神的要求，从而使人与神建立关系。我们可以这样理解："如果有一个未受割礼的人完全遵守了律法（从这个意义上说没有，但从另一个意义上说，正如我们将要看到的，是有的），那么这个人将被视为神子民中的正式成员 "431。

致罗马书（第二版）（二、割礼（2:25-29）

A. 并不是外在的记号决定是否是犹太人、

B. 外面的肉身的割礼也不是真割礼。

A. 里面的记号才能决定真犹太人、

B. 心里的割礼，是在圣灵里，不是在字面上，才是割礼

致罗马书》（第二版）（二、割礼（2:25-29）

这两节经文的基本对比是 "内在 "与 "外在 "的对比；是肉眼所见（身体上的割礼，犹太人的出生）与只有神才能最终看见的（改变了的心；"真正的 "犹太性）之间的对比。

难道保罗说外邦人不行割礼也能得神的悦纳吗？

他们蒙悦纳不是因为行不行割礼而在于圣灵的内住

罪的问题的解决方案不是对律法有新的或更深的理解，而是对基督的信，从而导致圣灵的内住，打破罪对人的束缚

致罗马书》（第二版）（二、割礼（2:25-29）

保罗在罗马书第 2 章中指出，犹太人不能依靠以律法和割礼为象征的盟约地位来获得救赎。他认为，他们之所以不能，是因为他们违背了律法，不遵守律法的戒律。当然，错误的心态也是问题的一个方面（第 28-29 节）。但保罗在本章中所说的一切都没有表明对律法的错误理解是问题的一部分。事实上，第 17-24 节通过 "知道神的旨意，借着律法得着指示 "与 "违背律法 "之间的对比表明，问题不在于理解的层面，而在于行为的层面。这是保罗在整个罗马书中的典型教导，罪的问题的解决方案不是对律法有新的或更深的理解，而是对基督的信，从而导致圣灵的内住，打破罪对人的束缚。