j*****7
发帖数: 10575 | 1 3:21但如今神的义在律法以外已经显明出来，有律法和先知为证。
3:22就是神的义，因信耶稣基督，加给一切相信的人，并没有分别。
3:23因为世人都犯了罪，亏缺了神的荣耀。
3:24如今却蒙神的恩典，因基督耶稣的救赎，就白白的称义。
3：21 神的救赎计划，不是突发奇想，而是早就预先设定好的。律法的预表，和先知的
预言，都早已表明了神的救恩计划。
3：22 信耶稣基督，成为所有人称义的唯一条件
3：23 罪的后果之一，就是神的荣耀被亏缺。说明神造人，人的使命就是彰显神的形象
和样式。
3：24 恩典是原因，基督救赎是手段，结果是“白白称义” | R*o
发帖数: 3781 | 2 you are using Calvinistic doctrine of predestination to explain 3:21
your version is always Calvinism version.
【在 j*****7 的大作中提到】
: 3:21但如今神的义在律法以外已经显明出来，有律法和先知为证。
: 3:22就是神的义，因信耶稣基督，加给一切相信的人，并没有分别。
: 3:23因为世人都犯了罪，亏缺了神的荣耀。
: 3:24如今却蒙神的恩典，因基督耶稣的救赎，就白白的称义。
: 3：21 神的救赎计划，不是突发奇想，而是早就预先设定好的。律法的预表，和先知的
: 预言，都早已表明了神的救恩计划。
: 3：22 信耶稣基督，成为所有人称义的唯一条件
: 3：23 罪的后果之一，就是神的荣耀被亏缺。说明神造人，人的使命就是彰显神的形象
: 和样式。
: 3：24 恩典是原因，基督救赎是手段，结果是“白白称义”
| w******g
发帖数: 10018 | 3 问题：什么是神的义？什么是神的荣耀？有律法和先知为证，证明在哪里？
【在 j*****7 的大作中提到】
: 3:21但如今神的义在律法以外已经显明出来，有律法和先知为证。
: 3:22就是神的义，因信耶稣基督，加给一切相信的人，并没有分别。
: 3:23因为世人都犯了罪，亏缺了神的荣耀。
: 3:24如今却蒙神的恩典，因基督耶稣的救赎，就白白的称义。
: 3：21 神的救赎计划，不是突发奇想，而是早就预先设定好的。律法的预表，和先知的
: 预言，都早已表明了神的救恩计划。
: 3：22 信耶稣基督，成为所有人称义的唯一条件
: 3：23 罪的后果之一，就是神的荣耀被亏缺。说明神造人，人的使命就是彰显神的形象
: 和样式。
: 3：24 恩典是原因，基督救赎是手段，结果是“白白称义”
| l**********t
发帖数: 5754 | 4
21. But now the righteousness of God without the law [109] is manifested,
being witnessed by the law and the prophets;
"
21. But now without the law, etc. It is not certain for what distinct reason
he calls that the righteousness of God, which we obtain by faith; whether
it be, because it can alone stand before God, or because the Lord in his
mercy confers it on us. As both interpretations are suitable, we contend for
neither. This righteousness then, which God communicates to man, and
accepts alone, and owns as righteousness, has been revealed, he says,
without the law, that is without the aid of the law; and the law is to be
understood as meaning works; for it is not proper to refer this to its
teaching, which he immediately adduces as bearing witness to the gratuitous
righteousness of faith. Some confine it to ceremonies; but this view I shall
presently show to be unsound and frigid. We ought then to know, that the
merits of works are excluded. We also see that he blends not works with the
mercy of God; but having taken away and wholly removed all confidence in
works, he sets up mercy alone.
It is not unknown to me, that Augustine gives a different explanation; for
he thinks that the righteousness of God is the grace of regeneration; and
this grace he allows to be free, because God renews us, when unworthy, by
his Spirit; and from this he excludes the works of the law, that is, those
works, by which men of themselves endeavor, without renovation, to render
God indebted to them. (Deum promereri — to oblige God.) I also well know,
that some new speculators proudly adduce this sentiment, as though it were
at this day revealed to them. But that the Apostle includes all works
without exception, even those which the Lord produces in his own people, is
evident from the context.
For no doubt Abraham was regenerated and led by the Spirit of God at the
time when he denied that he was justified by works. Hence he excluded from
man’s justification not only works morally good, as they commonly call them
, and such as are done by the impulse of nature, but also all those which
even the faithful can perform.[110]Again, since this is a definition of the
righteousness of faith, “Blessed are they whose iniquities are forgiven,”
there is no question to be made about this or that kind of work; but the
merit of works being abolished, the remission of sins alone is set down as
the cause of righteousness.
They think that these two things well agree, — that man is justified by
faith through the grace of Christ, — and that he is yet justified by the
works, which proceed from spiritual regeneration; for God gratuitously
renews us, and we also receive his gift by faith. But Paul takes up a very
different principle, — that the consciences of men will never be
tranquillized until they recumb on the mercy of God alone. [111]Hence, in
another place, after having taught us that God is in Christ justifying men,
he expresses the manner, — “by not imputing to them their sins.” In like
manner, in his Epistle to the Galatians, he puts the law in opposition to
faith with regard to justification; for the law promises life to those who
do what it commands, (Galatians 3:12;) and it requires not only the outward
performance of works, but also sincere love to God. It hence follows, that
in the righteousness of faith, no merit of works is allowed. It then appears
evident, that it is but a frivolous sophistry to say, that we are justified
in Christ, because we are renewed by the Spirit, inasmuch as we are the
members of Christ, — that we are justified by faith, because we are united
by faith to the body of Christ, — that we are justified freely, because God
finds nothing in us but sin.
But we are in Christ because we are out of ourselves; and justified by faith
, because we must recumb on the mercy of God alone, and on his gratuitous
promises; and freely, because God reconciles us to himself by burying our
sins. Nor can this indeed be confined to the commencement of justification,
as they dream; for this definition — “Blessed are they whose iniquities
are forgiven” — was applicable to David, after he had long exercised
himself in the service of God; and Abraham, thirty years after his call,
though a remarkable example of holiness, had yet no works for which he could
glory before God, and hence his faith in the promise was imputed to him for
righteousness; and when Paul teaches us that God justifies men by not
imputing their sins, he quotes a passage, which is daily repeated in the
Church. Still more, the conscience, by which we are disturbed on the score
of works, performs its office, not for one day only, but continues to do so
through life. It hence follows that we cannot remain, even to death, in a
justified state, except we look to Christ only, in whom God has adopted us,
and regards us now as accepted. Hence also is their sophistry confuted, who
falsely accuse us of asserting, that according to Scripture we are justified
by faith only, while the exclusive word only, is nowhere to be found in
Scripture. But if justification depends not either on the law, or on
ourselves, why should it not be ascribed to mercy alone? and if it be from
mercy only, it is then by faith only.
The particle now may be taken adversatively, and not with reference to time;
as we often use now for but. [112]But if you prefer to regard it as an
adverb of time, I willingly admit it, so that there may be no room to
suspect an evasion; yet the abrogation of ceremonies alone is not to be
understood; for it was only the design of the Apostle to illustrate by a
comparison the grace by which we excel the fathers. Then the meaning is,
that by the preaching of the gospel, after the appearance of Christ in the
flesh, the righteousness of faith was revealed. It does not, however, hence
follow, that it was hid before the coming of Christ; for a twofold
manifestation is to be here noticed: the first in the Old Testament, which
was by the word and sacraments; the other in the New, which contains the
completion of ceremonies and promises, as exhibited in Christ himself: and
we may add, that by the gospel it has received a fuller brightness.
Being proved [or approved] by the testimony,[113]etc. He adds this, lest in
the conferring of free righteousness the gospel should seem to militate
against the law. As then he has denied that the righteousness of faith needs
the aid of the law, so now he asserts that it is confirmed by its testimony
. If then the law affords its testimony to gratuitous righteousness, it is
evident that the law was not given for this end, to teach men how to obtain
righteousness by works. Hence they pervert it, who turn it to answer any
purpose of this kind. And further, if you desire a proof of this truth,
examine in order the chief things taught by Moses, and you will find that
man, being cast from the kingdom of God, had no other restoration from the
beginning than that contained in the evangelical promises through the
blessed seed, by whom, as it had been foretold, the serpent’s head was to
be bruised, and through whom a blessing to the nations had been promised:
you will find in the commandments a demonstration of your iniquity, and from
the sacrifices and oblations you may learn that satisfaction and cleansing
are to be obtained in Christ alone.[114]When you come to the Prophets you
will find the clearest promises of gratuitous mercy. On this subject see my
Institutes.
"
footnote
"
109 Here again it is better, and indeed necessary for the Apostle’s
argument, to render χωρὶς νόμου, ““without law,”
that is, without any law, either natural or revealed. The same sentiment is
found in Galatians 3:21 — “For if a law had been given, capable of giving
life, truly righteous would have been by law (ἐκ νόμου.)”
The version of Macknight seems just, “But now a righteousness of God
without law is discovered.” But we, may retain the tense (πεφανέ
ρωται) “has been discovered,” or manifested, or made known. “A
righteousness of God without law,” is a similar phrase to “the
righteousness of God by faith,” in Romans 1:17. — Then in the following
clause the “law” means not specifically the law of Moses, but the Old
Testament, excepting the Prophets. — Ed
110 Professor Hodge very justly observes, “It never was the doctrine of
the Reformation, or of the Lutheran and Calvinistic divines, that the
imputation of righteousness affected the moral character of those concerned.
It is true,” he adds, “whom God justifies he also sanctifies; but
justification is not sanctification, and the imputation of righteousness is
not the infusion of righteousness.” — Ed.
111 “The foundation of your trust before God, must be either your own
righteousness out and out, or the righteousness of Christ out and out. ...
If you are to lean upon your own merit, lean upon it wholly — if you are to
lean upon Christ, lean upon him wholly. The two will not amalgamate
together, and it is the attempt to do so, which keeps many a weary and heavy
-laden inquirer at a distance from rest, and at a distance from the truth of
the gospel. Maintain a clear and consistent posture. Stand not before God
with one foot upon a rock and the other upon a treacherous quicksand...We
call upon you not to lean so much as the weight of one grain or scruple of
your confidence upon your own doings — to leave this ground entirely, and
to come over entirely to the ground of a Redeemer’s blood and a Redeemer’s
righteousness.” — Dr. Chalmers
112 “The words but now may be regarded merely as marking the transition
from one paragraph to another, or as a designation of tense; now, i.e.,
under the gospel dispensation. In favor of this view is the phrase, “to
declare at this time his righteousness, Romans 3:26.” — Hodge
113 “Testimonio comprobata,” etc., so Beza and Pareus render μαρτ
υρουμένη; “Being attested,” Doddridge; “Being testified,”
Macknight Schleusner gives a paraphrase, “Being predicted and promised;”
and this no doubt is the full meaning. — Ed.
114 Concurrent with what is said here is this striking and condensed
passage from Scott, — “It has been witnessed by the law and the Prophets;
the ceremonies typified it; the very strictness of the moral law and its
awful curses, being compared with the promises of mercy to sinners, implied
it; the promises and predictions of the Messiah bore witness to it; the
faith and hope of ancient believers recognized it; and the whole Old
Testament, rightly understood, taught men to expect and depend on it.” —
Ed.
"
21. 但如今神的义在律法以外已经显明出来，有律法和先知为证；
注释：
21．在律法以外 为何保罗把我们因信所得的义称为"神的义"？或许因为惟有这个义才能站立在神面前，或因为这是神所赐给的义，也许这两个解释都合适，我们也无须辩论。所以他说，神所赐给人的义已经在律法以外（不用律法的帮忙）显明。律法即行为的意思，若指教训是不合适的，他立刻指出律法乃是给信心的白白称义作见证。有人主张这里所说的律法仅限于仪式；但我认为这个见解是不当的。我们应当知道，行为上的功德是不包括在内的，我们也看出保罗并不是把人的行为与神的怜悯冶于一炉，乃是把人对行为的一切信靠完全撤消，予以根除，惟独树立神的怜悯。
我知道奥古斯丁关于此点另有解释。因为他以为神的义乃是人蒙重生的恩典，而且这恩典是白白赐给人的，因为是神当我们毫无价值的时候，借着祂的灵重生我们。把律法上的行为完全排除，那就是人所努力，靠自己来讨神喜悦的行为。我也清楚知道有些近代理论家心骄气傲地提出此教理，认为是现今从神领受的新启示。但是从上下文就可以看出，保罗乃是毫无例外地把所有的行为都包括在内，纵然是主在祂自己百姓身上所生出的善行也包括在内。当保罗否认亚伯拉罕因行为称义的时候，无疑亚伯拉罕已经被圣灵重生，被圣灵引导了。所以他不但把普通所谓之善行（道德上的），就是由于本性的冲动所行的，而且也把信徒所有的一切行为，都从人称义的事上排除。如果因信称义的定义是说："得赦免其过，遮盖其罪的，这人是有福的"（诗卅二1），根本就没有各种不同行为之争议了，行为上的功德已不复见，惟独罪得赦免才算作称义的原因。
他们以为人称义是借着基督的恩，然而也因属灵重生产生的行为称义，这两件事是完全一致的，因为是神白白地重生我们，而且我们也凭信心接受祂的恩赐。但保罗在此提出另外一种原则：那就是人若不是单独在神的怜悯上找到安息，人的良心是不会平安的。在另一处经文中，保罗在教训我们神在基督里称人为义之后，就说到神称人为义的方式，"不将他们的过犯归在他们身上"（林后五19）。照样在加拉太书保罗论到称义的效果时，他把律法与信心列于相反的地位上，因为律法应许生命给那些遵行神命令的人（加三12），不但要求外表上行为的履行，而且也要诚心爱神。所以在信心的义上丝毫不容许行为上的功德。因此以下的说法是轻薄的诡辩："我们在基督里称义，因为我们被圣灵更新，所以我们是基督的肢体；我们因信称义，因为我们因信与基督的身体联合；我们白白称义，因为神在我们里面除了罪以外找不到什么。"
但我们"在基督里"，乃因我们在自己以外了；我们因"信"称义，因为我们只有在神的怜悯和祂的应许上才能得平安；我们白白称义，因为神借着埋葬我们的罪，才叫我们与自己和好。这并不只限于称义的初步，就如那些解经家所爱想象的，因为"得赦免其过，遮盖其罪的，这人是有福的"，这定义是应用在服事神有多年训练之后的大卫身上。亚伯拉罕在蒙召后三十年没有在神面前荣耀的行为，所以他信应许是为义的缘故归给他的。当保罗教导我们说神称人为义不将罪归给他们的时候，他引证了一节教会常用的圣经。良心的平安（我们的良心受行为的搅扰）并不是一天的事，乃是要继续到一生之久。由此可知，直到我们死的时候，我们只有仰望基督而称义，因为神在基督里收纳我们为儿子，如今看我们已被悦纳了。我们说根据圣经我们"惟独"因信称义，但攻击我们的人说"惟独"二字在圣经中是找不到的，他们这种攻击是强词夺理。如果称义既不靠律法又不靠自己，为何不说专靠神的怜悯呢？如果是靠神的怜悯，那岂不是单独凭信心吗？
"如今"二字只能当反意语使用，并无时间上的意思。如果是指时间上的意思说的，我也愿意承认，因无逃避的余地，但决不能理解为仪式上的废止，使徒的本意不过是借着比较来说明我们超过列祖的恩典。这意思是信心的义在基督肉身显现之后已借着传福音启明了。但这并不是说信心的义在基督降临之前是隐藏的，因为这里所注重的是双层的表现--首先是在旧约中，其中包含神的话和圣礼，其次是在新约中，包含在礼仪与应许之外又在基督里的应验。此外也加上由福音而来之特别光辉。
有律法和先知为证 保罗附加这一句，为的是免得福音论到白白的义时与律法有冲突。保罗否认因信而得的义需要律法的帮助，所以他说如今这事已被证明了。如果律法为白白的义作见证，那就明显可知，神把律法赐给人，并不是教导人凭自己的行为而得义。所以那些凡为此目的而解说律法的人，都是曲解了律法。但如果你想要求得此项真理的证据，应当仔细考查摩西的主要教训，你就知道人被赶逐在神国之外，除了借着基督而有的福音应许以外，就没有恢复之道。这位基督就是那圣洁之种子，就是打碎蛇头的那一位，万民因祂蒙福（参看创三15）。我们在诫命中要看到我们犯罪的明证，从献祭中我们知道惟独在基督里得到罪的偿还与洁净。如果我们看先知，就看到神白白恩慈是非常明确的应许。为要详知此题，请参阅拙著《基督教要义》（卷三，十一章）。
【在 j*****7 的大作中提到】
: 3:21但如今神的义在律法以外已经显明出来，有律法和先知为证。
: 3:22就是神的义，因信耶稣基督，加给一切相信的人，并没有分别。
: 3:23因为世人都犯了罪，亏缺了神的荣耀。
: 3:24如今却蒙神的恩典，因基督耶稣的救赎，就白白的称义。
: 3：21 神的救赎计划，不是突发奇想，而是早就预先设定好的。律法的预表，和先知的
: 预言，都早已表明了神的救恩计划。
: 3：22 信耶稣基督，成为所有人称义的唯一条件
: 3：23 罪的后果之一，就是神的荣耀被亏缺。说明神造人，人的使命就是彰显神的形象
: 和样式。
: 3：24 恩典是原因，基督救赎是手段，结果是“白白称义”
| l**********t
发帖数: 5754 | 5
22. Even the righteousness of God which is by faith of Jesus Christ unto all
and upon all them that believe: for there is no difference:
"[115]He shows in few words what this justification is, even that which is
found in Christ and is apprehended by faith. At the same time, by
introducing again the name of God, he seems to make God the founder, (
autorem, the author,) and not only the approver of the righteousness of
which he speaks; as though he had said, that it flows from him alone, or
that its origin is from heaven, but that it is made manifest to us in Christ.
When therefore we discuss this subject, we ought to proceed in this way:
First, the question respecting our justification is to be referred, not to
the judgment of men, but to the judgment of God, before whom nothing is
counted righteousness, but perfect and absolute obedience to the law; which
appears clear from its promises and threatenings: if no one is found who has
attained to such a perfect measure of holiness, it follows that all are in
themselves destitute of righteousness. Secondly, it is necessary that Christ
should come to our aid; who, being alone just, can render us just by
transferring to us his own righteousness. You now see how the righteousness
of faith is the righteousness of Christ. When therefore we are justified,
the efficient cause is the mercy of God, the meritorious is Christ, the
instrumental is the word in connection with faith. [116]Hence faith is said
to justify, because it is the instrument by which we receive Christ, in whom
righteousness is conveyed to us. Having been made partakers of Christ, we
ourselves are not only just, but our works also are counted just before God,
and for this reason, because whatever imperfections there may be in them,
are obliterated by the blood of Christ; the promises, which are conditional,
are also by the same grace fulfilled to us; for God rewards our works as
perfect, inasmuch as their defects are covered by free pardon.
Unto all and upon all,[117]etc. For the sake of amplifying, he repeats the
same thing in different forms; it was, that he might more fully express what
we have already heard, that faith alone is required, that the faithful are
not distinguished by external marks, and that hence it matters not whether
they be Gentiles or Jews.
"
footnote
"
115 The words which follow, διὰ πίστεως Ιησο&
#8166; Χριστοῦ “by or through the faith of Jesus Christ,” mean
not the faith which is his, but the faith of which he is the object. They
ought to be rendered “through faith in Jesus Christ.” The genitive case
has often this meaning: “Εχετε πίστιν Θεοῦ — Have
faith in (of) God,” Mark 11:22; “Εν πίστει ζῶ τὟ
τοῦ υἱοῦ τοῦ Θεοῦ — I live by the
faith of the Son of God;” [Galations 2:20;] it should be in our language,
“I live by faith in the Son of God.” This genitive case of the object is
an Hebraism, and is of frequent occurrence. — Ed.
116 The original is this, “Ut ergo justificemur, causa efficiens est
misericordia Dei, Christus materia, verbum cum fide instrumentum — When
therefore we are justified, the efficient cause is God’s mercy, Christ is
the material, the word with faith is the instrument.” — Ed
117 Εἰς πάντας και ἐπι πάντ
ας. He makes a similar difference in his expressions in verse 30. This
righteousness, as some say, came to the Jews, as it had been promised to
them, and upon the Gentiles, as a gift with which they were not acquainted,
and it was conferred on them. But the possession was equal and belonged to
all who believed, and to none else, whether Jews or Gentiles.
Stuart connects these words with “manifested,” or revealed, in verse 21
. It is manifested to all, and manifested for all; that is, for the real
benefit of all who believe; in other words, it is offered to all, but
becomes of real advantage only to those who believe. But the simpler mode is
to consider the words, which is, as in our version, to be understood. ‘Ε
ρχομένη is the word which Luther adopts. — Ed
"
22．神的义 保罗简明地指示此义究属为何，就是在基督里得到的而凭信心把握着的义。同时保罗重新提到神的名字，他乃是以神为此义的原作者，非仅以祂为赞同者，因为他说这义惟独从基督而来，在基督里向我们显明的。
所以当我们讨论此题时，我们应当考虑到：第一，我们称义的要点并不在乎人的判断，乃在乎神的审判台前，只有完全和绝对的顺服律法才能在神面前算为义，才容易知道律法的应许与威吓。如果没有人能得到这样正确的圣洁，那就是说在人里面根本没有义。第二，我们非求基督的帮助不可，因为惟有祂是公义的，只有祂能把自己的义传递给我们。现在我们看出信心的义如何就是基督的义之始末了。所以当我们称义的时候，主要的原因乃在神的怜悯，基督是我们称义的替身，神的道（与信心有关）乃为工具。因此所谓因信称义，乃是因为信心是工具，凭信心接受基督，义是在基督里传达给我们。既成为基督的后嗣，不但我们自己成为义，就是连我们的行为也在神面前算为义。为了这个缘故，不论在他们里面有什么不完全，都因基督的血而消失了。那带有条件的应许也借着同一的恩典应验在我们身上，因为神当我们的行为是完全的来赏赐我们，至于一切的缺点都被神白白的赦免之恩遮盖了。
加给一切相信的人 保罗为了加强意义，所以他是用不同的方式来重提以前所论述的真理，为的是更彻底阐明我们以前所听过的，那就是这里所惟一需要的乃是信心，信徒的差别不在乎外表的记号，所以不论他们是犹太人或外邦人都无关紧要。
【在 j*****7 的大作中提到】
: 3:21但如今神的义在律法以外已经显明出来，有律法和先知为证。
: 3:22就是神的义，因信耶稣基督，加给一切相信的人，并没有分别。
: 3:23因为世人都犯了罪，亏缺了神的荣耀。
: 3:24如今却蒙神的恩典，因基督耶稣的救赎，就白白的称义。
: 3：21 神的救赎计划，不是突发奇想，而是早就预先设定好的。律法的预表，和先知的
: 预言，都早已表明了神的救恩计划。
: 3：22 信耶稣基督，成为所有人称义的唯一条件
: 3：23 罪的后果之一，就是神的荣耀被亏缺。说明神造人，人的使命就是彰显神的形象
: 和样式。
: 3：24 恩典是原因，基督救赎是手段，结果是“白白称义”
| l**********t
发帖数: 5754 | 6
windking & JYM, could you please continue the bible study? Any answers to
these questions? Thanks.
【在 w******g 的大作中提到】
: 问题：什么是神的义？什么是神的荣耀？有律法和先知为证，证明在哪里？
| r********7
发帖数: 887 | 7
阿门~~~~~！
【在 l**********t 的大作中提到】
:
: windking & JYM, could you please continue the bible study? Any answers to
: these questions? Thanks.
| j*****7
发帖数: 10575 | 8 神的义：就是神的恩典，因信称义的救赎
神的荣耀：此处特指，按照神形象样式被造的人，原本应该活出神的样式
律法和先知为证：
律法，例如献祭洒血的条例
先知，如以赛亚书
9:6因为有一婴孩为我们而生，有一子赐给我们。政权必担在他的肩头上。他名称为奇
妙，策士，全能的神，永在的父，和平的君。
9:7他的政权与平安必加增无穷。他必在大卫的宝座上，治理他的国，以公平公义使国
坚定稳固，从今直到永远。万君之耶和华的热心，必成就这事。
28:16所以主耶和华如此说，看哪，我在锡安放一块石头，作为根基，是试验过的石头
，是稳固根基，宝贵的房角石，信靠的人必不着急。
【在 w******g 的大作中提到】
: 问题：什么是神的义？什么是神的荣耀？有律法和先知为证，证明在哪里？
| l**********t
发帖数: 5754 | 9
23．并没有分别 他毫无例外地劝勉人有在基督里寻求义的必要。那正如他说："此
外没有得称为义的方法。不能有一些人用此法称义，另外一些人用彼法称义；所有的人
必得都因信称义，因为众人都是罪人，不能在神面前荣耀祂。"他姑且认为每一个人来
到神的审判台前时，都觉得内心有罪，而且在自己的羞耻之下显为狼狈，陷于混乱之中
，所以没有一个罪人敢来到神的面光之中，就如我们在亚当的例子中所见的（创三8）
。保罗又从反面的辩论来攻击，为此我们要注意他以下的要点。所有的人既然都是罪人
，保罗从此就推出结论："所有的人已经丧失（或亏缺）义的荣誉。"因是之故，根据他
这个教义，就必得说"在完全无缺者之外就没有义"。如果有所谓"半分之义"这件事，那
么就可能给罪人得到完全的荣耀。所谓部分的义这种空想于此完全被推翻。假如我们称
义一部分是因行为，一部分是因神的恩典是真的话，那么保罗的辩论说世人都亏缺了神
的荣耀，因为他们是罪人，就没有力量。所以那里有罪，若不是有基督将咒诅除掉，那
里就没有义，是千真万确的。这正是保罗在加拉太书三章10节所说的，凡在律法之下的
都要受咒，但借着基督的恩惠我们从律法得解脱。"神的荣耀"就是在神面前的光荣，这
正如在约翰福音十二章43 节所说爱人的荣耀，多过爱神的荣耀。保罗是把我们从世人
剧场的拍手喝彩中拉出来，叫我们归入神的宝座前。
。
24．蒙神的恩典白白称义 这意思是说人既然毫无所有，遭神公义审判的打击，只有灭亡，所以他们是靠神的恩慈白白称义，因有基督来解救他们的苦恼，将自己传达给信的人，所以他们惟有在基督里发现他们所缺欠的。这或者是全部圣经中最清楚说明此义的伟大效用的章句，因为它指示了神的恩慈乃为义的动力因素，基督及其宝血乃为义的质料因素，在神的道中所含的信心乃为工具因素，最后，神公义与恩慈的荣耀乃为目的因素。
论到动力因素，保罗说我们是"白白称义"，更因祂的恩典称义。他两次说到白白称义，因神的恩典称义，都表明一切都出于神，我们自己毫无所有。若将恩典与功德加以对照，那么这个目的已算达到了，但为了阻止我们想象到"一半的义"，他更坚强地说他所以屡次重覆的意义，并且声称我们称义的一切荣耀（效果）惟独要归给神的恩慈。这义就是诡辩家想要分裂的，因此他们可以不必承认自己的贫乏。
借着基督耶稣的救赎 这是说到我们称义的质料因素，那就是说："基督因祂的顺服满足父神的审判要求，并担当我们的咒诅，释放我们脱离死亡的捆绑。"我们的罪孽因祂献上的挽回祭已被消除。在此又重新驳倒那主张在人里面有义存在的幻说。如果我们在神面前称义是因为基督用重价所买赎的，我们诚然是从别人借来我们自己所没有的。保罗以后要详细解说此救赎的价值与目的，就是说明我们如何与神和好，因他称基督为换回祭（我喜欢用旧约的名词）或施恩座，他的意思是说，只有当基督使神与我们和好的时候，我们才被称义。
【在 j*****7 的大作中提到】
: 神的义：就是神的恩典，因信称义的救赎
: 神的荣耀：此处特指，按照神形象样式被造的人，原本应该活出神的样式
: 律法和先知为证：
: 律法，例如献祭洒血的条例
: 先知，如以赛亚书
: 9:6因为有一婴孩为我们而生，有一子赐给我们。政权必担在他的肩头上。他名称为奇
: 妙，策士，全能的神，永在的父，和平的君。
: 9:7他的政权与平安必加增无穷。他必在大卫的宝座上，治理他的国，以公平公义使国
: 坚定稳固，从今直到永远。万君之耶和华的热心，必成就这事。
: 28:16所以主耶和华如此说，看哪，我在锡安放一块石头，作为根基，是试验过的石头
| l**********t
发帖数: 5754 | 10
John Calvin's commments:
“保罗乃是毫无例外地把所有的行为都包括在内，纵然是主在祂自己百姓身上所生出的
善行也包括在内。当保罗否认亚伯拉罕因行为称义的时候，无疑亚伯拉罕已经被圣灵重生，被圣灵引导了。所以他不但把普通所谓之善行（道德上的），就是由于本性的冲动所行的，而且也把信徒所有的一切行为，都从人称义的事上排除。如果因信称义的定义是说："得赦免其过，遮盖其罪的，这人是有福的"（诗卅二1），根本就没有各种不同行为之争议了，行为上的功德已不复见，惟独罪得赦免才算作称义的原因。“
Question: How does these verses relate to verses in James?
雅 各 书 James
2:17 这 样 信 心 若 没 有 行 为 就 是 死 的 。
2:18 必 有 人 说 ， 你 有 信 心 ， 我 有 行 为 。 你 将 你 没 有 行 为 的 信
心 指 给 我 看 ， 我 便 借 着 我 的 行 为 ， 将 我 的 信 心 指 给 你 看 。
2:19 你 信 神 只 有 一 位 ， 你 信 的 不 错 。 鬼 魔 也 信 ， 却 是 战 惊 。
2:20 虚 浮 的 人 哪 ， 你 愿 意 知 道 没 有 行 为 的 信 心 是 死 的 吗 ？
2:21 我 们 的 祖 宗 亚 伯 拉 罕 ， 把 他 儿 子 以 撒 献 在 坛 上 ， 岂 不 是
因 行 为 称 义 吗 ？
2:22 可 见 信 心 是 与 他 的 行 为 并 行 ， 而 且 信 心 因 着 行 为 才 得 成
全 。
【在 j*****7 的大作中提到】
: 3:21但如今神的义在律法以外已经显明出来，有律法和先知为证。
: 3:22就是神的义，因信耶稣基督，加给一切相信的人，并没有分别。
: 3:23因为世人都犯了罪，亏缺了神的荣耀。
: 3:24如今却蒙神的恩典，因基督耶稣的救赎，就白白的称义。
: 3：21 神的救赎计划，不是突发奇想，而是早就预先设定好的。律法的预表，和先知的
: 预言，都早已表明了神的救恩计划。
: 3：22 信耶稣基督，成为所有人称义的唯一条件
: 3：23 罪的后果之一，就是神的荣耀被亏缺。说明神造人，人的使命就是彰显神的形象
: 和样式。
: 3：24 恩典是原因，基督救赎是手段，结果是“白白称义”
| l**********t
发帖数: 5754 | 11 anyone can help me to understand the relation between Romans & James?
【在 l**********t 的大作中提到】
:
: John Calvin's commments:
: “保罗乃是毫无例外地把所有的行为都包括在内，纵然是主在祂自己百姓身上所生出的
: 善行也包括在内。当保罗否认亚伯拉罕因行为称义的时候，无疑亚伯拉罕已经被圣灵重生，被圣灵引导了。所以他不但把普通所谓之善行（道德上的），就是由于本性的冲动所行的，而且也把信徒所有的一切行为，都从人称义的事上排除。如果因信称义的定义是说："得赦免其过，遮盖其罪的，这人是有福的"（诗卅二1），根本就没有各种不同行为之争议了，行为上的功德已不复见，惟独罪得赦免才算作称义的原因。“
: Question: How does these verses relate to verses in James?
: 雅 各 书 James
: 2:17 这 样 信 心 若 没 有 行 为 就 是 死 的 。
: 2:18 必 有 人 说 ， 你 有 信 心 ， 我 有 行 为 。 你 将 你 没 有 行 为 的 信
: 心 指 给 我 看 ， 我 便 借 着 我 的 行 为 ， 将 我 的 信 心 指 给 你 看 。
: 2:19 你 信 神 只 有 一 位 ， 你 信 的 不 错 。 鬼 魔 也 信 ， 却 是 战 惊 。
| r********7
发帖数: 887 | 12 这样理解：
当信徒的善行引起别人称羡的时候，我们应当看见是神在他里面做的工，而不是他的本
性使然，所以他没什么好骄傲的。保罗说：我活着就是基督……(腓1：21)
这话就是这个意思：基督在我里面活着。
所以他不但把普通所谓之善行（道德上的），就是由于本性的冲动所行的，而且也把信
徒所有的一切行为，都从人称义的事上排除。
【在 l**********t 的大作中提到】
: anyone can help me to understand the relation between Romans & James?
| l**********t
发帖数: 5754 | 13 thanks.
I'm asking about the "conflicts" between John Calvin's comments and the
verses in James.
【在 r********7 的大作中提到】
: 这样理解：
: 当信徒的善行引起别人称羡的时候，我们应当看见是神在他里面做的工，而不是他的本
: 性使然，所以他没什么好骄傲的。保罗说：我活着就是基督……(腓1：21)
: 这话就是这个意思：基督在我里面活着。
:
: 所以他不但把普通所谓之善行（道德上的），就是由于本性的冲动所行的，而且也把信
: 徒所有的一切行为，都从人称义的事上排除。
| l**********t
发帖数: 5754 | 14
John Calvin's comments:
"
雅各所说人称义不是单因着信，也是因着行为，并不与前述见解冲突。为调和这两
项见解的最好方法，就是考察雅各所用的辩论法。问题并不是人如何为自己在神前得着
义，乃是如何向别人证明他们是已经被称为义了。雅各乃是斥责那些以自己有信心徒然
夸口的假冒为善的人。所以"称义"一词，在雅各所用的情形中与保罗所用的情形中是不
同的，因为他所讨论的是不同的题目。无疑"信"也有着不同的意义。在达到正确判断以
前，这两件事必得详加检讨。从上下文看来，雅各的意思是说人若不以他的行为证明祂
的义，就不能以死的信心来证明他是称义了。关于此题请参阅拙著《基督教要义》（卷三，十一章）。
"
【在 l**********t 的大作中提到】
: thanks.
: I'm asking about the "conflicts" between John Calvin's comments and the
: verses in James.
|
|
