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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)
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猶太人的長處；反對的解答；猶太人與外邦人的敗壞（公元58年）
¹ 這樣說來，猶太人有甚麼長處？割禮有甚麼益處呢？ ² 凡事大有好處：第一是神的聖言交託他們。 ³ 即便有不信的，這有何妨呢？難道他們的不信就廢掉神的信嗎？ ⁴ 斷乎不能！不如說，神是真實的，人都是虛謊的。如經上所記：你責備人的時候，顯為公義；被人議論的時候，可以得勝。 ⁵ 我們的不義若顯出神的義來，我們可以怎麼說呢？神降怒，是他不義嗎？（我說這話好像人話。） ⁶ 斷乎不是！若是這樣，神怎能審判世界呢？ ⁷ 若神的真實，因我的虛謊越發顯出他的榮耀，為甚麼我還受審判，好像罪人呢？ ⁸ 為甚麼不說，我們可以作惡以成善呢？這是我們毀謗的人，說我們有這話。這等人的定罪是該當的。 ⁹ 這卻怎麼樣呢？我們比他們強嗎？決不是的！因我們已經證明：猶太人和希利尼人都在罪惡之下。 ¹⁰ 就如經上所記：沒有義人，連一個也沒有。 ¹¹ 沒有明白的，沒有尋求神的； ¹² 都是偏離正路，一同變為無用。沒有行善的，連一個也沒有。 ¹³ 他們的喉嚨是敞開的墳墓；他們用舌頭弄詭詐，嘴唇裏有虺蛇的毒氣， ¹⁴ 滿口是咒罵苦毒。 ¹⁵ 殺人流血，他們的腳飛跑， ¹⁶ 所經過的路便行殘害暴虐的事。 ¹⁷ 平安的路，他們未曾知道； ¹⁸ 他們眼中不怕神。
一、在此使徒回答了幾個可能提出的反對，以開通他的道路。再清楚明顯的真理，邪惡的巧辯和敗壞的屬肉體之心也總要有所反對；但神的真理必須從挑剔中被澄清。
反對一。 若猶太人和外邦人在神面前如此站在同一水平線上，那麼猶太人有甚麼長處呢？ 神豈不是常以極大的尊重論到猶太人，視他們為無與倫比的民族（申33:29）、聖潔的國民、特有的產業、他朋友亞伯拉罕的後裔嗎？他豈不是設立割禮作為他們教會成員的記號、作為他們與神立約關係的印證嗎？這拉平的教義豈不是否定了他們一切這樣的特權，並對割禮這禮儀加以貶損，視之為毫無結果、無關緊要之物嗎？
回答。 儘管如此，猶太人仍是一個蒙了大特權和大尊榮的民族，有極大的途徑和幫助，雖然這些並非無誤地拯救人（羅3:2）：凡事大有好處。 門向外邦人也向猶太人敞開，但猶太人因着他們教會的特權，到這門前有更通達的路；這些特權不可輕看，雖然許多有這特權的人因沒有善用而永遠滅亡。他在羅9:4-5列舉了猶太人許多的特權；此處他只提到一樣（這確實是instar omnium——等同於一切）：神的聖言交託他們，即舊約聖經，尤其是摩西的律法，被稱為活潑的聖言（徒7:38），以及那些關乎基督和福音的預表、應許和預言。聖經就是神的諭言：它是神的啟示，來自天上，有無誤的真理，並有如諭言般永恆的後果。七十士譯本將烏陵和土明稱為logia——諭言。聖經是我們判斷的胸牌。我們必須求助於律法和見證，如同求助於諭言一般。福音也被稱為神的諭言（來5:12；彼前4:11）。這些諭言被交託給猶太人；舊約是用他們的語言寫成的；摩西和眾先知都屬他們的民族，住在他們中間，主要地向猶太人講道、為猶太人寫作。這是作為後代和教會的受託人而交託給他們的。舊約存放在他們手中，為要謹慎保守其純全、不被玷污，並如此傳給後世。猶太人是基督徒的圖書管理員，受託保管這神聖的寶藏，先是為自己的使用和益處，然後為世界的益處；在保存聖經的字句上，他們非常忠於所託，沒有失落一個字或一筆——其中我們當承認神恩惠的護理。猶太人有得救的途徑，卻沒有得救的專利。他在這裏以「第一是」來提及，proton men gar——這是他們首要、最主要的特權。享受神的話語和典章，是一個民族主要的福樂，當列於其一切好處的首位（申4:8，33:3；詩147:20）。
反對二。 針對他所說猶太人在活潑的聖言中的長處，有人可能會以他們當中許多人的不信來反對。神的諭言交託給他們有何用處呢？因為他們當中許多人雖有這些諭言，卻仍是與基督無分、與他的福音為敵？有人不信（羅3:3）。
回答。 確實，如今猶太人當中有些人，甚至大多數人，並不信基督；但他們的不信會廢掉神的信嗎？ 使徒對這樣的想法感到震驚：斷乎不能！ 猶太人的不信和頑梗不能使那交託給他們的諭言中所載關乎彌賽亞的預言失效或傾覆。基督必得榮耀，雖然以色列不被招聚（賽49:5）。神的話語必成就，他的旨意必完成，他的一切目的必達成，雖然有一代人因不信而試圖使神成為說謊的。不如說，神是真實的，人都是虛謊的；讓我們堅守這原則——神對他所說的一切話都是真實的，他不容他任何諭言落空，即使我們因此將人定為虛謊；質疑和推翻世上一切人的信用，總比懷疑神的信實為好。大衛在急促中所說的（詩116:11）——人人都是虛謊的——保羅在此鄭重地宣告。虛謊是我們每一個人來到世上時所穿戴的舊人的一部分。人人都是反覆無常、善變、容易改變的，是虛空和虛謊（詩62:9），全是虛空（詩39:5）。與神相比，人人都是虛謊的。當我們發現人人都是虛謊的（在人裏面毫無信實），神是信實的，這是極大的安慰。當人人向鄰舍說虛謊的話時，想到耶和華的言語是純淨的言語（詩12:2、6），這是極大的安慰。為進一步證明這一點，他引用了詩51:4：你責備人的時候，顯為公義——其目的是要表明：1. 神在世上確實並將要保守他自己的尊榮，儘管人有罪。2. 我們的本分是在一切關乎自己和他人的結論中，稱神為義，並斷言、維護他的公義、真實和良善，無論事情如何發展。大衛在他的認罪中重重地定自己的罪，為要稱神為義，並免去神一切的不義。所以在此，任憑人的信譽或名聲自行沉浮，它是沉是浮都無關緊要；讓我們堅守這個結論，無論表面的前提如何與之相反——耶和華在他一切所行的無不公義，在他一切所做的都有慈愛。 如此神在他的話語中得稱為義，在他審判時得着澄清（如詩51:4所言），或如這裏所譯的——當他被審判時。當人妄敢與神和他的作為爭論時，我們可以確定判決必站在神這一邊。
反對三。 屬肉體的心可能會由此得着鼓勵，放縱自己犯罪。他曾說全人類的普遍罪咎和敗壞給耶穌基督裏神公義的彰顯提供了機會。如今可能有人會說，我們一切的罪若非但不推翻神的尊榮，反而彰顯了它，而且他的目的得到了保障，以致沒有造成任何損害，那麼神如此嚴厲地刑罰我們的罪和不信豈不是不公義嗎？若猶太人的不義給外邦人的蒙召提供了機會，因而使神得着更大的榮耀，為何猶太人還受如此多的責備？若我們的不義顯出神的義來，我們可以怎麼說呢？（羅3:5）。從此可以得出甚麼推論呢？神降怒，是他不義嗎？——me adikos ho Theos——神豈是不義（如此讀法更像反對的形式）？不信的心很樂意抓住任何機會與神作為的公平爭論，並定那最為公義者為有罪（伯34:17）。我說這話好像人話，即我像那些屬肉體之心的人那樣提出這反對；這是如同一個人——一個虛妄、愚昧、驕傲的受造物——所發出的。
回答。斷乎不能！ 我們斷不可想象這樣的事。凡貶損神和他公義、聖潔的念頭，當為之震驚，而不是與之周旋。撒但，退我後邊去吧；絕不可容讓這樣的念頭。若是這樣，神怎能審判世界呢？（羅3:6）。這論證與亞伯拉罕的（創18:25）十分相似：審判全地的主豈不行公義嗎？ 無疑他必如此行。他若不是無限公義正直，便不配作全地的審判主。那恨惡公平的，豈可掌權？（伯34:17）。比較羅3:18-19。罪雖被神用來使自己得榮耀，其惡性和罪咎卻不因此減少。罪彰顯神的公義只是附帶的。罪人對此毫無功勞可言，因他根本無意如此。思想神審判世界這一事實，應當永遠止息我們對他公義和公平的一切懷疑和反詰。我們不可控告這樣絕對主權者的作為。最高法院——其上別無上訴——的判決不容質疑。
反對四。 前一個反對被重複和追問（羅3:7-8），因為驕傲的心很難被趕出其虛謊的避難所，卻要緊抓那欺騙不放。但他將這反對以其本來的面目陳明，便足以回答它：若神的真實，因我的虛謊越發顯出他的榮耀。 他設想那些巧辯者如此追問他們的反對：「若我的虛謊——即我的罪（因為每一樣罪中都有幾分虛謊，尤其是在認信者的罪中）——既促成了神真理和信實的得榮耀，為甚麼我還受審判、被定為罪人，而不是以此為鼓勵，在罪中繼續下去，使恩典更加顯多呢？」——這推論乍看之下已太過黑暗，不配辯駁，理當以厭惡棄絕。膽大的罪人因神的善常存（詩52:1）而趁機以惡自誇。我們可以作惡以成善這念頭在罪人心中比在他們口中的更為常見，如此在自己的惡行中為自己辯護。提到這邪惡的念頭，他在括弧中指出，有人將這樣的教義歸在保羅和他同工身上：有人說我們是這樣說的。神最好的百姓和僕人被人指控他們持有並教導他們最為憎惡的事，這並非新鮮事；當我們的主自己被說成是與別西卜結盟時，也就不足為奇了。許多人被毀謗，彷彿他們說了自己所持相反的話：這是撒但向基督僕人身上潑髒水的老詭計——Fortiter calumniari, aliquid adhærebit——盡情毀謗吧，總有一些會沾上的。 最好的人和最好的真理都難免受毀謗。桑德森主教進一步指出，這是我們毀謗的人，說我們有這話——blasphemoumetha。在聖經中，褻瀆通常指最高程度的毀謗——說神的壞話。毀謗一個僕人及其正統教義，是超乎尋常的毀謗，是一種褻瀆——不是因他本人的緣故，而是因他的職分和他的工作的緣故（帖前5:13）。
回答。 他在反駁上只說了一句：無論他們自己如何辯護，這等人的定罪是該當的。有人將此理解為指毀謗者：神必公義地定那些不公義地定他真理之罪的人為有罪。或者更當應用於那些在神要從罪中得榮耀的託辭下放膽犯罪的人。那些蓄意作惡以期從中生出善來的人，絕不能因這藉口而逃脫，反倒這藉口將證明他們被定罪是正當的，使他們更加無可推諉；因為在這樣的推測和這樣的自信之下犯罪，表明了罪中既有大量的巧計、也有大量的意志——邪惡的意志蓄意選擇罪惡，邪惡的巧計以從中生出善來為託辭加以粉飾。所以他們的定罪是該當的；無論他們如今以這樣的藉口如何自娛，到大日沒有一樣能站得住，神在他的作為中必被稱為義，一切有血氣的——連如今向他自高那驕傲的肉體——都必在他面前靜默無聲。有人認為保羅在此指的是猶太教會和民族即將來臨的毀滅，他們的不信中的頑梗和自義正加速這毀滅的臨到。
二、保羅既除去了這些反對，便接着重申他對全人類——無論猶太人和外邦人——普遍罪咎和敗壞的宣告（羅3:9-18）。我們比他們強嗎——我們這些蒙交託神諭言的猶太人？這能為我們在神面前贏得甚麼好感，或能使我們稱義嗎？不，決不能。或者：「我們基督徒（猶太人和外邦人）豈是先前就比不信的人好得多，以致配得神的恩典嗎？唉！不是的：在免費的恩典造成差別之前，我們當中那些從前是猶太人的和那些從前是外邦人的，都一樣敗壞。」他們都在罪惡之下。在罪咎之下：如在判決之下；——如在保釋之下，藉此他們被押送至永遠的毀滅和定罪；——如在重擔之下（詩38:4），要將他們沉到最深的地獄：我們在神面前都有罪（羅3:19）。在罪的治理和統治之下：在它之下如同在一個暴君和殘忍的督工之下，作了它的奴隸；——在它之下如同負着軛；——在它的權勢之下，被賣去作惡。這一點他已經證明了，proetiasametha。這是法律用語：我們已對他們提出控告，並且已經證實了我們的控告；我們已經證明了起訴書，藉着事實的明顯證據定了他們的罪。這控告和定罪，他在這裏用舊約聖經中幾處經文進一步說明，這些經文描述了一切人在受恩典約束或改變之前的敗壞狀態；如此我們在其中如同在鏡中，可以都看見自己本來的面目。羅3:10-12取自詩14:1-3，因其包含極有分量的真理而被重複（詩53:1-3；詩14:1-3）。此處隨後的其餘經文見於詩14篇的七十士譯本翻譯，有人認為使徒選擇跟隨這譯本是因為它更為人所知；但我寧可認為保羅是從這裏所指的其他聖經出處取了這些段落，而在後來的七十士譯本抄本中，這些都從保羅的這段論述中被加進了詩14篇。值得注意的是，為證明本性的普遍敗壞，他引用了一些論到特定人物之特定敗壞的經文，如論多益（詩140:3），論猶太人（賽59:7-8），這表明一個人所犯的同樣的罪，也是存在於一切人本性之中的罪。大衛和以賽亞的時代是比較好的時代，然而他仍引述到他們的日子。詩14篇所說的明顯是論及一切世人，而且是在神親自作了特別的查看之後。耶和華從天上垂看，如同垂看洪水以前的世界（創6:5）。而神的這判斷是照着真理的。他自己造了萬物之後，看着一切所造的都甚好；如今人既敗壞了一切，他觀看，看哪，一切都甚敗壞。讓我們查看其中細節。當留意：
- 那習慣性的，分為兩方面：
（1）習慣性地缺乏一切善。〔1〕沒有義人，沒有一個人有誠實善良的道德原則，或受這樣的原則治理，沒有一個人保留任何一點神形象中關乎公義的部分——人受造時原是有這形象的；連一個也沒有；暗示若有哪怕一個，神也必把他找出來。當全世界都敗壞時，神的眼目卻看中了一個義人挪亞。甚至那些因恩典稱義成聖的人，按本性也都不是義人。沒有義是與生俱來的。合神心意的人承認自己是罪中受孕的。〔2〕沒有明白的（羅3:11）。過錯在於悟性的敗壞；悟性被蒙蔽、被敗壞、被扭曲。信仰和公義在其一方面有如此充足的理據，以致人若有絲毫悟性，就會更好、行得更好。但他們並不明白。罪人是愚昧人。〔3〕沒有尋求神的，即沒有一個人有任何對神的尊重、對他的任何渴慕。那些不尋求神的人，理當被算為沒有悟性。屬肉體的心思不但不尋求神，實際上還與神為敵。〔4〕都是一同變為無用（羅3:12）。那些離棄神的人很快便變得一無是處，成了世上無用的重擔。那些處於罪中的人是太陽底下最無用的受造物；因為接着說：〔5〕沒有行善的；地上沒有一個義人行善而不犯罪的（傳7:23）。甚至在罪人有幾分善的行為中，其原則和目標也有根本的錯誤；因此可以說：沒有行善的。Malum oritur ex quolibet defectu——每一樣缺陷都是罪的根源。
（2）習慣性地偏向一切惡：都是偏離正路。 那些不尋求神這最高目標的人錯失了正路，這就不足為奇了。神把人造在路上，將他安置在正途之中，他卻離棄了它。人類的敗壞是一種背叛。
- 那實際的。從這樣敗壞的一類人當中能期望甚麼善呢？他舉例說明：
（1）在他們的言語上（羅3:13-14），特別在三方面：〔1〕殘忍：他們的喉嚨是敞開的墳墓，隨時要吞吃困苦無辜的人，伺機作惡，如同那尋找可吞吃之人的古蛇——他的名字是亞巴頓和亞玻倫，即毀滅者。即使他們不公開承認這殘忍、不公然發洩，他們暗中仍存心作惡：他們嘴唇裏有虺蛇的毒氣（雅3:8），是最毒、最無可救藥的毒，他們以此用毀謗敗壞鄰舍的名聲，又用假見證謀害他的性命。這些話取自詩5:9，140:3。〔2〕欺騙：他們用舌頭弄詭詐。 他們在此顯明自己是魔鬼的兒女，因他本是說謊的，也是說謊之人的父。他們用舌頭弄詭詐：這表明他們以說謊為業；這是他們慣常的行徑，尤其是毀謗神的道路和百姓。〔3〕咒詛：對神的反叛，褻瀆他的聖名；對弟兄心懷惡意：他們滿口是咒罵苦毒。 這被列為舌頭的大罪之一（雅3:9）。但那些喜愛咒詛的人必得着足夠的咒詛（詩109:17-19）。多少稱為基督徒的人，藉着這些罪顯明自己仍在罪的轄制和統治之下，仍在他們出生時的狀態之中。
（2）在他們的道路上（羅3:15-17）：殺人流血，他們的腳飛跑；即他們非常殷勤地要達成任何殘忍的計謀，樂意抓住一切這樣的機會。無論他們往何處去，殘害暴虐的事都隨着他們；這些是他們的伴侶——對神的百姓是殘害和禍患，對他們居住的鄉鄰、對那地和那國是殘害和禍患，至終對他們自己也是。除了他們道路盡頭的殘害和禍患之外（這些事的結局就是死），殘害和禍患也在他們的道路上；他們的罪本身就是對自己的刑罰：要使人痛苦，無需別的，只要他作罪的奴僕。平安的路，他們未曾知道；即他們不知道如何與別人保持和睦，也不知道如何為自己得着平安。他們或許談論平安——如魔鬼自己所保持的那種在他宮中的平安——但他們對一切真正的平安都是陌生人；他們不認識關乎自己平安的事。這些引自箴1:16，賽59:7-8。
（3）我們在此有這一切的根源：他們眼中不怕神（羅3:18）。敬畏神在這裏代表一切實踐的信仰，即在於以敬畏和鄭重的態度看待神的話語和旨意作為我們的法則，看重神的尊榮和榮耀作為我們的目標。惡人沒有把這擺在眼前；即他們不憑此掌舵；他們受別的法則治理，瞄準別的目標。這引自詩36:1。哪裏沒有對神的敬畏，哪裏就不能期望有甚麼善。敬畏神當約束我們的心靈，保守它們正直（尼5:15）。一旦敬畏被拋棄，禱告便受限制（伯15:4），然後一切都迅速敗壞。因此我們在此有了全人類普遍敗壞和腐化的簡短描述；可以說：亞當啊！你作了甚麼事？神造人原是正直的，但他卻尋出許多巧計。
英文原文
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)
繁體中文
因信稱義；基督為挽回祭（主後五十八年）
¹⁹ 我們曉得律法上的話都是對律法以下之人說的，好塞住各人的口，叫普世的人都伏在神審判之下。
²⁰ 所以凡有血氣的，沒有一個因行律法能在神面前稱義，因為律法本是叫人知罪。
²¹ 但如今，神的義在律法以外已經顯明出來，有律法和先知為證：
²² 就是神的義，因信耶穌基督加給一切相信的人，並沒有分別。
²³ 因為世人都犯了罪，虧缺了神的榮耀；
²⁴ 如今卻蒙神的恩典，因基督耶穌的救贖，就白白地稱義。
²⁵ 神設立耶穌作挽回祭，是憑著耶穌的血，藉著人的信，要顯明神的義；因為他用忍耐的心寬容人先時所犯的罪，
²⁶ 好在今時顯明他的義，使人知道他自己為義，也稱信耶穌的人為義。
²⁷ 既是這樣，哪裏能誇口呢？沒有可誇的了。用何法沒有的呢？是用立功之法嗎？不是，乃用信主之法。
²⁸ 所以我們看定了：人稱義是因著信，不在乎遵行律法。
²⁹ 難道神只作猶太人的神嗎？不也是作外邦人的神嗎？是的，也作外邦人的神。
³⁰ 神既是一位，他就要因信稱那受割禮的為義，也要因信稱那未受割禮的為義。
³¹ 這樣，我們因信廢了律法嗎？斷乎不是！更是堅固律法。
從這一切，保羅推論出：靠律法的行為尋求稱義是徒然的，稱義惟獨因信而得——這正是他從 Ro 1:17 起一直在證明的論點，他在 Ro 3:28 中將之作為他論述的總結確立下來，帶著一個quod erat demonstrandum——即所要證明的。我們看定了：人稱義是因著信，不在乎遵行律法；不是靠純全無辜的第一個律法的行為——那律法沒有留下悔改的餘地——也不是靠高度改良後的自然律的行為，不是禮儀律的行為（公牛和山羊的血不能除罪），也不是道德律的行為——這些當然包括在內，因為他所說的乃是有知罪之效用的那律法，以及那些可以作為誇口之事的行為。人在敗壞的狀態下，在如此敗壞的權勢之下，絕不能靠自己的任何行為獲得神的悅納；這必須純粹歸於神白白的恩典——藉著耶穌基督賜給一切領受之為白白恩賜的真信徒。我們若從未犯罪，對律法的順服就會是我們的義：「如此行，就必活著。」但既已犯罪且已敗壞，我們所能作的任何事都不能贖我們先前的罪咎。法利賽人正是靠對道德律的順服來尋求稱義，Lu 18:11。如今使徒從兩件事來論證：人的罪咎——以證明我們不能靠律法的行為稱義；和神的榮耀——以證明我們必須因信稱義。
I. 他從人的罪咎來論證，以表明期望靠律法的行為稱義的愚妄。論證非常簡明：我們絕不能靠我們所違背的律法稱義得救。一個被定罪的叛徒絕不能援引愛德華三世二十五年的法令而得以脫身，因為那律法發現了他的罪行並定他為有罪：誠然，他若從未違背它，他本可以靠它稱義；但如今他既已違背了它，除了援引免罪法令就別無出路——他已在其上投誠並順服，謙卑痛悔地求享其惠，將自己交託於它。如今關乎人的罪咎，
1. 他特別將它指向猶太人；因為他們是以律法誇口、標榜靠律法稱義的人。他已從舊約引用了幾處經文來證明這種敗壞：如今，他說（Ro 3:19），律法上所說的話，是對律法以下之人說的；這定罪也屬於猶太人，正如屬於別人一樣，因為這是寫在他們的律法上。猶太人以在律法以下為誇口，對之極有把握：「但，」他說，「律法定你的罪、判你的罪——你們看見了。」好塞住各人的口——使一切誇口都歸於無聲。看神在稱義和定罪上所採取的方法：他塞住各人的口；那些被稱義的人口被謙卑的定罪所塞住；那些被定罪的人也照樣被塞住，因為他們至終必被說服（Jude 1:15），被送往地獄而無言可答，Mt 22:12。冤枉人的必塞口無言，Ps 107:42。
2. 他將它概括地推及全世界：叫普世的人都伏在神審判之下。若世界都臥在惡者手中（1Jo 5:19），它確實有罪。——伏在審判之下；即被證明有罪，當受刑罰，本性上都是可怒之子，Eph 2:3。他們都必須認罪；那些最堅持自我稱義的人必被棄絕。在神面前有罪是一個可怕的詞——在那不能被欺騙的全知之神面前——在那斷不以有罪的為無罪的公正審判官面前。所有人都犯了罪，因此都需要一個可在神面前站立的義。因為世人都犯了罪（Ro 3:23）；所有人在本性上、在行為上都是罪人，虧缺了神的榮耀——未能達到人的首要目的。虧缺，如弓箭手未中的，如賽跑者未得獎賞；如此虧缺，不僅未能得勝，更是大為虧損。虧缺了神的榮耀。（1.）虧缺了榮耀神。見 Ro 1:21，他們雖然知道神，卻不當作神榮耀他。人被安置在可見創造之首，積極地榮耀那位低等受造物只能客觀地榮耀的偉大創造主；但人因罪虧缺了這一點，非但不榮耀神，反而羞辱他。想到那為榮耀神而造的人類兒女，卻看到如此少的人如此行，這是極其令人憂傷的。（2.）虧缺了在神面前誇口。沒有無辜可誇：我們若要在神面前誇口，誇我們所是、所擁有、所行的任何事，這將是一個永遠的障礙——我們都犯了罪，這將使我們閉口無言。我們可以在人面前誇口——他們目光短淺，不能搜查人心——他們和我們一樣敗壞，對罪頗為滿意；但在不能容忍看見罪孽的神面前，無可誇口。（3.）虧缺了被神榮耀。虧缺了稱義，或蒙神悅納——那是已開始的榮耀——虧缺了那作為人身上神榮耀形像的聖潔或成聖，並推翻了靠自己任何的義在天堂與神同得榮耀的一切盼望和期待。如今要靠無玷污的無辜之路進天堂已不可能了。那條路被堵住了。有一個基路伯和發火焰的劍把守通往生命樹的道路。
3. 為進一步使我們不再期望靠律法稱義，他將這定罪歸於律法（Ro 3:20）：因為律法本是叫人知罪。那定我們罪、判我們罪的律法永不能稱我們為義。律法是正直的法則，那rectum也就是index sui et obliqui——那指出對與錯的；律法正當的功用和目的是要揭開我們的傷口，因此不可能是救治。那能搜索的不是那能醫治的。人若要知道罪，必須在律法的嚴格、範圍和屬靈性質上認識律法。我們若將自己的心和生活與法則相比，就必發現我們在哪裏偏離了。保羅如此使用律法，Ro 7:9。*所以凡有血氣的，沒有一個因行律法能在神面前稱義。*當注意，（1.）沒有肉體能稱義，沒有人，沒有敗壞的人（Ge 6:3），因為他也是肉體，有罪且敗壞；所以不稱義，因為我們是肉體。我們本性中殘留的敗壞將永遠阻礙靠我們自己行為的任何稱義，那些行為既然出於肉體，必帶有木桶的味道，Job 14:4。（2.）不能在他眼前稱義。他不否認那靠律法行為在教會眼前的稱義：他們在教會狀態中，作為政治體的一部分，是聖潔的國民、祭司的國度；但良心在與神的關係上，在他眼前，我們不能靠律法的行為稱義。使徒引用 Ps 143:2。
II. 他從神的榮耀來論證，以證明稱義惟獨可藉著信基督的義而得。靠律法的行為沒有稱義。那麼有罪的人豈可永遠留在忿怒之下嗎？沒有盼望嗎？因過犯傷口就成為不治之症嗎？不，感謝神，不是的（Ro 3:21,22）；為我們另開了一條路——神的義在律法以外已經顯明出來——如今在福音之下。不守摩西律法也可獲得稱義：這被稱為神的義——他所設立、預備並悅納的義——他賜給我們的義；正如基督徒的軍裝被稱為神的軍裝，Eph 6:11。
1. 如今關乎這神的義當注意，（1.）它是已經顯明出來的。福音的稱義之路是一條大道，一條平坦的路，它為我們鋪開了：銅蛇被高舉在桿上；我們不是被留在黑暗中摸索，而是它已向我們顯明。（2.）它是在律法以外。在此他防範猶太化基督徒的方法——他們非要將基督和摩西連在一起——承認基督為彌賽亞，卻又過分依戀律法，維持其禮儀，並將之強加於外邦歸信者：不，他說，這是在律法以外。基督所帶來的義是完全的義。（3.）然而有律法和先知為證；即舊約中有指向此事的預表、預言和應許。律法非但不能稱我們為義，反而指引我們到另一條稱義之路，指向基督為我們的義——眾先知都為他作見證。見 Ac 10:43。這可以向猶太人推薦它，因為他們如此鍾愛律法和先知。（4.）它是因信耶穌基督——那以耶穌基督為對象的信——耶穌基督意即受膏的救主。稱義的信尊重基督作為救主在他一切三個受膏職分上——先知、祭司、君王——信靠他、接受他、在這一切上依附他。我們正是藉此成為神所設立、基督所帶來之義的有分者。（5.）它是加給一切相信的人。在這表述中他反覆強調他一直在論述的——猶太人和外邦人若信，便站在同一水平上，同樣因基督蒙神歡迎；因為沒有分別。或說，它是eis pantas——給一切人，普遍地提供給一切人；福音不排除任何不自絕於其外的人；但它是epi pantas tous pisteuontas，加給一切相信的人——不僅提供給他們，更是加在他們身上如冠冕、如袍子；他們一相信便有分於它，有權享受它的一切益處和特權。
2. 但如今這如何為神的榮耀？
(1.) 這為他恩典的榮耀（Ro 3:24）：白白地稱義，蒙他的恩典——dorean te autou chariti。是靠他的恩典——不是如羅馬天主教所說靠那在我們裏面運行的恩典（他們將稱義和成聖混為一談），而是靠神對我們恩惠的眷顧，在我們裏面毫無如此預見的功勞。為使這更為強調，他說這是白白地靠他的恩典，為表明這必須按恩典最恰當、最真實的意義來理解。經上說約瑟在他主人眼前蒙了恩（Ge 39:4），但那是有原因的；他主人看見他所辦的盡都順利。約瑟身上有某種東西吸引了那恩典；但神賜給我們的恩典是白白地、白白地來的；這是白白的恩典，純粹的憐憫；我們裏面毫無配得如此恩惠之處：不，這一切是因基督耶穌的救贖。它白白地臨到我們，但基督買贖了它，並付了重價——然而如此安排不至貶損白白恩典的尊榮。基督的買贖不是神恩典白白性質的障礙；因為是恩典預備並悅納了這代替的滿足。
(2.) 這為他公義和正直的榮耀（Ro 3:25,26）：神設立耶穌作挽回祭等等。當注意，[1.] 耶穌基督是那偉大的挽回祭，或挽回祭物，由律法之下的hilasterion或施恩座所預表。他是我們的施恩座，在他裏面並藉著他為罪作了挽回，我們的為人和所作的都蒙神悅納，1Jo 2:2。他在我們與神和好上是一切的一切——不僅是和好的促成者，更是和好的實質——我們的祭司、我們的祭物、我們的祭壇、我們的一切。神在基督裏——如同在他的施恩座上——叫世人與自己和好。[2.] 神設立他如此。神——那被冒犯的一方——主動作出和好的初步表示，指定了中保；proetheto——在永恆之愛的謀略中預先命定他如此，膏立他、賜他資格，並將他作為挽回祭展示在有罪的世界面前。見 Mt 3:17, 17:5。[3.] 藉著信他的血我們成為這挽回祭的有分者。基督是挽回祭；那醫治的膏藥已經預備好了。信心是將這膏藥貼在受傷靈魂上。而在稱義之事上，這信心特別關乎基督的血——那成就挽回的血；因為神的定旨如此：若不流血，罪就不得赦免了，而除了他的血，沒有別的血能有效成就此事。此處也許暗指律法之下祭牲之血的灑血，如 Ex 24:8。信心是牛膝草，基督的血是灑血。[4.] 一切因信成為這挽回祭有分者的人，都得了先時所犯之罪的赦免。正是為此，基督被設立為挽回祭，為要得赦免——他的忍耐和寬容的緩刑是令人鼓舞的序言。因為他用忍耐的心寬容。神聖的忍耐保守我們未下地獄，好使我們有空間悔改，並到天堂。有人將先時所犯的罪歸於舊約聖徒的罪，那些罪因基督在時候滿足時所成就的挽回而蒙赦免——那挽回既向後看，也向前看。因為他用忍耐的心寬容。我們未被在犯罪現場拿獲，當歸功於神的寬容。幾份希臘文抄本使en te anoche tou Theou——因為神的寬容——開始 Ro 3:26，它們表示基督功勞和神恩典的兩個寶貴果子：——赦免：dia ten paresin——為赦免；和緩刑：神的寬容。不結實的果樹在葡萄園中被留下，是因主人的良善和管園者的代求；在這兩件事上神的義都被宣告——因為若沒有中保和挽回祭，他不僅不赦免，連寬容也不肯，一刻也不放過；地獄這一邊還有罪人，當歸功於基督。[5.] 神在這一切中顯明他的義。他以極大的強調堅持這一點：好在今時顯明他的義。這被重複，彷彿其中有令人驚訝之處。他顯明他的義，第一，在挽回祭本身中。從未有像基督之死那樣對神的公義和聖潔的彰顯。這顯明他恨惡罪——除了基督的血，沒有別的能滿足它。罪雖不過是歸算在他自己兒子身上，他卻沒有顧惜他，因為他替我們成為罪，2Co 5:21。我們眾人的罪孽都歸在他身上，他雖是神所愛的兒子，耶和華卻喜悅將他壓傷，Isa 53:10。第二，在那挽回之上的赦免中；如此接著，作為解釋：*使人知道他自己為義，又稱信耶穌的人為義。*憐憫和真理如此相遇，公義和平安如此彼此親嘴，如今神赦免悔改信徒的罪，不僅是恩典和憐憫之舉，更成為公義之舉——因他已悅納了基督藉著死為他們對他的公義所作的滿足。保證人既已付了債，而他也已悅納那付款為完全的滿足，卻仍向本人追討債務，這與他的公義不符。見 1Jo 1:9。他是義的，即對他的話信實。
(3.) 這為神的榮耀；因為如此誇口就被排除，Ro 3:27。神要罪人的稱義和得救這偉大之工從頭到尾以排除誇口的方式進行，使一切有血氣的，在神面前一個也不能自誇，1Co 1:29-31。如今，若稱義是靠律法的行為，誇口就不會被排除。怎能呢？我們若靠自己的行為得救，就可以將冠冕戴在自己頭上。但信之法——即因信稱義之路——永遠排除誇口；因為信心是一種倚靠的、倒空自己的、捨己的恩典，將每一冠冕拋在寶座前；所以我們如此稱義最為神的榮耀。當注意，他論到信之法。信徒不是沒有法則的：信心是一個法則，它是一種運行的恩典，在它真實所在之處都是如此；但因為它是在嚴格而緊密地倚靠耶穌基督中運行，它就排除誇口。
從這一切他得出這結論（Ro 3:28）：人稱義是因著信，不在乎遵行律法。
III. 在本章末了他指出因信稱義這特權的範圍，說明它不是猶太人獨有的特權，也屬於外邦人；因為他曾說（Ro 3:22）沒有分別：關於這一點，1. 他斷言並證明它（Ro 3:29）：難道神只作猶太人的神嗎？他從這假設的荒謬來論證。能想像一位無限慈愛和憐憫的神會將他的恩惠局限於猶太人那一小群悖逆的百姓，而將人類其餘所有兒女留在永遠絕望的狀態中嗎？這絕不符合我們對神良善的觀念，因為他的慈悲覆庇他一切所造的；所以是一位施恩的神——稱那受割禮的為義是因信，稱那未受割禮的為義也是因信——即兩者都靠同一條路。猶太人偏袒自己，非要幻想一個分別，其實二者之間的分別不過如因與藉之間的分別——即毫無分別。2. 他防範一個反對（Ro 3:31），彷彿這道理廢了律法——他們知道律法是從神來的：「不，」他說，「我們雖說律法不能稱我們為義，卻不因此說它是徒然賜的，或對我們無用；不，我們堅固律法的正當用途，藉著將它建立在正確的根基上來確保它的地位。律法在使我們知過去之事上仍是有用的，也指引我們未來的道路；雖然我們不能靠它作為聖約得救，卻承認它、順服它——當它作中保手中次於恩典之法則的法則；如此我們非但不廢除，更是堅固律法。」讓那些否認道德律對信徒有約束力的人考慮這一點。
英文原文
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.
使徒在本章繼續他關於稱義的論述。他既已證明了外邦人和猶太人都有罪，如今在本章：一、他回答了針對他論及猶太人之話所可能提出的反對（羅3:1-8）。二、他宣稱全人類——無論猶太人還是外邦人——普遍的罪咎和敗壞（羅3:9-18）。三、他由此論證稱義必須靠信心，而非靠律法，並給出幾個理由（羅3:19-31）。他的寫作中有許多離題的話語，有時使他的論述略顯艱深，但他的主旨是清楚的。