2017-06-28

摘錄自《羅馬書註釋》The Epistle to the Romans,  約翰慕理John Murray/林慈信譯

Excerpt from: John Murray, The Epistle to the Romans, 3:21-23a

 羅馬書3:21-23
 21  但如今上帝的義在律法以外已經顯明出來有律法和先知為證。
22  就是上帝的義因信耶穌基督加給一切相信的人並沒有分別。
23  因為世人都犯了罪虧缺了上帝的榮耀。

「現在」 - 時間上的意思連續性與改變﹕
“NOW” HAS TEMPORAL FORCE; CONTINUITY AND CHANGE:

保羅不單強調靠律法的行為稱義和沒有律法的稱義後者指沒有律法的行為的稱義之間的對照。他也同時強調後者的顯明﹕不靠律法(律法以外)的稱義,在耶穌基督的啟示顯明了。「現在」是與過去對照﹕這個「上帝的義」現在被顯明了;完全敞開,讓人能看見。… 保羅在這裏並不意味著﹕不靠律法(律法以外)的稱義現在是第一次被啟示;先前的時期,人類只知道靠律法的行為稱義。事實完全相反。保羅為了避免把兩者對立起來,他明言提醒我們,這個「上帝的義」,現在顯明的義,是有律法和先知見證的。保羅在這裏,好像在其他事上,都竭力堅持新舊約之間的連續性 (continuity)。可是,舊約與新約在「顯明」 (manifestation) 上卻有空前的改變﹕這與新舊約之間的連續性是一致的。因此,我們可以承認「現在」是指時間方面的,而同時不損害兩種關係(兩種的稱義)的對照,或新舊約兩個時期之間的連續性。108-109
Paul is emphasizing not only the contrast between justification through the works of the law and justification without the law, that is, without works of law, but he is also emphasizing the manifestation of the latter which came with the revelation of Jesus Christ.  Now, in contrast with the past, this righteousness of God is manifested; it has come to lie open to full view …  This does not mean for Paul that justification without the law was now for the first time revealed and that in the earlier period all that men knew was justification by works of the law.  It is far otherwise.  To obviate any such discrepancy between the past and the present Paul expressly reminds us that this righteousness of God now manifested was witnessed by the law and the prophets.  He is jealous to maintain in this matter as in other respects the continuity between the two Testaments.  But consistently with this continuity there can still be distinct emphasis upon the momentous change in the New Testament in respect of manifestation.  The temporal force of the “now” can therefore be recognized without impairing either the contrast of relations or the continuity of the two periods contrasted. (108-109)

律法的行為在稱義上完全沒有貢獻
WORKS OF THE LAW CONTRIBUTES NOTHING TO JUSTIFICATION

當保羅說「律法以外」 (without the law) 我們不可沖淡這種「絕對否定」的語氣。羅馬書這段的主題是上帝稱義的「義」;這「義」是律法以外的,保羅的宣告是毫無保留,毫不猶疑的。這裏意味著說﹕在上帝稱義的事上,律法的行為,不論是為稱義預備,從旁協助,或屬它之下,都毫無貢獻。這裏的用字,和字詞在句裏的地位,都說明這事實。保羅在羅馬書中不斷的爭辯,也支持這點。若忽略這方面的強調,就忽略整卷羅馬書的中心信息。若在這點上猶疑等於歪曲本書明顯地、貫徹地宣告的真理。109
When Paul says “without the law” the absoluteness of this negation must not be toned down.  He means this without any reservation or equivocation in reference to the justifying righteousness which is the theme of this part of the epistle.  This implies that in justification there is no contribution, preparatory, accessory, or subsidiary, that is given by works of law.  This fact is set forth here both by the expression itself and by its emphatic position in the sentence.  And it is borne out by the sustained polemic of the epistle as a whole.  To overlook this accent is to miss the central message of the epistle.  To equivocate here is to distort what could not be more plainly and consistently stated.
(109)

「律法以外」的律法不指舊約聖經或時期乃指律法的行為
APART FROM LAW: LAW=WORKS OF LAW, NOT OLD TESTAMENT BIBLE (canon)  OR PERIOD (Dispensation)

「律法以外」的「律法」不是指律法正典canon, 聖經),頁不是指上帝救贖計劃的律法時期 (dispensation)。這裏不是說﹕上帝的義現在的顯明,是與舊約聖經分隔,或於舊約時期分隔的。保羅說的剛好相反﹕「有律法與先知為證」,意思是說,律法與先知為這「義」作見證。「在律法以外」中的「律法」的意思是「律法的行為」(見20節,中文聖經譯作「行律法」);這裏的意思就是﹕律法吩咐我們、激勵我們作出行為,都不能對我們的稱義作什麼貢獻。這裏正好教導我們認清,使徒保羅很自如地使用「律法」這字,每次的定義不一樣。完全不靠律法、在律法以外的「義」(這裏「律法」是一種的意思),卻是律法(這裏「律法」是另外一種意思)所宣告的。從一種意義來說,律法所宣告的,與「稱義」相反,可是從另外一種意義來說,律法宣告上帝的稱義。因此我們看見,每次使徒保羅用「律」一字的時候,我們必須認清他在那裏的意思是什麼;不可隨便以為每次「律」的定義和涵義都是一樣的。解經因在忽略了這方面的變化,因此受了損害。
這裏在同一節裏,保羅用「律法」所指的意思都不一樣。109-110
The expression, “without the law” is not to be understood in the canonical sense nor in the sense of dispensation.  It is not said that the righteousness of God now manifested was apart from the Old Testament viewed either as canon or as period.  Paul says the opposite – “it was witnessed by the law and the prophets” in the sense that the law and the prophets bore witness to it.  In the expression “apart from the law” the term “law” is used in the sense of “works of law” (vs. 20) and the thought is simply that law as commandment or as constraining to and producing works contributes nothing to our justification.  We have here an instructive example of the ease with which the apostle can turn from one denotation of the word “law” to another.  The righteousness that is unreservedly without law in one sense of the word “law” is, nevertheless, witnessed to and therefore proclaimed by the law in another sense of that term.  Law in one sense pronounces the opposite of justification, the law in another sense preaches justification.  This illustrates the necessity in each case of determining the precise sense in which the term “law” is used by the apostle and we must not suppose that the term has always the same denotation and connotation.  Exposition has suffered from failure to recognize this variation.  Here the variation is exemplified in two consecutive clauses.   (109-110)

「因信」﹕基督是信的對象 (object)不是主體 (subject)
THROUGH FAITH: CHRIST IS OBJECT, NOT SUBJECT

22節中「上帝的義」所指的21節和117所指的「義」是同一個「義」。
「因信耶穌基督加給一切相信的人」與117「這義是本於信以至於信」有同樣的意思。讀者可以參考該處的注釋。可是我們要注意,117所暗示的一些因素,在這裏明顯地突出。使徒保羅謹慎地指出,這「信」乃是「信耶穌基督」 (faith in Jesus Christ, 中文直譯﹕「在耶穌基督裏的信」) 。我們其實不需要解釋﹕耶穌基督乃是信心的對象、客體 (object),而不是這裏所指「信心」的主體(耶穌不是拿出「信心」的那位)。若以為保羅在這裏指一個以耶穌基督為模範的「信心」,是違背使徒保羅所有的教訓;若說我們是靠耶穌自己的信心,即耶穌自己拿出的「信心」稱義,則與保羅的教導差的更遠。雖然,若說「耶穌的誠信在以經解經的原則看,並不完全離題」,並不完全無理,可是,在這節或在117這樣解釋「信」,毫無支持的理由。請讀者參考這方面的附注363ff110-111
 “The righteousness of God” of verse 22 is the same as that of verse 21 and 1:17 and the words “through faith of Jesus Christ unto all who believe” have the same force as “from faith to faith” of 1:17.  To the exposition at that point the reader is again referred.  It is necessary, however, to note the additional elements, implied in 1:17, but set forth here overtly.  The apostle is careful to define this faith as faith in Jesus Christ.  It is hardly necessary to show that Jesus Christ is the object and not the subject of the faith spoken of.  It would be alien to the whole teaching of the apostle to suppose that what he has in mind is a faith that is patterned after the faith which Jesus himself exemplified, far less that we are justified by Jesus’ own faith, that is to say, by the faith which he exercised.  Although the notion that the faithfulness of Christ is in view would not be contrary to the analogy of Scripture in general, yet there is not good warrant for this interpretation here any more than in 1:17.  The reader is again referred to the appendix on this subject (pp. 363 ff.).
(110-111)

耶穌基督->基督的位格成就救贖的歷史救贖挽回祭滿足公義),和祂的職份﹕救主救贖主主宰
“JESUS CHRIST” ->HIS PERSON, THE HISTORY OF HIS
ACCOMPLISHMENT (REDEMPTION, PROPITIATION, VINDICATION OF
JUSTICE), AND HIS OFFICES: SAVIOR, REDEEMER, LORD

保羅說到耶穌基督是信心的對象時他突出了一些前面章節所沒有明說的事。這個與「稱義」有密切關係的「信心」並不是對上帝的籠統的「信」更不可能是一個沒有內容、不被理性了解的「信心」。信心乃是指向基督的;這裏提到「耶穌基督」,充分流露了耶穌的位格,祂工作的整個歷史,和祂所有的職分。這位使人稱義的信心的對象,是羅134說的「耶穌基督」;從32122來看,「信心」有效地使我們與「上帝的義」發生關係。因為基督所成就的大工,祂成為我們信心恰當的對象;在下面幾節,保羅為基督所成就的事工作出定義﹕就是救贖,挽回祭,和滿足上帝的公義。「耶穌基督」,我們信心的對象,指祂身為我們的救贖主,挽回祭的有效性。祂是我們信心的焦點,因為祂是我們的救贖主,祂是我們的主。111
In representing Jesus Christ as the object of faith the apostle brings to the forefront a consideration which had not been expressly stated so far in this epistle.  The faith that is brought into relation to justification is not a general faith in God; far less is it faith without well-defined and intelligible content.  It is faith directed to Christ, and when he is denominated “Jesus Christ” these titles are redolent of all that Jesus was and is personally, historically, officially.  It is Jesus Christ in terms of Romans 1;3, 4 who is the object of justifying faith.  In terms of verse 21, 22, it is this faith that places us in effectual relation to the righteousness of God.  In the succeeding verses the apostle defines the accomplishment of Christ by which he is constituted the appropriate object of this faith, an accomplishment defined as redemption, propitiation, and the vindication of justice.  It is Jesus Christ in the efficacy that belongs to him as redeemer and propitiator who is the proper object of faith.  Faith is focused upon him in the specific character that is his as Saviour, Redeemer, and Lord.  (111)


(contd)

羅馬書 三章23b-24
23 因為世人都犯了罪虧缺了上帝的榮耀。
24  如今卻蒙上帝的恩典因基督耶穌的救贖就白白的稱義。

既然「因信耶穌基督」藉著信靠耶穌基督有這樣的涵義我們可以問﹕為什麼保羅再說﹕「加給一切相信的人」我們承認確定這裏的意思並不容易。不過最合理的解釋是(見上,117)﹕上帝的義不只是藉著信心(信靠耶穌基督)在人生命中發生效力;更是在所有信的人身上生效。信心在成就這件事(譯注﹕成就上帝的義)上大有果效;無論信靠耶穌的人是誰,都必定有效。使徒保羅一再強調這項真理,並沒有多此一舉。他在上文已經證明,所有人類,不論是猶太人或外邦人,都在罪(的權勢)之下,沒有分別﹕眾人都服在上帝的審判與懲罰之下。福音的榮耀乃是﹕當信心發生效用的時候,上帝並不偏待人,一律以恩慈對待人。上帝沒有歧視任何一類信徒;祂的義臨到所有信耶穌的人,沒有分別。
 In view of these implications of the expression “through the faith of Jesus Christ’ we may wonder why there is the addition, “unto all who believe.”  It is admitted that it is difficult to arrive at certainly respecting the precise thought intended.  But the most reasonable interpretation would appear to be (cf. comments on 1:17) that not only is the righteousness of God brought into effectual relation to men through faith in Christ but it is brought into this effectual relation to all believers.[16]   Faith is not only effectual to this end; it is invariably effective whoever the person believing is.  It was not superfluous for the apostle to emphasize this truth.  He had proved that all, both Jews and Gentiles, were under sin.  In respect of the penal judgment of God there is no difference.  The glory of the gospel is that there is no discrimination in the favourable judgment of God when faith comes into operation.  There is no discrimination among believers – the righteousness of God comes upon them all without distinction.

這樣解釋可從上文得到支持﹕「並沒有分別﹕因為世人都犯了罪虧缺了上帝的榮耀。」正如眾人都是罪人,同樣地,所有信的人都因著上帝的恩典白白稱義。因此,這句話裏的兩部份,有兩方面的思想。「因信耶穌基督」強調﹕上帝的義要發生效用,使人稱義,只有透過信靠基督。「加給一切相信的人」強調﹕有信心的時候上帝的義一定發生效用。
This interpretation receives confirmation from the immediately succeeding clauses: “for there is no difference: for all have sinned and come short of the glory of God.”   As all are sinners, so all believers are justified freely by God’s grace.  There are thus two distinct shades of thought in the two elements of the clause.  “Through faith of Jesus Christ” stresses the fact that it is only through faith in Christ that this righteousness of God is operative unto justification.  “Unto all who believe” stresses the fact that this righteousness is always operative when there is faith.

「因為世人都犯了罪」視每一個人的罪為「過去歷史的事實」 Meyer 注釋。這裏動詞的時間性,可是指人類罪性的每一個層面;因此我們沒有理由認為這句話只是是指亞當的罪,和後人在他的罪中的參與(參﹕羅512)。使徒保羅要指出的乃是﹕人類雖然在使自己的罪性和後果越發複雜上因人而異,可是所有的人都在「罪人」的範圍裏,沒有例外,也沒有被偏待(參﹕39-10)。
 The clause, “all have sinned” (vs. 23), views the sin of every man “as a historical fact of the past” (Meyer, ad loc.).   The tense used is one that can do service for every aspect from which the sinfulness of the human race may be viewed, and it would not be defensible to restrict the reference to the sin of Adam and the involvement of posterity therein (cf. 5:12).  The interest of the apostle here is to affirm that, whatever differences may obtain among members of the race in respect of the aggravations by which sinfulness is intensified, all without exception or discrimination are in the category of sinners (cf. vss. 9, 10).

與此句配搭的「虧缺了上帝的榮耀」的意思並不明顯有幾個可能性。這個動詞的意思是﹕「缺乏」、「沒有」、「貧乏」(參﹕太1920 1514;林前17881224;腓412)。所指的是一種狀況,不是一項行動,雖然這種狀況可能從某一個行動(或缺乏這行動)而來;若有這行動,則可以補救這種狀況。困擾解經家的是﹕我們所虧缺的榮耀(就是我們在這方面貧乏)是指什麼?有四個可能。(一)在歸榮耀給上帝,榮耀他,作稱讚他榮耀的事上失敗(這種用法參﹕路1718 1223 420;林前1031;林後415819;腓111 211;帖前26 49111113147169)。(二)領不到上帝所此的榮耀、尊貴、讚賞(參﹕約541448501243;羅2710;來33;彼前17;彼後117)(三)在反映上帝的榮耀,效法他的形象上有虧欠(參﹕林前117;林後318823)。(四)得不到在基督再來時,上帝賜祂子民的最後榮耀(參﹕羅5281821;林前271543;林後417;西12734;帖後214;提後210;來210;彼前514)。
The import of the coordinate clause, “and come short of the glory of God” is not immediately apparent; there are several possibilities.  The verb means “to lack,” “to want,” “to be destitute of” (cf. Matt. 19:20; Luke 15:14; I Cor. 1:7; 8:8; 12:24; Phil. 4:12).  It refers to a condition, not to an action, though, of course, the condition may arise from the absence of action which would have remedied or prevented the condition.  The question that raises some difficulty and on which commentators differ is: what is the glory of God of which we come short and are destitute?  There are four possibilities: (1) to fail to render to God the glory, to fail to glorify him or do what is to the praise of his glory (cf. for this use of the word “glory” Luke 17:18; Acts 12:23; Rom. 4:20; I Cor. 10:31; II Cor. 4:15; 8:19; Phil. 1:11; 2:11; I Thess. 2:6; Rev. 4:9, 11; 11:13; 14:7; 16:9); (2) to fail of receiving the glory, honour, or approbation which God bestows (cf. John 5:41, 44; 8:50; 12:43; Rom. 2:7, 10; Heb. 3:3; I Pet. 1:7; II Pet. 1:17); (3) to come short of reflecting the glory of God, that is, of conformity to his image (cf. I Cor. 11:7; II Cor. 3:18; 8:23); (4) to fail of the consummated glory that will be dispensed to the people of God at the coming of Christ (cf. Rom. 5:2; 8:18, 21; I Cor. 2:7; 15:43; II Cor. 4:17; Col. 1:27; 3:4; II Thess. 2:14; II Tim. 2:10; Heb. 2:10; I Pet. 5:1, 4). 

新約聖經裏沒有與這句話相同或類似的說法問題就顯得更加困難了。四種
解釋都有各自的理由。我們只能在考慮所有因素之後提出第三種解釋比較合理。
 The difficulty is not a little accentuated by the fact that there is no precise parallel to this expression in the New Testament and a good case might be made for each of the four interpretations.  One can only indicate a slight balance of considerations in favour of interpretation (3).

保羅用的動詞是現在式形容一種狀態。因此我們應推論,保羅在這裏想到人類因罪的事實而陷入的狀況;這與「世人都犯了罪」相對稱。這樣考慮,減低了第四種解釋的說服力。(二)保羅的意思若根據第一種解釋,他大可以另加一個字,如「歸」(giving)榮耀;這的確是新約聖經,特別是保羅書信的作法。或者他可以加  unto 一字,這樣 unto the glory of God (歸榮耀給上帝)就很清楚(參第一種解釋的經文)。(三)雖然根據新約的用法,「上帝的榮耀」可指從上帝而來的榮耀(參﹕約1243),可是比較清楚表達這意思的方法是「從上帝來的榮耀」 (glory from God)。(四)保羅典型的作法是,將救贖為我們得來的福份,和罪帶來的後果對照,如﹕我們被改變,成為上帝的樣式(林後318)。而形容我們目前的狀況,沒有比「虧缺榮耀」的貧乏更貼切、更生動。我們沒有反映上帝的完美 (perfection)、祂的榮耀;我們在這方面的完美性非常貧乏。
 (a) Paul uses the present tense of a verb which is descriptive of a state or condition.  We should infer therefore that he is reflecting on a present condition of all men arising from the fact of sin; it is coordinate with the fact that all have sinned.  This consideration would tend to make (4) less tenable.  (b) If (1) were intended by the apostle it is reasonable to suppose that he would have inserted some other term such as that of “giving” glory to God after the pattern of the usage of the New Testament in general and of him in particular, or he would have used the preposition “unto” and have adapted the whole expression so as to read “unto the glory of God”, as in passages cited above under (1).  (c) Although the phrase “the glory of God” could, in terms of New Testament usage, be applied to the praise that comes from God (cf. John 12:43), yet the more perspicuous in this regard would be “glory from God”.[17]   (d) It is quite Pauline to represent that which redemption secures, in contrast with that which sin has brought, as transformation into the image of God (cf. II Cor. 3:18).  In describing our present condition nothing would be more pertinent or descriptive than to define it in terms of our destitution in this regard.  We are destitute of that perfection which is the reflection of the divine perfection and therefore of the glory of God.

24Verse 24

解經家對24節上的造句感到困惑。「(被)稱義」的分詞 (participle) 如何與上文關聯?答案並不明顯。最有理的觀點是﹕22節下和23節﹕「並沒有分別﹕因為眾人都犯了罪,虧缺了上帝的榮耀」是整段思路的一個括弧。至於造句和作者原意,「被稱義」 (being justified) 就與22節上連起來﹕「就是上帝的義,因信耶穌基督加給一切相信的人」。我們須提出﹕整卷羅馬書中,「稱義」這動詞,也就是整卷書的主題,是在本節第一次直接地、正面地被使用。他在上文纔為主題(上帝的義)訂了定義﹕上帝的義,乃是藉著信靠耶穌基督生效的。現在保羅再解釋﹕這「稱義」是出於上帝的恩典,白白賜下。因此「稱義」分詞 (being justified) 背後有兩個理念﹕(一)「上帝的義」是我們的稱義,與「律法的行為不可能成就稱義」成了強烈的對照(20節)。(二)「稱義」是因為(蒙)上帝恩典白白所賜的。造種造句法比較不尋常,不過也沒有帶來什太大困難。就算我們不接受,22節下和23節是一個括弧,也不應該因造句而感到困難。因為「被稱義」 (being justified) 也與「並沒有分別,因為世人都犯了罪,虧缺了上帝的榮耀」有關。我們上面已經看到,罪性的普遍性(人類都是罪人)影響另外一件事實﹕信耶穌的人並沒有分別﹕他們都是「上帝的義」的受惠者。因此保羅為「稱義」這個主題清楚訂下定義的時候,除了說明「稱義」是什麼以外,再強調稱義是「白白」得來、是「蒙上帝的恩典」,是非常合宜的。換言之,22節下、23節與上文的關係非常密切,與下文也非常有關;24節接著22節上,說明定義,再加發揮。
Verse 24.  Commentators have encountered difficulty with the construction at the beginning of verse 24.  The participle “being justified” does not appear to stand in relation to what precedes in a way that is easily intelligible.  The most tenable view is that of those interpreters who regard what immediately precedes in verses 22b, 23, “for there is no difference: for all have sinned and come short of the glory of God”, as parenthetical to that which is the main subject of this paragraph.  As regards construction and intent, therefore, “being justified” is to be construed in direct sequence with “a righteousness of God through faith of Jesus Christ, unto all who believe” (vs. 22a).  It is perhaps not irrelevant to observe that this is the first time in this epistle that Paul uses this verb directly and positively in reference to what is the leading theme of this epistle.[18]  He had just defined his theme in terms of the righteousness of God operative through faith in Christ and now he is giving explication in express terms of justification freely by the grace of God.  These two thoughts, namely, that this righteousness of God is our justification in contrast with the impossibility of the works of the law (vs. 20) and that this justification is the free gift of God by grace are sufficient ground for the defining participle, “being justified.”  And there is no reason for hesitating at what may appear to us as unusual construction.  Even if we do not allow that the immediately preceding clauses are parenthetical to the main thought of this passage – a position that has much to commend it – there should be no difficulty with the construction.  For the fact that there is no difference and that all have sinned and come short of the glory of God has close bearing upon the thought expressed in the participle “being justified.”  As we have found already, the fact of universal sinfulness bears directly upon the other fact that there is no discrimination among believers – they all are beneficiaries of the righteousness of God.  So now in defining this theme in the express terms of justification the universality of sin is equally pertinent to the freeness and graciousness of justification as well as to that which justification itself connotes.  In other words, verses 22b, 23 stand in the most significant relation both to what precedes and to what follows and verse 24 resumes the theme of verse 22a in terms that define and expand the latter.

「蒙上帝的恩典」 與「白白地」合起來的效果是強調﹕上帝稱義的作為人完全不能用功勞賺回來。上帝作為的白白、主權性,乃是20節所宣稱的﹕「凡有血氣的,沒有一個因行律法能在神面前稱義」正面的對稱。保羅的「稱義的教義」裏最重要的因素乃是﹕上帝稱義的作為完全不被人性 (anything we are) 或人的行為 (anything we do)左右﹕我們所作的不可能影響上帝、推動祂稱人為義。我們所是、我們所作的不單不能影響上帝稱義,我們裏面的一切,剛好導致相反的判斷﹕在上帝面前全人類都 被定罪(參3919)。因此,上帝稱義的作為的動機,解釋,和一切決定因素,都來自上帝自己的本性和祂的作為;祂所作的,盡都出自祂白白的,主權的恩典。人若試圖獻陳任何功德來賺得稱義,就完全違背保羅「稱義的教義」,完全違背他的福音。基督福音的榮耀就是﹕福音是白白恩典的福音。
 The combination of the terms “freely” and “by his grace” has the effect of emphasizing the completely unmerited character of God’s justifying act.  The free and sovereign graciousness of the act is the positive complement to that which had been asserted in verse 20 that “from the works of the law no flesh will be justified” in God’s sight.  No element in Paul’s doctrine of justification is more central than this – God’s justifying act is not constrained to any extent or degree by anything that we are or do which could be esteemed as predisposing God to this act.  And not only is it the case that nothing in us or done by us constrains to this act, but all that is ours compels the opposite judgment – the whole world is brought in guilty before God (cf. vvs. 9, 19).  This action on God’s part derives its whole motivation, explanation, and determination from what God himself is and does in the exercise of free and sovereign grace.  Merit of any kind on the part of man, when brought into relation to justification, contradicts the first article of the Pauline doctrine and therefore of his gospel.  It is the glory of the gospel of Christ that it is one of free grace.

我們必須正視稱義是白白的、完全是恩典這「恩典」的真理是自顯的、自我解釋的。可是我們也不要忽略上下文,和上下文帶來的教訓。稱義是來自恩典,但這並不排除恩典透過什麼方法 (medium) 運作。保羅馬上加一句﹕「因基督耶穌的救贖」,就是這個意思。稱義是藉著救贖的方法,說明「稱義的恩典」的兩件事﹕(一)稱義是透過怎樣的重價買來的。(二)救贖是重價買來,並不違背稱義的「恩典性」;其實更顯出這「恩典性」。「因恩典稱義」和「藉救贖稱義」這樣優美的配搭,正好糾正了錯誤的論調﹕「稱義若是白白的,其中就不可能有任何代價;若是用代價買回來的,就不可能是白白的。」不;兩者都是!重價使白白的恩典顯的更偉大!稱義,是藉著基督耶穌的救贖而來的;不是透過我們所付的任何代價;乃是藉著基督所付的重價,好叫白白的恩典流出,使不虔的人得稱為義。
 The accent placed here on the freeness and graciousness of the justifying act must be noted on its own account.  But a contextual consideration and the lessons derived from it must not be overlooked.  The accent upon free grace does not eliminate the medium through which this free grace has come into operation.  That is the lesson of what Paul immediately adds: “through the redemption which is in Christ Jesus.”  This mediation shows two things in reference to the grace of justification: (1) the costly price at which this justification was procured; (2) the price at which it was procured does not negate but enhances the gracious character of the act.  How eloquent is this collocation of justification by grace and justification through redemption in the correction of all argument to the effect that if justification is free it cannot be through price and if through price it cannot be free.  It is both, and the price magnifies the marvel of the free grace.  Justification is through the redemption that is in Christ Jesus; it is not through any price of ours; it is the costly price that Christ paid in order that free grace might flow unto the justification of the ungodly.

「救贖」最根本的意思,是用贖價買贖 (ransom)。我們不可能將新約聖經「救贖」的教義約化為「釋放」而已。主耶穌的話(太2028;路1045)明顯地指買贖的贖價,與祂自己捨命﹕後者是祂「寶血」的同義詞。祂的寶血就是這救贖的贖價。保羅在這裏和他書信其他地方所用的「救贖」一字,也是這個意思。(參﹕弗17;多214;還有末世性的救贖,參﹕羅823;林前130;弗114430;其他新約的作者,參﹕路1682382441;來91215;彼前118。)保羅另外用一個字(加31344;參;林前620;彼後21;啟591434)也是同義。因此,「因基督耶穌的救贖」就是藉基督流血、捨命所付的買贖代價;我們不可能刪除這意義的任何部份。再者,我們必須注意保羅心目中的救贖是永遠「住在」基督裏的;是「在基督耶穌裏的救贖」。救贖不只是我們在基督裏所擁有的(弗17),救贖,是基督生上所彰顯的。基督是救贖的「道成肉身」 (embodiment)。基督不單成就了救恩;救贖住在救贖主裏,一切救贖的功勞(virtue)和功效 (efficacy) 都在基督裏。這樣理解救贖纔能顯出上帝白白、恩典的稱義是藉著什麼方法施行。

The root meaning of “redemption” is to ransom by the payment of a price.  It is impossible to reduce the New Testament concept of redemption to the mere notion of liberation.  Our Lord’s saying (Matt. 20:28; Mark 10:45) is expressly in terms of substitutive ransom and the giving of his life, which in the New Testament is the same as the shedding of his blood, the price of this redemption.  It is this same concept that appears in the term Paul uses here as also elsewhere in other epistles (cf. Eph. 1:7; Titus 2:14 and in an eschatological sense in Rom. 8:23; I Cor. 1:30; Eph. 1:14; 4:30; see also in other New Testament writers Luke 1:68; 2:38; 24:41; Heb. 9;12, 15; I Pet. 1:18).  Another term used by Paul (Gal. 3:13; 4:5; cf. also I Cor. 6:20; II Pet. 2:1; Rev. 5:9; 14:3, 4) conveys the same thought.  Hence “the redemption that is in Christ Jesus” cannot be reduced to lower terms than the ransom secured by Christ in the shedding of his blood and the giving of his life.[19]  It should be noted in addition that the apostle conceives of this redemption as something that has its permanent and abiding tenancy in Christ; it is “the redemption that is in Christ Jesus”.  The redemption is not simply that which we have in Christ (Eph. 1:7) but it is the redemption of which Christ is the embodiment.  Redemption has not only been wrought by Christ but in the Redeemer this redemption resides in its unabbreviated virtue and efficacy.  And it is redemption thus conceived that provides the mediacy through which justification by God’s free grace is applied.