第4讲：信心之法
Lecture 4: The law of faith
3:27 既是这样，哪里可夸口呢？已被排除了。是藉什么法呢？行为的法吗？不是！是藉信心之法。（译者：「已被排除了」及「行为的法」按拉丁文 exclusa est 及 factorum 译出，以保留第314–316节的词义与两种法的解释；和合本修订版分别作「没有可夸的」及「功德吗」。） [n. 313]
3:28 所以我们认定，人称义是因着信，不在于律法的行为。 [n. 317]
3:29 难道神只是犹太人的吗？不也是外邦人的吗？是的，他也是外邦人的神。 [n. 318]
3:30 既然神是一位，他就要本于信称那受割礼的为义，也要藉着信称那未受割礼的为义。
3:31 这样，我们藉着信废了律法吗？绝对不是！更是巩固律法。 [n. 321]
3:27 Where is then your boasting? It is excluded. By what law? Of works? No, but by the law of faith. [n. 313]
3:28 For we account a man to be justified by faith, without the works of the law. [n. 317]
3:29 Is he the God of the Jews only? Is he not also of the gentiles? yes, of the gentiles also. [n. 318]
3:30 For it is one God who justifies circumcision by faith and uncircumcision through faith.
3:31 Do we then, destroy the law through faith? God forbid! But we establish the law. [n. 321]
313. 使徒已经表明，无论在罪的处境，还是在义的处境，犹太人都不胜过外邦人；现在，他得出所要说明的结论，即排除他们藉以自居于外邦人之上的夸口。
313. After showing that Jews have no advantage over the gentiles either in regard to sin or to justice, he now presents the intended conclusion, by rejecting the boasts whereby they preferred themselves to the gentiles.
关于这一点，他做三件事：
He does three things.
首先，提出这种夸口被排除；
First, he proposes that this boasting be excluded;
其次，指出它被排除的原因，在「是藉什么法呢」处；
second, the reason for this exclusion, at by what law;
第三，指出排除的方式，在「所以我们认定」等处。
third, the way it is excluded, at for we account.
314. 关于第一点，他做两件事。首先提出问题，说：犹太人啊，既然你和外邦人同样伏在罪下，而外邦人又像你一样藉信心称义，「你哪里可夸口呢？」就是说，你以律法夸口，如上所说，又藉此想把自己置于外邦人之上。林前 5:6：「你们这样自夸是不好的。」加 5:26：「不要贪图虚名」，等等。
314. In regard to the first he does two things. First, he raises a question: inasmuch as you, Jew, are under sin just as the gentile, and the gentile is made just by faith just as you are, where is then your boasting, whereby you take glory in the law, as stated above, and on this ground wish to prefer yourself to the gentile? Your boasting is not good (1 Cor 5:6); let us have no self-conceit, envying one another (Gal 5:26).
其次，他回答这问题说：「已被排除了。」也就是已经被除去了。撒上 4:21〔拉丁书名 I Regum〕：「荣耀离开以色列了！」何 4:7：「我必使他们的荣耀变为羞辱。」
Second, he answers this, saying, it is excluded, i.e., is taken away: the glory has been taken away from Israel (1 Sam 4:21); I will change their glory into shame (Hos 4:7).
或者，「被排除」也可以理解为「被明确地表现出来」。
Or excluded, i.e., expressly manifested.
因为犹太人以独一神的荣耀和敬拜夸口；他称他们的这种荣耀「被显现出来」，即藉基督表现出来。如同把某种图像锤印在银上的工匠，称为「锤雕者」（exclusores），正如诗 68:30〔武加大本 67:31〕所说：「使那些经银子试验的人被锤印出来。」（译者：作者在此藉 exclusa、exclusores、excludant 作词义联想，故按所引拉丁文译出；和合本修订版同节作「直到他们带着银块来朝贡」。）
For the Jews gloried in the glory and worship of the one God, and he says that their glory was excluded, i.e., pressed out by Christ, as artists who press out an image in silver are called excludors, in accord with the Psalm, that they might exclude those who were tried by silver (Ps 67:31).
不过，第一种解释更贴近字面。
But the first meaning is more literal.
315. 他又说「是藉什么法呢」，指出这种排除的原因。
315. Then when he says by what law, he states the cause of this exclusion.
犹太人的夸口既是在律法上，如上所说，看来就应当藉同一类的某种事物，即某种法，来排除他们的夸口。因此，他以提问的方式补充：「是藉什么法呢？」即他们的夸口是藉什么法被排除的？
Since the Jews’ boasting was about the law, as has been stated above, it seemed that their boasting had to be excluded by something of the same genre, i.e., by some law. Therefore, he asks by what is their boasting to be excluded?
有人可能以为，使徒说他们的夸口被某些律法诫命排除了，因为这些诫命命令人行更大的事。因此，他继续发问：「行为的法吗？」仿佛说：难道我说，他们的夸口是藉某种行为的法被排除的吗？他回答：不是，「而是藉信心之法」。（译者：本段以「行为」译拉丁文 facta，以对应作者对两种法的解释；和合本修订版本节作「功德」。）
For someone might suppose that the Apostle means their boasting was excluded by certain legal precepts which commanded greater works. That is why he asks, of works? As if to say: do I say that their boasting has been excluded by some law of works? But he answers: no, but by the law of faith.
这样可见，使徒在这里提出两种法，即行为的法和信心的法。看来很明显，行为的法是指旧律，信心的法则是指新律；藉新律，外邦人与犹太人同等。
So it is plain that the Apostle alludes here to two laws, that of works and that of faith. At first glance it would seem that by the law of works is meant the old law and by the law of faith the new law, through which the gentile is made equal to the Jew.
316. 然而，对这种区分有一个疑问。
316. But there is some doubt about this distinction.
因为在旧律中，信心也是必要的，正如在新律中一样。德训篇 2:8：「你们敬畏上主的，要信赖他。」诗 116:10〔武加大本 115:1；原文作 115:10〕：「我信，所以我说。」（译者：按作者所据拉丁文译出；和合本修订版作「我信，尽管我说」。）而且，新律也要求某些行为，包括某些圣事的行为，如路 22:19：「你们要如此行，为的是记念我」；也包括道德规定的遵守，雅 1:22：「你们要作行道的人，不要只作听道的人。」
For even in the old law faith was necessary, just as it is in the new: you who fear the Lord believe him (Sir 2:8); I believed; therefore I have spoken (Ps 116:10). And indeed, works are required in the new law, namely, the works of certain sacraments, as commanded in Luke: do this in memory of me (Luke 22:19) and of moral observances: be doers of the word and not hearers only (Jas 1:22).
因此，应当说，他称「行为的法」为那从外面提出并写下的法；藉这法，人的外在行为得到安排，因为它命令应当做的事，并藉禁止指明应当避开的事。他称「信心之法」为写在里面的法；藉这法，不仅外在行为得到安排，连心灵的运动也得到安排，其中首要的就是信心的运动。因为「人心里信就可以称义」，如下文 10:10 所说。（译者：所给拉丁文本此处标作「这里及第五章」，实际引文在 10:10，今订正。）下文 8:2 论这种法说：「赐生命的圣灵的律，在基督耶稣里。」
Consequently, it should be said that what he calls the law of works is the law outwardly presented and written, through which men’s external works are directed, when it prescribes what he ought to do and forbids what ought to be avoided. But what he calls the law of faith is the law inwardly written, through which are directed not only external works but even the very motions of the heart, among which the act of faith is first: with the heart, we believe unto justice (Rom 10:10). Of this second law he speaks below: the law of the spirit of life in Christ Jesus (Rom 8:2).
317. 接着，他说「所以我们认定」，指出藉信心之法排除犹太人夸口的方式，说：「所以我们认定」，即我们这些从基督领受真理教导的使徒认定，任何「人」，无论犹太人还是外邦人，「称义是因着信」。徒 15:9：「又藉着信洁净了他们的心。」而这是「不在于律法的行为」。
317. Then when he says, for we account, he shows how the Jews’ boasting is excluded by the law of faith, saying: for we apostles, being taught the truth by Christ, account a man, whomsoever he be, whether Jew or gentile, to be justified by faith: he cleansed their hearts by faith (Acts 15:9). And this without the works of the law.
这不仅是不在于礼仪行为，因为这些行为并不赋予恩典，只是表示恩典；也是不在于道德诫命的行为，正如多 3:5：「并不是因我们自己所行的义」，等等。但这应当理解为：不在于先于义的行为，而不是没有随后而来的行为，因为，如雅 2:26 所说，「信心没有行为」，即没有随后的行为，「也是死的」，因此不能使人称义。
Not only without the ceremonial works, which did not confer grace but only signified it, but also without the works of the moral precepts, as stated in Titus, not because of deeds done by us in justice (Titus 3:5). This, of course, means without works prior to becoming just, but not without works following it, because, as is stated in James: faith without works (Jas 2:26), i.e., subsequent works, is dead, and, consequently, cannot justify.
318. 接着，他说「难道只是犹太人的吗」，说明他预设的一点，即因信而有的义，普遍地涉及所有人。
318. Then when he says or is he the God of the Jews only, he manifests something he had presupposed, namely, that the justice of faith stands in the same common relation to all.
先前，他已经从质料因这一面，阐明这一点，说：「世人都犯了罪，需要神的恩典。」就是说，他们都是罪人，需要藉信心的恩典称义。然而，单从质料因作出的证明并不充分，因为没有动力因，质料不会自行趋向形式。因此，他这里补上从动力因这一面取得的理由，即从使人称义者——神——这一面取得理由。下文 8:33：「有神称他们为义了。」（译者：原文误标 7:33，今订正。前面「需要神的恩典」是作者在此对 3:23 的转述，该节正文为「神的荣耀」。）
He had previously explained this with a reason based on the material cause, when he stated above that all have sinned and need the glory of God (Rom 3:23), i.e., they are sinners, who need to be made just by the grace of God. But a proof based solely on the material cause is not enough, because matter is not moved to a form by itself without an agent cause. Accordingly, he now presents a proof based on the agent cause, i.e., the justifier, who is God: God is he who justifies (Rom 8:33).
显然，我们的神藉称义拯救那些以他为神的人，正如诗 68:20〔武加大本 67:21〕：「神是为我们施行拯救的神。」然而，他不仅是犹太人的神，也是外邦人的神，所以，他使两者都称义。
Now it is manifest that our God by justifying saves those whose God he is, according to a psalm, our God is a God of salvation (Ps 68:20). But he is the God not of the Jews only but of the gentiles also; therefore, he justifies both.
319. 因此，关于这一点，他做三件事。
319. On this point he does three things.
首先，他问一个涉及犹太人的问题，说：「难道神只是犹太人的吗？」有人可能因出 5:3 所说的话而如此以为：「希伯来人的神已向我们显现了。」
First, he raises a question concerning the Jews, when he says, is he the God of Jews only? It might seem that he is, because it says in Exodus, the God of the Hebrews called us (Exod 5:3).
因此，应当说，神仅是犹太人的神，是就犹太人向他所献的特殊敬拜而言；所以，诗 76:1〔武加大本 75:2〕说：「在犹大，神为人所认识。」然而，就他对万有的普遍治理而言，他是所有人的神，正如诗 47:7〔武加大本 46:8〕：「因为神是全地的王。」
Hence it must be said that he was the God of the Jews only by the special worship paid to God by them; hence it is stated in a psalm: in Judah God is known (Ps 76:1); yet he was the God of all by his common reign over all things, as is stated in a psalm: God is king of all the earth (Ps 47:8).
其次，他提出涉及外邦人的问题，说：「不也是外邦人的吗？」即不也是他们的神吗？又回答：「是的，他也是外邦人的神。」他引导并治理他们，正如耶 10:7：「万国的王啊，谁不敬畏你？」
Second, he raises the question on the side of the gentiles, saying: is he not also of the gentiles? and he answers: yes, of gentiles also, whom he governs and rules: who would not fear you, O king of the nations? (Jer 10:7).
第三，在「既然」处，他藉一个标记阐明所说的话，仿佛说：神不仅是犹太人的神，也是外邦人的神，这从以下事实可见：「神是一位，他就要本于信称那受割礼的为义」，即称犹太人为义。因为，如加 5:6 所说：「在基督耶稣里，受割礼不受割礼都没有功效。」
Third, at for it is one God, he manifests what he had said with a sign, as if to say: it is clear that he is the God not only of the Jews but also of the gentiles, for it is one God who justifies circumcision, i.e., the Jews, from faith, as is said in Galatians, in Christ Jesus neither circumcision nor uncircumcision is of any avail (Gal 5:6).
320. 关于他说的「本于信」和「藉着信」，按照《注疏》，两者完全相同；不过，也可以看出某种区别。
320. According to the Gloss, from faith and through faith are exactly the same. However, a slight difference can be noted.
因为介词 ex，即「本于」，有时表示远因；介词 per，即「藉着」，表示近因。因此，说犹太人「本于信」称义，是因为信心是割礼及其他律法圣事所由出的首要原因；所以，信心使犹太人称义，是作为首要原因，透过某些中间原因而发生。但外邦人则直接藉信心本身称义。
For the preposition ‘from’ sometimes designates a remote cause, while the preposition ‘through’ designates a nearer cause. Therefore, the Jews are said to be justified from faith because faith was the first cause from which circumcision and the other sacraments of the law proceeded; thus, faith justified the Jews as a primary cause through intermediate causes. But the gentiles are justified by faith itself immediately.
321. 接着，他说「这样，律法」，排除某个异议。
321. Then when he says do we then destroy, he excludes an objection.
有人可能说，他废掉了前述律法。因此他问：「这样，我们藉着信废了律法吗？」即由于我们说，人称义不在于律法的行为。
For someone might claim that he is overthrowing the aforementioned law; therefore, he asks: do we then destroy the law through faith, inasmuch as we say that men are justified without the works of the law?
他回答：「绝对不是！」正如太 5:18：「律法的一点一画也不能废去」，等等。他又补充「更是巩固律法」，即我们藉信心成全并履行律法，正如太 5:17：「我来不是要废掉，而是要成全。」
He answers: God forbid! in keeping with Matthew, not an iota, not a dot, will pass from the law (Matt 5:18). Rather, he adds: but we establish the law, i.e., by faith we complete and fulfill the law, as Matthew says, I have come not to abolish the law but to fulfill it (Matt 5:17).
就礼仪诫命而言，这是因为它们原是预表；当它们所表示的真理在基督的信仰中呈现出来时，它们便得到巩固和成全。就道德诫命而言，也同样如此，因为对基督的信心带来恩典的助佑，使人履行律法的道德诫命；它还加上某些劝谕，使道德诫命得到更稳妥、更坚定的遵守。
This is true as regards the ceremonial precepts because, being figures, they were upheld and fulfilled by the fact that the truth signified by them is shown forth in the faith of Christ. This is also true as regards the moral precepts, because the faith of Christ confers the help of grace to fulfill the moral precepts of the law and even adds special counsels, through which the moral precepts are more safely and securely kept.