罗马书第五章

归算和纳入

The Letter to the Romans (Second Edition) (III. The Assurance Provided by the Gospel: The Hope of Salvation (5:1–8:39))

The relationship between chaps. 1–4 and 5–8, important as it is for understanding Romans, is also important for understanding Paul’s theology in general. As we have noted elsewhere, it has been popular to find in these two parts of Romans evidence of two rather different conceptions of the gospel.17 In the one (chaps. 1–4), : Christians benefit because we died with Christ. If the forensic focus dominated in the Reformation and the tradition emerging from it, the participatory focus has been to the fore in more recent Pauline scholarship.18

The Letter to the Romans (Second Edition) (III. The Assurance Provided by the Gospel: The Hope of Salvation (5:1–8:39))

Paul enlarges and builds on his forensic focus in chaps. 1–4 as he draws out implications of our right standing with God and widens his perspective to include other ways of plumbing the richness of our new relationship. As I have argued, I do not put the forensic model “justification by faith” at the center of Romans (see the excursus after 1:17), still less at the center of Paul’s theology. But it is an integral and important part of his gospel. It should be seen not in opposition to the participatory. Nor should its distinctive forensic element be weakened by trying to integrate it with, or equate it with, the participatory model.20 Both models have an important place in and distinctive contribution to make to Paul’s theology.

法庭比喻和家庭比喻

《罗马书》（第二版）（三、福音提供的保证：得救的希望（5:1–8:39））

第 1-4 章和第 5-8 章之间的关系对于理解《罗马书》很重要，对于理解保罗的神学也很重要。正如我们在其他地方所指出的，在罗马书的这两个部分中，人们很容易发现两种截然不同的福音观念的证据。17 第一部分（第 1-4 章）中：基督徒受益，因为我们与基督同死。如果法医焦点在宗教改革和由此产生的传统中占主导地位，那么参与性焦点在最近的保罗学术研究中一直处于领先地位。18

保罗在第 5-8 章中扩大并建立了他的法医焦点。 1-4 节，他引出了我们与上帝的正确关系的含义，并拓宽了他的视野，包括探索我们新关系的丰富性的其他方式。正如我所论证的那样，我并没有把“因信称义”的法医模式置于罗马书的中心（见 1:17 之后的附言），更没有把它置于保罗神学的中心。但它是他福音的重要组成部分。它不应被视为与参与式对立。也不应该试图将其与参与式模式相结合或等同起来，从而削弱其独特的法医元素。20 这两种模式在保罗的神学中都占有重要地位，并做出了独特的贡献。

1-4章归算为义，法庭比喻

5-8章纳入关系，家庭比喻

5-8章的关系

The Letter to the Romans (Second Edition) (III. The Assurance Provided by the Gospel: The Hope of Salvation (5:1–8:39))

In 5:12–21, Paul sketches in broad and impersonal language two “realms”: that of sin and death, founded by Adam; and that of righteousness and life, founded by Christ. All people belong in one of these realms or the other; and they are now in the one or the other because God has viewed them as participating in the founding acts of these realms: the sin of Adam and the “obedience” of Christ (vv. 12, 18–19). Since, in terms of salvation history, the realm of Christ has been instituted after that of Adam, we can also speak in temporal categories and call the realm of Adam the “old age” or “aeon” and that of Christ the “new age” or “aeon.” This concept is a basic premise of much of what Paul has to say in Rom. 6; 7, and 8 p 322 (see also the section on “Theme” in the Introduction).22 For he now personalizes this “two-realm” or “two-age” conception by proclaiming that believers are transferred from the one realm to the other and by showing how this transfer creates a new relationship to sin (chap. 6) and the law (chap. 7). We are using the word “realm” because it captures well the emphasis in these chapters that the transfer from Adam to Christ, from old age to new, involves particularly a change in masters. Especially revealing of this emphasis is Paul’s use of the words “sin” (hamartia) and “death”/“die” in these chapters. As noted above, “sin” occurs with very high frequency in this passage (42 times); equally striking is that all but one of those occurrences is in the singular. Paul personifies sin: it “came into” the world (5:12), it “deceives” humans (7:11), it “reigns” in the old realm (5:21), like a master over slaves (6:16, 17, 18, 20, 22; 7:14), where it “produces” death (7:8, 11)—a reign that is broken for those in the new realm (6:12, 14).23 We should not conclude from this language that Paul views “Sin” as a personal power of some kind. He does not personalize sin but he personifies it, viewing the persistence of human sinning as a force that controls humans.24 “Death,” while not personified as often, is also said to “reign” (5:14, 17; see 6:9). Thus Paul presents the Christian as one who has moved from the “reign” of sin and death to that of righteousness and life (5:21); from the servitude, or “lordship,” of sin to that of righteousness and God (6:6, 14, 17–22); from being “under the power of” the law to being “under the power of” grace (6:14, 15); from service “in oldness of letter” to service “in newness of Spirit” (7:6); from the “law,” or “compelling power,” of sin leading to death to that of the Spirit who brings life (8:2).

In chaps. 5–8, then, Paul invites the Christian to join with him in joyful thanksgiving for what the gospel provides—a new life given to God’s service in this life and a certain, glorious hope for the life to come. At the same time Paul is continuing his defense of the gospel. His opponents (probably Jewish, mainly) attacked his message as proclaiming no more than a legal fiction—a “declaration” of a relationship that cannot be proved and which effects no change—and requires no change!—in this life and which offers no security for the day of judgment. Quite the contrary, Paul affirms, the person who has experienced p 323 the gospel as the justifying activity of God (see 1:17) is assured of finding that gospel to be truly “God’s power for salvation” (see 1:16)—power for dedicated Christian service in this life and for deliverance from all the forces of evil and of judgment in the next.25

罗马书（第二版）（三、福音提供的保证：得救的希望（5:1–8:39））

在 5:12-21 中，保罗用宽泛而客观的语言勾勒出两个“领域”：亚当创立的罪恶和死亡领域；基督创立的正义和生命领域。所有人都属于其中一个领域；他们现在处于其中一个领域，因为上帝认为他们参与了这些领域的创立行为：亚当的罪恶和基督的“服从”（第 12、18-19 节）。因为就救赎历史而言，基督的领域是在亚当之后建立的，所以我们也可以用时间类别来说话，称亚当的领域为“旧时代”或“永恒”，称基督的领域为“新时代”或“永恒”。这个概念是保罗在罗马书 6 中所说的大部分内容的基本前提； 7 和 8 页 322（另见导言中“主题”部分）。22 因为他现在将这个“两个领域”或“两个时代”的概念人格化，宣称信徒从一个领域转移到另一个领域，并展示这种转移如何创造与罪（第 6 章）和律法（第 7 章）的新关系。我们使用“领域”这个词，因为它很好地抓住了这些章节中的重点，即从亚当到基督的转移，从旧时代到新时代，特别涉及到主人的改变。保罗在这些章节中使用“罪”（hamartia）和“死亡”/“死”等词特别能说明这一重点。如上所述，“罪”在这段经文中出现的频率非常高（42 次）；同样引人注目的是，除了一次出现外，其他都是单数。保罗将罪拟人化：罪“来到”世界（5:12），罪“迷惑”人类（7:11），罪在旧世界“作王”（5:21），就像主人统治奴隶（6:16、17、18、20、22；7:14），罪“产生”死亡（7:8、11）——新世界的人不再有这种统治（6:12、14）。23 我们不应该从这种语言中得出结论，认为保罗将“罪”视为某种个人力量。他没有将罪拟人化，而是将其拟人化，将人类犯罪的持续视为控制人类的力量。24 “死亡”虽然没有像现在这样被拟人化，但也被称为“作王”（5:14、17；见 6:9）。因此，保罗将基督徒描述为已经从罪和死亡的“统治”转向公义和生命的统治（5:21）；从罪的奴役或“统治”转向公义和上帝的统治（6:6、14、17-22）；从“在律法的权势之下”转向“在恩典的权势之下”（6:14、15）；从“按着旧字句”服侍转向“按着圣灵的新样”服侍（7:6）；从导致死亡的罪的“律法”或“强制力”转向带来生命的圣灵的权势（8:2）。

因此，在第 5-8 章中，保罗邀请基督徒与他一起欢喜感恩福音所提供的一切——今生为上帝服务的新生命，以及对来生的确定、光荣的希望。与此同时，保罗继续为福音辩护。他的反对者（可能主要是犹太人）攻击他的信息，认为它宣告的不过是一种法律上的虚构——一种无法证明的关系的“宣言”，它不会在今生带来任何改变——也不需要改变！——也不会为审判之日提供任何保障。恰恰相反，保罗肯定，经历过福音是神使人称义的活动（见 1:17）的人一定会发现福音确实是“神拯救的力量”（见 1:16）——在今生献身于基督徒服务的力量，在来世摆脱一切邪恶势力和审判的力量。25

亚当创立的罪和死亡的领域 - 旧时代

基督创立的义和生命的领域 - 新时代

1-11 因信称义的好处

The Letter to the Romans (Second Edition) (1. From Justification to Salvation (5:1–11))

Paul proclaims that Christians are not only “justified”—“acquitted” in a legal sense—but placed into an entirely new situation, both in the present (“reconciliation”) and in the future (“sharing the glory of God”).32 Nevertheless, of these two topics, it is “hope” that comes to dominate the paragraph—in v. 10, for instance, Paul argues from reconciliation to hope. Moreover, it is the topic of “hope” and “glory” that Paul elaborates on in 5:12–21 and 8:14–39, while reconciliation is mentioned without further attention or description. As N.T. Wright puts it, “ ‘hope’ is where the paragraph is going.”33

The central thrust of the passage is summarized in v. 2b—“we boast in the hope of the glory of God”—and v. 5a—“hope will not put us to shame.”

罗马书（第二版）（1. 从称义到得救（5:1-11））

保罗宣称基督徒不仅“称义”——在法律意义上“无罪释放”——而且被置于一个全新的境地，无论是在现在（“和解”）还是在未来（“分享上帝的荣耀”）。32 然而，在这两个主题中，“希望”占据了主导地位——例如，在第 10 节中，保罗从和解论证了希望。此外，保罗在 5:12-21 和 8:14-39 中详细阐述了“希望”和“荣耀”的主题，而和解则没有进一步的关注或描述。正如新约圣经所说。赖特说，“‘盼望’是这段经文的主旨。”33

这段经文的中心思想总结在第 2b 节中——“我们因盼望神的荣耀而夸耀”——和第 5a 节中——“盼望不会让我们蒙羞”。

罗马书5：2，罗马书5：5。

v1-2因信称义的益处：与神和好

丁道爾新約聖經註釋--羅馬書 (D.隨稱義而得來的福份：和平、喜樂、盼望、愛（五1〜11）)

保羅閨明了神稱罪人爲義的方法，並且建立了其聖經基礎之後，便列出了一連串福份，就是那些以信算爲義的人自然會得到的祝福。第一項是與神和好。因著基督的死，從前與神處於敵對狀況的人，現在與他相和了。保羅在別處也曾說，神的旨意是要藉基督「叫萬有⋯⋯都與自己和好」，而最首要的，是要與那些從前「與神隔絕⋯⋯心裏與祂爲敵」的人和好（西一20〜22）。基督已經成就了這和平，歷世歷代的信徒都親身體驗到此事實。神已經藉基督使這種和好生效了，祂呼召人來白白領受，享受其權益，與神相和。

這和平帶來親近神的權益；從前的叛徒不僅得到赦罪，免受刑罰，並且還被陚予神寵愛的地位——「現在所站的這恩典」。藉著基督，他們得以進入蒙恩的地位，同靡，藉著基督，他們也歡歡喜喜地盼望將來的榮耀。和平與喜樂是福音所帶來的雙胞祝福；曾有一位傳道人說：「和平是喜樂在安息；喜樂是和平在跳舞。」

v1和平的意义

The Letter to the Romans (Second Edition) (1. From Justification to Salvation (5:1–11))

By believing in Jesus Christ, the divine agent in God’s climactic act of deliverance, Paul and the Roman Christians—and Christians of all ages and places—have been declared innocent of all charges justly brought against those who “sin and fall short of God’s glory” (3:23). While Paul has a place for a future aspect of justification,35 in this context (see esp. v. 9) he focuses on a past definitive declaration of justification.36 God’s initial justifying act confers on the believer a new status. But what are the implications of this status for the believer living “between the times,” caught in the “already/not yet” tension of inaugurated eschatology? It is this question that Paul takes up in this section, and in chaps. 5–8 as a whole.

The first implication of our justification is that “we have peace with God.” “Peace” is a word that, like so many in Paul and in the NT, must be understood according to its use in the LXX, where it translates the wide-ranging Hebrew word shalom. As a result, the word “peace”37 moves beyond the largely negative signification of the word in secular Greek—“peace” as the cessation or absence of hostilities—to a more positive nuance—the well-being, prosperity, or salvation of the people of God. These are often expressly treated as the gifts of God, as in the well-known benediction, “The LORD lift up his countenance on you and give you peace” (Num. 6:26). But especially important for Paul’s usage is the OT prophets’ use of the term peace to characterize the salvation that God would bring to his people in the “last days.”38 This background defines p 327 for us what Paul means by “peace with God”: not an inner sense of well-being, or “feeling at peace” (“peace of God” [Phil. 4:7]), but the outward situation of being in a relationship of peace with39 God.40

The Letter to the Romans (Second Edition) (1. From Justification to Salvation (5:1–11))

Since peace with God, or reconciliation, is one way of viewing the new relationship into which we have been put by God’s justifying act in Christ, it can no more be achieved apart from Christ than can justification itself. That all God has for us is to be found “in” or “through” Jesus Christ our Lord is a persistent motif in Rom. 5–8: peace with God comes “through our Lord Jesus Christ” (5:1); our boasting in God is “through our Lord Jesus Christ” (5:11); grace reigns through righteousness, resulting in eternal life “through Jesus Christ our Lord” (5:21); the gift of God bringing eternal life is “in Christ Jesus our Lord” (6:23); thanks for deliverance are due to God “through Jesus Christ our Lord” (7:25); the love of God, from which nothing can ever separate the believer is “in Christ Jesus our Lord” (8:39). When we consider that these phrases occur in only one other verse in Romans (15:30), and that every chapter in this part of the letter concludes on this note, a definite focus on this matter is evident here. Romans lacks any extended christological discussion per se, but Paul’s repeated insistence in these chapters that all the believer experiences of God’s blessings comes only through Christ develops a very significant christological focus in its own right. Christology, we might say, is not the topic of any part of Rom. 5–8, but it is the basis for everything in these chapters.

罗马书（第二版）（1. 从称义到救赎（5:1-11））

通过相信耶稣基督，即上帝拯救行动的神圣代理人，保罗和罗马基督徒——以及所有时代和地方的基督徒——被宣告无罪，所有针对那些“犯罪并亏缺上帝荣耀”的人的指控都是公正的（3:23）。虽然保罗对未来的称义有自己的看法，35但在这个背景下（参见第 9 节），他关注的是过去的明确称义宣言。36上帝最初的称义行为赋予了信徒新的地位。但这种地位对生活在“时代之间”、陷入“已经/尚未”的末世论紧张局势的信徒有何影响？保罗在本​​节以及整个第 5-8 章中探讨的就是这个问题。

我们称义的第一个含义是“我们与上帝和平相处”。“和平”这个词，就像保罗和新约中的许多词一样，必须根据它在七十士译本中的用法来理解，在七十士译本中，它翻译了范围广泛的希伯来语词 shalom。因此，“和平”37 一词超越了世俗希腊语中该词的负面含义——“和平”是指敌对状态的停止或消失——而具有更积极的含义——上帝子民的幸福、繁荣或救赎。这些通常被明确视为上帝的礼物，例如在众所周知的祝福中，“愿耶和华向你仰脸，赐你平安”（民数记 6:26）。但对保罗的使用来说，特别重要的是旧约先知使用和平一词来描述上帝在“末日”带给他的子民的救赎。38 这一背景为我们定义了保罗所说的“与上帝和平”的含义：不是内在的幸福感或“感到平安”（“上帝的平安” [腓立比书 4:7]），而是与上帝和平关系的外在情况。40

罗马书（第二版）（1. 从称义到救恩（5:1-11））

由于与上帝和平或和解是看待上帝在基督里的称义行为给我们带来的新关系的一种方式，因此它不能离开基督而实现，就像称义本身一样。上帝为我们准备的一切都可以在我们的主耶稣基督“里面”或“通过”耶稣基督找到，这是罗马书的一个持久主题。 5–8：与神和好“是藉着我们的主耶稣基督”而来的（5:1）；我们因神而夸耀是“藉着我们的主耶稣基督”而来的（5:11）；恩典藉着公义而作王，结果就是“藉着我们的主耶稣基督”而来的永生（5:21）；神赐予永生的礼物是“在我们的主基督耶稣里”（6:23）；因得救而感谢神是“藉着我们的主耶稣基督”（7:25）；神的爱是“在我们的主基督耶稣里”（8:39），没有什么能将信徒与神的爱分开。当我们考虑到这些短语只出现在罗马书的另一节经文中（15:30），并且这封信的这一部分的每一章都以此为结尾时，这里显然明确关注这个问题。罗马书本身缺乏任何延伸的基督论讨论，但保罗在这些章节中反复强调，信徒所经历的所有神的祝福都只来自基督，这本身就发展出了一个非常重要的基督论焦点。我们可以说，基督论不是罗马书 5-8 章任何部分的主题，但它是这些章节中所有内容的基础。

平安（εἰρήνην，七十士译本שָׁלוֹם的翻译）相对于希腊语境中的消极含义（停战），Shalom具有更多积极含义（幸福，繁荣，救赎）

与神相和不仅是内在的感觉更是和上帝和好的外在状态

这和好不能独立于耶稣基督而存在，所有恩典的论述都是建立在基督论的基础上

v2

丁道爾新約聖經註釋--羅馬書 (D.隨稱義而得來的福份：和平、喜樂、盼望、愛（五1〜11）)

「進入」是指得以親近的特權，或是被引薦至某一居高位之人面前，特別是到君王或神面前。這裏視基督爲引薦之人，帶信徒到神面前，立於他們蒙恩、得悅納的新地位（亦參弗三12）。

The Letter to the Romans (Second Edition) (1. From Justification to Salvation (5:1–11))

Here, however, grace is used with a slightly different nuance, denoting not the manner in which God acts, or the gift that God gives, but the “state” or “realm” into which God’s redeeming work transfers the believer. It is the realm in which “grace reigns” (5:21), a realm that is set in contrast to the realm or domain of the law (6:14, 15: the believer is not “under the law” but “under grace”; see also Gal. 5:4).45 Without denying the presence of God’s grace throughout human p 329 history, Paul, along with the rest of the NT (see John 1:17), so focuses on God’s work in Christ as that act in which God’s grace was decisively and finally realized that he can picture the new status of the believer as one in which grace is characteristic and dominant. While this state of grace includes our justification as a key element,46 the notion goes beyond justification to all that is conveyed to us by God in Christ.

The Letter to the Romans (Second Edition) (1. From Justification to Salvation (5:1–11))

As in 3:23, “the glory of God” is that state of “God-like-ness” which has been lost because of sin, and which will be restored in the last day to every Christian (8:17, 18, 21, 30). A joyful confidence in this prospect, overcoming our frustration at our present failure to be all that God would want us to be, should be the mark of every believer.

罗马书（第二版）（1. 从称义到得救（5:1-11））

然而，这里恩典的用法略有不同，它不是指神行事的方式，也不是指神所赐的礼物，而是指神的救赎工作将信徒带入的“状态”或“领域”。这是“恩典作王”的领域（5:21），与律法的领域或范围形成对比（6:14, 15：信徒不是“在律法之下”，而是“在恩典之下”；另见加拉太书 5:4）。45 保罗和新约其他书卷（见约翰福音 1:17）一样，不否认神恩典在整个人类历史中的存在，因此将重点放在神在基督身上的工作上，因为神的恩典在基督身上得到了决定性和最终的实现，他可以将信徒的新地位描绘成恩典是特征和主导地位的地位。虽然这种恩典状态包括我们的称义作为关键要素，46 但这一概念超越了称义，涵盖了上帝在基督里传达给我们的一切。

《罗马书》（第二版）（1. 从称义到救赎（5:1-11））

正如 3:23 中所说，“上帝的荣耀”是因罪而失去的“上帝般的”状态，它将在末日恢复给每个基督徒（8:17、18、21、30）。对这一前景充满信心，克服因目前未能成为上帝希望我们成为的一切而产生的挫败感，这应该是每个信徒的标志。

进入（προσαγωγὴν，被引荐到某位重要人物的面前）基督引荐我们到神的面前，带领我们进入一种蒙恩的地位或状态

恩典在此的用法不是特指礼物而是神的救赎之工将信徒带入的状态或领域，对比律法的领域

神的荣耀（cf. 3：23)是之前所亏缺的，现在所期盼的

v2盼望

丁道爾新約聖經註釋--羅馬書 (D.隨稱義而得來的福份：和平、喜樂、盼望、愛（五1〜11）)

這裏提到三種喜樂的因素。第一是榮耀的盼望。第八章對這種榮耀將作更淸楚的描述。神的榮耀是祂創造人類的目的（參三23註釋），而藉著基督救贖的工作，這個目的終必達成。祂子民仍在肉身之中時，只能盼望這榮耀，但這個盼望是確實的，必然會實現，因爲存這樣盼望的人，已經因聖靈的恩賜得到保證；聖靈將神的愛澆灌在他們心裏。

喜樂的第二個因素卻出人意料：「就是在患難中，也是歡歡喜喜的」（第3節）。若我們覺得這點很奇怪，不妨提醒自己，新約認爲受苦是基督徒的正常經歷。初信者就受到敎訓說，進入神的國「必須經歷許多艱難」（徒十四22）；而他們一旦遇到困難，（這是常有的事），就不能埋怨自己沒有得到裝備。但是，患難不僅只是信徒不可避免的命運，更是眞信仰的特色，成爲一種記號，表明神算那些忍受患難的人配得祂的國（參帖後一5）。此外，患難也會使經歷的人磨練出可敬的德行，就是忍耐與老練，這些德行與信徒的信心銜接之下，盼望就更昇高了。

最重要的一點則是，信徒學到以神爲樂（11節）。未來的榮耀不是只爲補償現今的苦難，而且是苦難所帶來的成果（參八17下，林後四17）。凡認識在苦難中有榮耀盼望的人，都會同時以這兩者爲樂，但最主要則是以神爲樂——正如詩人所說，神是「我最喜樂的神」（詩四十三4）。

而爲何不以神爲樂呢？祂的子民已經藉基督的死與祂和好，現在每天藉基督復活的生命經歷脫離凶惡的自由，至於未來，他們滿懷信心地期望神榮耀的顯現，不再恐懼神會將怒氣傾倒在他們身上。他們將所得到的一切祝福，全歸諸於神的愛。由於神的愛，基督在他們還軟弱、有罪、全不可愛的時候，就爲他們捨棄自己的生命。人的愛最多能爲自己所愛的人而死，絕沒有人願意爲不可愛、又不愛自己的人犧牲。然而神的愛就是在此大放光芒；在我們還與神爲敵的時候，基督就爲我們死，這就是神向我們保証祂愛我們。聖父與聖子旣完全合一，後者的自我犧牲便可成爲前者愛的標記。基督的死的確將神的愛展示得淋漓盡致。若以爲基督爲人而死，是要使神能夠愛人，種觀念大大曲解了神的本性！由於基督的死，人與神的關係有了改變，這一點聖經淸楚的敎導，不僅此處提及，別處也曾提到；至於神愛的本質，卻一點沒有受到這件事波及。

因此，愛、喜樂、和平、盼望，這些聖靈的果實，就成了在神裏面因信稱義之人生活的標記。過去的過犯一筆勾銷，未來的榮耀充滿保證，現世的生活中，聖靈的同在與能力帶給信徒足夠的恩典，來忍受試煉，抗拒罪惡，表現出神所稱爲義的人應有的生活。

喜乐的原因：

荣耀的盼望

患难的益处

以神为乐

v3-5因信称义的益处：患难中的喜乐

The Letter to the Romans (Second Edition) (1. From Justification to Salvation (5:1–11))

We can imagine objectors to Paul’s gospel questioning him sharply about his affirmation that the Christian is enjoying “peace with God” when that same Christian is facing illness, persecution, p 330 and difficulties of all kinds. Indeed, Christians themselves, then as today, were surely wondering about the reality of these blessings in the face of suffering. Characteristically, Paul takes an offensive posture. Not only do sufferings not overthrow the reality of these blessings, but they are themselves occasions for joyful boasting. The believer should boast “not only” in the hope of the glory of God “but also” in afflictions. This means not merely that we are to exult “in the midst of” afflictions but that we are to exult “in”50 the afflictions themselves: that is, to view them as a basis for further confidence in our redeemed status.

What are these “afflictions”?51 Some would confine them to those sufferings caused directly by the believer’s profession of Christ.52 But Paul’s use of the word “affliction (s)” makes any such restriction questionable. Indeed, in a certain sense, all sufferings are “on behalf of Christ.” This is so because all the evil that the Christian experiences reflects the conflict between this age, dominated by Satan, and the age to come, to which the Christian has been transferred by faith. All suffering betrays the presence of the enemy and involves attacks on our relationship to Christ. If met with doubt in God’s goodness and promise, or bitterness toward others, or despair and even resignation, these sufferings can bring spiritual defeat to the believer. But if met with the attitude of confidence and rejoicing that Paul encourages here, these sufferings will produce those valuable spiritual qualities that Paul lists in vv. 3b–4.

The Letter to the Romans (Second Edition) (1. From Justification to Salvation (5:1–11))

It suggests that “stick-to-itiveness” which is required if the word of God is to produce fruit in us (Luke 8:15) and that long-distance, marathoner’s endurance which will enable us to run the race set before us right to the finish line (Heb. 12:1). “Endurance,” in turn, will, if our attitude is right, produce a “tested character.”57 As a result of this tested character, finally, the Christian who responds to sufferings with the proper attitude will find, at the end of the line, that hope has been strengthened. Sufferings, rather than threatening or weakening our hope, as we might expect to be the case, will, instead, increase our certainty in that hope. Hope, like a muscle, will not be strong if it goes unused. It is in suffering that we must exercise with deliberation and fortitude our hope, and the constant reaffirmation of hope in the midst of apparently hopeless circumstances will bring ever-deeper conviction of the reality and certainty of that for which we hope (see Rom. 4:18–19).

The Letter to the Romans (Second Edition) (1. From Justification to Salvation (5:1–11))

Christians need not fear that the judgment will “put them to shame,” in the sense that the foundation on which they have built their lives and hope for eternal blessing should prove inadequate.59 The last clause of the p 332 verse is causal: Christians are confident that they will not be put to shame “be-cause60 the love of God has been poured out into our hearts by the Holy Spirit who has been given to us.” Granted this purpose, and Paul’s choice of the verb “pour out,” he is probably referring to “the love of God for us” rather than “our love for God.”61 The confidence we have for the day of judgment is not based only on our intellectual recognition of the fact of God’s love, or even only on the demonstration of God’s love on the cross (although that is important; see vv. 6–8), but also on the inner, subjective certainty that God does love us.

罗马书（第二版）（1. 从称义到得救（5:1-11））

我们可以想象，反对保罗福音的人会尖锐地质疑保罗所说的基督徒享受“与上帝和平”的说法，而事实上，当同一个基督徒面临疾病、迫害和各种困难时。事实上，当时和今天一样，基督徒自己在面对苦难时肯定也在怀疑这些祝福的真实性。保罗一如既往地采取了进攻姿态。苦难不仅不会推翻这些祝福的真实性，而且它们本身就是欢欣吹嘘的机会。信徒应该“不仅”在希望上帝的荣耀中“而且”在苦难中“夸耀”。这不仅意味着我们要在苦难中“欢欣鼓舞”，而且要“在”苦难本身中欢欣鼓舞：也就是说，将它们视为进一步相信我们被救赎地位的基础。

事实上，在某种意义上，所有的苦难都是“为基督而来的”。这是因为基督徒所经历的所有邪恶都反映了撒旦统治的这个时代与基督徒因信仰而进入的未来时代之间的冲突。所有的苦难都暴露了敌人的存在，并涉及到对我们与基督关系的攻击。如果对上帝的善良和承诺产生怀疑，或对他人怀有怨恨，或绝望甚至辞职，这些苦难会给信徒带来精神上的失败。但如果以保罗在这里鼓励的信心和欢欣的态度来对待，这些苦难将产生保罗在第 3b-4 节中列出的那些宝贵的精神品质。罗马书（第二版）（1. 从称义到得救（5:1-11））

它表明，如果上帝的话语要在我们心中结出果实，就需要“坚持不懈”（路加福音 8:15），而长跑运动员的耐力将使我们能够跑完摆在我们面前的比赛，直到终点线（希伯来书 12:1）。反过来，“耐力”如果我们的态度正确，就会产生“经受考验的性格”。57 最终，由于这种经受考验的性格，以正确态度应对苦难的基督徒会发现，在终点线，希望得到了加强。苦难不会像我们预期的那样威胁或削弱我们的希望，反而会增加我们对希望的确定性。希望就像肌肉一样，如果不使用，它就不会强壮。正是在苦难中，我们必须慎重而坚定地行使我们的希望，在看似无望的情况下不断重申希望，将使我们更加坚信我们所希望的现实性和确定性（见罗马书4:18-19）。

基督徒不必担心审判会“使他们蒙羞”，因为他们建立生活和对永恒祝福的希望的基础被证明是不充分的。59 第 332 页诗句的最后一句是因果关系：基督徒相信他们不会蒙羞，“因为60 上帝的爱已经通过赐予我们的圣灵倾注在我们心中。”鉴于这个目的，以及保罗选择用“倾注”这个动词，他可能指的是“上帝对我们的爱”而不是“我们对上帝的爱”。61 我们对审判日的信心不仅基于我们在理智上对上帝之爱这一事实的认知，甚至不仅仅基于上帝在十字架上所展现的爱（尽管这很重要；见第 6-8 节），也基于我们内心的、主观的确定性，即上帝确实爱我们。

既然保罗说因信称义的人享受上帝的平安那为何信主的人仍然会经历苦难？

保罗：苦难不仅不不是信主的人拥有平安的反证，更是信徒经历神的爱的机会使我们更加确信救赎的地位

所有苦难都反映了现世和来世的冲突

任何苦难都可以让我们对神的良善和能力产生怀疑

但同样任何的苦难也可以让我们锻炼忍耐的品格

当信徒常常以忍耐来面对苦难就会锻炼出成熟的品格

成熟的信徒因着一次次的历练让他们更加确定所盼望的来世

这盼望在基督里不会导致失望因为他们在一次次的试炼中已经经历了上帝之爱的真实

我们对审判日的信心不仅基于我们在理智上对上帝之爱这一事实的认知，甚至不仅仅基于上帝在十字架上所展现的爱（尽管这很重要；见第 6-8 节），也基于我们内心的、主观的确定性，即上帝确实爱我们。正是这种内在的、主观的——是的，甚至是情感的——信徒内心的感觉，即上帝确实爱我们——爱以真实的、具体的行动表达出来，并成为我们生命中不可或缺的一部分——给了我们保证，“希望不会令我们失望”。

神的爱

The Letter to the Romans (Second Edition) (1. From Justification to Salvation (5:1–11))

For the first time in Romans, Paul speaks of God’s love, a topic that is more prominent in Paul than we sometimes realize (Morris). Paul stresses that God’s love for us is active—it is a love that gives to us and takes possession of us (see, e.g., 2 Cor. 5:14: “the love of Christ controls us”), and which can stand p 333 for all that God has done and will do for us (see 8:35: “Who shall separate us from the love of Christ?”). Paul’s language reflects prophetic descriptions of the eschatological gift of God’s Spirit as part of the inauguration of the New Covenant.68 That covenant promises a new and permanent relationship between God and his people, a relationship in which our “sins are remembered no more” (Jer. 31:34) and in which we are given a hope that involves “being changed into Christ’s likeness from one degree of glory to another” (2 Cor. 3:12–18).69 What in the Old Covenant was (in some respects, at least) external has been internalized in the New Covenant. And it is this internal, subjective—yes, even emotional—sensation within the believer that God does indeed love us—love expressed and made vital in real, concrete actions on our behalf—that gives to us the assurance that “hope will not disappoint us.”70

罗马书（第二版）（1. 从称义到得救（5:1-11））

保罗在罗马书中第一次谈到上帝的爱，这个话题在保罗书中比我们有时意识到的更为突出（莫里斯）。保罗强调上帝对我们的爱是积极的——这种爱给予我们并占有我们（例如，参见哥林多后书 5:14：“基督的爱控制我们”），并且可以代表上帝为我们所做的一切以及将要做的一切（参见 8:35：“谁能使我们与基督的爱隔绝？”）。保罗的语言反映了对新约开始时上帝之灵的末世礼物的预言性描述。68 该约应许上帝与他的子民之间建立一种新的、永久的关系，在这种关系中，我们的“罪不再被记念”（耶利米书 31:34），我们被赋予一种希望，包括“变成基督的形状，荣上加荣”（哥林多后书 3:12-18）。69 旧约中（至少在某些方面）外在的东西在新约中被内化了。正是这种内在的、主观的——是的，甚至是情感的——信徒内心的感觉，即上帝确实爱我们——爱以真实的、具体的行动表达出来，并成为我们生命中不可或缺的一部分——给了我们保证，“希望不会令我们失望”。70

v6-8神的爱怎样显明？

The Letter to the Romans (Second Edition) (1. From Justification to Salvation (5:1–11))

We may summarize Paul’s argument (making explicit some points that are implicit) as follows:

a. Human love, at its best, will motivate a person to give his or her life for a truly “good” person (v. 7);

b. Christ, sent by God, died, not for “righteous” people, or even for “good” people, but for rebellious and undeserving people (v. 6);

c. Therefore: God’s love is far greater in its magnitude and dependability than even the greatest human love (v. 8).71

This argument functions not only to provide evidence for the love of God (and especially its profusion [“poured out”]) by tracing that love we experience in our hearts to its source but also, in doing so, to substantiate the utter dependability of our hope (v. 5a).72 Paul accentuates the unity of the argument in vv. 6–8 by ending each sentence (in the Greek text) with the verb “die.”73

The Letter to the Romans (Second Edition) (1. From Justification to Salvation (5:1–11))

Paul’s assumptions about the intimate relationship between God and Christ, as well as his concern to highlight the practical, concrete nature of God’s love, surfaces in his argument that Christ’s dying “for77 us” demonstrates the love “of God” (v. 5; and note the reference to the Holy Spirit in v. 5b). Paul never thinks of God’s love for us apart from the cross, and he never thinks of Christ’s dying for us apart from the Father’s giving of the Son (see Rom. 3:25).

The Letter to the Romans (Second Edition) (1. From Justification to Salvation (5:1–11))

We notice also that Paul finds a basic unity, even identity, between the love of God as it is shown in the objective, factual event of Christ’s death on the cross and as it is experienced in the heart by the believer (v. 5b). An emotional feeling of God’s love, in itself, is little comfort to the person who is lost, condemned, doomed for hell. But a cold, sober, historical interpretation that indeed God “loved the world” on the cross is of little benefit to a person until that love is experienced, is received, by faith in Christ. It is when these are properly experienced as two aspects of one great love, ultimately indivisible, that our assurance that “hope will not put us to shame” (v. 5a) will be strong and unshakable.

罗马书（第二版）（1. 从称义到得救（5:1-11））

我们可以总结保罗的论点如下：

在最好的情况下，人类之爱会激励一个人为真正“好”的人献出生命（第 7 节）

上帝派来的基督，不是为“正义”的人而死，甚至不是为“好”人而死，而是为叛逆和不配的人而死（第 6 节）

因此：神的爱在规模和可靠性上远超人类最伟大的爱（第 8 节）

保罗强调十字架的客观事实所展现出来的爱和信徒在心中体验到的神的爱是一致的

没有十字架的客观事实，纯感性的体验上帝的爱对于要灭亡的人没有实际的安慰

单纯叙述和证明十字架的历史事实，没有信心经历和接受这样的爱也没有益处

上帝的爱在耶稣基督的十字架上显明，借着信心作用在信徒身上，使我们的“盼望不至于羞耻”

这个论点不仅通过追溯我们在心中体验到的爱的源头，为神的爱（尤其是它的丰富[“倾泻”]）提供了证据，而且，在这样做的过程中，证实了我们希望的绝对可靠性（第 5a 节）。

保罗对神与基督之间亲密关系的假设，以及他强调神爱的实用、具体本质的关注，都体现在他的论点中，即基督“为我们”而死，表明了“神”的爱（第 5 节；注意第 5b 节中提到圣灵）。保罗从不认为上帝对我们的爱与十字架无关，他从不认为基督为我们而死与天父赐下儿子无关（见罗马书 3:25）。

我们还注意到，保罗发现，上帝之爱与基督在十字架上死亡这一客观、事实事件中所展现的爱以及信徒在心中所体验的爱之间存在着基本的统一性，甚至是同一性（第 5b 节）。对上帝之爱的情感本身对迷失、被定罪、注定下地狱的人来说没有什么安慰。但是，冷酷、严肃、历史性的解释，即上帝确实在十字架上“爱世界”，对一个人没有多大益处，除非他通过对基督的信仰体验和接受这种爱。当我们正确地体验到这两个方面是同一份伟大的爱，最终是不可分割的时候，我们确信“盼望不至于羞愧”（第 5a 节）就会坚定不移。

v9-11 因信称义的益处：以神为乐

The Letter to the Romans (Second Edition) (1. From Justification to Salvation (5:1–11))

The argument in each of the verses takes the form of a popular logical sequence, called by the rabbis qal waḥōmer (“light and heavy”) and in the western tradition a minori ad maius (“from the minor to the major”).103 In this case, however, the “how much more” in Paul’s transition suggests that the argument proceeds from the “major” to the “minor”:104 if God has already done the most difficult p 338 thing—reconcile and justify unworthy sinners—how much more can he be depended on to accomplish the “easier” thing—save from eschatological wrath those who have been brought into such relationship with him.105 In this double statement, Paul incorporates in the first member many of the elements of present Christian experience that he has touched on in vv. 1–8: “being justified by faith” (v. 1a; alluded to in v. 9a), “having peace with God” (v. 1b; picked up in the language of reconciliation in v. 10), having the love of God, revealed on the cross, in our hearts (vv. 5b–8; suggested by the stress on the death of God’s Son in v. 10), having experienced all this when we were “ungodly,” “weak,” “sinners” (vv. 6–8; see v. 10a: “enemies”). Similarly, the second part of the argument restates and elaborates the “hope” of vv. 2b and 5a.

The Letter to the Romans (Second Edition) (1. From Justification to Salvation (5:1–11))

The temporal element in the verse makes clear that wrath refers here to eschatological judgment (see 2:5). “We will be saved” is, then, a genuine temporal future. As he typically does, Paul uses salvation language to depict the final deliverance of the believer from sin, death, and judgment.109 Salvation, accomplished in p 339 Christ and the believer’s appropriation of Christ, is finally realized only in the last day. This double temporal conception is typical of NT teaching, which insists on the absolute and final nature of the believer’s acceptance of salvation while also maintaining that salvation is not complete until the body is redeemed and glorified (see Rom. 8:23; Phil. 3:21). It is precisely the tension set up by this “already-not yet” perspective that gives rise to the need to proclaim the unbreakable connection between the believer’s justification and his or her salvation from the wrath of God still to be poured out in the last day.

The Letter to the Romans (Second Edition) (1. From Justification to Salvation (5:1–11))

Justification language is legal, law-court language, picturing the believer being declared innocent by the judge. Reconciliation language, on the other hand, comes from the world of personal relationships. “To reconcile” means to bring together, or make peace between, two estranged or hostile parties (see 1 Cor. 7:11).111

The Letter to the Romans (Second Edition) (1. From Justification to Salvation (5:1–11))

Probably, then, the “enmity” to which Paul refers here includes God’s hostility toward human beings as well as human beings’ hostility toward God.117 Outside of Christ, people are in a situation of “enmity” with God; and in reconciliation, it is that status, or relationship, that changes: we go from being God’s “enemies” to being his “children” (see Rom. 8:14–17).

罗马书（第二版）（1. 从称义到得救（5:1-11））

“舉輕以明重” (从小到大的论证方式)

既。。。称义，更要。。。免去忿怒

既。。。和好，更要。。。得救

既。。。和好，更要。。。自夸（为乐）

每节经文中的论证都采用流行的逻辑顺序形式，拉比称之为 qal waḥōmer（“轻与重”），西方传统称之为 （“从小到大”）。103 然而，在这种情况下，保罗过渡中的“何况”表明论证是从“大”到“小”的：104 如果上帝已经做了最困难的事情——和解并称义不配的罪人——那么，他又何其值得依靠去完成“更容易”的事情——拯救那些与他建立这种关系的人免于末世之怒。105 在这一双重陈述中，保罗在第一个成员中融入了许多他在 17:18 中触及的当今基督教经验的要素。 1–8：“因信称义”（第1a节；第9a节中提到），“与神相和”（第1b节；在第10节中以和解的语言来表达），有神在十字架上启示的爱在我们心中（第5b-8节；在第10节中强调神儿子的死），在我们“不敬虔”、“软弱”、“罪人”的时候经历过这一切（第6-8节；见第10a节：“敌人”）。同样，论证的第二部分重申并阐述了第2b和5a节的“希望”。

这节经文中的时间元素清楚地表明，愤怒在这里指的是末世审判（见2:5）。因此，“我们将得救”是一个真正的暂时未来。正如他通常所做的那样，保罗使用救赎语言来描述信徒最终从罪、死亡和审判中解脱出来。救赎是在基督和信徒对基督的占有中完成的，最终只有在末日才能实现。这种双重时间观念是新约教义的典型特征，它坚持信徒接受救赎的绝对性和最终性，同时也坚持救赎直到身体被救赎和荣耀时才完成（见罗马书 8:23；腓立比书 3:21）。正是这种“已经-尚未”观点所建立的紧张关系，才需要宣告信徒的称义与他或她从上帝愤怒中得救之间的牢不可破的联系，而上帝的愤怒将在末日倾泻而出。

称义语言是法律上的法庭语言，描绘的是信徒被法官宣告无罪的情景。而和解语言则来自个人关系的世界。“和解”意味着让两个疏远或敌对的双方走到一起，或使两者和解（见哥林多前书 7:11）。111

那么，保罗在这里提到的“敌意”可能包括上帝对人类的敌意以及人类对上帝的敌意。117 在基督之外，人们与上帝处于“敌意”的境地；在和解中，这种地位或关系发生了变化：我们从上帝的“敌人”变成了他的“孩子”（见罗马书 8：14-17）。

因信称义（归算）和与神和好（纳入）都是盼望的来源

免去忿怒和得救都指向终末的审判

仇敌的含义是双向的，因为罪神与我们为敌，我们也与神为敌

这一切的发生都是在基督里（范围）

救赎是在基督和信徒对基督的占有中完成的，最终只有在末日才能实现。这种双重时间观念是新约教义的典型特征，它坚持信徒接受救赎的绝对性和最终性，同时也坚持救赎直到身体被救赎和荣耀时才完成（见罗马书 8:23；腓立比书 3:21）。正是这种“已经-尚未”观点所建立的紧张关系，才需要宣告信徒的称义与他或她从上帝愤怒中得救之间的牢不可破的联系，而上帝的愤怒将在末日倾泻而出。

罗马书 5：9–11 (CUV)

9 现在我们既靠着他的血称义，就更要借着他免去　神的忿怒。10 因为我们作仇敌的时候，且借着　神儿子的死，得与　神和好；既已和好，就更要因他的生得救了。11 不但如此，我们既借着我主耶稣基督得与　神和好，也就借着他以　神为乐。

The Letter to the Romans (Second Edition) (1. From Justification to Salvation (5:1–11))

Thus, in light of Paul’s frequent, and theologically significant, use of “in Christ” language in Rom. 5–8, we should probably understand Paul to be saying that our salvation occurs “in the sphere of” Christ, or his life.120 The “life” of Christ p 341 probably refers to his resurrected state, a state in which believers participate in their union with Christ (Rom. 6:5, 8–10; see 4:25).121

The Letter to the Romans (Second Edition) (1. From Justification to Salvation (5:1–11))

So Chrysostom: “And so the fact of his saving us, and saving us too when we were in such plight, and doing it by means of his only-begotten, and not merely by his only-begotten, but by his blood, weaves for us endless crowns to glory in.”

罗马书（第二版）（1. 从称义到得救（5:1-11））

因此，鉴于保罗在罗马书中频繁使用具有神学意义的“在基督里”语言。 5–8，我们或许应该理解保罗是在说我们的救赎发生在基督或他生命的“范围内”。120基督的“生命”可能指的是他复活的状态，信徒参与与基督的联合的状态（罗马书 6:5、8–10；见 4:25）。121

因此，克里索斯托姆：“因此，他拯救了我们，并且在我们处于如此困境时也拯救了我们，并且通过他的独生子，不仅仅是通过他的独生子，而是通过他的血来拯救我们，为我们编织了无尽的荣耀冠冕。”

12-21 基督的顺服超越亚当的不顺服

丁道爾新約聖經註釋--羅馬書 (E.新舊集團（五12~21）)

舊約曾反覆提到一個觀念：屬神的人就是實現神心意的人；他是「祢右邊的人，就是祢爲自己所堅固的人子」，詩篇八十17爲這人的興旺與得勝禱吿。每當有人不能實現神的心意時，神就興起另一個人來取代他——約書亞取代了摩西，大衞取代了掃羅，以利沙取代了以利亞。

但是，有誰能取代亞當？惟有能除去亞當犯罪的果效，開創新人類的人，才有資格。聖經中只有一個人具備這些資格——而從人類歷史來看，又何嚐不然。基督正是（如Carlyle所譯路德的Ein’ feste Burg）：

「神所親自命定

最合適的一位」。

對那些已經因祂與神和好的人而言，從前的罪與死，就是他們在首先的亞當中所得的分，現在已由在「末後的亞當」裏新的義與生命所取代。

保羅這封信的論證寫到這裏，暫作一段總結，將基督與亞當並列，成爲對比。保羅將亞當視爲基督的副本或「預表」。死是因亞當的悖逆進入世界，新生命也因基督的順服來臨。亞當的罪 p 116 使他的後裔陷入過犯之中，基督的義也使祂的子民同樣受益。

對保羅而言，亞當不只是第一個人，一名歷史人物而已；他也代表了其希伯來文名字的含意——「人類」。人類最初即在亞當裏。然而，因著犯罪的緣故，亞當就成了與神隔絕的人類；全人類都被視作在亞當裏犯了罪。創世記第三章墮落的故事，「將人類歷史全納入其中了」138；這個族類及其中的每一個成員，不斷重演那一段往事139。

保羅顯然熟知一般所謂希伯來人的羣體人觀(corporate personality)140，他的思想可以自由擺盪於首先的亞當與有罪的人類之間，也可以週旋於「第二個人」基督，與被贖的團體之間。這種觀念其實很正確；我們與其他人類本是一個整體，只是我們爲了鼓吹個人的獨立性，往往忽略了這一點。「沒有一個人是座孤島，可以離羣索居；每一個人都身爲大陸的一小塊，整體的一部份；若海洋冲去了一片土，歐洲大陸就少了一塊，不管那一塊是海岬所缺的一角，或是你朋友的莊園、或是你自己的園子所流失的土地。每一個人的死，都是『我』的削滅，因爲我是人類的一員；因此，不必追問喪鐘在爲誰敲響，它是爲你而響。」東尼(John Donne)所寫的這段話，常常被人引用，它的確表達了一個永恆的眞理。由於我們各有各的身體，因此很容易以爲我們的人格也是各自獨立、互不相干的，其實不然。

這裏將人劃分爲兩種羣體，新造的羣體已經出現；從前陷於罪與死的「亞當羣體」已經崩潰，將由充滿恩典與生命的新「基督羣體」所取代。但是不要以爲其過程好像急轉彎，立時分明； p 117 目前是兩者重疊的過渡時期。只要肉身仍在，「在亞當裏衆人都會死」，信徒的肉身仍在範疇之內，雖然他們將來也必經歷「在基督裏都將活過來」。現在他們已經得到保證，他們旣「在基督裏」，將來就必「活過來」；現在因著信基督，他們已經從神領受了義，隨之而來的則是生命。十七世紀牛津抹大拉學院院長谷得溫(Thomas Goodwin)曾說：「在神的眼中只有兩個人——亞當與耶穌基督。這兩個人將所有人類都懸於腰間。」

這裏說，因基督的順從，祂的子民得著稱義與永生的盼望，而這順從並不單指祂的死。祂的畢生的特色就是「主動的順服」；祂的死是這特色最卓絕的展現。祂爲自己的子民所獻上的生命，是全無瑕疵的生命。這個完美的生命本身並不能滿足他們的需要，除非祂情願順服至死，「且死在十字架上」；但祂的死本身也不能滿足他們的需要，除非祂所獻上的是完美無瑕的生命。保羅這一段話回應了第四首僕人之歌：「有許多人，因認識我的義僕得稱爲義，並且他要擔當他們的罪孽」（賽五十三11）。

因此，若因亞當犯罪，他所有的後裔都落在死的權下，那麼，因基督的順服，祂所帶來的新族類就能誇勝，進入復活的生命中。

有人會說：「你這樣討論亞當和基督，豈不是把摩西忘在一旁了？他的地位又如何呢？律法傳給人（根據希伯來聖經的年代，約在亞當與基督的中間）豈不意味，人類共可分三個紀元，分別由亞當、摩西和基督開創，而不只是由亞當和基督所開創的兩個階段而已？」

p 118 保羅回答說，並非如此。在救贖歷史中，律法沒有永恆的重要性。它的作用只是暫時性的量表，爲達到一個實用性的目的。自從亞當墮落之後，罪就在世上，而律法的功用在於將罪暴露出來，以便辨認其眞面目。不僅在特定的律法條例面前，罪會顯出它犯法的本像，而且這些律法條例更會刺激罪的活動。禁止作某事的吿示，反會引誘人去嚐試；若他們沒有注意到禁止的吿示，或許還不會有這念頭。保羅這番話顯出他對人性瞭解之透徹。有一個老故事說，一位信徒反對在敎會中誦讀十誡，「因爲會帶給人太多想法」。這說法倒也有一些道理。

律法並沒有帶來新的原則；只不過將已經存在的罪的原則更淸楚揭示出來。然而，福音卻帶來一項全新的原則——神恩典的原則。律法激動罪、增加罪的速度，不論多迅速，神恩典的增添與罪的潔除，速度卻更快141。

The Letter to the Romans (Second Edition) (2. The Reign of Grace and Life (5:12–21))

In a passage that rivals 3:21–26 for theological importance, Paul paints with broad brush strokes a bird’s-eye picture of the history of redemption. His canvas is human history, and the scope is universal. We hear nothing in this paragraph of Jew and Gentile; both are subsumed under the larger category “human be-ing.”133 The perspective is corporate rather than individual. All people, Paul teaches, stand in relationship to one of two men, whose actions determine the eternal destiny of all who belong to them. Either one belongs to Adam and is under sentence of death because of his sin, or disobedience, or one belongs to Christ and is assured of eternal life because of his righteous act, or obedience. The actions of Adam and Christ, then, are similar in having epochal significance. But they are not equal in power, for Christ’s act is able completely to overcome the effects of Adam’s. Anyone who “receives the gift” that God offers in Christ finds security and joy in knowing that the reign of death has been completely and finally overcome by the reign of grace, righteousness, and eternal life (vv. 17, 21).

The power of Christ’s act of obedience to overcome Adam’s act of disobedience is the great theme of this paragraph.

The Letter to the Romans (Second Edition) (2. The Reign of Grace and Life (5:12–21))

The universal consequences of Adam’s sin are the assumption of Paul’s argument; the power of Christ’s act to cancel those consequences is its goal. Paul accentuates the power of Christ with a second key structural element: “how much more” (vv. 15, 17). Christ’s work has more than nullified the disastrous consequences of what Adam did.

What relationship does this argument bear to the rest of the letter?

The Letter to the Romans (Second Edition) (2. The Reign of Grace and Life (5:12–21))

The main connection is with the teaching of assurance of final salvation in the immediately preceding paragraph (vv. 2b, 9–10). The passage shows why those who have been justified and reconciled can be so certain that they will be saved from wrath and share in “the glory of God”: it is because Christ’s act of obedience ensures eternal life for all those who are “in Christ.”

We should note that, in contrast to the surrounding passages (5:1–11; 6:1–8:39), where first person verbs dominate (“we,” “I”), this paragraph is in the third person (“he,” “they”)—accentuating its character as a theological argument designed to buttress other points of theology and exhortation. (See below, on v. 12, for alternatives and argument.)

《罗马书》（第二版）（2. 恩典与生命的统治（5:12-21））

在一段与 3:21-26 的神学重要性相媲美的经文中，保罗用粗线条描绘了一幅救赎历史的鸟瞰图。他的画布是人类历史，范围是普遍的。我们在这段话中没有听到犹太人和外邦人；两者都被归入更大的“人类”类别。133 视角是集体的，而不是个人的。保罗教导说，所有人都与两个人中的一个有关系，两个人的行为决定了所有属于他们的人的永恒命运。要么一个人属于亚当，因为他的罪或不服从而被判处死刑，要么一个人属于基督，因为他的正义行为或服从而获得永生。因此，亚当和基督的行为在时代意义方面是相似的。但他们的力量并不相等，因为基督的行为能够完全克服亚当的影响。任何“接受上帝在基督里赐予的礼物”的人，都会在知道死亡的统治已被恩典、公义和永生的统治完全和最终克服时，找到安全和喜乐（第 17、21 节）。

群体视角非个人视角

非此即彼的将人类历史分割成两部分

强调亚当和基督的对比

基督的顺服胜过了亚当的不顺服

亚当犯罪的普遍后果是保罗论点的假设；基督行为的力量消除了这些后果，这是其目标。保罗用第二个关键结构要素强调了基督的力量：“更何况如此”（第 15、17 节）。基督的工作已经消除了亚当所作所为的灾难性后果。

这个论点与这封信的其余部分有什么关系？

为什么那些被称义和和好的人可以如此确信他们将从忿怒中得拯救并得享“上帝的荣耀”？

因为基督的顺服确保了所有“在基督里”的人获得永生

主要联系在于紧接在前一段（第 2b、9-10 节）中关于最终得救保证的教导。这段经文表明，为什么那些被称义和和解的人可以如此确信他们将从愤怒中得救并分享“上帝的荣耀”：这是因为基督的顺服行为确保了所有“在基督里”的人获得永生。

我们应该注意，与周围的段落（5:1-11；6:1-8:39）相反，其中第一人称动词占主导地位（“我们”、“我”），本段是第三人称（“他”、“他们”）——强调其作为神学论证的特征，旨在支持神学和劝诫的其他观点。（有关替代方案和论据，请参阅下文第 12 节。）

结构

The Letter to the Romans (Second Edition) (2. The Reign of Grace and Life (5:12–21))

The argument of the paragraph proceeds disjointedly because Paul begins in v. 12a a comparison (“just as”) that he never completes. Instead, he becomes involved in expanding on the first part of his comparison—the sin of Adam (vv. 12d–14). At the end of v. 14, in affirming that Adam is a “type” of Christ, Paul hints at the completed comparison, but before stating it he institutes a series of contrasts between Adam and Christ (vv. 15–17). Finally, then, in two roughly parallel statements (vv. 18, 19), the full comparison is made. Verse 20 introduces the question of the law, for a Jewish believer might well object that Paul has omitted from his rapid survey of saving history the most important event of all: Sinai. Verse 21 then brings the text to a triumphant summary and conclusion. And the final note in this conclusion is again christological: “through Jesus Christ our Lord.”139

罗马书（第二版）（2. 恩典与生命的统治（5:12-21））

本段的论证进行得杂乱无章，因为保罗在第 12a 节开始了一个他从未完成的比较（“正如”）。相反，他开始扩展他的比较的第一部分——亚当的罪（第 12d-14 节）。在第 14 节的结尾，在肯定亚当是基督的“类型”时，保罗暗示了完整的比较，但在陈述之前，他建立了亚当和基督之间的一系列对比（第 15-17 节）。最后，在两个大致平行的陈述（第 18、19 节）中，进行了完整的比较。第 20 节引入了律法的问题，因为犹太信徒可能会反对保罗从他对拯救历史的快速调查中省略了最重要的事件：西奈山。然后，第 21 节对文本进行了胜利的总结和结论。这个结论的最后注解再次与基督有关：“通过我们的主耶稣基督。”139

v12罪从一人临到众人

The Letter to the Romans (Second Edition) (2. The Reign of Grace and Life (5:12–21))

The first clause attributes the entrance of sin into the world to “one man.” This “man” is, of course, Adam, whose very name means “man,” or “human.”157 Reference to “sin” in the singular is characteristic of Rom. 5:12–8:13.158 Throughout these verses, Paul personifies sin, giving it an active role (see esp. v. 20). Through this personification, Paul shows that individual acts of sin constitute a principle, or “network,” of sin that is so pervasive and dominant that the person’s destiny is determined by those actions (see also on 3:8). In the present instance, then, the “sin” that enters the world is more than an individual sin; it is the bridgehead that paves the way for “sinning” as a condition of humanity.159 The fact that Paul attributes this sin to Adam is significant since he certainly knows from Genesis that the woman, Eve, sinned first (2 Cor. 11:3; 1 Tim. 2:14). Already we see that Adam is being given a status in salvation history that is not tied only to temporal priority.

Paul’s claim that “sin came into the world through one man” would have been nothing new to anyone who knew their OT or Jewish tradition. Nor would his second assertion in this verse: “and through sin death [came into the world].”160 The unbreakable connection between sin and death, made clear in Gen. 2–3, was a staple of Jewish theology.161 But what does Paul mean by death here?162 He may refer to physical death only, since “death” in v. 14 seems p 348 to have this meaning.163 But the passage goes on to contrast death with eternal life (v. 21). Moreover, in vv. 16 and 18 Paul uses “condemnation” in the same way that he uses death here. These points suggest that Paul may refer here to “spiritual” death: the estrangement from God that is a result of sin and that, if not healed through Christ, will lead to “eternal” death.164

The Letter to the Romans (Second Edition) (2. The Reign of Grace and Life (5:12–21))

“in this way” draws a comparison between the manner in which death came into the world—through sin—and the manner in which death spread to everyone—also through sin.173 Verse 12 then is a neatly balanced chiasm:

A. sin (12a) produces

B. death (12b);

B. all die (12c)

A. because all sin (12d).

The Letter to the Romans (Second Edition) (2. The Reign of Grace and Life (5:12–21))

If this reading of the structure of the verse is right, then v. 12d has the purpose of showing that death is universal because sin is universal: “all sinned.” This means, in turn, that we are giving the opening words of this last clause (ephʾ hō)174 a causal meaning.

The Letter to the Romans (Second Edition) (2. The Reign of Grace and Life (5:12–21))

Paul, then, has shown that the entrance of death into the world through the sin of Adam has led to death for all people; and all people die, Paul asserts, because all people “sinned.” In a sense, then, Paul’s concern in this verse, and throughout the passage, is not with “original sin,” but with “original death.”183 Paul says nothing explicitly about how the sin of one man, Adam, has resulted in death for everyone; nor has he made clear the connection—if any—between Adam’s sin (v. 12a) and the sin of all people (v. 12d). What he has made clear is that the causal nexus between sin and death, exhibited in the case of Adam, has repeated itself in the case of every human being. No one, Paul makes clear, escapes the reign of death because no one escapes the power of sin.

But we cannot stop here. For the fact that Paul in this verse asserts the universality of sin (v. 12d) after mentioning the responsibility of Adam in unleashing p 351 sin in the world forces us to ask the question: What is the relationship between Adam’s sin and ours? Or, to put it another way, why do all people, without exception, sin? This question is made even more insistent by Paul’s focus on the sin of Adam as the reason for universal condemnation in vv. 18–19. How is it that the sin of Adam led to the condemnation of all people? These questions force us to look more carefully at just what Paul means in v. 12d when he asserts that “all sinned.”184

罗马书（第二版）（2. 恩典与生命的统治（5:12–21））

第一条将罪孽进入世界归因于“一个人”。这个“人”当然是亚当，他的名字本身就是“人”或“人类”的意思。157 单数“罪孽”是罗马书 5:12–8:13 的特点。158 在这些经文中，保罗将罪孽拟人化，赋予其积极的作用（参见第 20 节）。通过这种拟人化，保罗表明个人的犯罪行为构成了罪孽的原则或“网络”，这种原则或“网络”如此普遍和占主导地位，以至于人的命运由这些行为决定（另见 3:8）。那么，在目前的情况下，进入世界的“罪孽”不仅仅是个人的罪孽；它是为“犯罪”作为人类的一种状态铺平道路的桥头堡。159 保罗将这种罪归咎于亚当这一事实意义重大，因为他从《创世纪》中肯定知道女人夏娃首先犯罪（哥林多后书 11:3；提摩太前书 2:14）。我们已经看到，亚当在救赎历史中的地位不仅仅与时间优先性有关。

保罗声称“罪是从一人入了世界的”，这对任何了解旧约或犹太传统的人来说都不是什么新鲜事。在这节经文中的第二个断言：“死是从罪来的。”160 罪与死之间牢不可破的联系在创世记 2-3 章中明确阐述，是犹太神学的支柱。161 但保罗在这里所说的死亡是什么意思呢？162 他可能只指肉体的死亡，因为第 14 节中的“死亡”似乎有这个意思。163 但这段经文继续将死亡与永生进行对比（第 21 节）。此外，在第 16 和 18 节中，保罗使用“定罪”的方式与他在这里使用死亡的方式相同。这些观点表明保罗可能在这里指的是“精神”死亡：与上帝的疏远是罪的结果，如果不通过基督治愈，将导致“永恒”的死亡。164

这一人很明显是指始祖亚当，亚当（הָֽאָדָ֑ם）也是人或人类的意思

罪（ἁμαρτία）名词，单数，拟人化，表明罪的原则或者网络化的概念

死（θάνατος）名词，单数，亚当的罪和死具有牢不可破的关系

《罗马书》（第二版）（2. 恩典和生命的统治（5:12-21））

“以这种方式”将死亡进入世界的方式（通过罪）与死亡蔓延到每个人的方式（也通过罪）进行了比较。173 第 12 节是一个巧妙平衡的对句：

A. 罪（12a）产生

B. 死亡（12b）

B. 所有人都会死（12c）

A. 因为所有人都有罪（12d）

如果对这节经文结构的这种解读是正确的，那么第 12d 节的目的是表明死亡是普遍的，因为罪是普遍的：“所有人都犯了罪”。

罗马书（第二版）（2. 恩典与生命的统治（5:12-21））

因此，保罗表明，死亡因亚当的罪而进入世界，导致了所有人的死亡；保罗断言，所有人都会死，因为所有人都“犯了罪”。从某种意义上说，保罗在这节经文中以及整篇文章中关注的不是“原罪”，而是“原死”。183 保罗没有明确说明一个人亚当的罪如何导致所有人死亡；他也没有明确说明亚当的罪（第 12a 节）和所有人的罪（第 12d 节）之间的联系（如果有的话）。他所表明的是，亚当案例中所展现的罪与死亡之间的因果关系，在每个人的案例中都重演了。保罗明确表示，没有人能逃脱死亡的统治，因为没有人能逃脱罪的权势。

但我们不能就此止步。因为保罗在这节经文中提到亚当在释放世上的罪的责任后，断言罪的普遍性（第 12d 节），这一事实迫使我们提出一个问题：亚当的罪和我们的罪有什么关系？或者换句话说，为什么所有人，无一例外，都犯罪？保罗在第 18-19 节中将亚当的罪作为普遍谴责的原因，这使得这个问题更加迫切。亚当的罪是如何导致所有人被定罪的？这些问题迫使我们更仔细地思考保罗在第 12 节中所说的“世人都犯了罪”到底是什么意思。184

死亡因亚当的罪而进入世界，导致了所有人的死亡

所有人都会死，因为所有人都“犯了罪”

这段经文的关注点不仅仅是罪的来源更是死的来源

在亚当身上罪和死的因果关系重复出现在所有人身上

没有人能够脱离死亡的权柄因为没有人能够脱离罪的权柄

亚当的罪和我们的罪有什么关系？亚当的罪是如何导致所有人被定罪的？

The Letter to the Romans (Second Edition) (2. The Reign of Grace and Life (5:12–21))

One popular explanation holds that Paul assumes a middle term in the connection between Adam’s sin and the condemnation of all human beings: p 353 a corrupted human nature.188 Verse 12d refers, indeed, to sins committed by individuals in the course of history—but as the necessary result of a corrupt nature inherited from Adam. Death, then, is due immediately to the sinning of each individual but ultimately to the sin of Adam; for it was Adam’s sin that corrupted human nature and made individual sinning an inevitability.

罗马书（第二版）（2. 恩典与生命的统治（5:12–21））

一种流行的解释认为，保罗在亚当的罪与全人类的谴责之间假设了一个中间词：堕落的人性。188 第 12d 节确实指的是个人在历史进程中犯下的罪孽——但这是亚当遗传下来的堕落本性的必然结果。因此，死亡直接归因于每个人的犯罪，但最终归因于亚当的罪孽；因为亚当的罪孽败坏了人性，使个人犯罪成为必然。

观点1：亚当的罪导致了人性的堕落，这堕落的本性使每个人犯罪，而死亡的直接原因是每个人的罪，但最终归因是亚当的罪

The Letter to the Romans (Second Edition) (2. The Reign of Grace and Life (5:12–21))

If, then, we are to read v. 12d in light of vv. 18–19—and, since the comparative clauses in these verses repeat the substance of v. 12, this seems to be a legitimate procedure—“all sinned” must be given some kind of corporate meaning: sinning not as voluntary acts of sin in one’s own person, but sinning in and with Adam. This is not to adopt the translation “in Adam” rejected above. The point is rather that the sin here attributed to the “all” is to be understood, in the light of vv. 12a–c and 15–19, as a sin that in some manner is identical to the sin committed by Adam. Paul can therefore say both “all die because all sin” and “all die because Adam sinned” with no hint of conflict because the sin of Adam is the sin of all. All people, therefore, stand condemned “in Adam,” guilty by reason of the sin all committed in him.

罗马书（第二版）（2. 恩典与生命的统治（5:12-21））

那么，如果我们要根据第 18-19 节来阅读第 12d 节——而且，由于这些经文中的比较从句重复了第 12 节的内容，这似乎是一种合法的程序——“所有人都犯了罪”必须被赋予某种集体意义：犯罪不是一个人自己自愿犯下的罪行，而是在亚当里和与亚当一起犯罪。这并不是要采用上面拒绝的“在亚当里”的翻译。关键在于，根据第 12a-c 节和第 15-19 节，这里归因于“所有人”的罪应该被理解为在某种程度上与亚当所犯的罪相同的罪。因此，保罗可以说“所有人都死了，因为所有人都犯了罪”和“所有人都死了，因为亚当犯了罪”，而没有任何冲突，因为亚当的罪是所有人的罪。因此，所有人都“在亚当里”受到谴责，因他所犯下的一切罪孽而有罪。

观点2：根据18-19节，这里所说的罪不是指个人所犯的罪，而是在亚当里和亚当一起犯罪，亚当的罪归算在众人身上

希伯来书 7：9–10 CUV

9 并且可说那受十分之一的利未，也是借着亚伯拉罕纳了十分之一。10 因为麦基洗德迎接亚伯拉罕的时候，利未已经在他先祖的身中。

哥林多前书 15：22 CUV

22 在亚当里众人都死了；照样，在基督里众人也都要复活。

公平的问题

The Letter to the Romans (Second Edition) (2. The Reign of Grace and Life (5:12–21))

One last point needs to be addressed: the question of fairness. The theologian W. Pannenberg puts it bluntly: “It is impossible for me to be held jointly responsible as though I were a joint cause for an act that another did many generations ago and in a situation radically different from mine.”198 Various theological and philosophical constructs can offer more or less help in answering this question, but no explanation ultimately removes the problem. “Original sin” remains an “offense to reason.”199 On the other hand, some such doctrine is necessary to explain the fact of universal sin and evil. Pascal, in a famous passage, put it like this:

Original sin is foolishness to men, but it is admitted to be such. You must not then reproach me for the want of reason in this doctrine, since I admit it to be without reason. But this foolishness is wiser than all the wisdom of men. For without this, what can we say that man is? His whole state depends on this imperceptible point. And how should it be perceived by his reason, since it is a thing against reason, and since reason, far from finding it out by her own ways, is averse to it when it is presented to her?200

The folly, degradation, and hatred that are the chief characteristics of human history demand an explanation. Why do people so consistently turn from good to evil of all kinds? Paul affirms in this passage that human solidarity in the sin of Adam is the explanation—and whether we explain this solidarity in terms of sinning in and with Adam or because of a corrupt nature inherited from him does not matter at this point. On any view, this, the biblical, explanation for universal human sinfulness, appears to explain the data of history and experience as well as, or better than, any rival theory.

罗马书（第二版）（2. 恩典与生命的统治（5:12–21））

最后一点需要解决：公平问题。神学家 W. Pannenberg 直言不讳：“我不可能被追究共同责任，就好像我是另一个人在很多代以前、在与我完全不同的情况下所做的行为的共同原因。”198 各种神学和哲学构想都可以或多或少地帮助回答这个问题，但没有一种解释最终能消除这个问题。“原罪”仍然是“对理性的冒犯”。199 另一方面，需要某种这样的教义来解释普遍的罪恶和邪恶的事实。帕斯卡在一段著名的文章中这样说：

原罪对人类来说是愚蠢的，但它被承认是愚蠢的。那么你不能责备我这个教义缺乏理性，因为我承认它是没有理性的。但这种愚蠢比人类的所有智慧都更聪明。因为没有这一点，我们能说人是什么？他的整个状态都取决于这个难以察觉的点。既然这是违背理性的事情，而且理性远非通过自己的方式发现它，而是在它呈现给它时厌恶它，那么他的理性应该如何看待它？200

愚蠢、堕落和仇恨是人类历史的主要特征，这需要解释。为什么人们如此一贯地从善转向各种邪恶？保罗在这段经文中肯定，人类在亚当的罪孽中团结一致就是解释——我们是否用亚当的罪孽来解释这种团结，或者因为从他那里继承了一种腐败的本性，在这一点上并不重要。无论从哪一种观点来看，这种对人类普遍罪恶的圣经解释似乎可以解释历史和经验的数据，甚至比任何竞争理论都更好。

It may not seem fair to be saddled with Adam’s sin nature, but it’s eminently consistent with other aspects of human propagation. We inherit some physical characteristics such as eye color from our parents, and we also inherit some of their spiritual characteristics. Why should the passing on of spiritual traits be any different from the transmission of physical traits? We may complain about having brown eyes when we wanted blue, but our eye color is simply a matter of genetics. In the same way, having a sin nature is a matter of “spiritual genetics”; it’s a natural part of life. However, the Bible says we are sinners by deed as well as by nature. We are sinners twice over: we sin because we are sinners (Adam’s choice), and we are sinners because we sin (our choice). “All have sinned and fall short of the glory of God” (Romans 3:23). We are more than potential sinners; we are practicing sinners. “Each one is tempted when, by his own evil desire, he is dragged away” (James 1:14). A driver sees the speed limit sign; he exceeds the limit; he gets a ticket. He can’t blame Adam for that. “I did not eat the fruit.” True, but Scripture says that we, individually and as a human race, were all represented by Adam. “In Adam all die” (1 Corinthians 15:22). A diplomat speaking at the United Nations may do or say things that many of his countrymen disapprove of, but he is still the diplomat—he is the officially recognized representative of that country. The theological principle of a man representing his descendants is called “federal headship.” Adam was the first created human being. He stood at the “head” of the human race. He was placed in the garden to act not only for himself but for all his progeny. Every person ever born was already “in Adam,” represented by him. The concept of federal headship is clearly taught elsewhere in Scripture: “One might even say that Levi himself, who receives tithes, paid tithes through Abraham, for he was still in the loins of his ancestor when Melchizedek met him” (Hebrews 7:9-10, ESV). Levi was born several centuries after Abraham lived, yet Levi paid tithes to Melchizedek “through Abraham.” Abraham was the federal head of the Jewish people, and his actions represented the future twelve tribes and the Levitical priesthood. “I did not eat the fruit.” True, but all sin has consequences beyond the initial wrongdoing. “No man is an island, entire of itself,” John Donne famously wrote. This truth can be applied spiritually. David’s sin with Bathsheba affected David, of course, but it also had a ripple effect that affected Uriah, David’s unborn child, the rest of David’s family, the whole nation, and even Israel’s enemies (2 Samuel 12:9-14). Sin always has undesirable effects on those around us. The ripples of Adam’s momentous sin are still being felt. “I did not eat the fruit.” True, you were not physically present in the actual Garden of Eden with the juice of forbidden fruit staining the corners of your guilty mouth. But the Bible seems to indicate that, if you had been there instead of Adam, you’d have done the same thing he did. The apple, as they say, doesn’t fall far from the tree. Whether or not we think it’s “fair” to have Adam’s sin imputed to us doesn’t really matter. God says that we have inherited Adam’s sinful nature, and who are we to argue with God? Besides, we are sinners in our own right. Our own sin probably makes Adam look like a puritan in comparison. Here’s the good news: God loves sinners. In fact, He has acted to overcome our sin nature by sending Jesus to pay for our sins and offer us His righteousness (1 Peter 2:24). Jesus took the death that was our penalty upon Himself, “so that in him we might become the righteousness of God” (2 Corinthians 5:21). Note the words “in him.” We who were once in Adam can now be in Christ by faith. Christ is our new Head, and “in Christ all will be made alive” (1 Corinthians 15:22).

为什么我没有吃那果子，却要承受亚当犯罪的后果？

遗传的问题在灵性和身体层面是一致的

我们是双重的罪人，不仅因为归算也是因为实际的选择

代表性是绝对的，不在乎个体感受

亚当是人类族群的始祖，也是家族代表

假设你是亚当，在同样的诱惑面前一样会犯罪

罪的连锁反应导致罪的影响只会愈演愈烈

背负亚当的罪性似乎不公平，但这与人类繁衍的其他方面非常一致。我们从父母那里继承了一些身体特征，比如眼睛的颜色，我们也继承了他们的一些精神特征。精神特征的传递与身体特征的传递有什么不同呢？我们可能会抱怨自己有棕色的眼睛，而我们想要的是蓝色的眼睛，但我们的眼睛颜色只是遗传问题。同样，有罪性是“精神遗传”的问题；这是生命的自然组成部分。

然而，圣经说我们生来就是罪人，行为也是罪人。我们是双重罪人：我们犯罪是因为我们是罪人（亚当的选择），我们之所以是罪人是因为我们犯罪（我们的选择）。“世人都犯了罪，亏缺了神的荣耀”（罗马书 3:23）。我们不仅仅是潜在的罪人；我们是实践中的罪人。 “但各人被试探，乃是被自己的私欲牵引的”（雅各书 1:14）。司机看到限速标志，超速行驶，就被开罚单。他不能因此责怪亚当。

“我没有吃那果子。”没错，但圣经说，我们，无论是个人还是人类，都是亚当所代表的。“在亚当里众人都死了”（哥林多前书 15:22）。在联合国发言的外交官可能会说或做许多同胞不赞成的事情，但他仍然是外交官——他是该国官方认可的代表。

一个人代表其后代的神学原则被称为“联邦首领”。亚当是第一个被创造的人类。他站在人类的“首领”位置。他被安置在伊甸园里，不仅为自己行事，也为他所有的后代行事。每个出生的人都已经“在亚当里”，由他代表。联邦首领的概念在圣经的其他地方有明确的教导：“甚至可以说，利未自己，就是那领受什一税的，也藉着亚伯拉罕交纳了什一税，因为当麦基洗德遇见利未的时候，利未还在他祖先的腰里”（希伯来书 7:9-10，ESV）。利未出生在亚伯拉罕之后几个世纪，但利未“藉着亚伯拉罕”向麦基洗德交纳了什一税。亚伯拉罕是犹太人的联邦首领，他的行为代表了未来的十二个支派和利未祭司。

“我没有吃那果子。”没错，但所有的罪都会产生超出最初过错的后果。约翰·多恩 (John Donne) 有句名言：“没有人是一座孤岛，可以自全。”这个真理可以应用于精神上。大卫与拔示巴的罪当然影响了大卫，但它也产生了连锁反应，影响了乌利亚、大卫未出生的孩子、大卫的其他家人、整个国家，甚至以色列的敌人（撒母耳记下 12:9-14）。罪孽总是会对我们周围的人产生不良影响。亚当重大罪孽的余波至今仍能感受到。

“我没有吃那果子。”没错，你并没有亲身出现在伊甸园，也没有让禁果的汁液沾满你罪恶的嘴角。但圣经似乎表明，如果你代替亚当在那里，你也会做和他一样的事情。俗话说，有其父必有其子。

我们是否认为将亚当的罪归咎于我们“公平”并不重要。上帝说我们继承了亚当的罪性，我们有什么资格与上帝争论？此外，我们本身就是罪人。相比之下，我们自己的罪孽可能让亚当看起来像个清教徒。

好消息是：上帝爱罪人。事实上，他已经采取行动，通过差遣耶稣来为我们的罪付出代价，并赐予我们他的正义，来克服我们的罪性（彼得前书 2：24）。耶稣承担了我们的死亡，作为对我们的惩罚，“好叫我们在他里面成为神的义”（哥林多后书 5：21）。请注意“在他里面”这个词。我们曾经在亚当里，现在可以通过信仰在基督里。基督是我们新的头，“在基督里众人都要复活”（哥林多前书 15：22）。

v13-14 罪和死的权势

The Letter to the Romans (Second Edition) (2. The Reign of Grace and Life (5:12–21))

In vv. 13–14, then, Paul is reasserting the universality of death in the face of an objection to the effect that his own emphasis on the law as bringing wrath (4:15) would imply the absence of death in the absence of torah.

With this overall perspective in mind, we can now turn to the details of the text. “Before the law”211 refers to the time before the giving of the Mosaic law to Israel; “sin was in the world” repeats v. 12a. “And sin is not reckoned where there is no law” expresses Paul’s view that sin can be charged explicitly and in detail to each person’s account only when that person has consciously and knowingly disobeyed a direct command that prohibits that sin.212

The Letter to the Romans (Second Edition) (2. The Reign of Grace and Life (5:12–21))

p 360 14 Though sins were not “charged up separately” as in the case of Adam and Israel—both confronted with direct “law”—still, “death reigned213 from Adam until Moses.” “Death” refers clearly to physical death, but not to physical death alone;214 as in v. 12, spiritual death, condemnation, is also involved. By using the image of death “reigning,” Paul emphasizes that death was both universal and inescapable. “Those who did not sin in the likeness of the transgression of Adam” might be a different group than those who lived between Adam and Moses.215 But it is more likely that the clause is a further identification of those who lived during this time period.216

罗马书（第二版）（2. 恩典和生命的统治（5:12-21））

因此，在第 13-14 节中，保罗重申了死亡的普遍性，面对反对意见，即他自己强调律法会带来愤怒（4:15），这意味着没有律法就没有死亡。

考虑到这个总体观点，我们现在可以转向文本的细节。“律法之前”211 指的是摩西律法颁布给以色列之前的时间；“罪在世上”重复了第 12a 节。 “没有律法，罪也不算为罪”表达了保罗的观点，即只有当一个人有意识地、明知地违背了禁止犯罪的直接命令时，罪才能明确详细地归到每个人的账上。212

第 360 页 14 虽然罪没有像亚当和以色列那样“单独被指控”——两者都面临着直接的“律法”——但“从亚当到摩西，死亡一直统治着213”。 “死亡”显然是指肉体的死亡，但不仅仅是肉体的死亡；214 如第 12 节所述，还涉及精神死亡、谴责。通过使用死亡“统治”的形象，保罗强调死亡是普遍存在的，也是不可避免的。 “那些不犯与亚当相同的罪过的人”可能与生活在亚当和摩西之间的人是不同的群体。215 但更有可能的是，该条款是对生活在这个时期的人的进一步识别。216

律法之先是摩西颁布律法给以色列之前的时间

“没有律法罪不算罪”是因为没有禁令让罪能够明确的归到人的账上

虽然罪没有像亚当或以色列那样被指控，但死仍然掌权

无论后来人有没有和亚当犯一样的罪仍然在罪的权下

预像（τύπος，形態，樣式，模範，模式，模型，榜樣）

v15-17亚当和基督之间的对比

The Letter to the Romans (Second Edition) (2. The Reign of Grace and Life (5:12–21))

These three verses present two basic contrasts between the work of Adam and of Christ. Paul introduces each contrast with the phrase “is not like” (ouch hōs; vv. 15a, 16a) and follows it with an elaboration (vv. 15b and 16b–17) using the phrase “how much more.”223 The first contrast is one of degree: the work of Christ, being a manifestation of grace, is greater in every way than that of Adam (v. 15). The second contrast is (mainly) one of consequence: Adam’s act brought condemnation (v. 16b) and death (v. 17a); Christ’s brought righteousness (v. 16b) and life (v. 17b).224

The Letter to the Romans (Second Edition) (2. The Reign of Grace and Life (5:12–21))

For them, Paul claims, the enjoyment of the gift and grace of God will be even more certain than the death that came to all in Adam.236 Condemnation through Adam is inescapable, and Paul says nothing that would diminish the horrible reality of this judgment under which all people stand. But alongside condemnation there is the grace of God. And since it is precisely God’s grace with which we have to do, there is an “abounding plus” (Murray), a superabundance connected with God’s gift in Christ that has the power not only to cancel the effects of Adam’s work but to create, positively, life and peace.

The Letter to the Romans (Second Edition) (2. The Reign of Grace and Life (5:12–21))

Paul, in fact, has two contrasts in mind: (1) the contrast between the results of Adam’s act and Christ’s—condemnation versus justification—and (2) the number of sins taken into account—the judicial verdict associated with Adam was based on one sin; the decree of justification that came through Christ came after an untold number of sins. Not only, then, are the results of the actions of Adam and Christ diametrically opposed; but the graciousness of God’s work in Christ becomes all the more evident when one considers the number of sins taken into consideration in each respective action: “That one single misdeed should be answered by judgment, this is perfectly understandable: that the accumulated sins and guilt of all the ages should be answered by God’s free gift, this is the miracle of miracles, utterly beyond human comprehension.”246

The Letter to the Romans (Second Edition) (2. The Reign of Grace and Life (5:12–21))

Paul breaks the parallelism of the sentence in another significant way: while the result of Adam’s act is the subject in the first clause—“death reigned through the one”253—it is human beings who are the subject in the sec-ond—“those who receive the abundance of grace and the gift of righteousness.” This change underscores an important difference between the reigns of death and life. The former has the character of fate; while, as v. 12 has shown, not unrelated to our own act of sin, death is—originally—not a consciously chosen destiny. The reign of life, on the other hand, is experienced through choice and personal decision; it is for those who “receive” the gift.254 The importance of this qualification can hardly be overemphasized. For it reminds us—lest we have forgotten Rom. 1–4!—that righteousness and life are for those who respond to God’s grace in Christ and that they are only for those who respond. What appears at first sight to be a universalism on both sides of the Adam/ p 367 Christ parallel is here, then, importantly qualified (see further the discussion of v. 18).255

罗马书（第二版）（2. 恩典和生命的统治（5:12-21））

这三节经文提出了亚当和基督的工作之间的两个基本对比。保罗用“不像”（ouch hōs；第 15a、16a 节）这个短语来介绍每个对比，然后用“更何况”这个短语进行详细说明（第 15b 节和 16b-17 节）。223 第一个对比是程度上的对比：基督的工作是恩典的表现，在各方面都比亚当的工作更伟大（第 15 节）。第二个对比（主要是）是后果上的对比：亚当的行为带来了谴责（第 16b 节）和死亡（第 17a 节）；基督带来了公义（第 16b 节）和生命（第 17b 节）。224

过犯不如恩赐：程度上的对比

基督的工作是恩典的表现，在各方面都比亚当的工作更伟大

定罪不如恩赐：结果上的对比

亚当的行为带来了定罪和死亡；基督带来了公义和生命

举重以明轻：

v15若：一人的过犯，死亡；何况：耶稣基督一人，恩典和赏赐

v17若：一人的过犯，死作王；何况：耶稣基督一人，受洪恩又蒙所赐之义的人在生命中作王

《罗马书》（第二版）（2. 恩典和生命的统治（5:12-21））

保罗声称，对他们来说，享受上帝的恩赐和恩典将比亚当降临到所有人身上的死亡更加确定。236 通过亚当而来的谴责是不可避免的，保罗没有说任何话来减轻所有人都将面临这种审判的可怕现实。但除了谴责之外，还有上帝的恩典。而且，由于我们必须依靠的正是上帝的恩典，因此有一个“丰盛的加分项”（默里），即与上帝在基督里的恩赐相关的过剩，它不仅有能力抵消亚当工作的影响，而且能够积极地创造生命与和平。

罗马书（第二版）（2. 恩典和生命的统治（5:12–21））

事实上，保罗心中有两个对比：（1）亚当和基督行为的结果之间的对比——定罪与称义——以及（2）考虑到的罪孽数量——与亚当有关的司法裁决是基于一种罪孽；通过基督而来的称义法令是在无数的罪孽之后才出现的。因此，不仅亚当和基督的行为结果截然相反；但是，当人们考虑到每个行为中所涉及的罪孽数量时，上帝在基督身上的工作的仁慈就变得更加明显：“一次过犯应该受到审判，这是完全可以理解的：所有时代积累的罪恶和罪孽应该得到上帝的免费礼物的回应，这是奇迹中的奇迹，完全超出了人类的理解范围。”246

《罗马书》（第二版）（2. 恩典和生命的统治（5:12-21））

保罗以另一种重要方式打破了句子的平行结构：虽然亚当行为的结果是第一分句的主语——“死亡通过一人作了王”253——但人类才是第二分句的主语——“那些接受洪恩和公义礼物的人。”这种变化强调了死亡和生命统治之间的重要区别。前者具有命运的特征；而正如第 12 节所表明的，死亡与我们自己的犯罪行为并非毫无关系，它原本就不是我们自觉选择的命运。另一方面，生命的统治是通过选择和个人决定来体验的；它属于那些“接受”礼物的人。254 这一资格的重要性怎么强调也不过分。因为它提醒我们——以免我们忘记罗马书 1-4 章！——公义和生命是为那些回应上帝在基督里的恩典的人准备的，而且只有那些回应的人才能得到。乍一看，亚当/基督平行线两边似乎都存在普遍主义，因此，在这里，它得到了重要的限定（进一步参见第 18 节的讨论）。255

v18-19 在亚当里和在基督里的对比

普救论？

The Letter to the Romans (Second Edition) (2. The Reign of Grace and Life (5:12–21))

So another option is to view the “all” language as indicating not “without exception” but “without distinction”—that is, all kinds of people—in Romans, especially Jews and Gentiles.270

The Letter to the Romans (Second Edition) (2. The Reign of Grace and Life (5:12–21))

This point is that there can be an assurance of justification and life, on one side, that is just as strong and certain as the assurance of condemnation on the other. Paul wants to show, not how Christ has made available righteousness and life for all, but how Christ has secured the benefits of that righteousness for all who belong to him.

In this last phrase, we touch on what is the most likely explanation of Paul’s language in this verse. Throughout the passage, Paul’s concern to maintain parallelism between Adam and Christ has led him to choose terms that will clearly express this. In vv. 15 and 19, he uses “the many”; here he uses “all people.” But in each case, Paul’s point is not so much that the groups affected by Christ and Adam, respectively, are coextensive, but that Christ affects those who are his just as certainly as Adam does those who are his. When we ask who belongs to, or is “in,” Adam and Christ, respectively, Paul makes his answer clear: every person, without exception, is “in Adam” (vv. 12d–14); but only those who “receive the gift” (v. 17; “those who believe,” according to 1:16–5:11) are “in Christ.”

The Letter to the Romans (Second Edition) (2. The Reign of Grace and Life (5:12–21))

In both parts of the verse, then, we are dealing with a real, though forensic, situation: people actually become sinners in solidarity with Adam—by God’s decision; people actually become “righteous” in solidarity with Christ—again, by God’s decision. But there is one important difference, plainly hinted at in the emphasis on grace throughout vv. 15–17: while our solidarity with Adam in condemnation is due to our solidarity with him in sinning, our solidarity with Christ in righteousness is not because we have acted righteously in and with Christ. While Rom. 6 suggests that we were in some sense “in Christ” when he “obeyed even unto death,” that obedience is never accounted to us as our own. In other words, while we deserve condemnation—for “all have sinned”—we are freely given righteousness and life. It is this gratuitous element on the side of Christ’s work that enables Paul to celebrate the “how much more” of our reigning in life (v. 17) and that gives to every believer absolute assurance for the life to come.

罗马书（第二版）（2. 恩典和生命的统治（5:12-21））

因此，另一种选择是将“所有”语言视为不是“毫无例外”而是“没有区别”——即罗马书中的所有人，尤其是犹太人和外邦人。270

这一点是，一方面可以保证称义和生命，而另一方面可以保证定罪，这种保证同样强大和确定。保罗想要展示的不是基督如何为所有人提供公义和生命，而是基督如何为所有属于他的人确保了这种公义的好处。

在最后一句话中，我们触及了保罗在这节经文中的语言最可能的解释。在整篇文章中，保罗对保持亚当和基督之间的对应关系的关注使他选择了能够清楚表达这一点的术语。在第 5 节中。 15 和 19 节中，他使用了“许多人”；这里他使用了“所有人”。但在每一种情况下，保罗的重点都不是基督和亚当分别影响的群体是共存的，而是基督影响那些属于他的人，就像亚当影响那些属于他的人一样。当我们问谁分别属于亚当和基督，或“在”亚当和基督时，保罗的回答很明确：每个人，无一例外，都“在亚当里”（12d-14 节）；但只有那些“接受礼物”的人（第 17 节；根据 1:16-5:11，“那些相信的人”）才是“在基督里”。

因此，在这节经文的两个部分中，我们都在处理一个真实的、尽管是法庭的情况：人们实际上与亚当团结一致成为罪人——这是上帝的决定；人们实际上因与基督联合而成为“义人”——同样，这是上帝的决定。但有一个重要的区别，在第 15-17 节对恩典的强调中明确暗示了这一点：虽然我们与亚当在定罪上的联合是因为我们与他联合犯罪，但我们与基督在义上的联合并不是因为我们在基督里和与基督一起行了义。虽然罗马书第 6 章表明，当基督“存心顺服，以至于死”时，我们在某种意义上是“在基督里”，但这种顺服从来不被认为是我们自己的。换句话说，虽然我们应得定罪——因为“世人都犯了罪”——但我们却被白白地赋予了义和生命。正是基督工作方面的这种无偿因素使保罗能够庆祝我们在生命中作王“更何况”（第 17 节），并给予每个信徒对来生的绝对保证。

“众人”都被称义是指所有人都会得救吗？

“众人”的含义更多是表达没有区别而非无一例外

每个人无一例外都“在亚当里”，但只有那些接受恩典的人才是“在基督里”

我们与亚当联合是因为一样犯罪，但我们与基督联合不是因为我们也一样行义

与基督的联合是超越与亚当的联合

保罗想要展示的不是基督如何为所有人提供公义和生命，而是基督如何为所有属于他的人确保了这种公义的好处。

v20-21 律法的功用

The Letter to the Romans (Second Edition) (2. The Reign of Grace and Life (5:12–21))

20 The division of humankind into two groups, determined by solidarity with the two divinely appointed representative-corporate figures of Adam and p 373 Christ, is simple and straightforward. But, it may be objected, is not this scheme overly simple? Can the centuries of salvation history recorded in the pages of the OT be so blithely ignored? Specifically, how about the law of Moses, which occupies so central a place in the life of God’s people, Israel? Such questions would naturally occur to the reader of the OT, but they must have been particularly urgent in light of the discord between Jew and Gentile in the church at Rome and elsewhere in the early church. The law of Moses, the Torah, was considered God’s special gift to Israel, often being viewed as in itself virtually guaranteeing Israel’s salvation. It is, then, no wonder that Paul feels it necessary to interject a comment about the role of the Mosaic law in salvation history.

The Letter to the Romans (Second Edition) (2. The Reign of Grace and Life (5:12–21))

It has been “added” (see also Gal. 3:19), introduced into a situation in which sin already holds sway, and has no power fundamentally to alter that situation.

Nevertheless, the law came with a purpose.285 But its purpose, Paul affirms, was not to change the situation created by Adam, but to make it worse. The law “has increased” the trespass—not erased, or eased, or neutralized it, as many Jews, and perhaps some Jewish Christians, may have argued. But in what sense has the law “increased the trespass”?

The Letter to the Romans (Second Edition) (2. The Reign of Grace and Life (5:12–21))

(4) Finally, then, in accordance with our interpretation of 4:15 and 5:14, we understand Paul to be asserting that God’s purpose (or one of his purposes) in giving the law of Moses to Israel was to intensify the seriousness of sin.

The Letter to the Romans (Second Edition) (2. The Reign of Grace and Life (5:12–21))

Paul often thinks in terms of “spheres” or “dominions,” and the language of “reigning” is particularly well suited to this idea. Death has its own dominion: humanity as determined, and dominated, by Adam. And in this dominion, sin is in control. But those who “receive the gift” (v. 17) enjoy a transfer from this domain to another, the domain of righteousness, in which grace reigns and where life is the eventual outcome.300 Again, we see how Paul can highlight the importance of grace by giving it an active role, and how he pictures righteousness as the gateway to eternal life. And all of this, Paul reminds us in conclusion, is “through Jesus Christ our Lord”—ending this marvelous paragraph on the same christological theme as the preceding one (5:11).

罗马书（第二版）（2. 恩典与生命的统治（5:12–21））

20 人类分为两组，由与亚当和基督这两个神所指定的代表团体形象的团结决定，这是简单明了的。但是，有人可能会反对，这个计划是不是太简单了？《旧约》中记载的几个世纪的救赎历史可以如此轻率地被忽视吗？具体来说，摩西律法在神的子民以色列的生活中占据着如此重要的地位，它又如何呢？《旧约》的读者自然会想到这些问题，但鉴于罗马教会和早期教会其他地方的犹太人和外邦人之间的不和，这些问题一定特别紧迫。摩西律法，即《妥拉》，被认为是神赐给以色列的特殊礼物，通常被视为其本身实际上保证了以色列的救赎。因此，难怪保罗觉得有必要对摩西律法在救赎历史中的作用作出评论。

它被“添加”（另见加拉太书 3:19），引入了罪恶已经占据主导地位的情况，并且没有能力从根本上改变这种情况。

然而，法律是有目的的。285 但保罗肯定，它的目的不是改变亚当创造的局面，而是使情况变得更糟。法律“增加了”过犯——而不是消除、减轻或消除过犯，正如许多犹太人，也许还有一些犹太基督徒可能认为的那样。但法律在什么意义上“增加了过犯”？

（4）最后，根据我们对 4:15 和 5:14 的解释，我们理解保罗是在断言上帝将摩西律法赐给以色列人的目的（或他的目的之一）是加剧罪恶的严重性。

保罗经常用“领域”或“统治”来思考，而“统治”这个语言特别适合这个想法。死亡有自己的统治权：人类由亚当决定和统治。在这个统治中，罪恶占据了主导地位。但那些“领受恩赐”的人（第 17 节）享受着从这个领域转移到另一个领域，即公义的领域，恩典在其中统治，生命是最终的结果。300 我们再次看到保罗如何通过赋予恩典积极的作用来强调恩典的重要性，以及他如何将公义描绘为通往永生的大门。保罗在结论中提醒我们，所有这些都是“通过我们的主耶稣基督”——结束了这个与前一个相同的基督论主题的精彩段落（5:11）。

如果把人简单分成属亚当的和属基督的那律法的功用是什么？为何不是以色列和外邦人的分别？

律法是被添加的，形容律法不能解决罪的问题

律法的目的不是改变亚当创造的局面而是把它具体化

律法叫过犯显多而不是消除过犯

律法让人更加明白罪的严重性

亚当主导：罪的权势，死的后果

基督主导：恩典作王，永生的结果