摘錄自《羅馬書註釋》The Epistle to the Romans, 約翰慕理（John
Murray）著/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。（頁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) 時，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。（頁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。（頁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，與21節和1﹕17所指的「義」是同一個「義」。
「因信耶穌基督加給一切相信的人」與1﹕17「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，1﹕17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1﹕17這樣解釋「信」，毫無支持的理由。請讀者參考這方面的附注（頁363ff）。（頁110-111）
“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1﹕3，4說的「耶穌基督」；從3﹕21，22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。（頁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)
（續）(cont’d)
羅馬書 三章23b-24節
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，1﹕17）﹕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5﹕12）。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（參﹕3﹕9-10）。
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19﹕20； 路15﹕14；林前1﹕7；8﹕8；12﹕24；腓4﹕12）。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17﹕18； 徒12﹕23； 羅4﹕20；林前10﹕31；林後4﹕15；8﹕19；腓1﹕11； 2﹕11；帖前2﹕6； 啟4﹕9，11；11﹕13；14﹕7；16﹕9）。（二）領不到上帝所此的榮耀、尊貴、讚賞（參﹕約5﹕41，44；8﹕50；12﹕43；羅2﹕7，10；來3﹕3；彼前1﹕7；彼後1﹕17）（三）在反映上帝的榮耀，效法他的形象上有虧欠（參﹕林前11﹕7；林後3﹕18；8﹕23）。（四）得不到在基督再來時，上帝賜祂子民的最後榮耀（參﹕羅5﹕2；8﹕18，21；林前2﹕7；15﹕43；林後4﹕17；西1﹕27；3﹕4；帖後2﹕14；提後2﹕10；來2﹕10；彼前5﹕1，4）。
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).
（一）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12﹕43），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3﹕18）。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.
第24節Verse 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（參3﹕9，19）。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20﹕28；路10﹕45）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1﹕7；多2﹕14；還有末世性的救贖，參﹕羅8﹕23；林前1﹕30；弗1﹕14；4﹕30；其他新約的作者，參﹕路1﹕68；2﹕38；24﹕41；來9﹕12，15；彼前1﹕18。）保羅另外用一個字（加3﹕13；4﹕4；參；林前6﹕20；彼後2﹕1；啟5﹕9；14﹕3，4）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1﹕7），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.