罗马书 2
Chinese Contemporary Bible (Simplified)
上帝公义的审判
2 因此，你这论断人的啊，不管你是谁，都难逃罪责。你在什么事上论断别人，就在什么事上定了自己的罪，因为你论断别人的事，自己也在做。 2 我们都知道，上帝必按真理审判做这些事的人。 3 你这人啊，你论断别人，自己却做同样的事，你以为自己能逃脱上帝的审判吗？ 4 还是你藐视祂深厚的慈爱、宽容和忍耐，不知道祂的慈爱是要引导你悔改吗？ 5 你这样硬着心不肯悔改等于是为自己积蓄烈怒，上帝的烈怒在祂施行公义审判的那天必临到你。 6 上帝必照各人的行为施行赏罚。 7 凡是恒心行善、寻求荣耀、尊贵和永恒福分的人，祂要把永生赐给他们； 8 至于那些自私自利、违背真理、行为不义的人，祂的烈怒和怒气要降在他们身上。 9 一切作恶之人必受患难和痛苦，先是犹太人，然后是希腊人。 10 祂要将荣耀、尊贵和平安赐给一切行善的人，先是犹太人，然后是希腊人。 11 因为上帝不偏待人。
12 没有上帝律法的人若犯罪，虽然不按律法受审判，仍要灭亡；有上帝律法的人若犯罪，必按律法受审判。 13 因为上帝眼中的义人不是听到律法的人，而是遵行律法的人。 14 没有律法的外族人若顺着天性做合乎律法的事，他们虽然没有律法，自己就是自己的律法。 15 这表明律法的要求刻在他们心里，他们的良心也可以证明，因为他们的思想有时指控他们，有时为他们辩护。 16 按照我所传的福音，到了审判之日，上帝要借着耶稣基督审判人一切隐秘的事。
犹太人与律法
17 你自称是犹太人，倚仗上帝所赐的律法，自夸与上帝有特别的关系； 18 你受过律法的教导，知道上帝的旨意，能明辨是非； 19 你自信可以做盲人的向导、黑暗中的人的光、 20 愚昧人的师傅、小孩子的老师，因为你从律法中得到了知识和真理。 21 那么，你这教导别人的，为什么不教导自己呢？你教导人不可偷盗，自己却偷盗吗？ 22 你告诉他人不可通奸，自己却通奸吗？你憎恶偶像，自己却去偷庙里的东西吗？ 23 你以律法自夸，自己却违犯律法羞辱上帝吗？ 24 正如圣经上说：“因你们的缘故，上帝的名在外族人中受到亵渎！”
25 如果你遵行律法，割礼才有价值；如果你违犯律法，受了割礼也如同未受割礼。 26 如果未受割礼的人遵行律法的教导，他岂不算是受了割礼吗？ 27 身体未受割礼却遵行律法的人，必审判你这有律法条文、受了割礼却违犯律法的人。 28 因为徒具外表的犹太人不是真正的犹太人，身体上的割礼也不是真正的割礼。 29 唯有从心里做犹太人的才是真犹太人，真割礼是借着圣灵在心里受的割礼，不在于律法条文。这样的人得到的称赞不是从人来的，而是从上帝来的。
Romans 2
1599 Geneva Bible
2 1 He bringeth all before the judgment seat of God. 12 The excuse the Gentiles might pretend, 14 of ignorance, he taketh quite away. 17 He urgeth the Jews with the written Law, 23 in which they boasted. 27 And so maketh both Jew and Gentile alike.
1 Therefore [a]thou art inexcusable, O man, whosoever thou art that condemnest: for in that thou condemnest another, thou condemnest thyself: for thou that condemnest, doest the same things.
2 But we [b]know that the judgment of God is according to [c]truth, against them which commit such things.
3 And thinkest thou this, O thou man, that condemnest them which do such things, and doest the same, that thou shalt escape the judgment of God?
4 [d]Or despisest thou the riches of his bountifulness, and patience, and long sufferance, not knowing that the bountifulness of God leadeth thee to repentance?
5 But thou, after thine hardness, and heart that cannot repent, (A)[e]heapest up as a treasure unto thyself wrath against the day of wrath, and of the declaration of the just judgment of God,
6 (B)[f]Who will reward every man according to his works:
7 That is, to them which through patience in well doing, seek [g]glory, and honor, and immortality, everlasting life:
8 But unto them that are contentious, and disobey the [h]truth, and obey unrighteousness, shall be [i]indignation and wrath.
9 Tribulation and anguish shall be upon the soul of every man that doeth evil: of the Jew first, and also of the Grecian.
10 But to every man that doeth good, shall be glory, and honor, and peace: to the Jew first, and also to the Grecian.
11 For there is [j]no respect of persons with God.
12 [k]For as many as have sinned without the Law, shall perish also without the Law: and as many as have sinned in the Law, shall be judged by the Law,
13 [l](For the hearers of the Law are not righteous before God: but the doers of the Law shall be [m]justified.
14 [n]For when the Gentiles which have [o]not the Law, do by [p]nature the things contained in the Law, they having not the Law, are a Law unto themselves,
15 Which show the effect of the Law [q]written in their hearts, their conscience also bearing witness and their thoughts accusing one another, or excusing.)
16 [r]At the day when God shall judge the secrets of men by Jesus Christ, according to [s]my Gospel.
17 ¶ [t]Behold, thou art called a Jew, and restest in the Law, and gloriest in God,
18 And knowest his will, and [u][v]triest the things that dissent from it, in that thou art instructed by the Law:
19 And persuadest thyself that thou art a guide of the blind, a light of them which are in darkness,
20 An instructor of them which lack discretion, a teacher of the unlearned, which hast the [w]form of knowledge, and of the truth in the [x]law.
21 Thou therefore, which teachest another, teachest thou not thyself? thou that preachest, A man should not steal, dost thou steal?
22 Thou that sayest, A man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, committest thou sacrilege?
23 Thou that gloriest in the Law, through breaking the Law, dishonorest thou God?
24 For the Name of God is blasphemed among the Gentiles through you, (C)as it is written.
25 [y]For circumcision verily is profitable, if thou do the Law: but if thou be a transgressor of the Law, thy circumcision is made uncircumcision.
26 Therefore [z]if the uncircumcision keep the ordinances of the Law, shall not his [aa]uncircumcision be counted for circumcision?
27 And shall not [ab]uncircumcision which is by nature (if it keep the Law) condemn thee which by the [ac]letter and circumcision art a transgressor of the Law?
28 For he is not a Jew, which is one [ad]outward: neither is that circumcision, which is outward in the flesh:
29 But he is a Jew which is one within, and the circumcision is of the heart, in the [ae]spirit, not in the letter, whose praise is not of men, but of God.
Footnotes
- Romans 2:1 He convinceth them which would seem to be exempt out of the number of other men, because they reprehend other men’s faults, and saith that they are least of all to be excused, for if they were well and narrowly searched (as God surely doth) they themselves would be found guilty in those things which they reprehend, and punish in others: so that in condemning others they pronounce sentence against themselves.
- Romans 2:2 Paul allegeth no places of Scripture, for he reasoneth generally against all men: but he bringeth such reasons as every man is persuaded of in his mind, so that the devil himself is not able to pluck them clean out.
- Romans 2:2 Considering and judging things aright, and not by any outward show.
- Romans 2:4 A vehement and grievous crying out against them that please themselves, because they see more than others do, and yet are no whit better than others are.
- Romans 2:5 Whilst thou givest thyself to pleasures, thinking to increase thy goods, thou shalt find God’s wrath.
- Romans 2:6 The ground of the former disputation, That both the Jews and Gentiles have together need of righteousness.
- Romans 2:7 Glory which followeth good works, which he layeth not out before us, as though there were any that could attain to salvation by his own strength, but, by laying this condition of salvation before us, which no man can perform, to bring men to Christ, who alone justified the believers, as he himself concludeth, Rom. 2:21-22, following.
- Romans 2:8 By truth, he meaneth that knowledge which we have of nature.
- Romans 2:8 God’s indignation against sinners, which shall quickly be kindled.
- Romans 2:11 God doth not measure men either by their blood, or by their country, either to receive them, or to cast them away.
- Romans 2:12 He applieth that general accusation of mankind particularly both to the Gentiles, and to the Jews.
- Romans 2:13 He preventeth an objection which might be made by the Jews, whom the Law doth not excuse, but condemns, because that not the hearing of the Law, but the keeping of the Law doth justify.
- Romans 2:13 Shall be pronounced just before God’s judgment seat: which is true indeed, if any such could be found that had fulfilled the law: but seeing Abraham was not justified by the Law, but by faith, it followeth that no man can be justified by works.
- Romans 2:14 He preventeth an objection which might be made by the Gentiles, who although they have not the Law of Moses, yet they have no reason whereby they may excuse their wickedness in that they have somewhat written in their hearts instead of a Law, as men that forbid, and punish some things as wicked, and command and commend other some as good.
- Romans 2:14 Not simply, but in comparison of the Jews.
- Romans 2:14 Command honest things, and forbid dishonest.
- Romans 2:15 This knowledge is a natural knowledge.
- Romans 2:16 God deferreth many judgments, which notwithstanding he will execute at their convenient time by Jesus Christ, with a most straight examination, not only of words and deeds, but of thoughts also, be they never so hidden or secret.
- Romans 2:16 As this my doctrine witnesseth, which I am appointed to preach.
- Romans 2:17 He proveth by the testimony of David, and the other Prophets, that God bestowed greatest benefits upon the Jews, in giving them also the Law, but that they are the most unthankful and unkindest of all men.
- Romans 2:18 Canst try and discern what things swerve from God’s will.
- Romans 2:18 Or allowest the things that are excellent.
- Romans 2:20 The way to teach and frame others in the knowledge of the truth.
- Romans 2:20 As though he said, that the Jews under a color of an outward serving of God, challenged all to themselves, when as indeed, they did nothing less than observe the Law.
- Romans 2:25 He precisely preventeth their objection, which set an holiness in circumcision, and the outward observation of the Law: So that he showeth that the outward circumcision, if it be separated from the inward, doth not only not justify, but also condemns them that are indeed circumcised, of whom requireth that, which is signifieth, that is to say, cleanness of the heart and the whole life, according to the commandment of the Law, so that if there be a man uncircumcised according to the flesh, who is circumcised in heart, he is far better and more to be more accounted of, than any Jew that is circumcised according to the flesh only.
- Romans 2:26 This is the figure Metonymy, for, if the uncircumcised.
- Romans 2:26 The state and condition of the uncircumcised.
- Romans 2:27 He which is uncircumcised by nature and blood.
- Romans 2:27 Paul useth oftentimes to set the letter against the Spirit: but in this place, the circumcision which is according to the letter, is the cutting off of the foreskin, but the circumcision of the Spirit, is the circumcision of the heart, that is to say, the spiritual end of the ceremony, is true holiness and righteousness whereby the people of God is known from profane and heathenish men.
- Romans 2:28 By the outward ceremony only.
- Romans 2:29 Whose force is inward, and in the heart.
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Geneva Bible, 1599 Edition. Published by Tolle Lege Press. All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, without written permission from the publisher, except in the case of brief quotations in articles, reviews, and broadcasts.
