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Romans Capítulo 3
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The apostle, in this chapter, carries on his discourse concerning justification. He had already proved the guilt both of Gentiles and Jews. Now in this chapter, I. He answers some objections that might be made against what he had said about the Jews, Ro 3:1-8. II. He asserts the guilt and corruption of mankind in common, both Jews and Gentiles, Ro 3:9-18. III. He argues thence that justification must needs be by faith, and not by the law, which he gives several reasons for (Ro 3:19-31). The many digressions in his writings render his discourse sometimes a little difficult, but his scope is evident.
1-18
The Advantages of the Jews; Objections Answered; The Depravity of Jews and Gentiles (58 AD)
简体中文
犹太人的优势；异议的回答；犹太人与外邦人的败坏（公元58年）
¹ 这样说来，犹太人有什么长处？割礼有什么益处呢？ ² 凡事大有好处：第一是神的圣言交托他们。 ³ 即便有不信的，这有何妨呢？难道他们的不信就废掉神的信实吗？ ⁴ 断乎不能！不如说，神是真实的，人都是虚谎的。如经上所记：「你显为义的时候，要在你的话语中得称为义，并要在你被人论断的时候胜诉。」 ⁵ 我且照着人的常话说，我们的不义若显出神的义来，我们可以怎么说呢？神降怒，是他不义吗？ ⁶ 断乎不是！若是这样，神怎能审判世界呢？ ⁷ 若神的真实，因我的虚谎越发显出他的荣耀，为什么我还受审判，好像罪人呢？ ⁸ 为什么不说，我们可以作恶以成善呢？这是毁谤我们的人说我们有这话。这等人受刑罚，正是当然的。 ⁹ 这却怎么样呢？我们比他们强吗？决不是的！因我们已经证明：犹太人和希腊人都在罪恶之下。 ¹⁰ 如经上所记：「没有义人，连一个也没有。 ¹¹ 没有明白的，没有寻求神的； ¹² 都是偏离正路，一同变为无用。没有行善的，连一个也没有。 ¹³ 他们的喉咙是敞开的坟墓；他们用舌头弄诡诈，嘴唇里有虺蛇的毒气， ¹⁴ 满口是咒骂苦毒。 ¹⁵ 杀人流血，他们的脚飞跑， ¹⁶ 所经过的路便行残害暴虐的事； ¹⁷ 平安的路，他们未曾知道； ¹⁸ 他们眼中不怕神。」
一、在此使徒回答几个可能提出的异议，以澄清他的道路。再明显不过的真理，邪恶的才智与败坏属肉体的心也会有所非难；但神的真理必须从诡辩中被澄清。
异议1：若犹太人与外邦人在神面前如此立于同等地位，「犹太人有什么长处？」神岂不是屡次极尊重地论到犹太人，把他们当作独特的子民（申33:29）、圣洁的国民、特别的产业、「我朋友亚伯拉罕的后裔」吗？他岂不是设立割礼作为他们会籍的徽章，作为他们与神立约关系的印证吗？那么这种「拉平」的教义岂不是否定了他们这一切特权，并对割礼这一条例有所贬损，看它为无果无效之事吗？
答：尽管如此，犹太人仍是大得特权与尊荣的子民，大有手段与帮助，虽然这些并非无误地拯救人（罗3:2）：「凡事大有好处」。门向外邦人和犹太人同样敞开，但犹太人因教会的特权，到这门有更美好的通路，这特权不可低估，虽然许多拥有它的人因未加善用而永远灭亡。他在罗9:4-5列举了犹太人许多特权；此处他只提一个（这实在是「等于一切」的）——「神的圣言交托他们」，即旧约圣经，特别是摩西律法，这被称为「活泼的圣言」（徒7:38），以及那些论到基督与福音的预表、应许、预言。圣经就是神的圣言：它是神的启示，来自天上，具有无误的真理与永恒的重要性，如同神谕。七十士译本称乌陵与土明为 logia——神谕。圣经是我们判断的胸牌。我们当诉诸律法与法度，如同诉诸神谕。福音也被称为神的圣言（来5:12；彼前4:11）。这些圣言交托给了犹太人；旧约是用他们的语言写的；摩西和众先知出于他们的民族，生活在他们中间，主要地向犹太人讲道、为他们写作。这些圣言交托给他们，作为后世与教会的托管人。旧约存在他们手中，要小心保存纯净无玷，并如此传与后世。犹太人是基督徒的图书管理员，受托保管这神圣宝藏——首先为他们自己的用处与益处，然后为世界的益处；在保存圣经字句的事上，他们对所托极其忠心，一点一画也没有失落，其中我们当承认神恩惠的看顾与护理。犹太人有得救的手段，却没有得救的专利。这一点他加上「第一是」——原文作 proton men gar——这是他们首要的、首要的特权。享有神的话语与典章是一民的最大福乐，当列在他们益处的「首条」中（申4:8，33:3；诗147:20）。
异议2：针对他所说犹太人在活泼圣言上的优势，有人可能以他们中许多人的不信来异议。把神的圣言交托给他们有什么用，因为他们中虽然有这样的圣言，仍有如此多人作基督的陌生人，作他福音的仇敌呢？「即便有不信的」（罗3:3）。
答：现今的犹太人中有一些、不，大多数确实不信基督；「但他们的不信，难道能废掉神的信实吗？」使徒一想到这事便惊惶：「断乎不能！」犹太人的不信与顽梗，并不能使交托给他们的圣言中关于弥赛亚的预言失效或推翻。基督必得荣耀，「虽然以色列不聚集」（赛49:5，旁注）。神的话必成就，他的旨意必实行，他一切的目的必答成，虽然有一代人借他们的不信竭力使神成为说谎者。「神是真实的，人都是虚谎的」；让我们坚守这一原则——神对他所说的一切话都是真实的，他必不让他的任何圣言落空——即使如此我们要把人定为说谎者；宁可质疑并推翻全世界所有人的信用，也不可怀疑神的信实。大卫在急躁中所说的（诗116:11）：「人都是说谎的」，保罗在此慎重地断言。说谎是我们每一个人带着进入世界的「旧人」的一部分。人都是易变的、可变的、好更改的，「下流人真是虚空，……放在天平里就浮起」（诗62:9），「都是虚空」（诗39:5）。与神相比，人都是说谎的。当我们发现每个人都是说谎者（人中没有信实）之时，知道神是信实的，这十分安慰。当「人人向邻舍说谎」之时，知道「耶和华的言语是纯净的言语」（诗12:2、6），十分安慰。为进一步证明这点，他引诗51:4：「你显为义的时候……」，其用意是表明：1. 神必在世上保守他自己的尊荣，不顾人的罪。2. 我们的本分是在一切关于我们自己和别人的结论中称神为义，并主张并维护他的公义、真理与良善，不论结果如何。大卫在他的认罪中给自己加上重担，为要称神为义，并免除他任何不公。所以在此，让人的信用或名声自谋出路吧，它沉或浮并不打紧；让我们持守这结论，无论其前提如何貌似相反——「耶和华在他一切所行的无不公义，在他一切所做的都有慈爱」。如此神在他的话语中得称为义，他审判之时被 clearing（诗51:4如此说），或如本处所译：「当他被审判之时」。当人妄敢与神和他的作为争论时，我们可以确信，判决必归于神那一边。
异议3：属肉体的心可能因此趁机在罪中鼓励自己。他曾说人类普遍的罪咎与败坏，为耶稣基督里神之义彰显提供了机会。那么可能有人如此建议：既然我们一切的罪不但不能推翻神的尊荣，反而举荐它，并且他的目的得确保，所以没有什么损害——那么神如此严厉地刑罚我们的罪与不信，岂不是不公吗？若犹太人的不义提供了呼召外邦人的机会，并因此使神得更大的荣耀，为何犹太人还受这么多责难呢？「我们的不义若显出神的义来，我们可以怎么说呢？」（罗3:5）。从此可推出什么结论呢？「神降怒，是他不义吗」——原文作「神岂是不义的」——可如此读，更像异议的形式——「他施行报应之时？」不信之心乐意借任何机会与神治理的公平争吵，并定那至公义者为有罪（伯34:17）。「我且照着人的常话说」，即我如属肉体之心的人那样提出这事；这是如一个人——一个虚妄、愚昧、骄傲的受造者——所建议的。
答：「断乎不是！」我们断不可想象这样的事。那些对神和他的公义圣洁有所贬损的提议，与其与之交谈，不如一触即惊惶。「撒但，退我后边去吧」；决不可存这样的念头。「若是这样，神怎能审判世界呢？」（罗3:6）。这论证与亚伯拉罕的（创18:25）大致相同：「审判全地的主岂不行公义吗？」毫无疑问，他必如此。他若不是无限公义正直，便不配作审判全地的主。「恨恶公平的，岂能掌权？」（伯34:17）。参罗3:18-19（注：应为伯34:18-19）。罪并不因其为神带来荣耀而减少其恶性与罪咎。罪只是「偶然地」举荐了神的义。罪人并不因此而受称赞，因为他并无此意。神要审判世界这一事实，当永远使我们对他的公义公平的一切疑虑与非议沉默。我们不是传召那位绝对主权的君王之作为的人。最高法院既无上诉之余地的判语，不容质疑。
异议4：前一个异议被重复并加以追述（罗3:7-8），因为骄傲的心很难被赶出他们谎言的避难所，反要持定那诡诈。但他把异议以其本色陈明，便足以回答它：「若神的真实，因我的虚谎越发显出他的荣耀。」他假定那些诡辩家如此追述他们的异议：「若我的虚谎——即我的罪（因为每一桩罪中都有某种虚谎，尤其宣信者之罪）—— 给神之真实与信实的得荣耀提供了机会，为何『我还受审判』、被定为罪人『，而不该因此』在罪中受鼓励，使恩典显多呢？」这一推论乍看之下已显得太黑暗，不足辩论，当以厌恶之心弃绝。大胆的罪人因「神的恩慈常常长久」而趁机在恶行中自夸（诗52:1）。「我们可以作恶以成善」这话，在罪人心中比在口中更多，如此在他们的恶道上自称为义。提到这恶念，他在括号中注意到，有人把这样的教义归在保罗及其同工身上：「有人说我们是这样说。」把神的最好百姓与传道人没有持守没有教导、反而最厌恶最憎恶的事，归在他们身上，并非新事；连我们的主自己也被称为与别西卜同伙，这也不当以为希奇。许多人被诽谤为似乎说了与他们所维护的相反之事：这是撒但古老的伎俩，借此把污秽泼在基督的仆人身上，「尽情毁谤吧，总有一些会粘上」。最好的人与最好的真理都难免被诽谤。Sanderson 主教对此另有所评：「这是毁谤我们的人说的」——原文作「我们被亵渎」。在圣经中，「亵渎」通常指最高程度的诽谤——论到神的恶言。对一位传道人及其正规教义的诽谤，是非同寻常的诽谤，是一种亵渎——不是因他本人的缘故，而是因他的职分与工作的缘故（帖前5:13）。
答：他为驳斥它，只说了一句：无论他们自己如何推论，那些人的刑罚是公正的。有人以为指着毁谤者；神必公正地定那些不公正地定他真理之罪的人。或更当应用于那些借「神要从其中得荣耀」为借口而在罪中放胆的人。那些故意作恶以成善的人，非但借这借口不能逃避，反而这借口要坐实他们的刑罚，使他们更无可推诿；因为基于这样的假设、在如此自信之中犯罪，表明罪中既有「机智」、也有「意志」——恶意的意志故意拣选恶，恶意的机智以善果为借口来粉饰它。所以他们的刑罚是公正的；无论他们如今以这样的借口如何自悦，到了大日必没有一条站得住，神必在他的作为上被称义，凡有血气的——连那如今向他自高的有血气之人——都必在他面前静默。有人以为保罗在此暗指犹太教会与民族即将临到的毁灭，他们的顽梗与在他们不信中的自义，正加速这毁灭临到他们身上。
二、保罗既已除掉这些异议，便接着复兴他关于人类普遍罪咎与败坏的断言——犹太人和外邦人都在内（罗3:9-18）。「这却怎么样呢？我们比他们强吗」——我们这些受托神之圣言的犹太人？这能举荐我们到神面前吗？这能称我们为义吗？不，决不能。或说：「我们基督徒（犹太人与外邦人）在事先上比不信的那部分更好，以致配得过神的恩典吗？唉！不：在白白的恩典作出分别之前，我们这些从前作犹太人的和我们这些从前作外邦人的，都同样败坏。」他们都「在罪恶之下」。在罪咎之下：在判语之下；——在债据之下，借此他们被绑去受永远的毁灭与定罪；——在重担之下（诗38:4），要把他们沉到最低的地狱：我们在神面前「都有罪」（罗3:19）。在罪的治理与统治之下：在暴君与残忍的督工之下，作它的奴仆；——在轭之下；——在它的权势之下，「卖」了去「作恶」。这一点他已经「证明」——原文作 proetiasametha，是法律用语：「我们已经指控他们」，并已经证实我们的指控；我们已经证明起诉书，我们已经借事实之彰著的证据定了他们的罪。这一控告与定罪，他在下文借旧约几处经文进一步说明，描述一切人在恩典约束或改变他们之前的败坏堕落状态；如此其中我们众人都可以如同在镜中看见自己本来的面目。罗3:10-12引自诗14:1-3，因其所含真理极重，在诗53:1-3中重复。其余所引的话见于诗14篇的七十士译本译本中，有人以为使徒选择跟从它，因为它更广为人知；但我倒以为保罗从圣经别处引用了这些话——只是后来的七十士译本抄本把它们从保罗这段论述中加进了诗14篇。可注意的是，为证明本性的普遍败坏，他引了几处论到具体个人之具体败坏的经文——如多益（诗140:3）、犹大人（赛59:7-8）——这表明一人所犯的罪，也在众人的本性之中。大卫与以赛亚的时代是较好的时代中的一些，然而他引到他们的日子。诗14篇中所说的，明说指着「众人」，并且是神自己经过特别的观察与查看之后所说的。「耶和华从天上垂看」，如同看着古世（创6:5）。这神的判断是照着真理的。他自己既造了一切，看着他所造的一切「都甚好」之时；如今人既把一切都败坏了，他观看，看哪，「一切都甚坏」。让我们逐一观看。请看——
- 那习惯性的，分为两方面：
(1) 对一切善之事的习惯性缺失。[1]「没有义人」——没有一个有诚实善良的德行之原则，或被这样的原则所管治的，没有一个保留着人受造时所照之神形像——由义而构成——之任何部分的；「连一个也没有」；暗示若有一个，神也会把他找出来。当全世界都败坏之时，神的眼目仍看见一个义人挪亚。连那些借恩典称义、成圣的人，本性上都不是义的。义不与我们同生。合神心意的人承认自己是「在罪孽里生的」。[2]「没有明白的」（罗3:11）。毛病在于悟性的败坏；它被蒙蔽、被败坏、被歪曲。宗教与义在它们那一边有如此多的理，若人稍有悟性，他们便会更好、行得更好。但他们不明白。罪人是愚顽人。[3]「没有寻求神的」——即没有一个对神有什么敬重、对他有什么渴慕的。那些不寻求神的，理当被算作没有悟性。属肉体的心不仅不寻求神，实际上还是与神为敌。[4]「一同变为无用」（罗3:12）。那些离弃神的人很快变为全无用处，成为地上的重担。在罪状态中的人是日头之下最无用的受造者；因为下文说，[5]「没有行善的」；「在地上……行善而不犯罪的义人，世上实在没有」（传7:20）。连罪人那些其中有一些善的行动中，其原则与目标也有根本性的错误；所以可以说，没有行善的。「恶从一切缺失而生」。
(2) 对一切恶之事的习惯性偏离：「都是偏离正路」。那些不寻求至高之目的——神——的人，失落正路，并不为奇。神造人在路上，把他安置在正路上，但他却离弃了它。人类的败坏是一种背道。
- 那实际性的。从如此败坏的族类中能期望什么善呢？他举例——
(1) 在他们的话语中（罗3:13-14），特别在三个方面：[1] 残忍：「他们的喉咙是敞开的坟墓」，随时准备吞吃可怜无辜的人，等候机会行恶，如同古蛇要吞吃人，它的名叫亚巴顿、亚玻伦——毁灭者。当他们不公开承认这残忍、不公然发泄时，他们仍暗中图谋恶事：「嘴唇里有虺蛇的毒气」（雅3:8），最毒最无法医治的毒，借此他们借毁谤败坏邻舍的好名声，并借假见证害其性命。这些话引自诗5:9，140:3。[2] 欺骗：「他们用舌头弄诡诈。」他们在此显出自己是魔鬼的儿女，因为他是说谎的，也是说谎之人的父。他们「弄诡诈」：暗示他们说谎成为他们的行业；这是他们一贯的做法，尤其是对神的道路与百姓说谎。[3] 咒诅：向神发怨言、亵渎他的圣名；向弟兄祝愿恶事：「满口是咒骂苦毒」。这是雅3:9所提舌头的大罪之一。但那「喜爱咒骂」的人，必饱尝其味（诗109:17-19）。多少称为基督徒的人，借这些罪显明自己仍在罪的统治之下，仍处在他们生而所处的状态中。
(2) 在他们的道路上（罗3:15-17）：「杀人流血，他们的脚飞跑」；即他们十分殷勤地去图谋任何残忍的设计，随时准备抓住一切这样的机会。无论他们到哪里，「残害暴虐」都随他们而去；这是他们的伴侣——对神的百姓、对他们所住的乡邻、对那地那民，并最后对他们自己，都是残害暴虐。除了他们道路尽头的残害与灾祸（这些事的结局就是死），他们的道路中也有残害与灾祸；他们的罪本身就是它的刑罚：一个人要成为自己罪的奴仆，再没有比这更能使他悲惨的了。——「平安的路，他们未曾知道」；即他们不知道如何与别人保守和睦，也不知道如何为自己得着平安。他们可能谈论平安——一种魔鬼宫中当他守着之时所有的平安——但他们对一切真正的平安都是陌生人；他们不知道那关乎他们平安的事。这些引自箴1:16；赛59:7-8。
(3) 这一切的根，我们在此也有：「他们眼中不怕神」（罗3:18）。「怕神」在此代表一切实用的宗教，就是对神的话语与旨意（作为我们的准则）、对神的尊荣与荣耀（作为我们的目的）之敬畏而认真的敬重。恶人没有把这放在「眼前」；即他们不以此为舵来操纵方向；他们受别的规则管治，瞄准别的目标。这话引自诗36:1。哪里没有对神的敬畏，哪里就不能期望什么善。「敬畏神」当约束我们的灵，使它们端正（尼5:15）。一旦敬畏被丢弃，祷告便受 restrain（伯15:4），然后一切都迅速地归于毁坏。如此我们在此有对人类普遍的堕落与败坏的一段简短陈述；我们可以叹息说：「亚当啊！你作了什么？」神「造人原是正直，但他们寻出许多巧计」（传7:29）。
Original em inglês
The Advantages of the Jews; Objections Answered; The Depravity of Jews and Gentiles (58 AD)
¹ What advantage then hath the Jew? or what profit is there of circumcision?
² Much every way: chiefly, because that unto them were committed the oracles of God.
³ For what if some did not believe? shall their unbelief make the faith of God without effect?
⁴ God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.
⁵ But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)
⁶ God forbid: for then how shall God judge the world?
⁷ For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?
⁸ And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.
⁹ What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;
¹⁰ As it is written, There is none righteous, no, not one:
¹¹ There is none that understandeth, there is none that seeketh after God.
¹² They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.
¹³ Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips:
¹⁴ Whose mouth is full of cursing and bitterness:
¹⁵ Their feet are swift to shed blood:
¹⁶ Destruction and misery are in their ways:
¹⁷ And the way of peace have they not known:
¹⁸ There is no fear of God before their eyes.
I. Here the apostle answers several objections, which might be made, to clear his way. No truth so plain and evident but wicked wits and corrupt carnal hearts will have something to say against it; but divine truths must be cleared from cavil.
Object. 1. If Jew and Gentile stand so much upon the same level before God, what advantage then hath the Jew? Hath not God often spoken with a great deal of respect for the Jews, as a non-such people (De 33:29), a holy nation, a peculiar treasure, the seed of Abraham his friend: Did not he institute circumcision as a badge of their church-membership, and a seal of their covenant-relation to God? Now does not this levelling doctrine deny them all such prerogatives, and reflect dishonour upon the ordinance of circumcision, as a fruitless insignificant thing.
Answer. The Jews are, notwithstanding this, a people greatly privileged and honoured, have great means and helps, though these be not infallibly saving (Ro 3:2): Much every way. The door is open to the Gentiles as well as the Jews, but the Jews have a fairer way up to this door, by reason of their church-privileges, which are not to be undervalued, though many that have them perish eternally for not improving them. He reckons up many of the Jews' privileges Ro 9:4,5; here he mentions but one (which is indeed instar omnium—equivalent to all), that unto them were committed the oracles of God, that is, the scriptures of the Old Testament, especially the law of Moses, which is called the lively oracles (Ac 7:38), and those types, promises, and prophecies, which relate to Christ and the gospel. The scriptures are the oracles of God: they are a divine revelation, they come from heaven, are of infallible truth, and of eternal consequence as oracles. The Septuagint call the Urim and Thummim the logia—the oracles. The scripture is our breast-plate of judgment. We must have recourse to the law and to the testimony, as to an oracle. The gospel is called the oracles of God, Heb 5:12, 1Pe 4:11. Now these oracles were committed to the Jews; the Old Testament was written in their language; Moses and the prophets were of their nation, lived among them, preached and wrote primarily to and for the Jews. They were committed to them as trustees for succeeding ages and churches. The Old Testament was deposited in their hands, to be carefully preserved pure and uncorrupt, and so transmitted down to posterity. The Jews were the Christians' library-keepers, were entrusted with that sacred treasure for their own use and benefit in the first place, and then for the advantage of the world; and, in preserving the letter of the scripture, they were very faithful to their trust, did not lose one iota or tittle, in which we are to acknowledge God's gracious care and providence. The Jews had the means of salvation, but they had not the monopoly of salvation. Now this he mentions with a chiefly, proton men gar—this was their prime and principal privilege. The enjoyment of God's word and ordinances is the chief happiness of a people, is to be put in the imprimis of their advantages, De 4:8,33:3, Ps 147:20.
Object. 2. Against what he had said of the advantages the Jews had in the lively oracles, some might object the unbelief of many of them. To what purpose were the oracles of God committed to them, when so many of them, notwithstanding these oracles, continued strangers to Christ, and enemies to his gospel? Some did not believe, Ro 3:3.
Answer. It is very true that some, nay most of the present Jews, do not believe in Christ; but shall their unbelief make the faith of God without effect? The apostle startles at such a thought: God forbid! The infidelity and obstinacy of the Jews could not invalidate and overthrow those prophecies of the Messiah which were contained in the oracles committed to them. Christ will be glorious, though Israel be not gathered, Isa 49:5. God's words shall be accomplished, his purposes performed, and all his ends answered, though there be a generation that by their unbelief go about to make God a liar. Let God be true but every man a liar; let us abide by this principle, that God is true to every word which he has spoken, and will let none of his oracles fall to the ground, though thereby we give the lie to man; better question and overthrow the credit of all the men in the world than doubt of the faithfulness of God. What David said in his haste (Ps 116:11), that all men are liars, Paul here asserts deliberately. Lying is a limb of that old man which we every one of us come into the world clothed with. All men are fickle, and mutable, and given to change, vanity and a lie (Ps 62:9), altogether vanity, Ps 39:5. All men are liars, compared with God. It is very comfortable, when we find every man a liar (no faith in man), that God is faithful. When they speak vanity every one with his neighbour, it is very comfortable to think that the words of the Lord are pure words, Ps 12:2,6. For the further proof of this he quotes Ps 51:4, That thou mightest be justified, the design of which is to show, 1. That God does and will preserve his own honour in the world, notwithstanding the sins of men. 2. That it is our duty, in all our conclusions concerning ourselves and others, to justify God and to assert and maintain his justice, truth, and goodness, however it goes. David lays a load upon himself in his confession, that he might justify God, and acquit him from any injustice. So here, Let the credit or reputation of man shift for itself, the matter is not great whether it sink or swim; let us hold fast this conclusion, how specious soever the premises may be to the contrary, that the Lord is righteous in all his ways, and holy in all his works. Thus is God justified in his sayings, and cleared when he judges (as it is Ps 51:4), or when he is judged, as it is here rendered. When men presume to quarrel with God and his proceedings, we may be sure the sentence will go on God's side.
Object. 3. Carnal hearts might hence take occasion to encourage themselves in sin. He had said that the universal guilt and corruption of mankind gave occasion to the manifestation of God's righteousness in Jesus Christ. Now it may be suggested, If all our sin be so far from overthrowing God's honour that it commends it, and his ends are secured, so that there is no harm done, is it not unjust for God to punish our sin and unbelief so severely? If the unrighteousness of the Jews gave occasion to the calling in of the Gentiles, and so to God's greater glory, why are the Jews so much censured? If our unrighteousness commend the righteousness of God, what shall we say? Ro 3:5. What inference may be drawn from this? Is God unrighteous, me adikos ho Theos—Is not God unrighteous (so it may be read, more in the form of an objection), who taketh vengeance? Unbelieving hearts will gladly take any occasion to quarrel with equity of God's proceedings, and to condemn him that is most just, Job 34:17. I speak as a man, that is, I object this as those of carnal hearts; it is suggested like a man, a vain, foolish, proud creature.
Answer. God forbid; far be it from us to imagine such a thing. Suggestions that reflect dishonour upon God and his justice and holiness are rather to be startled at than parleyed with. Get thee behind me, Satan; never entertain such a thought. For then how shall God judge the world? Ro 3:6. The argument is much the same with that of Abraham (Ge 18:25): Shall not the Judge of all the earth do right? No doubt, he shall. If he were not infinitely just and righteous, he would be unfit to be the judge of all the earth. Shall even he that hateth right govern? Job 34:17. Compare Ro 3:18,19. The sin has never the less of malignity and demerit in it though God bring glory to himself out of it. It is only accidentally that sin commends God's righteousness. No thanks to the sinner for that, who intends no such thing. The consideration of God's judging the world should for ever silence all our doubtings of, and reflections upon, his justice and equity. It is not for us to arraign the proceedings of such an absolute Sovereign. The sentence of the supreme court, whence lies no appeal, is not to be called in question.
Object. 4. The former objection is repeated and prosecuted (Ro 3:7,8), for proud hearts will hardly be beaten out of their refuge of lies, but will hold fast the deceit. But his setting off the objection in its own colours is sufficient to answer it: If the truth of God has more abounded through my lie. He supposes the sophisters to follow their objection thus: "If my lie, that is, my sin" (for there is something of a lie in every sin, especially in the sins of professors) "have occasioned the glorifying of God's truth and faithfulness, why should I be judged and condemned as a sinner, and not rather thence take encouragement to go on in my sin, that grace may abound?" an inference which at first sight appears too black to be argued, and fit to be cast out with abhorrence. Daring sinners take occasion to boast in mischief, because the goodness of God endures continually, Ps 52:1. Let us do evil that good may come is oftener in the heart than in the mouth of sinners, so justifying themselves in their wicked ways. Mentioning this wicked thought, he observes, in a parenthesis, that there were those who charged such doctrines as this upon Paul and his fellow-ministers: Some affirm that we say so. It is no new thing for the best of God's people and ministers to be charged with holding and teaching such things as they do most detest and abhor; and it is not to be thought strange, when our Master himself was said to be in league with Beelzebub. Many have been reproached as if they had said that the contrary of which they maintain: it is an old artifice of Satan thus to cast dirt upon Christ's ministers, Fortiter calumniari, aliquid adhærebit—Lay slander thickly on, for some will be sure to stick. The best men and the best truths are subject to slander. Bishop Sanderson makes a further remark upon this, as we are slanderously reported—blasphemoumetha. Blasphemy in scripture usually signifies the highest degree of slander, speaking ill of God. The slander of a minister and his regular doctrine is a more than ordinary slander, it is a kind of blasphemy, not for his person's sake, but for his calling's sake and his work's sake, 1Th 5:13.
Answer. He says no more by way of confutation but that, whatever they themselves may argue, the damnation of those is just. Some understand it of the slanderers; God will justly condemn those who unjustly condemn his truth. Or, rather, it is to be applied to those who embolden themselves in sin under a pretence of God's getting glory to himself out of it. Those who deliberately do evil that good may come of it will be so far from escaping, under the shelter of that excuse, that it will rather justify their damnation, and render them the more inexcusable; for sinning upon such a surmise, and in such a confidence, argues a great deal both of the wit and of the will in the sin—a wicked will deliberately to choose the evil, and a wicked wit to palliate it with the pretence of good arising from it. Therefore their damnation is just; and, whatever excuses of this kind they may now please themselves with, they will none of them stand good in the great day, but God will be justified in his proceedings, and all flesh, even the proud flesh that now lifts up itself against him, shall be silent before him. Some think Paul herein refers to the approaching ruin of the Jewish church and nation, which their obstinacy and self-justification in their unbelief hastened upon them apace.
II. Paul, having removed these objections, next revives his assertion of the general guilt and corruption of mankind in common, both of Jews and Gentiles, Ro 3:9-18. "Are we better than they, we Jews, to whom were committed the oracles of God? Does this recommend us to God, or will this justify us? No, by no means." Or, "Are we Christians (Jews and Gentiles) so much better antecedently than the unbelieving part as to have merited God's grace? Alas! no: before free grace made the difference, those of us that had been Jews and those that had been Gentiles were all alike corrupted." They are all under sin. Under the guilt of sin: under it as under a sentence;—under it as under a bond, by which they are bound over to eternal ruin and damnation;—under it as under a burden (Ps 38:4) that will sink them to the lowest hell: we are guilty before God, Ro 3:19. Under the government and dominion of sin: under it as under a tyrant and cruel task-master, enslaved to it;—under it as under a yoke;—under the power of it, sold to work wickedness. And this he had proved, proetiasametha. It is a law term: We have charged them with it, and have made good our charge; we have proved the indictment, we have convicted them by the notorious evidence of the fact. This charge and conviction he here further illustrates by several scriptures out of the Old Testament, which describe the corrupt depraved state of all men, till grave restrain or change them; so that herein as in a glass we may all of us behold our natural face. The Ro 3:10-12, Ps 14:1-3 are taken from Ro 3:10-12, Ps 14:1-3, which are repeated as containing a very weighty truth, Ps 53:1-3, Ps 14:1-3. The rest that follows here is found in the Septuagint translation of the Ps 14:1-7, which some think the apostle chooses to follow as better known; but I rather think that Paul took these passages from other places of scripture here referred to, but in later copies of the LXX. they were all added in Ps 14:1-7 from this discourse of Paul. It is observable that, to prove the general corruption of nature, he quotes some scriptures which speak of the particular corruptions of particular persons, as of Doeg (Ps 140:3), of the Jews (Isa 59:7,8), which shows that the same sins that are committed by one are in the nature of all. The times of David and Isaiah were some of the better times, and yet to their days he refers. What is said Ps 14:1-7 is expressly spoken of all the children of men, and that upon a particular view and inspection made by God himself. The Lord looked down, as upon the old world, Ge 6:5. And this judgment of God was according to truth. He who, when he himself had made all, looked upon every thing that he had made, and behold all was very good, now that man had marred all, looked, and behold all was very bad. Let us take a view of the particulars. Observe,
1. That which is habitual, which is two-fold:—
(1.) An habitual defect of every thing that is good. [1.] There is none righteous, none that has an honest good principle of virtue, or is governed by such a principle, none that retains any thing of that image of God, consisting in righteousness, wherein man was created; no, not one; implying that, if there had been but one, God would have found him out. When all the world was corrupt, God had his eye upon one righteous Noah. Even those who through grace are justified and sanctified were none of them righteous by nature. No righteousness is born with us. The man after God's own heart owns himself conceived in sin. [2.] There is none that understandeth, Ro 3:11. The fault lies in the corruption of the understanding; that is blinded, depraved, perverted. Religion and righteousness have so much reason on their side that if people had but any understanding they would be better and do better. But they do not understand. Sinners are fools. [3.] None that seeketh after God, that is, none that has any regard to God, any desire after him. Those may justly be reckoned to have no understanding that do not seek after God. The carnal mind is so far from seeking after God that really it is enmity against him. [4.] They are together become unprofitable, Ro 3:12. Those that have forsaken God soon grow good for nothing, useless burdens of the earth. Those that are in a state of sin are the most unprofitable creatures under the sun; for it follows, [5.] There is none that doeth good; no, not a just man upon the earth, that doeth good, and sinneth not, Ec 7:23. Even in those actions of sinners that have some goodness in them there is a fundamental error in the principle and end; so that it may be said, There is none that doeth good. Malum oritur ex quolibet defectu—Every defect is the source of evil.
(2.) An habitual defection to every thing that is evil: They are all gone out of the way. No wonder that those miss the right way who do not seek after God, the highest end. God made man in the way, set him in right, but he hath forsaken it. The corruption of mankind is an apostasy.
2. That which is actual. And what good can be expected from such a degenerate race? He instances,
(1.) In their words (Ro 3:13,14), in three things particularly:—[1.] Cruelty: Their throat is an open sepulchre, ready to swallow up the poor and innocent, waiting an opportunity to do mischief, like the old serpent seeking to devour, whose name is Abaddon and Apollyon, the destroyer. And when they do not openly avow this cruelty, and vent it publicly, yet they are underhand intending mischief: the poison of asps is under their lips (Jam 3:8), the most venomous and incurable poison, with which they blast the good name of their neighbour by reproaches, and aim at his life by false witness. These passages are borrowed from Ps 5:9,140:3. [2.] Cheating: With their tongues they have used deceit. Herein they show themselves the devil's children, for he is a liar, and the father of lies. They have used it: it intimates that they make a trade of lying; it is their constant practice, especially belying the ways and people of God. [3.] Cursing: reflecting upon God, and blaspheming his holy name; wishing evil to their brethren: Their mouth is full of cursing and bitterness. This is mentioned as one of the great sins of the tongue, Jam 3:9. But those that thus love cursing shall have enough of it, Ps 109:17-19. How many, who are called Christians, do by these sin evince that they are still under the reign and dominion of sin, still in the condition that they were born in.
(2.) In their ways (Ro 3:15-17): Their feet are swift to shed blood; that is, they are very industrious to compass any cruel design, ready to lay hold of all such opportunities. Wherever they go, destruction and misery go along with them; these are their companions—destruction and misery to the people of God, to the country and neighbourhood where they live, to the land and nation, and to themselves at last. Besides the destruction and misery that are at the end of their ways (death is the end of these things), destruction and misery are in their ways; their sin is its own punishment: a man needs no more to make him miserable than to be a slave to his sins.—And the way of peace have they not known; that is, they know not how to preserve peace with others, nor how to obtain peace for themselves. They may talk of peace, such a peace as is in the devil's palace, while he keeps it, but they are strangers to all true peace; they know not the things that belong to their peace. These are quoted from Pr 1:16, Isa 59:7,8.
(3.) The root of all this we have: There is no fear of God before their eyes, Ro 3:18. The fear of God is here put for all practical religion, which consists in an awful and serious regard to the word and will of God as our rule, to the honour and glory of God as our end. Wicked people have not this before their eyes; that is, they do not steer by it; they are governed by other rules, aim at other ends. This is quoted from Ps 36:1. Where no fear of God is, no good is to be expected. The fear of God should lay a restraint upon our spirits, and keep them right, Ne 5:15. When once fear is cast off, prayer is restrained (Job 15:4), and then all goes to wreck and ruin quickly. So that we have here a short account of the general depravity and corruption of mankind; and may say, O Adam! what hast thou done? God made man upright, but thus he hath sought out many inventions.
19-31
Justification by Faith; Christ a Propitiation (58 AD)
简体中文
因信称义；基督为挽回祭（公元58年）
¹⁹ 我们晓得律法上的话都是对律法以下之人说的，好塞住各人的口，叫普世的人都伏在神审判之下。 ²⁰ 所以凡有血气的，没有一个因行律法能在神面前称义，因为律法本是叫人知罪。 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： 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。 ²³ 因为世人都犯了罪，亏缺了神的荣耀； ²⁴ 如今却蒙神的恩典，因基督耶稣的救赎，就白白地称义。 ²⁵ 神设立耶稣作挽回祭，是凭着耶稣的血，借着人的信，要显明神的义；因为他用忍耐的心宽容人先时所犯的罪， ²⁶ 好在今时显明他的义，使人知道他自己为义，也称信耶稣的人为义。 ²⁷ 既是这样，哪里能夸口呢？没有可夸的了。用何法没有的呢？是用立功之法吗？不是，乃用信主之法。 ²⁸ 所以（有古卷：因为）我们看定了：人称义是因着信，不在乎遵行律法。 ²⁹ 难道神只作犹太人的神吗？不也是作外邦人的神吗？是的，也作外邦人的神。 ³⁰ 神既是一位，他就要因信称那受割礼的为义，也要因信称那未受割礼的为义。 ³¹ 这样，我们因信废了律法吗？断乎不是，更是坚固律法。
从这一切，保罗推论说，靠律法的行为称义是徒然的，称义只能借着信得着——这正是他从罗1:17以来一直证明的，也是他在罗3:28作为他论述的总纲所提出的，并附上 quod erat demonstrandum——这就是所要证明的。「我们看定了：人称义是因着信，不在乎遵行律法」；不是靠纯全无罪之第一律法的行为（那律法没有给悔改留下余地），不是靠本性之律法的行为（无论其改良到何等高度），不是靠礼仪律法的行为（公牛和山羊的血断不能除罪），也不是靠道德律法的行为——这些当然包括在内，因为他所说的律法是「叫人知罪」的律法，其行为可以成为夸口的根据。人在其败坏状态中，在如此败坏的权势之下，绝不能借任何自己的行为在神面前蒙悦纳；这事必须完全归因于神白白的恩典，这恩典借着耶稣基督赐给一切凭信心领受为白白礼物的人。我们若没有犯过罪，对律法的顺服就会成为我们的义：「行这事的，就必因此活着」。但既已犯罪又被败坏，我们所能做的一切，都不能赎我们既有的罪咎。法利赛人正是借对道德律法的顺服来寻求称义（路18:11）。如今使徒从两件事来论证：人的罪咎，借以证明我们不能靠律法的行为称义；以及神的荣耀，借以证明我们必须借信称义。
一、他从人的罪咎论证，表明靠律法的行为指望称义的虚妄。论证十分简明：我们绝不能借着自己所违犯的律法称义得救。一个被定罪的叛徒，绝不能借援引爱德华三世第二十五年法令得以脱身，因为那律法正好揭露他的罪并定他为罪；诚然，他若从未违犯它，他原可借它称义；但如今他既已违犯，便无可脱身之道，唯有援引赦免令，据此他已投降、顺服，谦卑痛悔地求享其利益，并投靠其中。论到人的罪咎——
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他特别将罪咎钉在犹太人身上；因为他们正是那以律法夸口、以律法称义自居的人。他已引用旧约几处经文证明这一败坏。如今他说（罗3:19）：「律法上所说的话，都是对律法以下之人说的」——这定罪之感同样适用于犹太人，正如适用于别人一样，因为这些话写在他们的律法上。犹太人以自己在律法以下为夸口，并对其大有信心：「但是」他说，「律法要定你的罪、判你的罪——你看它确实如此」——为要「塞住各人的口」——叫一切夸口都被压制。请看神在称人为义和定人为罪时所用的方法：他塞住各人的口；那被称为义的人，因谦卑的定罪之感而闭口；那被定罪的人，也被塞住口，因为他们至终必被折服（犹15），并被无言地送到地狱里去（太22:12）。「一切的邪恶都闭口无言」（诗107:42）。
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他将罪咎推及普世众人：「叫普世的人都伏在神审判之下」。世界若躺在恶者手下（约壹5:19），它就当然是伏在审判之下的——「伏在审判之下」，即被定为有罪，当受刑罚，本性上都是「可怒之子」（弗2:3）。他们都必须认罪；那些最坚持自称为义的人，必被定罪。「在神面前伏在审判之下」是个可畏的字眼——在那不能被欺骗的全能之神的审判台前——在那位绝不以有罪的为无罪的公义正直的审判官面前。众人都有罪，因此众人都需要一种可在神面前显身的义。「因为世人都犯了罪」（罗3:23）；众人在本性上、行为上都是罪人，并「亏缺了神的荣耀」——失落了人之首要目的。「亏缺」如射手未中靶，如赛跑者未得奖赏；如此亏缺，不仅未能赢取，更是大受亏损。「亏缺了神的荣耀」。(1) 亏缺了荣耀神。参罗1:21，「他们……不当作神荣耀他」。人被安置在可见受造界的首位，要主动地荣耀那位低等受造物只能客观地荣耀的大创造主；但人因罪亏缺了这事，不仅不荣耀神，反侮辱了他。想到世人——他们被造为要荣耀神——竟如此之少人行这事，这实在令人忧愁。(2) 亏缺了在神面前「荣耀」。不能以无罪自夸：我们若想在神面前夸耀，夸口我们是什么、有什么、做什么，这必成为我们永远的阻挡——我们都犯了罪，这要使我们闭口。我们可以在人面前夸口，因为他们目光短浅，不能察看我们的心——他们也败坏如我们一样，对罪颇为满意；但在神面前无可夸口，因为他不能容忍观看邪恶。(3) 亏缺了被神荣耀。亏缺了称义，或在神面前的悦纳——那是已经开始的荣耀——亏缺了那作为人身上神荣耀形像的圣洁或成圣，并因自己任何的义而颠覆了一切在天堂与神同得荣耀的盼望与期待。如今想要在无瑕疵之纯洁的路上到天堂，已是不可能的了。那条路已被堵住。有基路伯和四面转动发火焰的剑，要把守通往生命树的道路。
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为更进一步叫我们不靠律法指望称义，他将这定罪之感归于律法（罗3:20）：「因为律法本是叫人知罪」。那定我们罪、判我们罪的律法，绝不能称我们为义。律法是正直的规矩，是那 rectum——是「自身与弯曲的指标」（index sui et obliqui）——指出是非的；律法的正当用途与本意是揭开创伤，因此不可能是那医治的良药。能查找的，未必能医治。那些想要认识罪的人，必须认识律法在其严格、广泛、属灵的性质中的本相。我们若将自己的心与生活对照这规矩，便会发现我们在何处偏离了正路。保罗正是如此使用律法（罗7:9）：「所以凡有血气的，没有一个因行律法能在神面前称义」。请注意：(1)「没有一个能称义」——没有一个人，没有一个败坏的人（创6:3）「因为人也是属血气的」，有罪、败坏；所以不称义，因为我们属血气。我们本性中存留的败坏，将永远阻挠借我们自己行为的任何称义，这些行为既出自血气，必带有酒桶的味道（伯14:4）。(2)「在他面前」不能称义。他不否认在教会面前借律法行为的称义：在他们作为有组织政体的教会身份上，他们是圣洁的国民、祭司的国度；但就良心与神的关系而言，「在他面前」，我们不能借律法的行为称义。使徒引用诗143:2。
二、他从神的荣耀论证，证明称义只能借信靠基督的义而得。靠律法的行为没有称义。那么有罪的人岂可永远留在震怒之下吗？没有指望吗？创伤因过犯便无可医治了吗？不，感谢神，并非如此（罗3:21-22）；另有一条路为我们敞开，「神的义在律法以外已经显明出来」——如今在福音之下。称义可以不守摩西律法而得着：这被称为「神的义」——他所命定、所预备、所悦纳的义——他赐给我们的义；正如基督徒的军装被称为「神的军装」（弗6:11）。
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论到这神的义，请注意：(1) 它是「显明出来」的。福音的称义之路是大道、是平坦的路，它向我们敞开：铜蛇被举在杆子上；我们不是被撇在暗中摸索，而是已经向我们显明。(2) 它是「在律法以外」。他在此排除了犹太化基督徒的方法，他们非要将基督与摩西连在一起——承认基督是弥赛亚，却又过分依恋律法，保留其礼仪，并将之强加于外邦归信者：不，他说，这是在律法以外。基督所带进的义是完全的义。(3) 然而「有律法和先知为证」；即旧约中有预表、预言、应许指向这事。律法不但不能称我们为义，反而指引我们到另一条称义之路，指明基督是我们的义，众先知都为他作见证（徒10:43）。这一点可以向那如此喜爱律法和先知的犹太人举荐这义。(4) 它是「因信耶稣基督」——这信是以耶稣基督为对象的信——「受膏的救主」，这正是「耶稣基督」之意。称义之信在基督先知、祭司、君王这三种受膏职分上看他为救主——信靠他、接受他、在这一切中依附他。我们正是借这信，才与神所命定、基督所带进的那义有分。(5) 它是「加给一切相信的人」。在这表达中，他反复强调他素来所讲的——犹太人与外邦人若信，便站在同一水平上，借基督同样蒙神悦纳；「并没有分别」。或作 eis pantas——「给一切人」，向众人普遍地提供；福音不排斥任何不自我排斥的人；但它是 epi pantas tous pisteuontas——「加给一切相信的人」，不仅提供给他们，更如冠冕、如衣袍加在他们身上；他们一信，便在其中同分，并有资格享受其一切益处与特权。
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那么这事如何为神的荣耀效力？
(1) 为他恩典的荣耀（罗3:24）：「白白地称义」——原文作 dorean te autou chariti——「借他的恩典白白地」。是「借他的恩典」——不是如罗马教人士所曲解的，借在我们里面所运行的恩典（混淆了称义与成圣），而是借神向我们施恩的恩宠，在我们里面毫无功劳可言，连预先看见的功劳也没有。为使这话更有力，他说「借他的恩典白白地」——表明必须按恩典最恰当、最真正的意义来理解。约瑟在主人眼前「蒙恩」（创39:4），但那是有缘故的；主人看见他所做的尽都顺利。约瑟身上有几分能吸引那恩典的东西；但神赐给我们的恩典却是「白白地、白白地」临到——这是白白的恩典，纯全的怜悯；我们里面没有任何配得这样恩惠的东西：不，一切都是「因基督耶稣的救赎」。这恩典白白地临到我们，却是基督买来的，他付了重价——但这事如此安排，并不损及白恩典的尊荣。基督的买赎并不妨碍神恩典的白白性质；因为正是恩典预备并悦纳了这代赎性的满足。
(2) 为他公义与正直的荣耀（罗3:25-26）：「神设立耶稣作挽回祭」等等。请注意：[1] 耶稣基督是那伟大的挽回祭，或挽回祭物，由律法之下的 hilasterion——「施恩座」——所预表。他是我们的施恩宝座，借着他罪得赎，我们的人和我们的行为才蒙神悦纳（约壹2:2）。在我们的和好上，他是一切的一切——不仅作成和好者，更是和好的本体——我们的祭司、我们的祭物、我们的祭坛、我们的一切。神在基督里，如同在他的施恩座上，叫世人与自己和好。[2]「神设立他」如此。神——那受亏欠的一方——主动作出和好的初步提议，指定了中保；proetheto——在永恒之爱的旨意中「预先立定」他如此行，膏立他、装备他、使他合格，并将他作为有罪世人的挽回祭展示出来。参太3:17，17:5。[3] 我们「借着人的信」——「凭着耶稣的血」——便与这挽回祭有分。基督是挽回祭，那里已预备好了医治的膏药。信就是把这膏药贴在受伤的灵魂上。而在称义之事上，这信特别看重「基督的血」——因那是成就赎罪的；因神的命定如此，若不流血，罪就不得赦免了，而且除了他的血，没有别的血能有效地成就这事。此处可能暗指律法之下献祭之血的洒抹（出24:8）。信是那一把牛膝草，基督的血是那洒血。[4] 凡借信在这挽回祭中有分的人，都蒙「赦免他先时所犯的罪」。基督被立为挽回祭正是为此——为要成就赦免，而他忍耐与宽容的暂缓执行，正是这一点的十分鼓舞人的开场。「用忍耐的心」——神的忍耐已将我们保留在地狱之外，好叫我们有悔改并上天堂的余地。有人将「先时所犯的罪」理解为旧约圣徒的罪，这些罪是因基督在时候满足时所要作的赎罪而得赦的——这赎罪既向后看，也向前看。「用忍耐的心」。我们之所以没有在犯罪的当场被拿住，正是因神的忍耐。几份希腊文抄本将 en te anoche tou Theou——「用忍耐的心」——作为罗3:26的开头，借此表明基督功劳与神恩典的两样宝贵果子：——赦免：dia ten paresin——「为赦免」；和暂缓：神的「忍耐」。葡萄园中不结果的树之所以仍被放过，是因主人的良善和管园人的代求；在这两件事上，神的义都被宣告——若没有中保和挽回祭，他不但不赦免，连暂缓片时也不肯，连片刻也不存留；任何罪人之所以尚未下地狱，完全是因基督的缘故。[5] 神在这一切中「显明他的义」。这一点他以极重的语气强调：「好在今时显明他的义」。这话被重复，仿佛其中含有令人惊奇之处。他显明他的义——第一，在挽回祭本身之中。基督之死是神的公义与圣洁前所未有的彰显。由此可见他何等恨恶罪——若不是基督的血，断不能为之满足。罪虽只是归在他儿子身上，他既见罪在他爱子身上，他也不宽容他，因为他已「替我们成为罪」（林后5:21）。我们众人的罪孽既都归在他身上，他虽是「他的爱子」，耶和华却「喜悦将他压伤」（赛53:10）。第二，在那挽回祭基础上的赦免；如此下文借解释接续说：「使人知道他自己为义，也称信耶稣的人为义」。慈爱与诚实如此相遇，公义与和平如此彼此相亲，以致如今神赦免痛悔信众的罪，不仅成为恩典与怜悯之举，也成为公义之举——因为他已悦纳了基督借受死向他的公义所献的满足。既然担保人已经付清了债款，而他也已接受这付清作为完全满足，此时再向本人追讨债务，便与他公义的本性不合。参约壹1:9。他是「为义」的，即他是信实的——他信守自己的话。
(3) 这是为了神的荣耀；因为如此便排除了夸口（罗3:27）。神要使罪人称义得救这伟大的工作，从头到尾以排除夸口的方式进行，叫「一切有血气的，在他面前一个也不能自夸」（林前1:29-31）。如今，称义若是靠律法的行为，夸口便不会被排除。怎么能呢？我们若靠自己的行为得救，便可以将冠冕戴在自己头上。但「信之法」——即因信称义之路——永远排除夸口；因为信是依赖、倒空自己、舍己的恩典，将一切冠冕都抛在宝座前；因此我们如此称义，最能为神的荣耀效力。请注意，他称之为「信之法」。信徒并非没有律法：信就是律法，它是工作的恩典，无论何处只要有真信，它就如此工作；然而正因为它在严格紧密地依赖耶稣基督中行事，所以它排除夸口。
从这一切，他得出结论（罗3:28）：「人称义是因着信，不在乎遵行律法」。
三、在本章末了，他指出因信称义这特权的范围——它不是犹太人独有的特权，也属于外邦人；因为他曾说（罗3:22）并没有分别。关于这一点：1. 他断言并证明这事（罗3:29）：「难道神只作犹太人的神吗？」他从这一假设的荒谬性来论证。一位无限慈爱怜悯的神，竟将他的恩惠局限于犹太人这一小群悖逆之民，而把其余人类子女永远留在绝望的境地中——能这样想象吗？这与我们对神良善的概念绝不相合，因为他的「慈悲覆庇他一切所造的」；因此同一位恩典的神，「要因信称那受割礼的为义，也要因信称那未受割礼的为义」——即借同一条道路称两者为义。无论犹太人为偏袒自己如何硬要设想其中有别，实际上其中的分别，正如「因」与「借」之间的分别——即毫无分别。2. 他排除一个异议（罗3:31），仿佛这教义废掉了律法——而他们知道律法是从神来的：「不」，他说，「我们虽说律法不能称我们为义，却并不因此说它赐下是徒然的，或对我们毫无用处；不，我们确立律法的正当用途，将其根基立正而保证其稳固。律法在使我们知罪——既往之事上——并在指引我们未来之事上，仍然有用；虽然我们不能靠它作为得救的约，但我们承认它、顺服它，作为在中保手中、附属于恩典之律的准则；如此我们非但不推翻律法，更是坚固律法。」否认道德律对信徒有约束力的人，当在此思想这事。
Original em inglês
Justification by Faith; Christ a Propitiation (58 AD)
¹⁹ Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.
²⁰ Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
²¹ But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
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:
²³ For all have sinned, and come short of the glory of God;
²⁴ Being justified freely by his grace through the redemption that is in Christ Jesus:
²⁵ Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
²⁶ To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
²⁷ Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.
²⁸ Therefore we conclude that a man is justified by faith without the deeds of the law.
²⁹ Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:
³⁰ Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.
³¹ Do we then make void the law through faith? God forbid: yea, we establish the law.
From all this Paul infers that it is in vain to look for justification by the works of the law, and that it is to be had only by faith, which is the point he has been all along proving, from Ro 1:17, and which he lays down (Ro 3:28) as the summary of his discourse, with a quod erat demonstrandum—which was to be demonstrated. We conclude that a man is justified by faith, without the deeds of the law; not by the deeds of the first law of pure innocence, which left no room for repentance, nor the deeds of the law of nature, how highly soever improved, nor the deeds of the ceremonial law (the blood of bulls and goats could not take away sin), nor the deeds of the moral law, which are certainly included, for he speaks of that law by which is the knowledge of sin and those works which might be matter of boasting. Man, in his depraved state, under the power of such corruption, could never, by any works of his own, gain acceptance with God; but it must be resolved purely into the free grace of God, given through Jesus Christ to all true believers that receive it as a free gift. If we had never sinned, our obedience to the law would have been our righteousness: "Do this, and live." But having sinned, and being corrupted, nothing that we can do will atone for our former guilt. It was by their obedience to the moral law that the Pharisees looked for justification, Lu 18:11. Now there are two things from which the apostle here argues: the guiltiness of man, to prove that we cannot be justified by the works of the law, and the glory of God, to prove that we must be justified by faith.
I. He argues from man's guiltiness, to show the folly of expecting justification by the works of the law. The argument is very plain: we can never be justified and saved by the law that we have broken. A convicted traitor can never come off by pleading the statute of 25 Edward III., for that law discovers his crime and condemns him: indeed, if he had never broken it, he might have been justified by it; but now it is past that he has broken it, and there is no way of coming off but by pleading the act of indemnity, upon which he has surrendered and submitted himself, and humbly and penitently claiming the benefit of it and casting himself upon it. Now concerning the guiltiness of man,
1. He fastens it particularly upon the Jews; for they were the men that made their boast of the law, and set up for justification by it. He had quoted several scriptures out of the Old Testament to show this corruption: Now, says he (Ro 3:19), this that the law says, it says to those who are under the law; this conviction belongs to the Jews as well as others, for it is written in their law. The Jews boasted of their being under the law, and placed a great deal of confidence in it: "But," says he, "the law convicts and condemns you—you see it does." That every mouth may be stopped—that all boasting may be silenced. See the method that God takes both in justifying and condemning: he stops every mouth; those that are justified have their mouths stopped by a humble conviction; those that are condemned have their mouths stopped too, for they shall at last be convinced (Jude 1:15), and sent speechless to hell, Mt 22:12. All iniquity shall stop her mouth, Ps 107:42.
2. He extends it in general to all the world: That all the world may become guilty before God. If the world lieth in wickedness (1Jo 5:19), to be sure it is guilty.—May become guilty; that is, may be proved guilty, liable to punishment, all by nature children of wrath, Eph 2:3. They must all plead guilty; those that stand most upon their own justification will certainly be cast. Guilty before God is a dreadful word, before an all-seeing God, that is not, nor can be, deceived in his judgment—before a just and righteous judge, who will by no means clear the guilty. All are guilty, and therefore all have need of a righteousness wherein to appear before God. For all have sinned (Ro 3:23); all are sinners by nature, by practice, and have come short of the glory of God—have failed of that which is the chief end of man. Come short, as the archer comes short of the mark, as the runner comes short of the prize; so come short, as not only not to win, but to be great losers. Come short of the glory of God. (1.) Come short of glorifying God. See Ro 1:21, They glorified him not as God. Man was placed at the head of the visible creation, actively to glorify that great Creator whom the inferior creatures could glorify only objectively; but man by sin comes short of this, and, instead of glorifying God, dishonours him. It is a very melancholy consideration, to look upon the children of men, who were made to glorify God, and to think how few there are that do it. (2.) Come short of glorying before God. There is no boasting of innocency: if we go about to glory before God, to boast of any thing we are, or have, or do, this will be an everlasting estoppel—that we have all sinned, and this will silence us. We may glory before men, who are short-sighted, and cannot search our hearts,—who are corrupt, as we are, and well enough pleased with sin; but there is no glorying before God, who cannot endure to look upon iniquity. (3.) Come short of being glorified by God. Come short of justification, or acceptance with God, which is glory begun—come short of the holiness or sanctification which is the glorious image of God upon man, and have overthrown all hopes and expectations of being glorified with God in heaven by any righteousness of their own. It is impossible now to get to heaven in the way of spotless innocency. That passage is blocked up. There is a cherub and a flaming sword set to keep that way to the tree of life.
3. Further to drive us off from expecting justification by the law, he ascribes this conviction to the law (Ro 3:20): For by the law is the knowledge of sin. That law which convicts and condemns us can never justify us. The law is the straight rule, that rectum which is index sui et obliqui—that which points out the right and the wrong; it is the proper use and intendment of the law to open our wound, and therefore not likely to be the remedy. That which is searching is not sanative. Those that would know sin must get the knowledge of the law in its strictness, extent, and spiritual nature. If we compare our own hearts and lives with the rule, we shall discover wherein we have turned aside. Paul makes this use of the law, Ro 7:9, Therefore by the deeds of the law shall no flesh be justified in his sight. Observe, (1.) No flesh shall be justified, no man, no corrupted man (Ge 6:3), for that he also is flesh, sinful and depraved; therefore not justified, because we are flesh. The corruption that remains in our nature will for ever obstruct any justification by our own works, which, coming from flesh, must needs taste of the cask, Job 14:4. (2.) Not justified in his sight. He does not deny that justification which was by the deeds of the law in the sight of the church: they were, in their church-estate, as embodied in a polity, a holy people, a nation of priests; but as the conscience stands in relation to God, in his sight, we cannot be justified by the deeds of the law. The apostle refers to Ps 143:2.
II. He argues from God's glory to prove that justification must be expected only by faith in Christ's righteousness. There is no justification by the works of the law. Must guilty man then remain eternally under wrath? Is there no hope? Is the wound become incurable because of transgression? No, blessed be God, it is not (Ro 3:21,22); there is another way laid open for us, the righteousness of God without the law is manifested now under the gospel. Justification may be obtained without the keeping of Moses's law: and this is called the righteousness of God, righteousness of his ordaining, and providing, and accepting,—righteousness which he confers upon us; as the Christian armour is called the armour of God, Eph 6:11.
1. Now concerning this righteousness of God observe, (1.) That it is manifested. The gospel-way of justification is a high-way, a plain way, it is laid open for us: the brazen serpent is lifted up upon the pole; we are not left to grope our way in the dark, but it is manifested to us. (2.) It is without the law. Here he obviates the method of the judaizing Christians, who would needs join Christ and Moses together—owning Christ for the Messiah, and yet too fondly retaining the law, keeping up the ceremonies of it, and imposing it upon the Gentile converts: no, says he, it is without the law. The righteousness that Christ hath brought in is a complete righteousness. (3.) Yet it is witnessed by the law and the prophets; that is, there were types, and prophecies, and promises, in the Old Testament, that pointed at this. The law is so far from justifying us that it directs us to another way of justification, points at Christ as our righteousness, to whom bear all the prophets witness. See Ac 10:43. This might recommend it to the Jews, who were so fond of the law and the prophets. (4.) It is by the faith of Jesus Christ, that faith which hath Jesus Christ for its object—an anointed Saviour, so Jesus Christ signifies. Justifying faith respects Christ as a Saviour in all his three anointed offices, as prophet, priest, and king—trusting in him, accepting of him, and adhering to him, in all these. It is by this that we become interested in that righteousness which God has ordained, and which Christ has brought in. (5.) It is to all, and upon all, those that believe. In this expression he inculcates that which he had been often harping upon, that Jews and Gentiles, if they believe, stand upon the same level, and are alike welcome to God through Christ; for there is no difference. Or, it is eis pantas—to all, offered to all in general; the gospel excludes none that do not exclude themselves; but it is epi pantas tous pisteuontas, upon all that believe, not only tendered to them, but put upon them as a crown, as a robe; they are, upon their believing, interested in it, and entitled to all the benefits and privileges of it.
2. But now how is this for God's glory?
(1.) It is for the glory of his grace (Ro 3:24): Justified freely by his grace—dorean te autou chariti. It is by his grace, not by the grace wrought in us as the papists say, confounding justification and sanctification, but by the gracious favour of God to us, without any merit in us so much as foreseen. And, to make it the more emphatic, he says it is freely by his grace, to show that it must be understood of grace in the most proper and genuine sense. It is said that Joseph found grace in the sight of his master (Ge 39:4), but there was a reason; he saw that what he did prospered. There was something in Joseph to invite that grace; but the grace of God communicated to us comes freely, freely; it is free grace, mere mercy; nothing in us to deserve such favours: no, it is all through the redemption that is in Jesus Christ. It comes freely to us, but Christ bought it, and paid dearly for it, which yet is so ordered as not to derogate from the honour of free grace. Christ's purchase is no bar to the freeness of God's grace; for grace provided and accepted this vicarious satisfaction.
(2.) It is for the glory of his justice and righteousness (Ro 3:25,26): Whom God hath set forth to be a propitiation, etc. Note, [1.] Jesus Christ is the great propitiation, or propitiatory sacrifice, typified by the hilasterion, or mercy-seat, under the law. He is our throne of grace, in and through whom atonement is made for sin, and our persons and performances are accepted of God, 1Jo 2:2. He is all in all in our reconciliation, not only the maker, but the matter of it—our priest, our sacrifice, our altar, our all. God was in Christ as in his mercy-seat, reconciling the world unto himself. [2.] God hath set him forth to be so. God, the party offended, makes the first overtures towards a reconciliation, appoints the days-man; proetheto—fore-ordained him to this, in the counsels of his love from eternity, appointed, anointed him to it, qualified him for it, and has exhibited him to a guilty world as their propitiation. See Mt 3:17,17:5. [3.] That by faith in his blood we become interested in this propitiation. Christ is the propitiation; there is the healing plaster provided. Faith is the applying of this plaster to the wounded soul. And this faith in the business of justification hath a special regard to the blood of Christ, as that which made the atonement; for such was the divine appointment that without blood there should be no remission, and no blood but his would do it effectually. Here may be an allusion to the sprinkling of the blood of the sacrifices under the law, as Ex 24:8. Faith is the bunch of hyssop, and the blood of Christ is the blood of sprinkling. [4.] That all who by faith are interested in this propitiation have the remission of their sins that are past. It was for this that Christ was set forth to be a propitiation, in order to remission, to which the reprieves of his patience and forbearance were a very encouraging preface. Through the forbearance of God. Divine patience has kept us out of hell, that we might have space to repent, and get to heaven. Some refer the sins that are past to the sins of the Old-Testament saints, which were pardoned for the sake of the atonement which Christ in the fulness of time was to make, which looked backward as well as forward. Past through the forbearance of God. It is owing to the divine forbearance that we were not taken in the very act of sin. Several Greek copies make en te anoche tou Theou—through the forbearance of God, to begin Ro 3:26, and they denote two precious fruits of Christ's merit and God's grace:—Remission: dia ten paresin—for the remission; and reprieves: the forbearance of God. It is owing to the master's goodness and the dresser's mediation that barren trees are let alone in the vineyard; and in both God's righteousness is declared, in that without a mediator and a propitiation he would not only not pardon, but not so much as forbear, not spare a moment; it is owning to Christ that there is ever a sinner on this side hell. [5.] That God does in all this declare his righteousness. This he insists upon with a great deal of emphasis: To declare, I say, at this time his righteousness. It is repeated, as that which has in it something surprising. He declares his righteousness, First, In the propitiation itself. Never was there such a demonstration of the justice and holiness of God as there was in the death of Christ. It appears that he hates sin, when nothing less than the blood of Christ would satisfy for it. Finding sin, though but imputed, upon his own Son, he did not spare him, because he had made himself sin for us, 2Co 5:21. The iniquities of us all being laid upon him, though he was the Son of his love, yet it pleased the Lord to bruise him, Isa 53:10. Secondly, In the pardon upon that propitiation; so it follows, by way of explication: That he might be just, and the justifier of him that believeth. Mercy and truth are so met together, righteousness and peace have so kissed each other, that it is now become not only an act of grace and mercy, but an act of righteousness, in God, to pardon the sins of penitent believers, having accepted the satisfaction that Christ by dying made to his justice for them. It would not comport with his justice to demand the debt of the principal when the surety has paid it and he has accepted that payment in full satisfaction. See 1Jo 1:9. He is just, that is, faithful to his word.
(3.) It is for God's glory; for boasting is thus excluded, Ro 3:27. God will have the great work of the justification and salvation of sinners carried on from first to last in such a way as to exclude boasting, that no flesh may glory in his presence, 1Co 1:29-31. Now, if justification were by the works of the law, boasting would not be excluded. How should it? If we were saved by our own works, we might put the crown upon our own heads. But the law of faith, that is, the way of justification by faith, doth for ever exclude boasting; for faith is a depending, self-emptying, self-denying grace, and casts every crown before the throne; therefore it is most for God's glory that thus we should be justified. Observe, He speaks of the law of faith. Believers are not left lawless: faith is a law, it is a working grace, wherever it is in truth; and yet, because it acts in a strict and close dependence upon Jesus Christ, it excludes boasting.
From all this he draws this conclusion (Ro 3:28): That a man is justified by faith without the deeds of the law.
III. In the close of the chapter he shows the extent of this privilege of justification by faith, and that it is not the peculiar privilege of the Jews, but pertains to the Gentiles also; for he had said (Ro 3:22) that there is no difference: and as to this, 1. He asserts and proves it (Ro 3:29): Is he the God of the Jews only? He argues from the absurdity of such a supposition. Can it be imagined that a God of infinite love and mercy should limit and confine his favours to that little perverse people of the Jews, leaving all the rest of the children of men in a condition eternally desperate? This would by no means agree with the idea we have of the divine goodness, for his tender mercies are over all his works; therefore it is one God of grace that justifies the circumcision by faith, and the uncircumcision through faith, that is, both in one and the same way. However the Jews, in favour of themselves, will needs fancy a difference, really there is no more difference than between by and through, that is, no difference at all. 2. He obviates an objection (Ro 3:31), as if this doctrine did nullify the law, which they knew came from God: "No," says he, "though we do say that the law will not justify us, yet we do not therefore say that it was given in vain, or is of no use to us; no, we establish the right use of the law, and secure its standing, by fixing it on the right basis. The law is still of use to convince us of what is past, and to direct us for the future; though we cannot be saved by it as a covenant, yet we own it, and submit to it, as a rule in the hand of the Mediator, subordinate to the law of grace; and so are so far from overthrowing that we establish the law." Let those consider this who deny the obligation of the moral law on believers.
使徒在本章继续论述称义的道理。他既已证明外邦人和犹太人都有罪，如今在本章：一、他答复一些可能针对他论犹太人之言所提出的异议（罗3:1-8）。二、他肯定全人类——犹太人和外邦人——共同的罪咎与败坏（罗3:9-18）。三、他由此推论，称义必然是因着信，而不是因着律法，并为此提出几个理由（罗3:19-31）。他著作中许多的离题之笔，有时使他的论述略为难懂，但他的主旨是清楚的。