1
Ro 3:1-8.
英文原文
Ro 3:1-8.
JEWISH OBJECTIONS ANSWERED.
1, 2. What advantage then hath the Jew?--that is, "If the final judgment will turn solely on the state of the heart, and this may be as good in the Gentile without, as in the Jew within, the sacred enclosure of God's covenant, what better are we Jews for all our advantages?"
2
無標題
答覆：
2. 凡事大有好處；第一——更確切地說："首先是"。
是神的聖言——這值得注意的表達，泛指"神聖的傳達"，被轉用於聖經，以表達其神諭的、神聖的、權威的性質。
交託他們——
英文原文
Answer:
2. Much every way; chiefly, because--rather, "first, that."
unto them were committed the oracles of God--This remarkable expression, denoting "divine communications" in general, is transferred to the Scriptures to express their oracular, divine, authoritative character.
3
無標題
3、4. 即便有——使徒所指的是全國大部分人的不信；但為了論證的需要，他可以這樣溫和地陳設假設，便用"有"這詞來軟化偏見。
不信的——
他們的不信——
……廢掉——"使之無效"、"使……失效"。
神的信麼？——或作"神的信實"。
英文原文
3, 4. For what if some did not believe?--It is the unbelief of the great body of the nation which the apostle points at; but as it sufficed for his argument to put the supposition thus gently, he uses this word "some" to soften prejudice.
shall their unbelief make the faith of God--or, "faithfulness of God."
of none effect?--"nullify," "invalidate" it.
4
無標題
4. 斷乎不能！——字面作"這事不可發生"，即"當拋棄這種思想"——我們使徒所喜愛的表達，當他不但要否認其教義的某個假設性推論，還要表達對它的厭惡之時。"聖經並未授權這樣使用神的名——而這在聖經的英文譯者中間想必是很普遍的"［霍治HODGE］。
不如說！神是真實的——被認為真實的。
人都是虛謊的——即使由此推論每個人都是虛謊的，也當如此。
……你——照七十士譯本；但在希伯來文和我們的譯本中作"你審判的時候"。然而兩者的一般情感相同——我們當不惜任何代價為神的義辯護。
被論斷的時候——
英文原文
4. God forbid--literally, "Let it not be," that is, "Away with such a thought"--a favorite expression of our apostle, when he would not only repudiate a supposed consequence of his doctrine, but express his abhorrence of it. "The Scriptures do not authorize such a use of God's name as must have been common among the English translators of the Bible" [HODGE].
yea, let God be--held
true, and every man a liar--that is, even though it should follow from this that every man is a liar.
when thou art judged--so in
Ps 51:4,
according to the Septuagint; but in the Hebrew and in our version, "when thou judgest." The general sentiment, however, is the same in both--that we are to vindicate the righteousness of God, at whatever expense to ourselves.
5
無標題
5、6. …——另一個異議："如此看來，我們越是不忠，神的信實便越發彰顯；那麼，他要為我們的不忠而報復我們，（如人褻瀆地所說的）這便是神的不義了。"
英文原文
5, 6. But if, &c.--Another objection: "It would appear, then, that the more faithless we are, so much the more illustrious will the fidelity of God appear; and in that case, for Him to take vengeance on us for our unfaithfulness would be (to speak as men profanely do) unrighteousness in God."
6
無標題
答覆：
6. 斷乎不是！若是這樣，神怎能審判世界呢？——即"遠離我們這樣的思想；因為那會擊倒一切未來的審判。"
英文原文
Answer:
6. God forbid; for then how shall God judge the world?--that is, "Far from us be such a thought; for that would strike down all future judgment.
7
無標題
7、8. 若神的——等——這同一情感的進一步說明：即"這樣的推論等於說——這確實是我們傳白恩得救之人被誣賴所教導的——我們越作惡，神的榮耀便越發加增；這是可咒詛的原則。"（如此，使徒並不反駁這原則，而認為只需將它舉起示眾即可——這是一個震驚道德感的原則）。
關於這簡短的一段，附注，（一）請注意此處聖經所佔的地位。對於"猶太人有什麼長處？"或"割禮有什麼益處？"
（Ro 3:1）
這問題，持羅馬天主教觀點的人無疑會將重點放在祭司職分上，視之為猶太制度的榮耀。但在使徒眼中，"神的聖言"才是古教會的珍寶
（Ro 3:1, 2）。
（二）神永恒的旨意與人的自由作為，以及因恩得救的教義和神律法那不變的本分，常被那些不肯屈服於自己理性所不能測透之真理的人指控為彼此不一致。但當今之世在神行政以及聖經許多真理周圍所彌漫的一切雲霧和黑暗中，此處所立下、並自發光輝的這些廣闊而深邃的原則，將被發現是我們信仰最穩固的錨。"神是真實的，人都是虛謊的"
（Ro 3:4）；
而那些主張因恩得救卻說"我們可以作惡以成善"的人，"他們的定罪是應當的"
（Ro 3:8）。
英文原文
7, 8. For if the truth of God, &c.--A further illustration of the same sentiment: that is, "Such reasoning amounts to this--which indeed we who preach salvation by free grace are slanderously accused of teaching--that the more evil we do, the more glory will redound to God; a damnable principle." (Thus the apostle, instead of refuting this principle, thinks it enough to hold it up to execration, as one that shocks the moral sense).
On this brief section, Note (1) Mark the place here assigned to the Scriptures. In answer to the question, "What advantage hath the Jew?" or, "What profit is there of circumcision?"
(Ro 3:1)
those holding Romish views would undoubtedly have laid the stress upon the priesthood, as the glory of the Jewish economy. But in the apostle's esteem, "the oracles of God" were the jewel of the ancient Church
(Ro 3:1, 2).
(2) God's eternal purposes and man's free agency, as also the doctrine of salvation by grace and the unchanging obligations of God's law, have ever been subjected to the charge of inconsistency by those who will bow to no truth which their own reason cannot fathom. But amidst all the clouds and darkness which in this present state envelop the divine administration and many of the truths of the Bible, such broad and deep principles as are here laid down, and which shine in their own luster, will be found the sheet-anchor of our faith. "Let God be true, and every man a liar"
(Ro 3:4);
and as many advocates of salvation by grace as say, "Let us do evil that good may come," "their damnation is just"
(Ro 3:8).
9
Ro 3:9-20.
Ro 3:9-20。
猶太人同樣被定罪，
與外邦人無異，
這由猶太人自己的聖經所證明。
9. 這卻怎麼樣呢？——"我們比他們強嗎？"
我們——
……比他們強麼？——
……我們有——
……好處麼？——猶太人確實更有利，因為有神的聖言教導他們當行的；但他們既然並不更好，那只加重了他們的罪。
斷乎沒有！——
英文原文
Ro 3:9-20.
THAT THE JEW IS SHUT UP UNDER LIKE CONDEMNATION WITH THE GENTILE IS PROVED BY HIS OWN SCRIPTURE.
9. are we better than they?--"do we excel them?"
No, in no wise--Better off the Jews certainly were, for having the oracles of God to teach them better; but as they were no better, that only aggravated their guilt.
10
無標題
10-12. 就如經上所記：——
（Ps 14:1-3; 53:1-3）。
詩篇作者的這些宣告，誠然是由他自己眼中所見人類敗壞的特別表現所引發的；但這不過顯示了人在現今狀態中不受約束時的實情，所以與使徒的目的十分切題。
英文原文
10-12. As it is written, &c.--
(Ps 14:1-3; 53:1-3).
These statements of the Psalmist were indeed suggested by particular manifestations of human depravity occurring under his own eye; but as this only showed what man, when unrestrained, is in his present condition, they were quite pertinent to the apostle's purpose.
13
無標題
13-18. 他們的——使徒從一般轉到具體，從聖經各處選取論到敗壞如何影響身體各肢體的經文；仿佛要更動人地顯示我們"從腳掌到頭頂沒有一處完好"。
……喉嚨——
（Ps 5:9）；
……是敞開的墳墓；——意即"從他們心裡發出、藉喉嚨在言語行為上發泄出來的，如同敞開墳墓的毒氣。"
……他們用舌頭弄詭詐，——
（Ps 5:9）；
……嘴唇裡有——
（Ps 140:3）：意即"那些本當'滴蜜'、'餵養多人'、'稱頌祂名'
（So 4:11；
Pr 10:21；
Heb 13:15）
的嘴唇，竟被用來藏匿並射出致命的毒液。"
……虺蛇的毒氣；——
……（那本為人之榮耀的舌頭——
（Ps 16:9; 57:8）
……竟被賣去行欺騙的事）。——
英文原文
13-18. Their, &c.--From generals, the apostle here comes to particulars, culling from different parts of Scripture passages which speak of depravity as it affects the different members of the body; as if to show more affectingly how "from the sole of the foot even to the head there is no soundness" in us.
throat is an open sepulchre--
(Ps 5:9);
that is, "What proceeds out of their heart, and finds vent in speech and action through the throat, is like the pestilential breath of an open grave."
with their tongues they have used deceit--
(Ps 5:9);
that is, "That tongue which is man's glory
(Ps 16:9; 57:8)
is prostituted to the purposes of deception."
the poison of asps is under their lips--
(Ps 140:3):
that is, "Those lips which should 'drop as an honeycomb,' and 'feed many,' and 'give thanks unto His name'
(So 4:11; Pr 10:21; Heb 13:15),
are employed to secrete and to dart deadly poison."
14
無標題
14. 滿口是咒罵——
（Ps 10:7）：
意即"那本當'極其甘甜'
（So 5:16）
的口，'被地獄的火點著'
（Jas 3:6），
竟充滿了對那本當只蒙祝福之人的咒罵。"
……苦毒；——
英文原文
14. Whose mouth, &c.--
(Ps 10:7):
that is, "That mouth which should be 'most sweet'
(So 5:16),
being 'set on fire of hell'
(Jas 3:6),
is filled with burning wrath against those whom it should only bless."
15
無標題
15. 殺人流血，——
（Pr 1:16；
Isa 59:7）：
……他們的腳跑得——意即"那些本當'奔跑神誡命之道'
（Ps 119:32）
的腳，竟被用來引人去行最黑暗的罪行。"
……飛快；——
英文原文
15. Their feet are swift to shed blood--
(Pr 1:16; Isa 59:7):
that is, "Those feet, which should 'run the way of God's commandments'
(Ps 119:32),
are employed to conduct men to deeds of darkest crime."
16
無標題
16, 17. 所經過的路，便行殘害暴虐的事；——這是對人之道路的補充陳述，由上文對"腳"的論述所引發，表達人在其路途上所散佈的損害和痛苦，而非那平安——他們自己既與之無分，便不能散播。
……平安的路，他們未曾知道；——
英文原文
16, 17. Destruction and misery are in their ways; and the way of peace have they not known--This is a supplementary statement about men's ways, suggested by what had been said about the "feet," and expresses the mischief and misery which men scatter in their path, instead of that peace which, as strangers to it themselves, they cannot diffuse.
18
無標題
18. 他們眼中不怕神。——
（Ps 36:1）：
意即"若眼睛真的'看見那不能看見的主'
（Heb 11:27），
對那與我們有關係之主的敬畏，便會使每一樣喜樂得著收敛，並把靈魂從其最深的抑鬱中提升起來；但對這一切，自然人卻是無分的。" 這幅人類敗壞的圖畫何等生動，穿過身體每一個器官進入生活之中
（Ro 3:13-17）：
然而那在裡面的"壞到極處"
（Jer 17:9）
"從人心裡*發出來"的，*不過是其一小部分！
（Mr 7:21-23；
Ps 19:12。）
英文原文
18. There is no fear of God before their eyes--
(Ps 36:1):
that is, "Did the eyes but 'see Him who is invisible'
(Heb 11:27),
a reverential awe of Him with whom we have to do would chasten every joy and lift the soul out of its deepest depressions; but to all this the natural man is a stranger." How graphic is this picture of human depravity, finding its way through each several organ of the body into the life
(Ro 3:13-17):
but how small a part of the "desperate wickedness" that is within
(Jer 17:9)
"proceedeth out of the heart of man!"
(Mr 7:21-23; Ps 19:12).
19
無標題
19. 我們曉得律法上的話都是對——即聖經，被視為一本本分之律法。
……律法以下之人說的，——當然因此便是對猶太人說的。
……好塞住——為自己辯護而張開的。
……各人的口，——
……叫普世的人都——即被看作是，並自己承認。
……伏在——因此被定罪。
……神——
……審判之下。——
……（成為有罪的）。——
英文原文
19. Now we know that what . . . the law--that is, the Scriptures, considered as a law of duty.
saith, it saith to them that are under the law--of course, therefore, to the Jews.
that every mouth--opened in self-justification.
may be stopped, and all the world may become--that is, be seen to be, and own itself.
guilty--and so condemned
before God.
20
無標題
20. 所以凡有血氣的，沒有一個因行律法能在神面前稱義，——即因順服律法。即被視為並當作義人；這從整個論證的範圍和趨向便很清楚。
……因為——在祂的審判臺前
（Ps 143:2）。
……律法——（見
Ro 4:15；
Ro 7:7；
以及
1Jo 3:4 的註解。）
……本是叫人知罪；——
……（所以凡有血氣的，沒有一個因行律法能在神面前稱義）。——
註、在此段中，使徒何等廣闊、何等深刻地為他那因白白的恩典稱義的偉大教義立下根基——在人整個本性的失調中、在人類罪咎的普遍性中、在因違犯神律法而來的全世界被定罪中、在因順服那已被違犯之律法而稱義於神面前的不可能性中！只有當這些令人自卑的結論被接受並被感受之時，我們才處於能欣賞並接受即將展開之福音恩典的地位。
英文原文
20. Therefore by the deeds of--obedience to
the law there shall no flesh be justified--that is, be held and treated as righteous; as is plain from the whole scope and strain of the argument.
in his sight--at His bar
(Ps 143:2).
for by the law is the knowledge of sin--(See on
Ro 4:15;
Ro 7:7;
and
1Jo 3:4).
Note, How broad and deep does the apostle in this section lay the foundations of his great doctrine of Justification by free grace--in the disorder of man's whole nature, the consequent universality of human guilt, the condemnation, by reason of the breach of divine law, of the whole world, and the impossibility of justification before God by obedience to that violated law! Only when these humiliating conclusions are accepted and felt, are we in a condition to appreciate and embrace the grace of the Gospel, next to be opened up.
21
Ro 3:21-26.
Ro 3:21-26。
神的稱義之義，
藉著信耶穌基督，
既適合我們的需要，
又配得上祂自己。
21-23. 但如今，神的義——（見
Ro 1:17 的註解。）
……在律法以外——即一種我們對律法的順服毫無貢獻的義
（Ro 3:28；
Ga 2:16）。
……已經顯明出來，——
……有律法和先知為證：——證實。舊約聖經。這樣，這稱義的義雖然是新的——因為如今才完全顯明——卻又是舊的——在舊約中曾預言並預表。
英文原文
Ro 3:21-26.
GOD'S JUSTIFYING RIGHTEOUSNESS THROUGH FAITH IN JESUS CHRIST, ALIKE ADAPTED TO OUR NECESSITIES AND WORTHY OF HIMSELF.
21-23. But now the righteousness of God--(See on
Ro 1:17).
without the law--that is, a righteousness to which our obedience to the law contributes nothing whatever
(Ro 3:28; Ga 2:16).
is manifested, being witnessed--attested.
by the law and the prophets--the Old Testament Scriptures. Thus this justifying righteousness, though new, as only now fully disclosed, is an old righteousness, predicted and foreshadowed in the Old Testament.
22
無標題
22. 就是神的——即"在"。
……義，因信耶穌基督——
……加給一切——或許是：使福音"臨到一切"人，並實際"在一切"信的人身上，作為他們所擁有的［路德LUTHER等人］；但大多數解經家將這兩個陳述都解為關於信徒，不過是一種更強調的方式，說明所有信徒——無分無別、無一例外——都純粹藉著信基督耶穌而得著這白白的稱義。
……相信的人，並沒有分別。——
英文原文
22. by faith of--that is, "in"
Jesus Christ unto all and upon all them that believe--that is, perhaps, brought nigh "unto all" men the Gospel, and actually "upon all" believing men, as theirs in possession [LUTHER and others]; but most interpreters understand both statements" of believers as only a more emphatic way of saying that all believers, without distinction or exception, are put in possession of this gratuitous justification, purely by faith in Christ Jesus.
for there is no difference.
23
無標題
23. 因為世人都犯了罪，——雖然人在罪惡的性質和程度上大有差異，但在"所有人都犯了罪"這事實上——因此都在神的忿怒之下——最好的人與最壞的人之間毫無分別。
……虧缺了神的——或作"稱讚"。
……榮耀；——意即"未能賺得祂的稱許"（比較
Joh 12:43，
希臘文）。最佳解經家如此解。
英文原文
23. for all have sinned--Though men differ greatly in the nature and extent of their sinfulness, there is absolutely no difference between the best and the worst of men, in the fact that "all have sinned," and so underlie the wrath of God.
and come short of the glory--or "praise"
of God--that is, "have failed to earn His approbation" (compare
Joh 12:43,
Greek). So the best interpreters.
24
無標題
24. 如今卻蒙神的恩典，——在我們方面沒有作任何配得之事。
……因基督耶穌的救贖，——祂白白的愛。
……就白白地——一個極重要的子句；教導我們：雖然稱義完全白白的，卻不是神旨意的一個單單宣告，而是建立在"救贖"——即"贖價的支付"——基督的死之上。當"救贖"一詞應用於基督的死時，其意義如此，這從該詞出現的各處，任何公正的學者都會看得清楚。
……稱義。——
英文原文
24. justified freely--without anything done on our part to deserve.
by his grace--His free love.
through the redemption that is in Christ Jesus--a most important clause; teaching us that though justification is quite gratuitous, it is not a mere fiat of the divine will, but based on a "Redemption," that is, "the payment of a Ransom," in Christ's death. That this is the sense of the word "redemption," when applied to Christ's death, will appear clear to any impartial student of the passages where it occurs.
25
無標題
25, 26. 神設立耶穌作挽回祭，——或作「挽回的祭物」。
是憑著耶穌的血，藉著人的信——有些最優秀的解經家注意到，希臘文中常用的詞是「信靠」，而非對基督的「信入」，因而主張在「信」字之後應加一逗號，將這話理解為：「作挽回祭，是在祂的血中，藉著信。」但「信入基督」這說法也用於
Ga 3:26
與
Eph 1:15；
而此處「信祂的血」乃是最自然恰當的含義。
要顯明祂的義，寬容——更當譯作「越過」或「放過」。
人先時所犯的罪——「那些罪」。
（寬容）——不是指信徒信主之前所犯的罪，而是指在舊的時代中，即在基督來「把自己獻為祭，好除掉罪」之前，人所犯的罪。
因為神寬容，——神並不是赦免了它們，只是容忍著不予刑罰，或說把它們放過，直等到為它們作出充分的贖罪為止。神這樣不將罪歸與人，本是公義的；但在舊的時代下，祂卻未被人看見為公義的——在這樣作時並沒有「彰顯祂的義」。但如今神既能將基督「設立」為「藉著信祂的血而得的挽回祭」，祂先前越過信徒的罪、如今又赦免他們的罪這一作法的公義，就「顯明」出來了——向全世界公開陳明、完全展示。（我們的譯者們遺憾地錯失了這榮耀的真理，把「從前所犯的罪」理解為信徒信主之前——即信之前——所犯的罪，又用「remission（赦免）」一詞來譯一個意思不過是「放過」的字，以致看來好像「罪的赦免」是「因神的寬容」而有的——其實絕非如此。）
英文原文
25, 26. Whom God hath set forth to be a propitiation--or "propitiatory sacrifice."
through faith in his blood--Some of the best interpreters, observing that "faith upon" is the usual phrase in Greek, not "faith in" Christ, would place a "comma" after "faith," and understand the words as if written thus: "to be a propitiation, in His blood, through faith." But "faith in Christ" is used in
Ga 3:26
and
Eph 1:15;
and "faith in His blood" is the natural and appropriate meaning here.
to declare his righteousness for the remission--rather, "pretermission" or "passing by."
of sins--"the sins."
that are past--not the sins committed by the believer before he embraces Christ, but the sins committed under the old economy, before Christ came to "put away sin by the sacrifice of Himself."
through the forbearance of God--God not remitting but only forbearing to punish them, or passing them by, until an adequate atonement for them should be made. In thus not imputing them, God was righteous, but He was not seen to be so; there was no "manifestation of His righteousness" in doing so under the ancient economy. But now that God can "set forth" Christ as a "propitiation for sin through faith in His blood," the righteousness of His procedure in passing by the sins of believers before, and in now remitting them, is "manifested," declared, brought fully out to the view of the whole world. (Our translators have unfortunately missed this glorious truth, taking "the sins that are past" to mean the past sins of believers--committed before faith--and rendering, by the word "remission," what means only a "passing by"; thus making it appear that "remission of sins" is "through the forbearance of God," which it certainly is not).
26
無標題
26. 好在今時——即在福音之下，頭一次如此顯明。
顯明祂的義，使人知道祂自己為義，也稱信耶穌的人為義，——何等榮耀的矛盾！「刑罰時公義」，「赦免時憐憫」，人能明白；但「稱有罪之人為義時仍公義」，卻令人驚訝。然而憑信基督之血而設的挽回祭化解了這矛盾，調和了那些不相容的元素。因為神既「使那無罪的替我們成為罪」，公義便得了完全的滿足；而我們既「在祂裏面成為神的義」，憐憫也得著了她心中所喜悅的！
附註，（一）舊約與新約一樣，只教導同一條罪人稱義之路：只是在那啟示的微明時期較為模糊，到了「它完全的日子」便在毫無遮蔽的光中顯明（參
Ro 3:21）。
（二）正如在需要上沒有分別，照樣在取用所備妥之拯救的自由上也沒有分別。最好的人需要因信耶穌基督而得救；最壞的人也只需如此。一切蒙恩的罪人在這共同的根基上於此相聚，並要永遠站立（參
Ro 3:22-24）。
（三）基督贖罪的血，既是神擺在罪人眼前那獨一的挽回祭，便是被定罪而戰兢的罪人為要脫離烈怒所緊緊抓住的。他雖知道自己「蒙神的恩典，因基督耶穌的救贖，就白白地稱義」，卻唯獨因為這是「在基督耶穌裏的救贖」，他才能在其中找到平安與安息（參
Ro 3:25）。
（四）舊約之下信徒最準確的觀點，不是把他們看作一班已經赦免的人，而是看作一班罪被暫時容忍放過、直等到時候滿足才有未來贖罪的人（參
Ro 3:25, 26；
並參
Lu 9:31；
Heb 9:15；
Heb 11:39, 40
的註解）。
英文原文
26. To declare . . . at this time--now for the first time, under the Gospel.
his righteousness: that he might be just, and the justifier of him that believeth in Jesus--Glorious paradox! "Just in punishing," and "merciful in pardoning," men can understand; but "just in justifying the guilty," startles them. But the propitiation through faith in Christ's blood resolves the paradox and harmonizes the discordant elements. For in that "God hath made Him to be sin for us who knew no sin," justice has full satisfaction; and in that "we are made the righteousness of God in Him," mercy has her heart's delight!
Note, (1) One way of a sinner's justification is taught in the Old Testament and in the New alike: only more dimly during the twilight of Revelation; in unclouded light under "its perfect day"
(Ro 3:21).
(2) As there is no difference in the need, so is there none in the liberty to appropriate the provided salvation. The best need to be saved by faith in Jesus Christ; and the worst only need that. On this common ground all saved sinners meet here, and will stand for ever
(Ro 3:22-24).
(3) It is on the atoning blood of Christ, as the one propitiatory sacrifice which God hath set forth to the eye of the guilty, that the faith of the convinced and trembling sinner fastens for deliverance from wrath. Though he knows that he is "justified freely, by God's grace," it is only because it is "through the redemption that is in Christ Jesus" that he is able to find peace and rest even in this
(Ro 3:25).
(4) The strictly accurate view of believers under the Old Testament is not that of a company of pardoned men, but of men whose sins, put up with and passed by in the meantime, awaited a future expiation in the fulness of time
(Ro 3:25, 26;
see on
Lu 9:31;
Heb 9:15;
Heb 11:39, 40).
27
Ro 3:27-31.
Ro 3:27-31.
從以上教訓所得的推論，並對一個異議的答覆。
頭一個推論：誇口就此被這稱義之法、也被別無他法排除了。
27, 28. 既是這樣，哪裏能誇口呢？……沒有可誇的了。藉甚麼律？——憑著甚麼原則或方案？
是憑行為的律嗎？不是；乃是憑信心的律。
英文原文
Ro 3:27-31.
INFERENCES FROM THE FOREGOING DOCTRINES AND AN OBJECTION ANSWERED.
Inference first: Boasting is excluded by this, and no other way of justification.
27, 28. Where is boasting then? . . . excluded. By what law?--on what principle or scheme?.
of works? Nay; but by the law of faith.
28
無標題
*28. 所以我們看定了，*等等——或多或少依賴自己的行為以得蒙神悅納，其不可避免的趨勢就是滋生「誇口」的靈。但神竟會以任何作法鼓勵罪人這樣的靈，是不可置信的。因此這便給一切形式的「因行為稱義」蓋上虛假的印記；而那認為——
我們信心接受了一義，
使罪人得稱為義，
——的教訓則明顯而完全地排除了「誇口」；這正是它真理性的最佳證據。
英文原文
28. Therefore we conclude, &c.--It is the unavoidable tendency of dependence upon our own works, less or more, for acceptance with God, to beget a spirit of "boasting." But that God should encourage such a spirit in sinners, by any procedure of His, is incredible. This therefore stamps falsehood upon every form of "justification by works," whereas the doctrine that.
Our faith receives a righteousness
That makes the sinner just,
manifestly and entirely excludes "boasting"; and this is the best evidence of its truth.
29
無標題
第二個推論：這也是惟一對猶太人與外邦人同樣合適的救法。
*29. 難道神只作猶太人的神嗎？*等等——救法必須是同樣適合墮落人類整個家庭的；而因信稱義的教訓，乃是惟一能為普世宗教立下根基的；這因此又是它真理性的另一個標記。
英文原文
Inference second: This and no other way of salvation is adapted alike to Jew and Gentile.
29. Is he the God of the Jews only? &c.--The way of salvation must be one equally suited to the whole family of fallen man: but the doctrine of justification by faith is the only one that lays the basis of a Universal Religion; this therefore is another mark of its truth.
30
無標題
30. 神既是一位，——「已經不變地定規了祂要稱……為義」。
祂就要因信稱那受割禮的為義，——「出於」
也要藉著信稱那未受割禮的為義，——大概這不過是為著更強調而把同一真理換個說法（參
Ro 3:22）；
雖然 BENGEL 認為，猶太人作為應許的生而繼承者，他們的稱義在此可能是故意說成「出於信」，而外邦人既先前是「應許諸約的局外人」，他們的稱義則被說成「藉著信」——即這樣被接納入一個新的家庭。
英文原文
30. it is one God who shall justify--"has unchangeably fixed that He shall justify."
the circumcision by--"of"
faith, and the uncircumcision through faith--probably this is but a varied statement of the same truth for greater emphasis (see
Ro 3:22);
though BENGEL thinks that the justification of the Jews, as the born heirs of the promise, may be here purposely said to be "of faith," while that of the Gentiles, previously "strangers to the covenants of promise," may be said to be "through faith," as thus admitted into a new family.
31
無標題
異議：
31. 這樣，我們因信廢了律法嗎？——「那麼這因信稱義的教訓，是否廢除了律法的約束呢？若是如此，它便不可能出於神。但斷乎不可有這思想，因為它所作的恰恰相反。」
斷乎不是！更是堅固律法，——這裏要注意：這異議雖然重要，又為說明福音特有的榮耀開啟了如此美好的領域，使徒在此卻不過憤然加以駁斥，打算在論證的後一階段（參
Ro 6:1-23）
再加以詳論。
附註，（一）一切真宗教的基本要求，就是它當傾向於使罪人謙卑、使神升高；而每一個滋生自義或助長誇口的體系，其面上都帶著虛假的印記（參
Ro 3:27, 28）。
（二）福音適合作普世宗教——在其蔭下每一種名號、每一等級的罪人都蒙邀請、也有保證地可來投靠安息——這乃是它真理性的榮耀證據（參
Ro 3:29, 30）。
（三）惟有當罪人相信「那無罪的為他成了罪」，看見自己「在祂裏面成為神的義」（參
2Co 5:21）
之時，神律法在它永恆不變之義務中的榮耀，才被他所完全領悟，也才在他靈魂深處登上寶座。
這樣，我們因信並不廢掉律法；更是堅固律法。（四）本章——尤其其後半——「乃是保羅稱義教義的真正所在，也是更正教關於基督之義的歸算、並稱義不是因著行為、乃是單單因著信這教義的主要證明經文」[PHILIPPI]。為要確立這教義，並將之重新安置於教會的信仰與情感中，我們的先祖所付上的一切血腥爭戰都是值得的；而對教會而言，「靠著聖靈……站立得穩，在基督耶穌裏使我們得以自由的這自由裏站立得穩，不再被……」（哪怕是最小程度地）「……奴僕的軛挾制」（參
Ga 5:1），
必成為智慧與安全、生命與活力。
英文原文
Objection:
31. Do we then make void the law through faith?--"Does this doctrine of justification by faith, then, dissolve the obligation of the law? If so, it cannot be of God. But away with such a thought, for it does just the reverse."
God forbid: yea, we establish the law--It will be observed here, that, important as was this objection, and opening up as it did so noble a field for the illustration of the peculiar glory of the Gospel, the apostle does no more here than indignantly repel it, intending at a subsequent stage of his argument
(Ro 6:1-23)
to resume and discuss it at length.
Note, (1) It is a fundamental requisite of all true religion that it tend to humble the sinner and exalt God; and every system which breeds self-righteousness, or cherishes boasting, bears falsehood on its face
(Ro 3:27, 28).
(2) The fitness of the Gospel to be a universal religion, beneath which the guilty of every name and degree are invited and warranted to take shelter and repose, is a glorious evidence of its truth
(Ro 3:29, 30).
(3) The glory of God's law, in its eternal and immutable obligations, is then only fully apprehended by the sinner, and then only is it enthroned in the depths of his soul, when, believing that "He was made sin for him who knew no sin," he sees himself "made the righteousness of God in Him"
(2Co 5:21).
Thus do we not make void the law through faith: yea, we establish the law. (4) This chapter, and particularly the latter part of it, "is the proper seat of the Pauline doctrine of Justification, and the grand proof-passage of the Protestant doctrine of the Imputation of Christ's righteousness and of Justification not on account of, but through faith alone" [PHILIPPI]. To make good this doctrine, and reseat it in the faith and affection of the Church, was worth all the bloody struggles that it cost our fathers, and it will be the wisdom and safety, the life and vigor of the churches, to "stand fast in this liberty wherewith Christ hath made them free, and not be again entangled"--in the very least degree--"with the yoke of bondage"
(Ga 5:1).
Ro 3:1-8.
答覆猶太人的異議
1、2. 這樣說來，猶太人有什麼長處？——即"若最終的審判全憑內心的狀態，而外邦人在立約之外的心，可能與猶太人在神立約的聖潔範圍之內的心一樣好，那麼我們猶太人雖有這一切優勢，又有什麼益處呢？"