聖經365恩典之旅

羅3:1這樣說來，猶太人有甚麼長處，割禮有甚麼益處呢。

羅3:2凡事大有好處，第一是神的聖言交託他們。

羅3:3即便有不信的，這有何妨呢，難道他們的不信，就廢掉神的信麼。

羅3:4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。』

羅3:5我且照著人的常話說：我們的不義，若顯出神的義來，我們可以怎麼說呢，神降怒，是他不義麼。

羅3:6斷乎不是，若是這樣，神怎能審判世界呢。

羅3:7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。

羅3:8為甚麼不說：我們可以作惡以成善呢，這是毀謗我們的人，說我們有這話，這等人定罪，是該當的。

羅3:9這卻怎麼樣呢，我們比他們強麼，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。

羅3:10就如經上所記，『沒有義人，連一個也沒有。

羅3:11沒有明白的，沒有尋求神的。

羅3:12都是偏離正路，一同變為無用，沒有行善的，連一個也沒有。

羅3:13他們的喉嚨是敞開的墳墓，他們用舌頭弄詭詐，嘴唇裡有虺蛇的毒氣。

羅3:14滿口是咒罵苦毒。

羅3:15殺人流血他們的腳飛跑。

羅3:16所經過的路，便行殘害暴虐的事。

羅3:17平安的路，他們未曾知道。

羅3:18他們眼中不怕神。』

羅3:19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。

羅3:20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。

羅3:21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。

羅3:22就是神的義，因信耶穌基督，加給一切相信的人，並沒有分別。

羅3:23因為世人都犯了罪，虧缺了神的榮耀。

羅3:24如今卻蒙神的恩典，因基督耶穌的救贖，就白白的稱義。

羅3:25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。

羅3:26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。

羅3:27既是這樣，那裡能誇口呢，沒有可誇的了。用何法沒有的呢，是用立功之法麼，不是，乃用信主之法。

羅3:28所以〔有古卷作因為〕我們看定了，人稱義是因著信，不在乎遵行律法。

羅3:29難道神只作猶太人的神麼，不也是作外邦人的神麼，是的，也作外邦人的神。

羅3:30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。

羅3:31這樣，我們因信廢了律法麼，斷乎不是，更是堅固律法。

 

羅4:1如此說來，我們的祖宗亞伯拉罕，憑著肉體得了甚麼呢。

羅4:2倘若亞伯拉罕是因行為稱義，就有可誇的，只是在神面前並無可誇。

羅4:3經上說甚麼呢，說：『亞伯拉罕信神，這就算為他的義。』

羅4:4作工的得工價，不算恩典，乃是該得的，

羅4:5惟有不作工的，只信稱罪人為義的神，他的信就算為義。

羅4:6正如大衛稱那在行為以外，蒙神算為義的人是有福的。

羅4:7他說：『得赦免其過，遮蓋其罪的，這人是有福的。

羅4:8主不算為有罪的，這人是有福的。』

羅4:9如此看來，這福是單加給那受割禮的人麼，不也是加給那未受割禮的人麼，因我們所說：亞伯拉罕的信，就算為他的義。

羅4:10是怎麼算的呢，是在他受割禮的時候呢，是在他未受割禮的時候呢，不是在受割禮的時候，乃是在未受割禮的時候。

羅4:11並且他受了割禮的記號，作他未受割禮的時候因信稱義的印證，叫他作一切未受割禮而信之人的父，使他們也算為義。

羅4:12又作受割禮之人的父，就是那些不但受割禮，並且按我們的祖宗亞伯拉罕，未受割禮而信之蹤跡去行的人。

羅4:13因為神應許亞伯拉罕和他後裔，必得承受世界，不是因律法，乃是因信而得的義。

羅4:14若是屬乎律法的人，才得為後嗣，信就歸於虛空，應許也就廢棄了。

羅4:15因為律法是惹動忿怒的，〔或作叫人受刑的〕那裡沒有律法，那裡就沒有過犯。

羅4:16所以人得為後嗣是本乎信，因此就屬乎恩，叫應許定然歸給一切後裔，不但歸給那屬乎律法的，也歸給那效法亞伯拉罕之信的。

羅4:17亞伯拉罕所信的，是那叫死人復活使無變為有的神，他在主面前作我們世人的父，如經上所記，『我已經立你作多國的父。』

羅4:18他在無可指望的時候，因信仍有指望，就得以作多國的父，正如先前所說：『你的後裔將要如此。』

羅4:19他將近百歲的時候，雖然想到自己的身體如同已死，撒拉的生育已經斷絕，他的信心還是不軟弱。

羅4:20並且仰望神的應許，總沒有因不信，心裡起疑惑，反倒因信，心裡得堅固，將榮耀歸給神。

羅4:21且滿心相信，神所應許的必能作成。

羅4:22所以這就算為他的義。

羅4:23算為他義的這句話，不是單為他寫的，

羅4:24也是為我們將來得算為義之人寫的，就是我們這信神使我們的主耶穌從死裡復活的人。

 

3 What advantage, then, is there in being a Jew, or what value is there in circumcision? 2 Much in every way! First of all, the Jews have been entrusted with the very words of God.

 

3 What if some were unfaithful? Will their unfaithfulness nullify God’s faithfulness? 4 Not at all! Let God be true, and every human being a liar. As it is written:

 

“So that you may be proved right when you speak

    and prevail when you judge.”[a]

5 But if our unrighteousness brings out God’s righteousness more clearly, what shall we say? That God is unjust in bringing his wrath on us? (I am using a human argument.) 6 Certainly not! If that were so, how could God judge the world? 7 Someone might argue, “If my falsehood enhances God’s truthfulness and so increases his glory, why am I still condemned as a sinner?” 8 Why not say—as some slanderously claim that we say—“Let us do evil that good may result”? Their condemnation is just!

 

No One Is Righteous

9 What shall we conclude then? Do we have any advantage? Not at all! For we have already made the charge that Jews and Gentiles alike are all under the power of sin. 10 As it is written:

 

“There is no one righteous, not even one;

11     there is no one who understands;

    there is no one who seeks God.

12 All have turned away,

    they have together become worthless;

there is no one who does good,

    not even one.”[b]

13 “Their throats are open graves;

    their tongues practice deceit.”[c]

“The poison of vipers is on their lips.”[d]

14     “Their mouths are full of cursing and bitterness.”[e]

15 “Their feet are swift to shed blood;

16     ruin and misery mark their ways,

17 and the way of peace they do not know.”[f]

18     “There is no fear of God before their eyes.”[g]

19 Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God. 20 Therefore no one will be declared righteous in God’s sight by the works of the law; rather, through the law we become conscious of our sin.

 

Righteousness Through Faith

21 But now apart from the law the righteousness of God has been made known, to which the Law and the Prophets testify. 22 This righteousness is given through faith in[h] Jesus Christ to all who believe. There is no difference between Jew and Gentile, 23 for all have sinned and fall short of the glory of God, 24 and all are justified freely by his grace through the redemption that came by Christ Jesus. 25 God presented Christ as a sacrifice of atonement,[i] through the shedding of his blood—to be received by faith. He did this to demonstrate his righteousness, because in his forbearance he had left the sins committed beforehand unpunished— 26 he did it to demonstrate his righteousness at the present time, so as to be just and the one who justifies those who have faith in Jesus.

 

 

4 What then shall we say that Abraham, our forefather according to the flesh, discovered in this matter? 2 If, in fact, Abraham was justified by works, he had something to boast about—but not before God. 3 What does Scripture say? “Abraham believed God, and it was credited to him as righteousness.”[a]

 

4 Now to the one who works, wages are not credited as a gift but as an obligation. 5 However, to the one who does not work but trusts God who justifies the ungodly, their faith is credited as righteousness. 6 David says the same thing when he speaks of the blessedness of the one to whom God credits righteousness apart from works:

 

7 “Blessed are those

    whose transgressions are forgiven,

    whose sins are covered.

8 Blessed is the one

    whose sin the Lord will never count against them.”[b]

9 Is this blessedness only for the circumcised, or also for the uncircumcised? We have been saying that Abraham’s faith was credited to him as righteousness. 10 Under what circumstances was it credited? Was it after he was circumcised, or before? It was not after, but before! 11 And he received circumcision as a sign, a seal of the righteousness that he had by faith while he was still uncircumcised. So then, he is the father of all who believe but have not been circumcised, in order that righteousness might be credited to them. 12 And he is then also the father of the circumcised who not only are circumcised but who also follow in the footsteps of the faith that our father Abraham had before he was circumcised.

 

13 It was not through the law that Abraham and his offspring received the promise that he would be heir of the world, but through the righteousness that comes by faith. 14 For if those who depend on the law are heirs, faith means nothing and the promise is worthless, 15 because the law brings wrath. And where there is no law there is no transgression.

 

16 Therefore, the promise comes by faith, so that it may be by grace and may be guaranteed to all Abraham’s offspring—not only to those who are of the law but also to those who have the faith of Abraham. He is the father of us all. 17 As it is written: “I have made you a father of many nations.”[c] He is our father in the sight of God, in whom he believed—the God who gives life to the dead and calls into being things that were not.