1
Ro 4:1-25.
영문 원문
Ro 4:1-25.
THE FOREGOING DOCTRINE OF JUSTIFICATION BY FAITH ILLUSTRATED FROM THE OLD TESTAMENT.
First: Abraham was justified by faith.
1-3. What shall we say then that Abraham, our father as pertaining to the flesh, hath found?--that is, (as the order in the original shows), "hath found, as pertaining to ('according to,' or 'through') the flesh"; meaning, "by all his natural efforts or legal obedience."
2
제목 없음
2. 倘若亞伯拉罕是因行為稱義，就有可誇的；只是在神面前並無可誇——"若行為是亞伯拉罕稱義的根據，他就有可誇的；但既然他在神面前毫無可誇，這是完全可以肯定的，可見亞伯拉罕不可能是因行為稱義。"聖經的話也與此相符。
영문 원문
2. For if Abraham were justified by works, he hath whereof to glory; but not before God--"If works were the ground of Abraham's justification, he would have matter for boasting; but as it is perfectly certain that he hath none in the sight of God, it follows that Abraham could not have been justified by works." And to this agree the words of Scripture.
3
제목 없음
3. 經上說什麼呢？'亞伯拉罕信神，這——他的信。
就算為他的義。'——
（Ge 15:6）。
羅馬天主教注釋家和阿民念派改正教徒將此解釋為：神接納亞伯拉罕信的行動，作為完全順服的替代。但這與使徒教導的全盤精神和字句相違。在整個論證中，信心與行為在稱義的事上是直接對立的——甚至在
Ro 4:4, 5。
因此，其意義絕不可能是：信的行動——這與任何其他受命本分一樣是一項行為
（Joh 6:29; 1Jo 3:23）
——被算為亞伯拉罕的一切順服。意義顯然是：亞伯拉罕信那包含基督的應許
（Ge 12:3; 15:5
等），正如我們信基督自己一樣；在兩種情形下，信心不過是那使我們得以享受白白賜予之福的器具。
영문 원문
3. For what saith the, Scripture? Abraham believed God, and it--his faith.
was counted to him for righteousness--
(Ge 15:6).
Romish expositors and Arminian Protestants make this to mean that God accepted Abraham's act of believing as a substitute for complete obedience. But this is at variance with the whole spirit and letter of the apostle's teaching. Throughout this whole argument, faith is set in direct opposition to works, in the matter of justification--and even in
Ro 4:4, 5.
The meaning, therefore, cannot possibly be that the mere act of believing--which is as much a work as any other piece of commanded duty
(Joh 6:29; 1Jo 3:23)
--was counted to Abraham for all obedience. The meaning plainly is that Abraham believed in the promises which embraced Christ
(Ge 12:3; 15:5,
&c.), as we believe in Christ Himself; and in both cases, faith is merely the instrument that puts us in possession of the blessing gratuitously bestowed.
4
제목 없음
4、5. 作工的——如僕人為工價而作。
得工價——
不算恩典——作為恩惠的事。
乃是該得的——作為權利的事。
영문 원문
4, 5. Now to him that worketh--as a servant for wages.
is the reward not reckoned of grace--as a matter of favor.
but of debt--as a matter of right.
5
제목 없음
5. 惟有——他因絕望不能借"作"順服之工而蒙神悅納，便不作此嘗試。
……不作工的——
只信——投靠那稱只配定罪之人為義之神的憐憫。
稱罪人為義的神——
他的信——（參
Ro 4:3）。
……就算為義——
영문 원문
5. But to him that worketh not--who, despairing of acceptance with God by "working" for it the work of obedience, does not attempt it.
but believeth on him that justifieth the ungodly--casts himself upon the mercy of Him that justifieth those who deserve only condemnation.
his faith, &c.--(See on
Ro 4:3).
6
제목 없음
第二：大衛也論到同樣的稱義。
6-8. 正如大衛——"說"、"宣告"。
……稱——
那在行為以外蒙神算為義的人——這人雖然毫無善行，神卻仍然視之為義，並待之如義。
……是有福的——
영문 원문
Second: David sings of the same justification.
6-8. David also describeth--"speaketh," "pronounceth."
the blessedness of the man unto whom the Lord imputeth righteousness without works--whom, though void of all good works, He, nevertheless, regards and treats as righteous.
7
제목 없음
*7、8. 說：——
（Ps 32:1, 2）。
大衛在此只用明確的話論到"過犯赦免、罪惡遮蓋、罪孽不算"；但既然消極的福氣必然包含積極的，本段經文也完全切題。
……有福了等——
영문 원문
7, 8. Saying, Blessed, &c.--
(Ps 32:1, 2).
David here sings in express terms only of "transgression forgiven, sin covered, iniquity not imputed"; but as the negative blessing necessarily includes the positive, the passage is strictly in point.
9
제목 없음
9-12. 如此看來，這福——
……單加給——
……那受割禮的人麼？——意即："不要說，這一切都是對受割禮的人說的，因此不能證明神普遍稱人為義的方式；因為亞伯拉罕被稱為義遠在他受割禮之前，所以不能依賴那個禮儀：不，'割禮的記號'是賜給亞伯拉罕作為他未受割禮之前所已有之（稱義的）義的'印記'（或憑據）；為要使他在歷世歷代中作為信心之父——因信稱義的典範人物——在他之後所有要信而得永生的人，無論是猶太人還是外邦人，都要照這首先公開的榜樣而被塑造。"
영문 원문
9-12. Cometh this blessedness then, &c.--that is, "Say not, All this is spoken of the circumcised, and is therefore no evidence of God's general way of justifying men; for Abraham's justification took place long before he was circumcised, and so could have no dependence upon that rite: nay, 'the sign of circumcision' was given to Abraham as 'a seal' (or token) of the (justifying) righteousness which he had before he was circumcised; in order that he might stand forth to every age as the parent believer--the model man of justification by faith--after whose type, as the first public example of it, all were to be moulded, whether Jew or Gentile, who should thereafter believe to life everlasting."
13
제목 없음
13-15. 因為——這不過是將前文的論證加以擴充，把剛才對割禮所說的應用到律法上。
……神應許亞伯拉罕和他後裔，——
……叫他——或作"地上的萬族都要因他得福"。
……承受——
……世界，——
……不是因——因順服律法。
……律法，——
……乃是因——因他單純信神的應許。
……信而得的義。——
영문 원문
13-15. For the promise, &c.--This is merely an enlargement of the foregoing reasoning, applying to the law what had just been said of circumcision.
that he should be the heir of the world--or, that "all the families of the earth should be blessed in him."
was not to Abraham or to his seed through the law--in virtue of obedience to the law.
but through the righteousness of faith--in virtue of his simple faith in the divine promises.
14
제목 없음
14. 因為——
……律法——如果福分要靠順服律法來賺取。
……作——
……後嗣，——
……信——整個神的方法就被顛覆。
……就歸於虛空，——
……屬乎——
영문 원문
14. For if they which are of the law be heirs--If the blessing is to be earned by obedience to the law.
faith is made void--the whole divine method is subverted.
15
제목 없음
15. 因為——除了定罪和刑罰，對違犯者一無所給。
……律法是——
……惹動——
……忿怒的；——
……哪裡沒有律法，哪裡就沒有過犯。——正是律法在違犯者的情況下造成過犯；二者缺一不可。
영문 원문
15. Because the law worketh wrath--has nothing to give to those who break is but condemnation and vengeance.
for where there is no law, there is no transgression--It is just the law that makes transgression, in the case of those who break it; nor can the one exist without the other.
16
제목 없음
16, 17. 所以——一個總括："這樣，稱義是因信，為要顯明其純粹恩典的性質，並使一切跟從亞伯拉罕信心之榜樣的人——無論是否他的肉身子孫——都確知能與這位信心之父同樣被稱義。"
영문 원문
16, 17. Therefore, &c.--A general summary: "Thus justification is by faith, in order that its purely gracious character may be seen, and that all who follow in the steps of Abraham's faith--whether of his natural seed or no--may be assured of the like justification with the parent believer."
17
제목 없음
17. 亞伯拉罕所信的，是那叫死人復活、使無變為有的神，他在主面前作我們世人的父。如經上所記：——
（Ge 17:5）。
*……'我已經立你作多國的父。' *——這被引用以證明使徒稱亞伯拉罕為"我們眾人的父"是合理的，當作括弧來看。
……他在——"在……的算計中"。
……無可——
……爭辯的時候——"這樣，亞伯拉罕在他所信的那位面前的算計中，是我們眾人的父，為要使一切行他所行之事的人確知，他們也要照樣被對待。"
……主——
……面前作我們世人的父。——
……（如經上所記：'我已經立你作多國的父。'）——
……亞伯拉罕所信的，是那叫死人復活、使無變為有的神，——此處生動地描述了我們當效法的亞伯拉罕之信的性質和偉大。他所要信的既然超乎自然，他的信心便必須抓住神那能克服肉體無能、並使那時不存在的東西進入存在的大能。但神既作了應許，亞伯拉罕便不顧那些障礙信了祂。這在下文有更進一步的說明。
영문 원문
17. As it is written, &c.--
(Ge 17:5).
This is quoted to justify his calling Abraham the "father of us all," and is to be viewed as a parenthesis.
before--that is, "in the reckoning of."
him whom he believed--that is, "Thus Abraham, in the reckoning of Him whom he believed, is the father of us all, in order that all may be assured, that doing as he did, they shall be treated as he was."
even God, quickeneth the dead--The nature and greatness of that faith of Abraham which we are to copy is here strikingly described. What he was required to believe being above nature, his faith had to fasten upon God's power to surmount physical incapacity, and call into being what did not then exist. But God having made the promise, Abraham believed Him in spite of those obstacles. This is still further illustrated in what follows.
18
제목 없음
18-22. 他在——當沒有任何盼望的根據顯現之時。
……無可指望的時候，——
……因信——即存著信心的期望。
……仍有指望，——
……就得以作多國的父，正如先前所說：——"如同天上的星"，見
Ge 15:5。
*……'你的後裔將要如此。' *——意即如此。
영문 원문
18-22. Who against hope--when no ground for hope appeared.
believed in hope--that is, cherished the believing expectation.
that he might become the father of many nations, according to that which was spoken, So shall thy seed be--that is, Such "as the stars of heaven,"
Ge 15:5.
19
제목 없음
19. 他將近百歲的時候，雖然——不去理會那些肉體上的障礙——無論是在他自己身上還是在撒拉身上——這些障礙似乎使應許的應驗成為無望。
……想到自己的身體如同已死，撒拉生育已經斷絕。——
영문 원문
19. he considered not, &c.--paid no attention to those physical obstacles, both in himself and in Sarah, which might seem to render the fulfilment hopeless.
20
제목 없음
20. 並且仰望神的應許，總沒有——躊躇。
……因不——
……信心——作為能成就自己話語、不顧一切障礙的那一位。
……軟弱，——
……反倒——
……心裡——
……堅固，將榮耀歸給神，——
영문 원문
20. He staggered--hesitated
not . . . but was strong in faith, giving glory to God--as able to make good His own word in spite of all obstacles.
21
제목 없음
21. 且滿心相信——即亞伯拉罕的信心歸給神的榮耀在於此：他堅信神有能力成就應許，沒有任何困難能搖動他。
……神所應許的必能作成。——
영문 원문
21. And being fully persuaded, &c.--that is, the glory which Abraham's faith gave to God consisted in this, that, firm in the persuasion of God's ability to fulfil his promise, no difficulties shook him.
22
제목 없음
22. 所以，這就算為他的義。——"那麼讓所有人都注意，這不是因為亞伯拉罕身上有任何功勞，而僅僅是因為他如此信。"
영문 원문
22. And therefore it was imputed, &c.--"Let all then take notice that this was not because of anything meritorious in Abraham, but merely because he so believed."
23
제목 없음
23-25. 經上說——這是關於亞伯拉罕整個論證的應用：這些事被記錄下來，不是作為單單的歷史事實，而是作為歷世歷代神因信稱義之方法的例證。
……'算為他義'的這句話，——
……不是單為他寫的，——
영문 원문
23-25. Now, &c.--Here is the application of this whole argument about Abraham: These things were not recorded as mere historical facts, but as illustrations for all time of God's method of justification by faith.
24
제목 없음
24. 就是要算為義的我們這些信那使主耶穌從死裏復活之人——即在那位已經作成此事的主裏面，正如亞伯拉罕信神將要興起一個後裔，萬國都要在其中得福。
영문 원문
24. to whom it shall be imputed, if we believe in him that raised up Jesus our Lord from the dead--in Him that hath done this, even as Abraham believed that God would raise up a seed in whom all nations should be blessed.
25
제목 없음
25. 耶穌被交給人，是為——「因」。
我們的過犯，——即為要用祂的血來贖罪。
復活，是為——「因」，即為要成就。
我們的稱義——祂的復活乃是神聖的保證，證明祂已「把自己獻為祭，好除掉罪」，也是祂整個工作的頂峰，所以我們的稱義恰當地與這榮耀的作為相連。
附註，（一）因行為稱義的教訓既滋生自高自大，就與一切真宗教的首要原則相違（參
Ro 4:2；
並參
Ro 3:21-26
的註解，附註 1）。（二）罪人稱義之路歷來都是一樣的，舊約在這事上的見證與新約相同（參
Ro 4:3
等，並參
Ro 3:27-31
的註解，附註 1）。（三）在稱義一事上，信心與行為是對立而不可調和的，正如恩典與債之間的關係一樣（參
Ro 4:4, 5；
並參
Ro 11:6）。
神若「稱罪人為義」，行為就在任何意義上、任何程度上都不可能是稱義的根據。同理，稱義的首要條件必須是（在承認自己是「不敬虔之人」的 conviction 之下）因行為而絕望；其次，要「信那稱罪人為義的神」——即信那位有稱義之義可以賜下、又樂意將之賜給那些毫無功勞之人的神，並相應地擁抱它。（四）教會的聖禮從來不是、也不能用來把恩典或救恩的福氣賜予人。它們正當的用途，是在已經存在的狀態上加上神聖的印證；所以它們是預設了這狀態，而不是去創造這狀態（參
Ro 4:8-12）。
正如割禮不過是「印證」了亞伯拉罕已經蒙神悅納的事實，新約的聖禮也是如此。（五）亞伯拉罕既是「承受世界的」，萬國都必在他裏面、藉著他的後裔基督耶穌得福，並單單照著他信心的樣式稱義，照樣，真宗教的傳遞以及世界所要經歷的一切救恩，日後必帶著驚奇、感恩與喜樂追溯到那個清晨的曙光——「我們的祖宗亞伯拉罕在米所波大米還未住哈蘭的時候，榮耀的神向他顯現」（參
Ac 7:2）（參
Ro 4:13）。
（六）沒有甚麼比單純信祂的話更能將榮耀歸給神，特別是在萬事似乎都使那話的應驗顯得無望之時（參
Ro 4:18-21）。
（七）聖經中一切信心的榜樣都被記錄下來，正是為要在以後每一個世代中產生並鼓勵同樣的信心（參
Ro 4:23, 24；
並比較
Ro 15:4）。
（八）在本論證中，稱義不能被理解為——如羅馬天主教徒及其他異端所堅持的——人品格上的改變；因為這除了把它與成聖（成聖在本書信中有其適當的位置）混淆之外，本章整個論證——以及其中幾乎所有較重要的條款、措辭和用語——在那種理解下都會不合宜，且只會引人入歧途。毫無疑問，它專一地指人狀態或與神關係上的改變；用學術語言說，這是一個客觀的改變，而非主觀的改變——從罪咎與定罪改變為無罪與蒙悅納。最好的證據證明這就是整個論證的鑰匙，那就是：它能開啟使徒在本書信中所賜給我們那多層鎖的所有鎖簧。
영문 원문
25. Who was delivered for--"on account of."
our offences--that is, in order to expiate them by His blood.
and raised again for--"on account of," that is, in order to.
our justification--As His resurrection was the divine assurance that He had "put away sin by the sacrifice of Himself," and the crowning of His whole work, our justification is fitly connected with that glorious act.
Note, (1) The doctrine of justification by works, as it generates self-exaltation, is contrary to the first principles of all true religion
(Ro 4:2;
and see on
Ro 3:21-26,
Note 1). (2) The way of a sinner's justification has been the same in all time, and the testimony of the Old Testament on this subject is one with that of the New
(Ro 4:3,
&c., and see on
Ro 3:27-31,
Note 1). (3) Faith and works, in the matter of justification, are opposite and irreconcilable, even as grace and debt
(Ro 4:4, 5;
and see on
Ro 11:6).
If God "justifies the ungodly," works cannot be, in any sense or to any degree, the ground of justification. For the same reason, the first requisite, in order to justification, must be (under the conviction that we are "ungodly") to despair of it by works; and the next, to "believe in Him that justifieth the ungodly"--that hath a justifying righteousness to bestow, and is ready to bestow it upon those who deserve none, and to embrace it accordingly. (4) The sacraments of the Church were never intended, and are not adapted, to confer grace, or the blessings of salvation, upon men. Their proper use is to set a divine seal upon a state already existing, and so, they presuppose, and do not create it
(Ro 4:8-12).
As circumcision merely "sealed" Abraham's already existing acceptance with God, so with the sacraments of the New Testament. (5) As Abraham is "the heir of the world," all nations being blessed in him, through his Seed Christ Jesus, and justified solely according to the pattern of his faith, so the transmission of the true religion and all the salvation which the world will ever experience shall yet be traced back with wonder, gratitude, and joy, to that morning dawn when "the God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran,"
Ac 7:2
(Ro 4:13).
(6) Nothing gives more glory to God than simple faith in His word, especially when all things seem to render the fulfilment of it hopeless
(Ro 4:18-21).
(7) All the Scripture examples of faith were recorded on purpose to beget and encourage the like faith in every succeeding age
(Ro 4:23, 24;
and compare
Ro 15:4).
(8) Justification, in this argument, cannot be taken--as Romanists and other errorists insist--to mean a change upon men's character; for besides that this is to confound it with Sanctification, which has its appropriate place in this Epistle, the whole argument of the present chapter--and nearly all its more important clauses, expressions, and words--would in that case be unsuitable, and fitted only to mislead. Beyond all doubt it means exclusively a change upon men's state or relation to God; or, in scientific language, it is an objective, not a subjective change--a change from guilt and condemnation to acquittal and acceptance. And the best evidence that this is the key to the whole argument is, that it opens all the wards of the many-chambered lock with which the apostle has enriched us in this Epistle.
Ro 4:1-25.
前述因信稱義之教義借舊約得著說明
第一：亞伯拉罕因信稱義。
1-3. 如此說來，我們的祖宗亞伯拉罕憑著肉體得了什麼呢？——即（如原文次序所示）："按肉體說（即'照著'或'憑著'肉體），他得了什麼呢？"意指"借他一切天然的努力或律法的順服，他得了什麼呢？"