Romans
Chapter 3
1 1 What advantage is there then in being a Jew? Or what is the value of circumcision?
那么，犹太人有什么优点呢？割损又有什么好处呢？
2 Much, in every respect. (For) in the first place, they were entrusted with the utterances of God.
从各方面来说，很多：首先，天主的神谕是交托给了他们，
3 What if some were unfaithful? Will their infidelity nullify the fidelity of God?
他们中纵使有些人不信，又有什么关系呢？难道他们的不信能使天主的忠信失效吗？
4 Of course not! God must be true, though every human being is a liar, 2 as it is written:＂That you may be justified in your words, and conquer when you are judged."
断乎不能！天主总是诚实的！众人虚诈不实，正如经上所载：‘在你的言语上，你必显出正义；在你受审判时，你必获得胜利。’
5 But if our wickedness provides proof of God's righteousness, what can we say? Is God unjust, humanly speaking, to inflict his wrath?
但如果有人说：我们的不义可彰显天主的正义。那我们可说什么呢？难道能说天主发怒惩罚是不义吗？──这是我按俗见说的──
6 Of course not! For how else is God to judge the world?
绝对不是！如果天主不义，他将怎样审判世界呢？
7 But if God's truth redounds to his glory through my falsehood, why am I still being condemned as a sinner?
如果天主的诚实可因我的虚诈越发彰显出来，为使他获得荣耀；那么，为什么我还要被判为罪人呢？
8 And why not say--as we are accused and as some claim we say--that we should do evil that good may come of it? Their penalty is what they deserve.
为什么我们不去作恶，为得到善果呢？──有人说我们说过这样的话，为诽谤我们──这样的人被惩罚是理当的。
9 3 Well, then, are we better off? Not entirely, for we have already brought the charge against Jews and Greeks alike that they are all under the domination of sin,
那么，我们犹太人比外邦人更好吗？决不是的！因为我们早先已说过：不论是犹太人，或是希腊人，都在罪恶权势之下，
10 as it is written:＂There is no one just, not one,
正如经上所载：‘没有义人，连一个也没有；
11 there is no one who understands, there is no one who seeks God.
没有一个明智的人，没有寻觅天主的人；
12 All have gone astray; all alike are worthless; there is not one who does good, (there is not) even one.
人人都离弃了正道，一同败坏了；没有一人行善，实在没有一个；
13 Their throats are open graves; they deceive with their tongues; the venom of asps is on their lips;
他们的咽喉是敞开的坟墓，他们的舌头说出虚诈的言语，他们的双唇下含有蛇毒；
14 their mouths are full of bitter cursing.
他们满口是咒言与毒语；
15 Their feet are quick to shed blood;
他们的脚急于倾流人血；
16 ruin and misery are in their ways,
在他们的行径上只有蹂躏与困苦；
17 and the way of peace they know not.
和平的道路，他们不认识；
18 There is no fear of God before their eyes."
他们的眼中，没有敬畏天主之情。’
19 Now we know that what the law 4 says is addressed to those under the law, so that every mouth may be silenced and the whole world stand accountable to God,
我们知道：凡法律所说的，都是对那些属于法律的人说的，为杜塞众人的口，并使全世界都在天主前承认己罪，
20 since no human being will be justified in his sight 5 by observing the law; for through the law comes consciousness of sin.
因为没有一个人能因遵守法律，而在他前成义；因为法律只能使人认识罪过。
21 6 But now 7 the righteousness of God has been manifested apart from the law, though testified to by the law and the prophets,
但是如今，天主的正义，在法律之外已显示出来；法律和先知也为此作证；
22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction;
就是天主的正义，因对耶稣基督的信德，毫无区别地，赐给了凡信仰的人，
23 all have sinned and are deprived of the glory of God.
因为所有的人都犯了罪，都失掉了天主的光荣，
24 They are justified freely by his grace through the redemption in Christ Jesus,
所以众人都因天主白白施给的恩宠，在耶稣基督内蒙救赎，成为义人。
25 whom God set forth as an expiation, 8 through faith, by his blood, to prove his righteousness because of the forgiveness of sins previously committed,
这耶稣即是天主公开立定，使他以自己的血，为信仰他的人作赎罪祭的；如此，天主显示了自己的正义，因为以前他因宽容，放过了人的罪，
26 through the forbearance of God--to prove his righteousness in the present time, that he might be righteous and justify the one who has faith in Jesus.
为的是在今时显示自己的正义，叫人知道他是正义的，是使信仰耶稣的人成义的天主。
27 What occasion is there then for boasting? 9 It is ruled out. On what principle, that of works? No, rather on the principle of faith. 10
既是这样，那里还有可自夸之处？绝对没有！因了什么制度而没有自夸之处呢？是因法律上的功行吗？不是的！是因信德的制度，
28 For we consider that a person is justified by faith apart from works of the law.
因为我们认为人的成义，是借信德，而不在于遵行法律。
29 Does God belong to Jews alone? Does he not belong to Gentiles, too? Yes, also to Gentiles,
难道天主只是犹太人的天主吗？不也是外邦人的天主吗？是的，也是外邦人的天主！
30 for God is one and will justify the circumcised on the basis of faith and the uncircumcised through faith.
因为天主只有一个，他使受割损的由于信德而成义，也使未受割损的凭信德而成义。
31 Are we then annulling the law by this faith? Of course not! On the contrary, we are supporting the law. 11
那么我们就因信德而废了法律吗？绝对不是！我们反使法律坚固。
Footnotes(注解)
1 [1-4] In keeping with the popular style of diatribe, Paul responds to the objection that his teaching on the sinfulness of all humanity detracts from the religious prerogatives of Israel. He stresses that Jews have remained the vehicle of God's revelation despite their sins, though this depends on the fidelity of God.
2 [4] Though every human being is a liar: these words reproduce the Greek text of Psalm 116:11. The rest of the verse is from Psalm 51:6.
3 [9-20] Well, then, are we better off?: this phrase can also be translated＂Are we at a disadvantage?" but the latter version does not substantially change the overall meaning of the passage. Having explained that Israel's privileged status is guaranteed by God's fidelity, Paul now demonstrates the infidelity of the Jews by a catena of citations from scripture, possibly derived from an existing collection of testimonia. These texts show that all human beings share the common burden of sin. They are linked together by mention of organs of the body: throat, tongue, lips, mouth, feet, eyes.
4 [19] The law: Paul here uses the term in its broadest sense to mean all of the scriptures; none of the preceding texts is from the Torah or Pentateuch.
5 [20] No human being will be justified in his sight: these words are freely cited from Psalm 143:2. In place of the psalmist's＂no living person," Paul substitutes＂no human being" (literally＂no flesh," a Hebraism), and he adds＂by observing the law."
6 [21-31] These verses provide a clear statement of Paul's＂gospel," i.e., the principle of justification by faith in Christ. God has found a means of rescuing humanity from its desperate plight: Paul's general term for this divine initiative is the righteousness of God (Romans 3:21). Divine mercy declares the guilty innocent and makes them so. God does this not as a result of the law but apart from it (Romans 3:21), and not because of any merit in human beings but through forgiveness of their sins (Romans 3:24), in virtue of the redemption wrought in Christ Jesus for all who believe (Romans 3:22, 24-25). God has manifested his righteousness in the coming of Jesus Christ, whose saving activity inaugurates a new era in human history.
7 [21] But now: Paul adopts a common phrase used by Greek authors to describe movement from disaster to prosperity. The expressions indicate that Romans 3:21-26 are the consolatory answer to Romans 3:9-20.
8 [25] Expiation: this rendering is preferable to＂propitiation," which suggests hostility on the part of God toward sinners. As Paul will be at pains to point out (Romans 5:8-10), it is humanity that is hostile to God.
9 [27-31] People cannot boast of their own holiness, since it is God's free gift (Romans 3:27), both to the Jew who practices circumcision out of faith and to the Gentile who accepts faith without the Old Testament religious culture symbolized by circumcision (Romans 3:29-30).
10 [27] Principle of faith: literally,＂law of faith." Paul is fond of wordplay involving the term＂law"; cf Romans 7:21, 23; 8:2. Since＂law" in Greek may also connote＂custom" or＂principle," his readers and hearers would have sensed no contradiction in the use of the term after the negative statement concerning law in Romans 3:20.
11 [31] We are supporting the law: giving priority to God's intentions. God is the ultimate source of law, and the essence of law is fairness. On the basis of the Mosaic covenant, God's justice is in question if those who sinned against the law are permitted to go free (see Romans 3:23-26). In order to rescue all humanity rather than condemn it, God thinks of an alternative: the law or＂principle" of faith (Romans 3:27). What can be more fair than to admit everyone into the divine presence on the basis of forgiveness grasped by faith? Indeed, this principle of faith antedates the Mosaic law, as Paul will demonstrate in Romans 4, and does not therefore mark a change in divine policy.