罗马书第四章

As we noted in the introduction to 3:27–4:25, the parallels between them show that Paul in chap. 4 expands on the themes he introduced in 3:27–31. But why has Paul singled out Abraham as the reference point for this expansion? One reason is undoubtedly polemical. Abraham was revered by the Jews as their “father”884 and his life and character were held up as models of God’s ways with his people and of true piety. “Abraham was perfect in all his deeds with the Lord, and well-pleasing in righteousness all the days of his life” (Jub. 23:10); Abraham “did not sin against thee” (Pr. Man. 8); “no one has been found like him in glory” (Sir. 44:19).885 In keeping with the nomistic focus of first-century Judaism, Abraham was held up particularly as a model of obedience to God. His righteousness and mediation of the promise were linked to this obedience, it even being argued that he had obeyed the law perfectly before it had been given.886

罗马书（第二版）（b.“唯独因信”：对亚伯拉罕的阐述（4:1-25））

正如我们在 3:27-4:25 的介绍中所指出的，它们之间的相似之处表明保罗在第 4 章中扩展了他在第 3:27-31 中提出的主题。但为什么保罗单独挑出亚伯拉罕作为这次扩展的参考点？一个原因无疑是有争议的。亚伯拉罕被犹太人尊为他们的“父亲”884，他的生活和性格被视为上帝对待他的子民和真正虔诚的典范。“亚伯拉罕在耶和华面前所行的一切事上都是完全的，一生都公义蒙人喜悦”（犹大书 23:10）；亚伯拉罕“没有得罪你”（箴言 8）； “没有人像他一样荣耀”（《圣经·路加福音》44:19）。885 为了符合一世纪犹太教的律法主义重点，亚伯拉罕被特别奉为服从上帝的典范。他的正义和承诺的调解与这种服从有关，甚至有人认为他在律法颁布之前就已经完全遵守了律法。886

凭信心不靠行为（3-8）

凭信心不靠割礼（9-12）

凭信心不靠律法（13-16）

凭信心不靠眼见（17-21）

1-8 凭信心不靠行为

丁道爾新約聖經註釋--羅馬書 (B.舊約兩則先例（四1〜8）)

保羅以亞伯拉罕的故事爲例證的主幹，並以大衞的經驗爲旁枝。

在舊約的記載中，沒有一個義人能超過亞伯拉罕。以賽亞書四十一8說，神稱他爲「我朋友亞伯拉罕」。在創世記廿六5，神親自爲亞伯拉罕作見證，說：「亞伯拉罕聽從我的話，遵守我的吩咐，和我的命令、律例、法度。」那麼，就亞伯拉罕而言怎麼樣呢？若人能靠行爲在神面前稱義，亞伯拉罕必定比許多人更有資格，而且他的行爲應該得到稱許。可是神的方法並非如此。創世記十五6淸楚指明了神的方法：神賜應許給亞伯拉罕之時，雖然從天然方面來看，極不可能實現，然而「亞伯拉罕信神，這就算爲他的義。」保羅曾經用這段話作論證的基礎，憤慨激昂地寫信給加拉太敎會，因爲其中有些會友受到誘惑，想要遵行律法，放棄信心的原則。現在他又用這段經文，來更有系統地解析信心的原則。

雖然亞伯拉罕的行爲良好，但是神接納他並不是基於這一點。保羅的論證並不是斷章取義，從這位先祖的故事中特意挑選創世記十五6，而不用其他意義可能不同的經文。因爲亞伯拉罕的好行爲，與對神誡命的順服，都是他向神毫無保留之信心所結的果子；如果他不是先相信神的應許，他就不會向應許之地進發，或按照他所瞭解的神的旨意來生活。神賜給亞伯拉罕一個應許（附帶一提，福音就是這應許的實現），他就信了神的話，並且照著去行。

保羅澄淸這一點之後，繼續說，若一個人的行爲可以得到報酬，那報酬就是他當得的；但若他只是相信神，以信心爲義，就 p 101 全靠神的恩典。

亞伯拉罕並不是因信稱義的特例；舊約還有一個唾手可得的例子，就是大衞。保羅引用詩篇卅二篇的開場白，詩人因得着神赦免的確據而歡欣釋放，慶賀這種福氣：「得赦免其過、遮蓋其罪的⋯⋯主不算爲有罪的，這人是有福的」。顯然，這裏又有一個人，雖明明犯了罪，卻得著神白白的赦免，被天庭宣判「無罪」。若我們硏究此篇詩的內容，就會發現，他得以免罪的理由，只是單單承認自己的罪，並存著信心仰望神的憐憫。

因此，保羅在一17引用了先知書（哈二4下），現在又引用律法書（創十五6）和聖卷（詩卅二1〜2），顯明希伯來聖經的三大部份，全都證實了神因信稱義之路。

The Letter to the Romans (Second Edition) (b. “By Faith Alone”: Elaboration with Respect to Abraham (4:1–25))

the most important implication is the creation of a single family, a people that includes Gentiles as well as Jews.881 To accomplish these purposes, Paul “exposits” Gen. 15:6: “Abraham believed God, and it was reckoned to him as righteousness.”882 This text is quoted in v. 3 after Paul sets up his problem in terms of Abraham’s “right” to boast (vv. 1–2). Thereafter, Paul quotes or alludes to this text in every paragraph of the chapter, using a series p 278 of antitheses to draw out its meaning and implications. In vv. 3–8, Paul shows that the “reckoning” of Abraham’s faith for righteousness is an entirely gracious act that by its nature excludes any appeal to works.

The Letter to the Romans (Second Edition) (i. Faith and Works (4:1–8))

The argument of the paragraph unfolds in four stages. In vv. 1–2 Paul denies that Abraham is an exception to the principle laid down in 3:27–28: all boasting is excluded because justification is by faith. Verse 3 cites the scriptural evidence for Abraham’s justification by faith. This reckoning of Abraham’s faith for righteousness is shown in vv. 4–5 to be a gracious act of the “God who justifies the ungodly,” thereby eliminating any place for “works” in the process. Finally, vv. 6–8 confirm the sovereign character of God’s “reckoning,” here defined in terms of forgiveness, with appeal to David’s words in Ps. 32:1–2. Verses 4–5, which appeal to the gracious nature of God’s dealings with his people as support for justification by faith apart from works, are the p 281 heart of this paragraph. In this sense, we may characterize 4:1–8 as a kind of commentary on 3:27–28.893

罗马书（第二版）（b.“唯独因信”：对亚伯拉罕的阐述（4:1-25））最重要的含义是创建一个单一的家庭，一个包括外邦人和犹太人的民族。881 为了实现这些目的，保罗“阐述”了创世记 15:6：“亚伯拉罕信神，这就算为他的义。”882 保罗在第 3 节中引用了这段文字，当时他提出了亚伯拉罕“有权”自夸的问题（第 1-2 节）。此后，保罗在本章的每一段中都引用或暗示了这段文字，使用一系列对立面来引出其含义和含义。在第 3-8 节中，保罗表明，将亚伯拉罕的信仰“算作”正义是一种完全仁慈的行为，其本质排除了任何对工作的诉求。

罗马书（第二版）（一、信仰与行为（4:1-8））

本段的论证分为四个阶段。在第 1-2 节中，保罗否认亚伯拉罕是 3:27-28 中规定的原则的例外：所有自夸都被排除在外，因为称义是因信而来的。第 3 节引用了亚伯拉罕因信称义的圣经证据。第 4-5 节表明，将亚伯拉罕的信仰视为正义是“称不敬虔之人为义的上帝”的仁慈行为，从而消除了“行为”在此过程中的任何地位。最后，第 6-8 节证实了上帝“清算”的主权性质，这里用宽恕来定义，并引用了大卫在诗篇 32:1-2 中的话。 4-5 节是本段的核心，它呼吁神对待他子民的仁慈本质，支持因信称义而非因行为称义。从这个意义上讲，我们可以将 4:1-8 描述为对 3:27-28 的一种评论。893

保罗提出亚伯拉罕作为表率用意何在？

犹太人：亚伯拉罕的见证和品格被视为上帝对待他真正虔诚的子民的典范

保罗：亚伯拉罕生活在律法颁布前430年，所以他不是律法的代表而是律法之外的人的代表（参 加拉太书3：17）

v2

The Letter to the Romans (Second Edition) (i. Faith and Works (4:1–8))

Abraham lived 430 years before the law was given (3:17). Rather than viewing Abraham as a representative Jew who somehow might be associated with the law,912 Paul views him as a representative “ungodly” person (v. 5). The “works” are then broadly those things a person does in obedience to God or to whatever “law” one may have access to.913

亚伯拉罕在律法颁布前 430 年就活了下来（3:17）。保罗并不认为亚伯拉罕是与律法有某种关联的犹太人代表，912 而是认为他是一个“不敬虔”的人代表（第 5 节）。“行为”大致是指一个人为了服从上帝或任何他可以接触到的“律法”而做的事情。913

v3

The Letter to the Romans (Second Edition) (i. Faith and Works (4:1–8))

Not only is this the first time the word “believe” occurs in Scripture, but it is connected with the attaining of righteousness—one of the very few times in the OT that this connection is made. And the verse, of course, describes Abraham—the “father” of Israel and recipient of God’s promise. Paul therefore has very good reasons from within the OT itself to make this a banner verse for his gospel, as he does both here and in Gal. 3 (v. 6).

In Gen. 15:6, Abraham’s “faith” is his complete trust in God with reference to God’s promise that he would have a natural descendant (vv. 4–5). But since this promise is a renewal of the one that God made to Abraham in Gen. 12:1–3, the promise with reference to which Abraham believes in Yahweh includes the worldwide blessing promised in the earlier text.916 Of considerable importance for Paul’s use of the text is the meaning of God’s “reckoning” Abraham’s faith “for” righteousness. The language could suggest that his faith is considered as the “equivalent” of righteousness—that God sees Abraham’s faith as itself a “righteous” act, well pleasing to him.917 But if we compare other verses in which the same grammatical construction as is used in Gen. 15:6 occurs, we arrive at a different conclusion. These parallels suggest that the verse is teaching that God graciously viewed Abraham’s faith as having in itself fulfilled all that God expected of Abraham in order to be in the right before him (see the excursus after the comments on v. 8). If this interpretation of Gen. 15:6 is correct, then Paul’s application of the verse is both fair and appropriate. To be sure, the new connotations given the terms “faith” and “righteousness” as a result of Paul’s christological focus cannot be ignored. But the essential point, that Abraham’s relationship with God is established as an act of God’s grace in response to Abraham’s faith, is the same in both Genesis and Romans.918 Here Paul distances himself emphatically from the typical interpretation. For Jewish interpreters often viewed Gen. 15:6 through the lens of Gen. 22, so that Abraham’s “faith” became his obedience to God and was regarded as a “work” for which God owed Abraham a reward.919 Paul’s interpretation stands squarely against this tradition and is also a more faithful interpretation of the original.

罗马书（第二版）（一、信仰与行为（4:1-8））

这不仅是“相信”一词首次出现在圣经中，而且它与获得正义有关——这是旧约中极少数几次建立这种联系的经文之一。当然，这节经文描述了亚伯拉罕——以色列的“父亲”和上帝应许的接受者。因此，保罗在旧约中有充分的理由将这节经文作为他福音的旗帜经文，就像他在这里和加拉太书第 3 章（第 6 节）中所做的那样。

在创世记 15:6 中，亚伯拉罕的“信仰”是他对上帝的完全信任，指的是上帝应许他将有一个自然的后代（第 4-5 节）。但是，由于这个应许是上帝在创世记 12:1-3 中对亚伯拉罕的应许的更新，亚伯拉罕相信耶和华的应许包括了前面经文中应许的普世祝福。916 保罗使用这段经文时，相当重要的是上帝“将亚伯拉罕的信心视为”公义的含义。语言可能暗示他的信心被视为公义的“等价物”——上帝认为亚伯拉罕的信心本身就是一种“公义”的行为，令他非常高兴。917 但是，如果我们比较其他经文，其中使用了与创世记 15:6 中相同的语法结构，我们会得出不同的结论。这些相似之处表明，这节经文教导我们，上帝仁慈地认为亚伯拉罕的信心本身就满足了上帝对亚伯拉罕的所有期望，使他成为正义的（见第 8 节评论后的附言）。如果对创世记 15:6 的这种解释是正确的，那么保罗对这节经文的应用既公平又恰当。可以肯定的是，由于保罗​​的基督论重点，赋予“信仰”和“正义”一词的新内涵不容忽视。但关键点是，亚伯拉罕与上帝的关系是上帝对亚伯拉罕信仰的恩典行为，这一点在创世记和罗马书中都是相同的。918 在这里，保罗与典型的解释划清了界限。因为犹太解释者经常通过创世记 22 章的视角来看待创世记 15:6，因此亚伯拉罕的“信仰”成为他对上帝的服从，被视为上帝欠亚伯拉罕奖励的“工作”。919 保罗的解释完全反对这一传统，也是对原文更忠实的解释。

创世记15：6 是犹太人耳熟能详的论述，也是旧约圣经中首次使用“相信”这个词并且和称义有关

创世记15：6 的相信是指亚伯拉罕相信上帝应许他后裔而说的

应许本身是12：1-3节神对亚伯拉罕应许的更新

尤其重要的是神“算为他的义”的短语，神以他的恩典看亚伯拉罕的信心为义的必要条件

信心和称义在保罗的用法中皆被赋予更新的含义

信心和称义之间的关系是基于恩典，不是交易

因为犹太解释者经常通过创世记 22 章的视角来看待创世记 15:6，因此亚伯拉罕的“信仰”成为他对上帝的服从，被视为上帝欠亚伯拉罕奖励的“工作”。919 保罗的解释完全反对这一传统，也是对原文更忠实的解释。

v4-5

The Letter to the Romans (Second Edition) (i. Faith and Works (4:1–8))

4 In vv. 4–5, Paul draws two theological consequences from what is said about Abraham’s justification in Gen. 15:6: (1) works have no part in justification; and (2) this is so because God’s justifying verdict is not earned, but given freely. To be sure, Paul does not state things in just this way. His argument is more involved and even somewhat unclear. This is because he disrupts what p 285 would seem to be an intended parallelism between vv. 4 and 5 by shifting from the contrast between grace and obligation in v. 4 to a conclusion about justification in v. 5. Nevertheless, the two points isolated above emerge clearly enough.

The theological application of Gen. 15:6 that Paul makes in vv. 4–5 reveals his true interest in Abraham’s justification and illustrates the hermeneutical principle he states in vv. 23–24: “the words ‘it was reckoned to him’ were written not for his sake alone, but for ours also.” And it is particularly the nature of the “reckoning” that Paul is interested in. Verse 4 picks up this key word920 from the quotation in v. 3, as Paul lays down a general principle about the “reckoning” or “accounting” of “wages”921 to a worker. If a person “works,” says Paul, the pay he or she receives in return is a matter of obligation, or fair compensation; the employer owes the worker a certain wage and is not giving it “freely,” or “without compulsion.”922 This contrast, which is found in secular commercial language923 as well as in the religious discussions of Judaism,924 is never explicitly applied theologically here. But the implicit “theo-logic” of Paul is clear: since work means the reward is given by obligation, the reward of righteousness must not be dependent on work—for God is never obliged by his creatures; justification is a gift, freely bestowed, not a wage, justly earned.925 That God acts toward his creatures graciously—without compulsion or necessity—is one of Paul’s nonnegotiable theological axioms. He uses it here to show that the faith that gained righteousness for Abraham was a faith that excluded works.926 For many of us, accustomed by four centuries of Protestant theology to the Pauline “faith vs. works” contrast, this point might appear mundane. But it flew in the face of the dominant Jewish theology of the day, which joined faith p 286 and works, resulting in a kind of synergism with respect to salvation.927 Against this, Paul argues that the “reckoning” of faith for righteousness—in Abraham’s life, or in anyone else’s—is a reckoning that is wholly of grace and must be, then, based on faith. Viewed in this light, Paul’s point does not rest on an alleged Hebrew concept of reckoning;928 nor is he arguing that grace is the necessary consequence of reckoning,929 or of faith.930 Grace is not the end point but the beginning of his logic; from the fact of grace comes the conclusion that the faith that justifies must be a faith that is “apart from” all works (cf. 3:28).

罗马书（第二版）（一、信心与行为（4:1-8））

4 在第 4-5 节中，保罗从创世纪 15:6 中关于亚伯拉罕称义的说法中得出了两个神学结论：（1）行为与称义无关；（2）这是因为上帝的称义裁决不是靠努力获得的，而是自由给予的。当然，保罗并不是这样说的。他的论点更复杂，甚至有些不清楚。这是因为他从第 4 节中恩典与义务的对比转向第 5 节中关于称义的结论，破坏了第 4 节和第 5 节之间似乎是有意为之的平行关系。然而，上面分离出的两点已经足够清楚了。

保罗在第 4-5 节中对创世纪 15:6 的神学应用揭示了他对亚伯拉罕称义的真正兴趣，并说明了他在第 5 节中提出的解释学原则。 23–24：“‘算为他’这句话，不是单为他写的，也是为我们写的。”保罗特别感兴趣的是“算为”的性质。第 4 节从第 3 节的引文中引用了这个关键词 920，因为保罗为“算”或“核算”工人的“工资”921 制定了一个一般原则。保罗说，如果一个人“工作”，他或她得到的报酬是一种义务，或公平的补偿；雇主欠工人一定的工资，不是“自由地”或“无强迫地”给的。922 这种对比在世俗的商业语言 923 以及犹太教的宗教讨论 924 中都有发现，但在这里从未明确地应用于神学上。但保罗隐含的“神学逻辑”是明确的：既然工作意味着奖赏是义务赋予的，那么正义的奖赏就不能依赖于工作——因为上帝从来不会对他创造的生物有义务；称义是一种礼物，是自由赐予的，而不是工资，是公平赚取的。925 上帝对他的创造物仁慈地行事——没有强迫或必要——这是保罗不容置疑的神学公理之一。他在这里用它来表明，为亚伯拉罕赢得正义的信仰是一种排除工作的信仰。926 对于我们许多人来说，四个世纪以来，新教神学已经习惯了保罗的“信仰与工作”的对比，这一点可能显得平淡无奇。但它公然违背了当时主流的犹太神学，该神学将信仰与行为结合在一起，从而产生了一种与救赎有关的协同作用。927 与此相反，保罗认为，将信仰“算作”义——在亚伯拉罕或任何其他人的生活中——是一种完全出于恩典的算作，因此必须以信仰为基础。从这个角度来看，保罗的观点并不依赖于所谓的希伯来算作概念；928 他也没有主张恩典是算作929 或信仰930 的必然结果。恩典不是他的逻辑的终点而是起点；从恩典的事实得出的结论是，使人称义的信仰必须是一种“独立于”一切行为的信仰（参见 3:28）。

两个结论：

行为与称义无关

神称人为义的基础不是努力而是恩典

三段论：

工作和报酬是义务关系所以不能算作恩典

义不能被要求赋予，就如恩典不能被要求一样

上帝对人称义这件事上没有义务，所以是礼物，是恩典

亚伯拉罕称义的信心是排除行为的信心

这一点可能显得平淡无奇。但它公然违背了当时主流的犹太神学，该神学将信仰与行为结合在一起，从而产生了一种与救赎有关的协同作用。927 与此相反，保罗认为，将信仰“算作”义——在亚伯拉罕或任何其他人的生活中——是一种完全出于恩典的算作，因此必须以信仰为基础。从这个角度来看，保罗的观点并不依赖于所谓的希伯来算作概念；928 他也没有主张恩典是算作929 或信仰930 的必然结果。恩典不是他的逻辑的终点而是起点；从恩典的事实得出的结论是，使人称义的信仰必须是一种“独立于”一切行为的信仰（参见 3:28）。

v5

丁道爾新約聖經註釋--羅馬書 (B.舊約兩則先例（四1〜8）)

但是，將神描寫爲「稱罪人爲義」，實在看來太矛盾，令人吃驚，甚至駭人聽聞。舊約中反覆申明，判罪人無罪與判無辜者有罪，都是不公義的裁決。而爲了使審判官在斷案時，能參照最佳的準則，以色列的神親自以身作則。祂說：「我必不以惡人爲義」（出廿三7）——或可譯爲：「我必不稱罪人爲義。」七十士譯本爲表明神在律法中禁止的事所用的希臘文，保羅則用來宣稱，神在福音中正是如此做。難怪保羅在前文中認爲，必需澄淸一點：神雖然稱罪人爲義，卻仍舊持守了自己的正直。當然，罪人在稱義之後應當不再犯罪，但是他們稱義的理由，卻不是因爲神預料他們會改變行爲。

The Letter to the Romans (Second Edition) (i. Faith and Works (4:1–8))

5 The transition from general principle to theological principle explains the contrast between “the one who works” in v. 4 and “the one who does not work” at the beginning of this verse. With this last clause Paul is not “canonizing laziness” (Morris); nor does he mean that a Christian need never produce “good works.” As Calvin rightly emphasizes, Paul is the last theologian who would countenance a complacent Christian, unconcerned with the active putting into practice of one’s faith. Rather, what Paul has in mind, in light of the contrast with “[the one who] believes on the one who justifies the ungodly,” is the person who does not depend on her works for her standing before God.931 “The one who justifies the ungodly”932 is justly famous as a succinct and bold statement of Paul’s conviction that our standing with God is wholly of God’s free grace. To appreciate the boldness of this characterization, we must set it beside OT condemnations of human judges who “justify” the guilty (Isa. 5:23; Prov. 17:15), and especially with God’s declaration in Exod. 23:7 that “I will not justify the wicked.” How are we to understand Paul’s claim here in light of this text?933 Many interpreters think that what is involved is a new application of the word “justify.” The OT texts refer to the declaration or recognition of an existing situation. But Paul has in mind a creative act, whereby the believer is p 287 freely given a new “status.”934 A variation of this view is that it is our “faith,” as in the case of Abraham, that is itself reckoned by God to be our righteousness.935 Others, however, think that Paul assumes here an intermediate step: the person who believes is joined to Christ, whose righteousness is imputed to the believer. Faith, then, is not itself accounted as righteousness; it is the means by which we are united with Christ, whose righteousness becomes ours.936 According to this logic, God’s verdict of justification is, as in the OT, a declaration of what is, in fact, the case. But the righteousness on the basis of which God declares a person to be “right” before him is not that person’s own righteousness, but an “alien” righteousness, that of Christ himself. Deciding between these alternatives takes us far afield into very large and debated theological issues. But we think this second view (often labeled “imputation of Christ’s righteousnss”) has a foothold in some Pauline texts (see esp. 2 Cor. 5:21) and makes good sense of his overall theology.937 In any case, what this verse highlights is the nature of God—loving, freely giving, and incapable of being put under obligation to any human being. It is the person who believes in this God, and who thereby in his belief renounces any claim on God that his good works might exert, whose “faith is reckoned for righteousness.” Likewise, it becomes clear again that faith for Paul is something qualitatively distinct from any human-originated endeavor. We believe, but we can take no credit for it.

The Letter to the Romans (Second Edition) (i. Faith and Works (4:1–8))

Paul’s purpose in vv. 4–5, then, is to show that the faith that justifies is “faith alone,” faith “apart from works.”939 And, as Chrysostom remarks, it is significant that this point is made with reference to Abraham:

For a person who had no works, to be justified by faith was nothing unlikely. But for a person richly adorned with good deeds, not to be made just from these, but from faith, this is the thing to cause wonder, and to set the power of faith in a strong light.

罗马书（第二版）（一、信仰与工作（4:1-8））

5 从一般原则到神学原则的转变解释了第 4 节中“做工的人”与本节开头“不做工的人”之间的对比。保罗用这最后一句话并不是在“宣扬懒惰”（莫里斯）；他的意思也不是说基督徒永远不需要做出“好行为”。正如加尔文正确强调的那样，保罗是最后一个会支持自满的基督徒的神学家，他不关心积极实践自己的信仰。相反，与“信称罪人为义的人”形成对比的是，保罗所指的是不依靠自己的行为站在上帝面前的人。931 “称罪人为义的人”932 以简洁而大胆的方式表达了保罗的信念，即我们在上帝面前的地位完全是上帝的自由恩典。要理解这种特征的大胆之处，我们必须将其与旧约对“称罪人为义”的人（以赛亚书 5:23；箴言 17:15）的谴责放在一起，尤其是与上帝在出埃及记 23:7 中的宣言“我不称恶人为义”放在一起。根据这段经文，我们该如何理解保罗在这里的主张？933 许多解经家认为，这涉及到“称义”一词的新应用。旧约经文指的是对现有情况的声明或承认。但保罗所指的是一种创造行为，通过这种行为，信徒被自由地赋予了新的“地位”。934 这种观点的另一种变体是，我们的“信仰”，就像亚伯拉罕的情况一样，本身被上帝视为我们的正义。935 然而，其他人认为保罗在这里假设了一个中间步骤：相信的人与基督联合，基督的正义被归于信徒。因此，信仰本身不被视为正义；它是我们与基督联合的手段，基督的正义成为我们的正义。936 根据这种逻辑，上帝对正义的裁决，就像在旧约中一样，是对事实的宣告。但上帝宣布一个人在他面前“正确”的正义并不是这个人自己的正义，而是一种“外来的”正义，即基督自己的正义。在这些选择之间做出决定会让我们陷入非常广泛且有争议的神学问题中。但我们认为第二种观点（通常被称为“基督之义的归算”）在保罗的一些文本中占有一席之地（特别是见哥林多后书 5:21），并且很好地理解了他的整体神学。937 无论如何，这节经文强调的是上帝的本质——仁爱、自由给予、不能对任何人承担义务。相信这个上帝的人，在信仰中放弃对上帝的任何善行要求，他的“信仰被算为正义”。同样，再次清楚地表明，对保罗来说，信仰在性质上与任何人类发起的努力都不同。我们相信，但我们不能为此居功。

《罗马书》（第二版）（i. 信仰与行为（4:1-8））

保罗在第 5 节中的目的。因此，第 4-5 节表明，称义的信仰是“唯独信仰”，是“与行为无关”的信仰。939 正如克里索斯托姆所言，这一点与亚伯拉罕有关，意义重大：

对于一个没有行为的人来说，因信称义并不是不可能的。但对于一个拥有丰富善行的人来说，不仅要靠这些善行，还要靠信仰，这才是令人惊奇的事情，也是信仰力量的强大体现。

这样的称义观是否有悖于旧约中（例如：出埃及23：7）上帝不以恶人为义的教导呢？

观点1：

旧约经文中的称义概念是对已然发生的事实阐述

保罗所指的称义是神创造的行为，是正在发生的事件

观点2：

信主的人与基督联合，耶稣的义被归于信徒

信心是与基督联合的途径，基督的义是上帝看为义的具体内容

哥林多后书 5：21 CUV

21 神使那无罪的，替我们成为罪，好叫我们在他里面成为　神的义。

上帝算为义的基础并不是人本身的义而是外来的义

义是赐予的不是赚取的

信上帝的人放弃了通过善行赚取上帝之义的可能性

相信的人与基督联合，基督的正义被归于信徒。因此，信仰本身不被视为正义；它是我们与基督联合的手段，基督的正义成为我们的正义。

没有好行为可以因信称义这是容易接受的，有好行为却不能因行为称义只能因信称义是不容易接受的

7-8

The Letter to the Romans (Second Edition) (i. Faith and Works (4:1–8))

7–8 The words of David are taken from Ps. 32:1–2a.946 One of the reasons Paul quotes these verses is that the key word from Gen. 15:6, “reckon,” occurs in them also. The practice of associating verses from the OT on the basis of verbal parallels was a common Jewish exegetical technique.947 But unlike the sometimes artificial connections between verses established through this method by Jewish exegetes, Paul’s association of Ps. 32:1–2 with Gen. 15:6 has good substantial basis. The psalm verses associate the forgiveness of sins (v. 1) with the Lord’s “not reckoning” a person’s sins against him or her (v. 2). In other words, it is not the “reckoning” of people’s good works but God’s act in not reckoning their sins against them that constitutes forgiveness. This perfectly accords with Paul’s concern to portray justification as a free act of God that has no basis in a person’s works. Two other implications follow from the association of these Psalm verses with Paul’s exposition. First, it is clear that the forgiveness of sins is a basic component of justification. Second, Paul reveals again his strongly forensic understanding of justification. For he uses this quotation to compare justification to the non-accrediting or not “imputing” of sins to a person. This is an act that has nothing to do with moral transformation, but “changes” people only in the sense that their relationship to God is changed—they are “acquitted” rather than condemned. Again we see that justification affects “ungodly” (v. 5), sinful people.948

9-12 凭信心不靠割礼

丁道爾新約聖經註釋--羅馬書 (C.亞伯拉罕的信心（四9〜25）)

現在再回來看亞伯拉罕：另外還有一個關鍵問題。亞伯拉罕因信稱義，和割禮之間到底有沒有關係？若甸的話，又是什麼？對猶太人而言，割禮異常重要，是神與亞伯拉罕立約的外在可見記號。未受割禮的人與這約絲毫無分；猶太人與外邦歸信者134，都是因著割禮才有資格承受這約所帶來的各種特權；那些故意違背神誡命，而自絕於聖約子民之外的人，則爲例外。因此，我們不妨想像，有位猶太人在此回答保羅的論證：「就算亞伯拉罕稱義的緣故，是因爲他相信神，這個原則也只適用於亞伯拉罕和他受割禮的後裔。」但是保羅對此問題早已胸有成竹。亞伯拉罕因信稱義的時候，是在怎樣的狀況之下？他是已受割禮，還是未受割禮？這個問題只有一個答案：他沒有受割禮。割禮之約是在亞伯拉罕晚年時才立的（創十匕10〜14）——按照舊約年代算來，至少在十四年之後135。亞伯拉罕終於行了割禮，但他的割禮不過是一種外在的憑據，印證神早先所賜給他因信稱義的地位。由此可見，神對他的要求是信心，而不是割禮。外邦人 p 104 的盼望就在此：亞伯拉罕的例子說明，人在神面前的地位，與受割禮或未受割禮無關。

如此，亞伯拉罕成了一切像他一樣相信神、信賴祂話語之人的父。他是未受割禮信徒之父；因爲在他的信被算爲義時，他自己並沒有受割禮；他也是受割禮信徒之父，不是因他們的割禮，而是因他們的信心。

丁道爾新約聖經註釋--羅馬書 (C.亞伯拉罕的信心（四9〜25）)

在創世記十七11，神吿訴亞伯拉罕，割禮是「我與你們立約的證據」。按保羅的解釋，這個約與創世記十五18的約相同，那時（在亞伯拉罕受割禮之前至少十四年）神淸楚吿訴亞伯拉罕，祂以他的信算爲義。因此，割禮就被視爲後加的外在印證，見證神已經賜與亞伯拉罕義的地位；它本身並沒有造成義的地位，也沒有促成的作用。

The Letter to the Romans (Second Edition) (b. “By Faith Alone”: Elaboration with Respect to Abraham (4:1–25))

The contrast between circumcision and uncircumsion dominates vv. 9–12. Here Paul shows that the “reckoning” of Abraham’s faith for righteousness took place before he was circumcised, thereby enabling him to become the “father” of both Jewish and Gentile believers.

The Letter to the Romans (Second Edition) (ii. Faith and Circumcision (4:9–12))

Quickly returning to his key text, Paul notes another significant aspect of the reckoning of Abraham’s faith for righteousness—it took place before he was circumcised. This circumstance allows Paul to claim Abraham as the father of p 293 all believers, both circumcised and uncircumcised. Paul thereby makes clear that it is not necessary to be Jewish to become a member of the people of God. Faith alone—apart from works (4:3–8), apart from circumcision (4:9–12)—is sufficient to gain entrance into Abraham’s spiritual “family.” It becomes evident here that Abraham is much more than an “example” of faith. As the recipient and mediator of the promise, his experience becomes paradigmatic for his spiritual progeny.

The Letter to the Romans (Second Edition) (ii. Faith and Circumcision (4:9–12))

The question that is raised is whether “the blessing” of forgiveness of sins, accomplished through the Lord’s gracious “non-reckoning” of them against a person (vv. 7–8), is applicable only “to958 the circumcised,959 or to the uncircumcised also

The Letter to the Romans (Second Edition) (ii. Faith and Circumcision (4:9–12))

10 As in vv. 3–5, Paul focuses on the meaning and circumstances of the “reckoning” of Abraham’s faith: “How, then, was it reckoned? When he was964 circumcised or when he was yet uncircumcised?” Paul’s answer is clear and direct: “It was not when he was circumcised but when he was uncircumcised.” Paul does not justify this answer, but the course of the argument in v. 11 makes clear that Paul has in mind the chronological progression of the Genesis narrative about Abraham. Abraham’s faith “is reckoned for righteousness” when God promised him a son (Gen. 15); but it is not until much later—twenty-nine years, according to the rabbis—that he is circumcised (Gen. 17)

11 In the first part of this verse, Paul amplifies his answer at the end of p 294 v. 10 by showing the relationship between Abraham’s justification by faith and his later circumcision.965 What was the significance of Abraham’s circumcision? It was, Paul claims, a “sign.”966 Paul tells us what this “sign” was in an appositive addition: “a seal of the righteousness of faith that was his967 when he was uncircumcised.” Genesis 17:11 calls circumcision a “sign of the covenant.”968 In light of the tendency among Paul’s Jewish contemporaries to identify this covenant as the Mosaic covenant, Paul’s decision to connect the signatory value of circumcision with “the righteousness of faith” (Gen. 15:6) is emphatic.969 Everything in Abraham’s experience with the Lord, Paul suggests, has its source in his justification by faith. While there are Jewish texts that characterize circumcision as a “seal,” their late date makes it uncertain whether the description was known in Paul’s day.970 In any case, Paul uses the word to denote something that “confirms” the truth or reality of something else, as in 1 Cor. 9:2, where Paul describes the Corinthian believers themselves as the “seal,” the confirmation and authentication, of his apostleship. In like manner, Abraham’s circumcision confirms his righteous status, a status that was his by virtue of his faith.971 Circumcision, therefore, has no independent value. It cannot effect one’s entrance into the people of God; nor does it even “mark” a person as belonging to God’s people apart from a prior justifying act. Abraham was declared righteous while still uncircumcised. His later circumcision added nothing materially to that transaction; it simply signified and confirmed it.972

罗马书（第二版）（b.“唯独因信”：对亚伯拉罕的阐述（4:1-25））

受割礼和未受割礼之间的对比主导了第 9-12 节。保罗在这里表明，亚伯拉罕的信仰被“算作”正义发生在他受割礼之前，从而使他成为犹太和外邦信徒的“父亲”。

保罗很快回到他的关键文本，指出亚伯拉罕的信仰被算作正义的另一个重要方面——它发生在他受割礼之前。这种情况使保罗可以称亚伯拉罕为所有信徒的父亲，包括受割礼和未受割礼的信徒。保罗由此明确表示，成为上帝子民的一员并不需要是犹太人。除了行为（4:3-8）和割礼（4:9-12）之外，仅凭信仰就足以进入亚伯拉罕的精神“家庭”。这里很明显，亚伯拉罕不仅仅是信仰的“典范”。作为承诺的接受者和调解人，他的经历成为他精神后代的典范。

所提出的问题是，通过主仁慈地“不计算”一个人的罪而实现的“赦罪祝福”（第 7-8 节），是否仅适用于“受割礼的人，959 还是也适用于未受割礼的人

主不算为有罪的福是否仅限于受割礼的人还是也包括外邦人？

亚伯拉罕的信被算为义发生在他受割礼之前，从而使他成为犹太和外邦信徒的父

这意味着成为上帝的子民并不需要成为犹太人

10 就像在第 3-5 节中一样，保罗关注亚伯拉罕信仰“计算”的含义和情况：“那么，这是如何计算的？是在他受割礼的时候还是在他未受割礼的时候？”保罗的回答明确而直接：“不是在他受割礼的时候，而是在他未受割礼的时候。”保罗没有为这个答案辩解，但第 11 节的论证过程清楚地表明，保罗考虑的是创世记中关于亚伯拉罕的叙述的时间顺序。当上帝应许亚伯拉罕一个儿子时（创世记 15），亚伯拉罕的信“被视为义人”（创世记 15）；但直到很久以后——根据拉比的说法，是 29 年后——他才受割礼（创世记 17）。11 在这节经文的第一部分，保罗在第 294 页第 10 节的末尾通过展示亚伯拉罕因信称义与他后来受割礼之间的关系来详述他的答案。965 亚伯拉罕受割礼的意义是什么？保罗声称，这是一个“标志”。966 保罗用同位语告诉我们这个“标志”是什么：“这是他未受割礼时因信称义的印记”。创世记 17:11 称割礼为“盟约的记号”。968 鉴于保罗同时代的犹太人倾向于将此盟约视为摩西之约，保罗决定将割礼的记号价值与“因信而得的义”（创世记 15:6）联系起来，这是非常明显的。969 保罗认为，亚伯拉罕与主的相处经历中的一切都源于他因信称义。虽然有些犹太文本将割礼描述为“印记”，但由于这些文本的年代较晚，因此无法确定这种描述在保罗时代是否为人所知。970 无论如何，保罗使用这个词来表示“证实”其他事物的真实性或现实性，例如在哥林多前书 9:2 中，保罗将哥林多信徒描述为他使徒身份的“印记”，即确认和认证。同样，亚伯拉罕的割礼证实了他的义人地位，这一地位是他因信而得来的。971 因此，割礼没有独立的价值。它不能使人成为上帝的子民；它甚至不能“标记”一个人属于上帝的子民，除非他先前进行了称义行为。亚伯拉罕在未受割礼时就被宣告为义人。他后来的割礼并没有给这一交易带来任何实质性的增加；它只是表示和确认了这一点。972

为何割礼是记号和印证？

割礼是一个外在的记号，这个记号是作为因信称义的印证

割礼作为记号是为了证实因信称义的真实性

割礼仅仅证明了亚伯拉罕因信而在神面前是义人的地位

亚伯拉罕在神面前得称为义不是因为割礼而是因为信

外邦人因为信所以能称亚伯拉罕为父

犹太人能称亚伯拉罕为父不仅是因为割礼更是因为效法他信心的样式

割礼是通过信心与神建立关系的印证不是通往天国的签证

割礼没有单独存在的价值，亚伯拉罕在未受割礼时就被宣告为义人。他后来的割礼并没有给这一交易带来任何实质性的增加；它只是表示和确认了这一点。

当一个人在毕业时获得文凭，该文凭证明他已经完成了授予学位的机构的教职员工和董事会认可的教学课程。如果一个人伪造文凭或向学校作虚假陈述，那么该证书并不能使他在证书所代表的领域获得资格。作出这种虚假声明将是严重的犯罪行为，也是对学校的冒犯。同样，错误地接受圣礼的人也会冒犯上帝，并不会给自己带来所承诺的祝福。相反，他会因自己的错误主张而招致上帝的愤怒。但是，当上帝的儿女按照上帝的指示正确地接受圣礼时，他就会在设立圣礼的上帝的权柄下接受圣礼所代表的祝福。

我们的信仰可以比作两个深深相爱并承诺终身的人。但是，正是结婚仪式在正式意义上封印了这两个人。他们的爱情得到了庆祝、承认、印证和确认。通过洗礼仪式，我们看到新信徒承认他们对基督的承诺，并开始加入基督徒团体。

a sign or a seal？

The Letter to the Romans (Second Edition) (ii. Faith and Circumcision (4:9–12))

because Abraham believed while uncircumcised, he is the father of all Gentile believers; because he believed and was also circumcised, he is qualified to be the father of all Jewish believers. As we have seen, Abraham is specially reverenced as the “father” of the Jewish nation (4:1); and with salvation practically confined to Israel, this meant that one could become Abraham’s spiritual descendant only through incorporation into Israel—through birth, or, occasionally, through conversion. Paul now claims Abraham and the inheritance that is his (vv. 16–17), for anyone who believes. It is through faith, and not through incorporation into the nation of Israel, that one becomes Abraham’s spiritual “child.” Indeed, Abraham’s Gentile “children” are mentioned first in the compound purpose clause. Paul at this point inserts a parenthetical remark in which he notes a consequence of the belief of the Gentiles;973 they, like Abraham, have their faith reckoned to them for righteousness.

The Letter to the Romans (Second Edition) (ii. Faith and Circumcision (4:9–12))

Paul is referring to Jewish Christians: those of the circumcision “who976 are not only circumcised but also walk in the steps of our father Abraham,977 who believed while still uncircumcised.”978 In addition to Gentiles who believe, Abraham’s children are also comprised of Jews who believe. In keeping with the theme of the paragraph, Paul stresses again that the faith of Abraham that Jewish Christians imitate is a faith that was first exercised when Abraham was in an “uncircumcised state.” Jews who follow their biblical paradigm will place the proper value on their circumcision: as a mark of a relationship they enjoy with the Lord through their faith rather than as a visa that will automatically insure their entrance into heaven.

罗马书（第二版）（ii. 信仰与割礼（4:9-12））

因为亚伯拉罕在未受割礼时就信了，所以他是所有外邦信徒的父亲；因为他信了，也受了割礼，所以他有资格成为所有犹太信徒的父亲。正如我们所见，亚伯拉罕被特别尊崇为犹太民族的“父亲”（4:1）；而救恩实际上仅限于以色列，这意味着一个人只有通过融入以色列才能成为亚伯拉罕的精神后裔——通过出生，或者偶尔通过皈依。保罗现在宣称亚伯拉罕和他的遗产（第 16-17 节）属于任何相信的人。一个人通过信仰，而不是通过融入以色列国，才能成为亚伯拉罕的精神“孩子”。事实上，亚伯拉罕的外邦“孩子”在复合目的从句中首先被提及。保罗在此时插入了一个括号中的注释，其中他指出了外邦人信仰的后果；973 他们像亚伯拉罕一样，他们的信仰被认为是他们的义。

《罗马书》（第二版）（ii。信仰与割礼（4：9-12））

保罗指的是犹太基督徒：那些受割礼的人“976 不仅受了割礼，而且还跟随我们祖先亚伯拉罕977 的脚步，亚伯拉罕在未受割礼的时候就信了。”978 除了相信的外邦人之外，亚伯拉罕的子孙还包括相信的犹太人。为了与本段的主题保持一致，保罗再次强调，犹太基督徒效仿的亚伯拉罕的信仰是亚伯拉罕在“未受割礼的状态”下首次行使的信仰。遵循圣经范式的犹太人会正确看待割礼：将其作为通过信仰与主建立关系的标志，而不是作为自动确保他们进入天堂的签证。

13-16 凭信心不靠律法

丁道爾新約聖經註釋--羅馬書 (C.亞伯拉罕的信心（四9〜25）)

若割禮與亞伯拉罕被神稱義無關，其相關的應許亦然，而律法就更扯不上關係了。因爲，正如保羅向加拉太人說明的，律法是在神應許亞伯拉罕之後四百三十年才賜下，它並不能廢棄應許，或限制其範圍（加三17）。如果，在應許賜下多年之後，又附加一項條件——必須順服律法，而這是原來的應許中從未提及的，那麼，應許的基礎就崩潰了。當初的應許原是論祝福，而由福音完全實現了。摩西的律法同樣宣吿，凡遵行的人必定蒙福，但是它也同時咒詛不能遵行的人。旣然普世的人都不能遵行律法，其咒詛就比祝福更昭彰、更實際：律法都是惹動忿怒的（15節）。沒有律法的時候，犯罪的傾向仍然存在；但是律法制定之後，這種傾向才現形，成爲積極犯法的行動。律法明文規定，每一項罪行都有當受的刑罰，這就是律法這一觀念中自然包括的報應原則。律法對遵守的人沒有給予獎勵，但對違背的人卻 p 105 必定給予刑罰。可是神所賜給亞伯拉罕，乃是恩典的應許，其範疇與律法截然不同。

故此，亞伯拉罕的稱義，以及隨之而來的應許，乃是基於他對神的信心，不是努力行善的結果（若這些是以遵行律法爲條件，便會如此）而是神的恩典所賜予的。神對亞伯拉罕的原則，也延及他的子孫——不是他肉身的後裔，因爲他們已經有義務要履行律法；乃是他屬靈的後裔，就是效法亞伯拉罕信心徬樣的人。保羅說，神賜給他亞伯拉罕之名（他從前叫亞伯蘭）的意思，就在於此；神說：「我已定你作多國之父」（創十七5），所有相信神的人，不分猶太人、外邦人，都包括在內；亞伯拉罕是一切信徒之父。

亞伯拉罕信心的內涵，也發人深省。他信神能叫死人復活，使無變爲有。神吿訴亞伯拉罕，他會有千千萬萬後裔之時，他還沒有孩子。不但如此，他也超過了一般人能作父親的年齡，他的妻子撒萊又過了能生育的年齡。亞伯拉罕對這些不利的條件並非佯作不見；他每一方面都仔細思想過了。但是，在與神的應許相較之下，他發現，神不但能夠實現現祂的應許，並且樂意如此行，這個事實遠超過一切不利的條件。縱然負面的狀況四面重重壓來，除了神的話以外別無司靠，他卻緊緊地抓住這一點。因著層層的攔阻，他的信心反倒更堅强了。而這信心使他蒙神悅納。

The Letter to the Romans (Second Edition) (b. “By Faith Alone”: Elaboration with Respect to Abraham (4:1–25))

This same concern with the inclusive importance of Abraham is stressed in vv. 13–22, where Paul focuses on the promise that Abraham would be the father of “many nations,” or “all the seed.” The ruling contrast—though not so clearly sustained as those in the previous two paragraphs—is between “faith” and “law,” with a minor contrast perhaps suggested in vv. 18–21 between faith and “sight.” The quotation of Gen. 15:6 at the end of v. 22 brings Paul’s exposition back to where it began in v. 3;

The Letter to the Romans (Second Edition) (iii. Faith, Promise, and the Law (4:13–22))

focuses particularly on the miracle-working power of God and the way Abraham (and Sarah) experienced this power by ignoring the earthly reality of their situation and trusting rather in the promise of God.985 However, while this theme is evident in vv. 17–21, the first part of Paul’s exposition departs from the traditional interpretation with its polemical contrast between the law and faith and, to a lesser extent, with its inclusion of the Gentiles in the “seed” of Abraham. Paul’s concern to claim Abraham as the spiritual ancestor of Christians is evident here again. Surfacing again also is his concern with grace and universalism, which Paul believes can be upheld only if faith rather than the law is the instrument by which what had been promised to Abraham is attained. Verses 13–22 continue, then, Paul’s exposition of faith by way of contrasts: to “faith apart from works” (vv. 3–8) and “faith apart from circumcision” (vv. 9–12), we can add “faith apart from the law” (vv. 13–16) and “faith apart from sight” (vv. 17–21).

v13

The Letter to the Romans (Second Edition) (iii. Faith, Promise, and the Law (4:13–22))

Paul makes his position clear in v. 13: it was not “through law”986 but “through the righteousness of faith” “that the p 299 promise was to Abraham or to his seed, that they987 should be the heirs of the world.” This assertion is the thesis that Paul elaborates in vv. 14–22.988 “Law” refers, as the Jewish polemical context makes clear, to the Mosaic law.

The Letter to the Romans (Second Edition) (iii. Faith, Promise, and the Law (4:13–22))

This language does not exactly match any promise to Abraham found in the OT but succinctly summarizes the three key provisions of the promise as it unfolds in Genesis: that Abraham would have an immense number of descendants, embracing “many nations” (Gen. 12:2; 13:16; 15:5; 17:4–6, 16–20; 22:17), that he would possess “the land” (Gen. 13:15–17; 15:12–21; 17:8), and that he would be the medium of blessing to “all the peoples of the earth” (Gen. 12:3; 18:18; 22:18). Particularly noteworthy is the promise in Gen. 22:17b that Abraham’s seed would “possess992 the gate of their enemies.” Later in the OT, there are indications that the promise of the land had come to embrace the entire world (e.g., Isa. 55:3–5),993 and many Jewish texts speak of Israel’s inheritance in similar terms.994 Against this background—to which we can add Jesus’ beatitude, “Blessed are the gentle, p 300 for they shall inherit the earth”995—“inheriting the world” is a brief but very significant indicator of the shift in focus from a defined territory in the old covenant to the entire world in the new—the “new heavens and new earth” of Isaiah (65:17; 66:22). The Gentiles are obviously included in a spiritual sense; but Paul is also obviously keen to establish in his churches a new social order—one that is implicitly designed to rival all existing social orders (including, e.g., the Roman Empire of his day). This new “order” is what Paul refers to elsewhere as the “new creation” (Gal. 6:15; 2 Cor. 5:17), a way of referrring to the totality of God’s purposes in Christ (including, in light of Rom. 8:19–22, the physical earth itself).996

罗马书（第二版）（b.“唯独因信”：对亚伯拉罕的阐述（4:1-25））

第 13-22 节强调了对亚伯拉罕包容性重要性的同样关注，保罗重点强调了亚伯拉罕将成为“许多国家”或“所有后裔”之父的承诺。主导对比——尽管不像前两段中那样明显——是“信仰”与“律法”之间的对比，第 18-21 节中也许暗示了信仰与“视觉”之间的小对比。第 22 节末尾引用创世纪 15:6 将保罗的阐述带回到第 3 节开始的地方；

《罗马书》（第二版）（iii. 信仰、承诺和律法（4:13-22））特别关注上帝创造奇迹的力量，以及亚伯拉罕（和莎拉）如何通过忽略他们所处的现实情况而相信上帝的承诺来体验这种力量。985 然而，虽然这个主题在第 17-21 节中很明显，但保罗阐述的第一部分背离了传统的解释，它对律法和信仰进行了激烈的对比，在较小程度上，将外邦人纳入了亚伯拉罕的“后裔”。保罗对亚伯拉罕作为基督​​徒的精神祖先的关注在这里再次显现出来。他对恩典和普世主义的关注也再次浮出水面，保罗认为，只有通过信仰而不是律法来实现对亚伯拉罕的承诺，才能坚持这种恩典和普世主义。因此，第 13-22 节继续保罗通过对比的方式阐述信仰：除了“没有行为的信心”（第 3-8 节）和“没有割礼的信心”（第 9-12 节），我们可以添加“没有律法的信心”（第 13-16 节）和“没有眼见的信心”（第 17-21 节）。

v13

罗马书（第二版）（iii. 信仰、承诺和律法（4:13-22））

保罗在第 13 节中明确表达了他的立场：不是“通过律法”986 而是“通过信的义”，“上帝对亚伯拉罕和他的后裔的应许，使他们987 成为世界的继承人。”这一断言是保罗在第 13 节中阐述的论点。 14–22.988 正如犹太人的辩论背景所表明的那样，“律法”指的是摩西律法。

《罗马书》（第二版）（iii. 信仰、承诺和法律（4:13-22））

这种语言并不完全符合旧约中对亚伯拉罕的任何承诺，但简洁地概括了创世纪中展现的承诺的三个关键规定：亚伯拉罕将拥有大量的后代，包括“许多国家”（创世记 12:2；13:16；15:5；17:4-6、16-20；22:17），他将拥有“土地”（创世记 13:15-17；15:12-21；17:8），他将成为“地球上所有人民”的祝福媒介（创世记 12:3；18:18；22:18）。特别值得注意的是创世记 22:17b 中的应许，亚伯拉罕的后裔将“得着仇敌的城门992”。后来在旧约中，有迹象表明土地的应许已经涵盖了整个世界（例如以赛亚书 55:3-5），993 许多犹太文本也以类似的术语谈到以色列的继承权。994 在这种背景下——我们可以加上耶稣的至福，“温柔的人有福了，因为他们必承受地土”995——“承受世界”是一个简短但非常重要的指标，表明焦点从旧约中确定的领土转移到新约中的整个世界——以赛亚书的“新天新地”（65:17；66:22）。外邦人显然在精神意义上也包括在内；但保罗也显然热衷于在他的教会中建立一种新的社会秩序——这种秩序的隐含目的是与所有现有的社会秩序（包括他那个时代的罗马帝国）相抗衡。这种新的“秩序”就是保罗在其他地方所说的“新创造”（加拉太书 6:15；哥林多后书 5:17），指的是上帝在基督里的全部目的（包括，根据罗马书 8:19-22，物质地球本身）。996

神对亚伯拉罕和他后裔的应许：

后裔繁多

承受地土

祝福万国

应许的成就是通过信心而非律法

为何应许不能靠律法得着?

v14 为何应许不能靠律法得着

The Letter to the Romans (Second Edition) (iii. Faith, Promise, and the Law (4:13–22))

Why are faith and the promise rendered futile if Jews apart from faith are the heirs? The reason that is suggested by the logic of Rom. 1–3 and by the explanation in v. 15 is the inherent impossibility of any person adhering to the law to the extent necessary to gain the inheritance. In other words, Paul is arguing: “If it is the case that the inheritance is to be based on adherence to the law, then there will be no heirs, because no fallen human being can adequately adhere to the law—and that means that faith is exercised in vain and the promise will never be fulfilled.”1006

如果犹太人没有信仰，他们就是继承人，那么为什么信仰和承诺就毫无意义呢？罗马书 1-3 章的逻辑和第 15 节的解释表明，任何人都不可能在获得继承权所需的范围内遵守法律。换句话说，保罗在争论：“如果继承权是基于遵守法律，那么就不会有继承人，因为没有一个堕落的人能够充分遵守法律——这意味着信仰是徒劳的，承诺永远不会实现。”1006

v14 基于1-3章的逻辑没有人能够完全遵守律法，所以信心归于虚空，应许也会废弃

律法为何是惹动忿怒的？

过犯（παράβασις，踰越，過犯，違犯，犯法，違法者）

表明一种罪的特性：超越了律法或者诫命所立的界限

每一个过犯都是罪但不一定每一个罪都是过犯

保罗不是在说没有律法就没有罪，而是没有可以违背的积极的命令那就没有抗命这一说

三段论1：普世性的解读

上帝公义地对违法行为施加忿怒

哪里有律法，哪里就有过犯

律法是普世的（保罗在这里假设他在罗马书 2:12–16 中论证的内容）

因此：上帝对所有人施加忿怒是公义的

三段论2：犹太人的解读

违反律法将罪变成更严重的过犯，应受到上帝的忿怒

上帝将律法赐予犹太人

犹太人违反了律法（2：1-29；3：9-19）

因此：律法给犹太人带来了忿怒

摩西律法引发的愤怒更大；它不是将人们从谴责中拯救出来，而是确认了他们的谴责。因为通过清楚而详细地说明上帝对人们的要求，法律使人们比没有法律时对上帝承担更多责任。

v15 为何律法惹动忿怒？

The Letter to the Romans (Second Edition) (iii. Faith, Promise, and the Law (4:13–22))

God justly inflicts wrath for transgressions

Wherever there is “law,” there is “transgression”

“Law” is universal (Paul here assuming what he argued in Rom. 2:12–16)

Therefore: God’s infliction of wrath on all people is just

Another way of reading the clause, however, is to attribute to it the more limited purpose of explaining why the Mosaic law works wrath. Paul’s logic would then be:

Violation of law turns “sin” into the more serious offense of “transgression,” meriting God’s wrath

God gave the law to the Jewish people

The Jews have transgressed the law (2:1–29; 3:9–19)

The law brought wrath to the Jewish people1010

The Letter to the Romans (Second Edition) (iii. Faith, Promise, and the Law (4:13–22))

“Transgression” denotes a specific kind of sin, the “passing beyond” the limits set by a definite, positive law or command.1011 While every “transgression” is also a “sin,” not every “sin” is a “transgression.” Paul, then, is not claiming that there is no sin where there is no law, but, in almost a truism, that there is no deliberate disobedience of positive commands where there is no positive command to disobey. As Calvin puts it: “He who is not instructed by the written law, when he sins, is not guilty of so great a transgression as he is who knowingly breaks and transgresses the law of God.” Paul’s real point emerges in the application of this principle to the Mosaic law as an explanation of how it is that “the law works wrath.” Before and outside the Mosaic law wrath certainly exists, for all people, being sinners, stand under God’s sentence of condemnation (1:18). But the Mosaic law produces even more wrath; rather than rescuing people from the sentence of condemnation, it confirms their condemnation. For by p 303 stating clearly, and in great detail, exactly what God requires of people, the law renders people even more accountable to God than they were without the law.1012 We should also note, with Schreiner, that the logic of this verse reveals that a fundamental problem with the efficacy of the law is the inability of sinful people to keep it.

《罗马书》（第二版）（iii. 信仰、承诺和法律（4:13–22））

上帝公正地对违法行为施加愤怒

哪里有“法律”，哪里就有“违法行为”

“法律”是普遍的（保罗在这里假设他在罗马书 2:12–16 中论证的内容）

因此：上帝对所有人施加愤怒是公正的

然而，阅读该条款的另一种方式是将其归因于更有限的目的，即解释摩西律法为何会引起愤怒。保罗的逻辑是：

违反法律将“罪”变成更严重的“违法行为”，应受到上帝的愤怒

上帝将法律赐予犹太人

犹太人违反了法律（2：1-29；3：9-19）

法律给犹太人带来了愤怒1010

《罗马书》（第二版）（iii. 信仰、承诺和法律（4：13-22））

“违法”表示一种特定的罪，即“超越”明确的、积极的法律或命令所设定的界限。1011 虽然每一种“违法行为”也是一种“罪”，但并非每一种“罪”都是“违法行为”。因此，保罗并不是说没有法律就没有罪，而是几乎是真理，即没有积极的命令去违抗，就不会故意违抗积极的命令。正如加尔文所说：“没有受成文律法教导的人犯罪，罪过并不比故意破坏和违背上帝律法的人大。”保罗的真正观点体现在将这一原则应用于摩西律法，以解释“律法引发愤怒”的原因。在摩西律法之前和之外，愤怒当然存在，因为所有人作为罪人，都处在上帝的谴责之下（1:18）。但摩西律法引发的愤怒更大；它不是将人们从谴责中拯救出来，而是确认了他们的谴责。因为通过第 303 页清楚而详细地说明上帝对人们的要求，法律使人们比没有法律时对上帝承担更多责任。1012 我们还应该和施莱纳一起注意到，这节经文的逻辑表明，法律效力的一个根本问题是有罪的人无法遵守法律。

v16 应许，信心和恩典的作用

The Letter to the Romans (Second Edition) (iii. Faith, Promise, and the Law (4:13–22))

16 In vv. 14–15 Paul has elaborated the negative point in v. 13: the inheritance comes “not through the law.” Now Paul turns to the positive side.

The Letter to the Romans (Second Edition) (iii. Faith, Promise, and the Law (4:13–22))

The intimate relation in Paul’s thought between faith and grace emerges again here. As Paul has shown in vv. 4–5, grace is the necessary corollary to faith, as “obligation” is to works. Thus, “God’s plan was made to rest upon faith on man’s side in order that on God’s side it might be a matter of grace.”1018 Longenecker characterizes promise, faith, and grace as “the three-legged platform or ‘stool’ on which the structure of all true religion rests.”1019 But there was, according to Paul, a still further purpose in God’s provision of the inheritance through faith: “that the promise might be1020 confirmed to all the seed.” The benefit denoted by this clause is, as Chrysostom notes, twofold: that the promise might be “firm”1021—that it might come to fruition—and that the promise might be “firm” for every descendant of Abraham. Neither blessing would have come to pass if it had p 304 depended on human “works” or obedience to the law; but because faith grasps the absolutely sure promise of God, a promise that he has determined freely to give, the inheritance God has promised can become a reality, and a reality for anyone who believes.

罗马书（第二版）（iii. 信仰、应许和律法（4:13-22））

16 在第 14-15 节中，保罗阐述了第 13 节中的消极观点：继承“不是通过律法”而来的。现在保罗转向积极方面。

罗马书（第二版）（iii. 信仰、应许和律法（4:13-22））

保罗思想中信仰与恩典之间的密切关系在这里再次显现出来。正如保罗在第 4-5 节中所表明的那样，恩典是信仰的必然结果，就像“义务”是工作的必然结果一样。因此，“上帝的计划建立在人的信心上，以便上帝可以依靠恩典。”1018 朗尼克将应许、信心和恩典描述为“所有真正宗教的结构都建立在其上的三足平台或‘凳子’。”1019 但是，根据保罗的说法，上帝通过信仰提供继承权还有一个更深的目的：“使应许1020 得到证实给所有的后裔。”正如克里索斯托姆所指出的，这一条款表示的好处有两方面：应许可能“坚定”1021 — 可能实现 — 以及应许对亚伯拉罕的每一位后裔都“坚定”。如果这两种祝福都依赖于人的“行为”或对律法的服从，那么这两种祝福都不会实现；但是因为信仰掌握了上帝绝对确定的承诺，一个他已决定自由给予的承诺，上帝所承诺的遗产可以成为现实，并且对于任何相信的人来说都是现实。

14-15 消极：靠律法不能得为后嗣

v16 积极：靠信心和恩典才能得为后嗣

应许，信心和恩典为三足鼎立

靠恩典不靠律法让应许可以成为确实的，如果祝福是依赖人对律法的服从那祝福不会实现。试想以色列人有没有完全顺服律法？没有，但应许的后裔是否出自以色列？有，因为顺服吗？不是是因为恩典

17-22 凭信心不靠眼见

v17 神从无到有的呼召

The Letter to the Romans (Second Edition) (iii. Faith, Promise, and the Law (4:13–22))

Paul would be further alluding to the certainty of the fulfillment of God’s promise to Abraham: although “the many nations” do not yet exist, God can address them as if they did.1040 Somewhat similar is the interpretation that takes “call” to mean “summon”: God summons, calls up before Abraham’s view, these nations that “are not” as if they were.1041 While each of these explanations fits the syntax and the context well, some interpreters discern a further reference. In the OT, the verb “call” refers to God’s creative work (e.g., Isa. 41:4; 48:13), and later Jewish authors perpetuate this usage, sometimes adding the idea that this creative “calling” involves a bringing into being things that were not.1042 It may be, then, this tradition of a creatio ex nihilo to which Paul alludes, with the purpose of reminding his readers of God’s creative power generally.1043 Moreover, several texts apply this language to spiritual conversion, and sometimes, as here, with reference to God’s giving life to the dead.1044 The reference may then be especially to Gentiles, who by the gospel are given the opportunity of moving from “not my people” to “my people.”1045 These parallels make it possible that Paul’s description of God as “the one who calls into being things that are not” is a reminder that God “justifies the ungodly” (v. 5): he creates out of the nothingness of people’s empty, sinful lives a new, vibrant, spiritual life.1046

《罗马书》（第二版）（iii. 信仰、承诺和法律（4:13-22））

保罗进一步暗示了上帝对亚伯拉罕的承诺一定会实现：尽管“许多国家”尚不存在，但上帝可以像对待它们一样对待它们。1040 类似的解释是将“呼唤”理解为“召唤”：上帝召唤，在亚伯拉罕的眼中召唤这些“不存在”的国家，就好像它们存在一样。1041 虽然这些解释都很好地符合语法和上下文，但一些解释者辨别出进一步的参考。在旧约中，“呼召”这个动词指的是神的创造之工（例如赛 41:4；48:13），后来的犹太作者延续了这种用法，有时还加上这样一种观点，即这种创造性的“呼召”涉及将不存在的事物变为存在。1042 那么，保罗提到的这种从虚无中创造的可能就是这种传统，目的是提醒读者神普遍的创造力。1043 此外，有几处经文将这种语言应用于灵性的转变，有时，就像这里一样，是指神使死人复活。1044 那么，这里可能特别是指外邦人，他们通过福音有机会从“不是我的子民”变成“我的子民”。1045 这些相似之处使得保罗将神描述为“使无变为有”的人，是在提醒我们，神“称罪人为义”（第 5 节）：他从人的虚无中创造出来空虚、罪恶的生活，是一种新的、充满活力的精神生活。1046

从人的角度来看，亚伯拉罕有充分的理由放弃通过莎拉生孩子的尝试。他的信仰与建立在理性和常识证据之上的希望背道而驰——我们经常使用的“希望”（“我希望中彩票”）。然而，他的信仰坚定地建立在上帝应许的希望之上。我们在此注意到，亚伯拉罕的信仰并不是被描述为“跳入黑暗”，一个完全没有根据、几乎非理性的“决定”——正如一些存在主义神学家对基督教信仰的描述——而是从他的感官证据跳入上帝的话语和承诺的安全之中。

亚伯拉罕坚信上帝完全能够实现他所承诺的一切，这使他的信仰能够克服有形和可见的“事实”的障碍

亚伯拉罕的信心是一种怎样的信心？

上帝的应许不是陈述已有的事实而是从无到有的呼召

亚伯拉罕的信心是在看不见盼望的时候而有的信心

摆在亚伯拉罕眼前的事实告诉他没有从撒拉得后裔得可能

亚伯拉罕相信神能够实现他的应许

但亚伯拉罕对神应许的信心超越了他眼前的事实

亚伯拉罕的信仰是如何“变得坚强”的？从某种意义上说，任何事情在面对和克服反对时都会获得力量——举起重物时肌肉发达；成功抵制诱惑时圣洁。因此，亚伯拉罕的信仰从战胜上帝的应许与物质证据之间的冲突所造成的障碍中获得了力量。

v18 盼望和信心的关系

The Letter to the Romans (Second Edition) (iii. Faith, Promise, and the Law (4:13–22))

his focus is still on the promise: how Abraham responded to the promise—in faith—and how it was that faith which secured righteousness and what had been promised.1049 The emphasis in v. 18 falls on the paradoxical description of Abraham’s faith as “against hope, on the basis of hope.”1050 No better explanation of the phrase can be found than Chrysostom’s: “It was against man’s hope, in hope which is of God.” As Paul will explain in v. 19, Abraham had every reason, from a human point of view, to give up the attempt to produce a child through Sarah. His faith flew in the face of that hope which is founded on the evidence of reason and common sense—“hope” as we often use the word (“I hope to win the lottery”). Yet his faith was firmly based on the hope that springs from the promise of God. We note here that Abraham’s faith is not described as a “leap into the dark,” a completely baseless, almost irrational “decision”—as Christian faith is pictured by some existentialist theologians—but as a leap from the evidence of his senses into the security of God’s word and promise.

罗马书（第二版）（iii. 信仰、应许和律法（4:13-22））

他的重点仍然是应许：亚伯拉罕如何以信仰回应应许，以及正是这种信仰确保了正义和应许。1049 第 18 节的重点在于对亚伯拉罕信仰的矛盾描述，即“在希望的基础上，在希望的基础上”。1050 对这句话最好的解释就是克里索斯托姆：“这是在人的希望的基础上，在上帝的希望的基础上。”正如保罗将在第 19 节中解释的那样，从人的角度来看，亚伯拉罕有充分的理由放弃通过莎拉生孩子的尝试。他的信仰与建立在理性和常识证据之上的希望背道而驰——我们经常使用的“希望”（“我希望中彩票”）。然而，他的信仰坚定地建立在上帝应许的希望之上。我们在此注意到，亚伯拉罕的信仰并不是被描述为“跳入黑暗”，一个完全没有根据、几乎非理性的“决定”——正如一些存在主义神学家对基督教信仰的描述——而是从他的感官证据跳入上帝的话语和承诺的安全之中。

v19-22 亚伯拉罕的信心

The Letter to the Romans (Second Edition) (iii. Faith, Promise, and the Law (4:13–22))

This physical evidence would certainly have given Abraham reason to doubt that he would produce offspring through Sarah. His own body was “already dead,”1055 in the sense that he was past the age when procreation was likely to occur—he was “about a hundred years old” (see also Heb. 11:12).1056 Since Gen. 17:1 claims that Abraham was ninety-nine years old when the promise of offspring was renewed, Paul’s is an acceptable approximation. But standing in the way of the fulfillment of the promise was not only Abraham’s advanced age but the “deadness,” the “barrenness,” of Sarah, the woman predicted to be the p 310 mother of the child through whom Abraham’s “seed” would come. Since the word “deadness”1057 is not the normal word for a woman’s barrenness, Paul has deliberately chosen his language to make clear that Abraham’s faith with respect to this promise was specifically faith in the “God who gives life to the dead” (v. 17b). In another way, also, our faith is to be like Abraham’s, as Calvin eloquently notes:

Let us also remember, that the condition of us all is the same with that of Abraham. All things around us are in opposition to the promises of God: He promises immortality; we are surrounded with mortality and corruption: he declares that he counts us just; we are covered with sins: He testifies that he is propitious and kind to us; outward judgments threaten his wrath. What then is to be done? We must with closed eyes pass by ourselves and all things connected with us, that nothing may hinder or prevent us from believing that God is true.

The Letter to the Romans (Second Edition) (iii. Faith, Promise, and the Law (4:13–22))

Unlike the “double-souled” person who displays a deeply rooted division in attitude toward God p 311 (Jas. 1:6–8), Abraham maintained a single-minded trust in the fulfillment of God’s promise.1062

The Letter to the Romans (Second Edition) (iii. Faith, Promise, and the Law (4:13–22))

In what way did Abraham’s faith “grow strong”? In the sense that anything gains strength in meeting and overcoming opposition—muscles when weights are raised; holiness when temptation is successfully resisted. So Abraham’s faith gained strength from its victory over the hindrance created by the conflict between God’s promise and the physical evidence. And in this strengthening of his faith, Abraham gave “glory1066 to God.” In his faithful response to God’s word, Abraham therefore accomplished what the idolaters of 1:21 failed to do. In one sense, then, Paul refers in these p 312 verses to Abraham’s faithfulness.1067 But the heart of the matter is Abraham’s faith, which led to that faithfulness.1068

The Letter to the Romans (Second Edition) (iii. Faith, Promise, and the Law (4:13–22))

It is Abraham’s conviction that God is fully able to do whatever he promised that enabled his faith to overcome the obstacle of the tangible and visible “facts.”

罗马书（第二版）（iii. 信仰、承诺和法律（4:13-22））

这些物证肯定会让亚伯拉罕有理由怀疑他是否会通过撒拉生下后代。他自己的身体“已经死了”，1055 意思是他已经过了生育的年龄——他“大约一百岁了”（另见希伯来书 11:12）。1056 因为创世纪 17:1 声称亚伯拉罕在重申后代的承诺时已经九十九岁了，所以保罗的说法是可以接受的近似值。但阻碍承诺实现的不仅是亚伯拉罕的高龄，还有撒拉的“死亡”和“不育”，而撒拉预言是亚伯拉罕“后裔”的母亲。由于“死亡”1057 这个词不是用来形容妇女不育的正常词，保罗特意选择了他的语言来明确表明亚伯拉罕对这一承诺的信仰是对“使死人复活的上帝”的信仰（第 17b 节）。从另一个角度来看，我们的信仰也应该像亚伯拉罕一样，正如加尔文雄辩地指出的那样：

让我们也记住，我们所有人的状况与亚伯拉罕的状况相同。我们周围的一切都与上帝的承诺相反：他承诺永生；我们被死亡和腐败所包围：他宣称他认为我们是公正的；我们被罪恶所笼罩：他证明他对我们是仁慈和仁慈的；外在的审判威胁着他的愤怒。那么该怎么办呢？我们必须闭上眼睛，忽略自己和与我们有关的一切，这样就不会有什么阻碍或阻止我们相信上帝是真实的。

与对上帝的态度根深蒂固的“双心”人不同（雅各书 1:6–8），亚伯拉罕一心一意地相信上帝的应许会实现。1062

亚伯拉罕的信仰是如何“变得坚强”的？从某种意义上说，任何事情在面对和克服反对时都会获得力量——举起重物时肌肉发达；成功抵制诱惑时圣洁。因此，亚伯拉罕的信仰从战胜上帝的应许与物质证据之间的冲突所造成的障碍中获得了力量。在这种信仰的加强中，亚伯拉罕“荣耀1066上帝”。因此，亚伯拉罕忠实地回应上帝的话语，完成了 1:21 中的偶像崇拜者未能做到的事情。从某种意义上说，保罗在这 312 节经文中提到了亚伯拉罕的忠诚。1067 但问题的核心是亚伯拉罕的信仰，正是信仰导致了这种忠诚。1068

罗马书（第二版）（iii. 信仰、承诺和法律（4:13-22））

亚伯拉罕坚信上帝完全能够实现他所承诺的一切，这使他的信仰能够克服有形和可见的“事实”的障碍。

23-25 亚伯拉罕信心的扩展

丁道爾新約聖經註釋--羅馬書 (C.亞伯拉罕的信心（四9〜25）)

保羅繼續聲明，算亞伯拉罕爲義的這句話，不單適用於亞伯拉罕，其中蘊含的原則，對所有相信神的人均有效；相信福音所啓示的神——就是使耶穌從死裏復活的人，尤其適用此原則。耶穌被交給人處死，是爲祂子民的過犯；但神使祂從死裏復活，爲要使他們得以稱義。

丁道爾新約聖經註釋--羅馬書 (C.亞伯拉罕的信心（四9〜25）)

因基督犧牲之死，祂的子民得以稱義；不過，祂的犧牲之死若離了復活，就毫無功效可言。這一節中兩個子句的「爲」，都是譯自dia（「爲了」）；基督「被交給人」，是爲了替祂的子民贖罪，復活則是爲了保證他們得以稱義。（我們解釋這兩個子句，不可以過份僵化，以爲祂的復活與他們的代贖無關，或祂的死與他們的稱義無關。）

The Letter to the Romans (Second Edition) (b. “By Faith Alone”: Elaboration with Respect to Abraham (4:1–25))

the final three verses of the chapter apply the lessons Paul has drawn from his text to his Christian readers.883

The Letter to the Romans (Second Edition) (iv. The Faith of Abraham and the Faith of the Christian (4:23–25))

Christians share with Abraham the same basis for justification—faith—and the same God as the object of that faith. Paul cites only the words “it was reckoned to him” from Gen. 15:6 in v. 23, perhaps as a shorthand allusion to the verse, or perhaps because all along it has been Paul’s concern to unfold the meaning of that “reckoning.” It is faith that is “reckoned”: a faith that is apart from works, apart from circumcision, apart from the law, apart from sight—and therefore a “reckoning” that is solely a matter of grace.

The Letter to the Romans (Second Edition) (iv. The Faith of Abraham and the Faith of the Christian (4:23–25))

For Abraham’s faith in God had to do not just with the miraculous creation of life where there was “deadness,” but with the fulfillment of God’s promise to bless the world through him. It is the God of the promise, the promise given to Abraham but ultimately fulfilled in Christ and Christians, in whom both Abraham and we believe. While, therefore, p 314 the locus of faith has shifted as the course of salvation history has filled out and made ever more clear the specific content of the promise, the ultimate object of faith has always been the same.

The Letter to the Romans (Second Edition) (iv. The Faith of Abraham and the Faith of the Christian (4:23–25))

Finally, the theological implications of the formula need to be explored. Particularly striking, because unusual, is the connection made between Christ’s resurrection and our justification. To be sure, it would be easy to make too much of this; the division of the lines may be purely for rhetorical effect, the whole formula saying no more than that Jesus’ death and resurrection are basic to the believer’s salvation.1082 There is some truth to this, as is clear from the fact that Paul would obviously not want to separate Christ’s death (the first line) from our justification (the second line). But when due allowance is made for rhetoric, we must still insist that Paul is affirming here a theological connection between Jesus’ resurrection and our justification (as, perhaps, in 5:10). As Jesus’ death provides the necessary grounds on which God’s justifying action can proceed, so his resurrection, by vindicating Christ and freeing him forever from the influence of sin (6:10; 1 Tim. 3:16), enables those who share in his resurrection (6:1–10) to share in his vindication (or “justification”) also.1083

《罗马书》（第二版）（b.“唯有信心”：对亚伯拉罕的阐述（4:1-25））

本章最后三节将保罗从他的文本中得出的教训应用于他的基督教读者。883

《罗马书》（第二版）（iv.亚伯拉罕的信仰和基督徒的信仰（4:23-25））

基督徒与亚伯拉罕拥有相同的称义基础——信仰——并且以同一个上帝作为信仰的对象。保罗在第 23 节中仅引用了创世纪 15:6 中的“这算为他”这句话，也许是作为对这节经文的简略暗示，或者可能是因为保罗一直以来都关心的是揭示“算为”的含义。信仰是“算”出来的：这种信仰与行为、割礼、律法和眼见无关——因此，这种“算”完全是恩典的问题。

《罗马书》（第二版）（iv. 亚伯拉罕的信仰和基督徒的信仰（4:23-25））

因为亚伯拉罕对上帝的信仰不仅与在“死亡”中奇迹般地创造生命有关，还与上帝通过他祝福世界的承诺的实现有关。这是应许之神，是赐给亚伯拉罕但最终在基督和基督徒身上实现的承诺，亚伯拉罕和我们都相信他们。因此，尽管随着救赎历史的进程充实并越来越明确承诺的具体内容，信仰的定位已经发生了变化，但信仰的最终目标始终是一样的。

罗马书（第二版）（iv. 亚伯拉罕的信仰和基督徒的信仰（4:23-25））

最后，需要探讨该公式的神学含义。基督复活与我们的称义之间的联系尤其引人注目，因为它不同寻常。可以肯定的是，这很容易被过分强调；行与行的划分可能纯粹是为了修辞效果，整个公式只不过是说耶稣的死亡和复活是信徒得救的基础。1082 这有一定的道理，从保罗显然不想将基督的死亡（第一行）与我们的称义（第二行）分开这一事实中可以清楚地看出。但是，当充分考虑到修辞时，我们仍然必须坚持认为保罗在这里肯定了耶稣复活与我们的称义之间的神学联系（也许在 5:10 中）。正如耶稣的死为神进行称义行动提供了必要基础，同样，他的复活也为基督洗脱冤屈，使他永远摆脱罪的影响（6:10；提摩太前书 3:16），使那些分享他复活（6:1-10）的人也能分享他的清白（或“称义”）。1083

关于亚伯拉罕的的论述要怎样应用于所有基督徒？

基督徒和亚伯拉罕称义的基础都是基于信心

基督徒和亚伯拉罕相信的对象是同一个上帝

基督徒和亚伯拉罕都是被上帝归算为义

基督徒和亚伯拉罕的称义都无法靠眼见需要靠信心

上帝对亚伯拉罕的应许最终在基督和基督的门徒上得到实现

为何要用亚伯拉罕作为典范？

The Letter to the Romans (Second Edition) (b. “By Faith Alone”: Elaboration with Respect to Abraham (4:1–25))

postbiblical Judaism generally stressed two points about Abraham: he was counted righteous because of his faithfulness when tested, and his faith in Gen. 15 needed to be coupled with his circumcision in chap. 17.887 Paul would naturally want to show his Roman readers that this understanding of Abraham, which his Jewish and Jewish-Christian opponents undoubtedly cited against his teaching (see Gal. 3–4), is not what he understands the OT to be saying about Abraham. Paul singles out Gen. 15:6 as p 279 the key to understanding the Abraham narrative, thereby focusing attention on the initiative of God, who makes and guarantees his promise, and on faith as the means of experiencing the blessings promised by God.888 Abraham is wrested from the Jews as an exemplar of torah-obedience and made into an exemplar of faith. As a result, Abraham ceases to be for Paul the father of Jews exclusively but the father of all who believe. Käsemann’s judgment is therefore justified: “The polemic which runs through the whole chapter shows that we are dealing here not with an extension or modification of the Jewish view, but with its contrast.”889

But Paul is drawn to Abraham for more than polemical considerations. Paul does cite Abraham as something of an example.890 But he is more than that: as the one who first received God’s promise, his faith in God sets the pattern for the way God would deal with his people; and the promise that he would ultimately father many nations is a fundamental indicator of where God’s plan in history is moving. Paul needed to make both these points in order to show that his teaching is, indeed, “witnessed to by the law and the prophets” (3:21; see 1:2). He considered it vital to demonstrate this continuity for the sake of the gospel itself, which is the gospel of God (1:1)—“the God of Abraham, Isaac and Jacob.”891

罗马书（第二版）（b.“唯独因信”：对亚伯拉罕的阐述（4:1-25））

后圣经犹太教通常强调亚伯拉罕的两点：他因在考验下的忠诚而被算为义人，而他在创世记第 15 章中的信仰需要与第 17 章中的割礼相结合。887 保罗自然想向他的罗马读者表明，这种对亚伯拉罕的理解，他的犹太人和犹太基督徒对手无疑引用来反对他的教导（见加拉太书 3-4），并不是他所理解的旧约中关于亚伯拉罕的说法。保罗将创世记 15:6 单独列出作为理解亚伯拉罕叙事的关键，从而将注意力集中在上帝的主动性上，上帝做出并保证了他的承诺，以及信仰是体验上帝所承诺的祝福的手段。888 亚伯拉罕被从犹太人中夺取为遵守律法的典范，并成为信仰的典范。结果，对保罗来说，亚伯拉罕不再是犹太人的独一之父，而是所有信徒的父。因此，凯斯曼的判断是有道理的：“贯穿整章的争论表明，我们在这里处理的不是犹太观点的延伸或修改，而是它的对比。”889

但保罗被亚伯拉罕吸引不仅仅是出于争论的考虑。保罗确实引用了亚伯拉罕作为一个例子。890但他不止于此：作为第一个得到上帝应许的人，他对上帝的信仰为上帝对待他的子民的方式树立了榜样；他最终将成为许多国家之父的承诺是上帝在历史中的计划走向的基本指标。保罗需要提出这两点，以表明他的教导确实“有律法和先知为证”（3:21；见1:2）。他认为，为了福音本身的缘故，证明这种连续性至关重要，而福音是上帝的福音（1:1）——“亚伯拉罕、以撒、雅各的上帝”。891

亚伯拉罕是犹太信仰的典范

证明福音和旧约圣经的延续性

亚伯拉罕具有榜样的力量

在亚伯拉罕的身上可以看到神的主动性

万国因亚伯拉罕得福借着基督实现

不是靠行为

不是靠出身