罗马书 4
Chinese Standard Bible (Simplified)
亚伯拉罕因信称义
4 那么，我们说我们肉体上的先祖亚伯拉罕得到了什么呢？ 2 事实上，如果亚伯拉罕本于行为被称为义，他就有可夸耀的；然而在神面前他并没有可夸耀的。 3 经上到底是怎么说的呢？
“亚伯拉罕信神，
这就被算为他的义。”[a]
4 做工的人得工钱，不算是恩典，而是应得的； 5 但是，一个人虽没有做工，却信靠那称不敬虔之人为义的神，这人的信就被算为义。
大卫的话
6 正如大卫也论到神所算为义之人的福份，这义与行为无关；他说：
亚伯拉罕在受割礼前被称为义
9 既然如此，这福份到底是只赐给那些受割礼的人，还是也赐给那些没有受割礼的人呢？我们说：“亚伯拉罕因着信，就被算为义了。”[d] 10 那么，是怎么被算为义的呢？到底是在他受割礼之后，还是在他没有受割礼的时候呢？不是在受割礼之后，而是在没有受割礼的时候。 11 并且他领受了割礼的标记，做为他没有受割礼时因信称义的印证，使他成为所有不凭着割礼而信之人的父，也使他们被算为义； 12 而且他也成为受割礼之人的父，不仅为那些受了割礼的人，还为那些顺着我们的先祖亚伯拉罕信心之脚踪行走的人；亚伯拉罕的信心在他没有受割礼的时候就已经有了。
因信承受应许
13 原来，赐给亚伯拉罕和他后裔继承世界的应许，不是藉着律法，而是藉着因信而得的义。 14 这是因为，如果本于律法的才是继承人，信就落了空，应许也就无效了。 15 事实上，律法带来了震怒，所以哪里没有律法，哪里也就没有过犯。
16 为此，这应许是本于信，好使这应许照着恩典，能确保给所有的后裔——不仅是给属律法的，也是给属亚伯拉罕信心的。亚伯拉罕在神面前是我们每个人的父， 17 正如经上所记：“我已经指派你为众多民族的父。”[e]亚伯拉罕所信的那一位，就是叫死人得生命、使无变为有的神。 18 亚伯拉罕在没有盼望的时候，仍然怀着盼望去相信，因而成为众多民族的父，[f]正如先前所说：“你的后裔将要如此众多[g]。”[h] 19 他快到一百岁的时候，想到自己的身体如同[i]已经死了，又想到撒拉也已经不能生育，但是他的信仰却没有软弱。 20 他也没有因着不信去怀疑神的应许，反而因着信得以刚强，把荣耀归给神， 21 并且确信不疑：神所应许的，神也能成就。 22 因此，这就被算为他的义了。[j] 23 不但如此，“被算为他的义”这句话不仅是为亚伯拉罕写的， 24 也是为我们写的；我们信靠使我们的主耶稣从死人中复活的那一位，就将被算为义。 25 主耶稣被交出去，是为了我们的过犯；复活，是为了我们称义。
罗马书 4
Chinese New Version (Simplified)
亚伯拉罕因信称义
4 那么，论到在血统（“血统”原文作“肉身”）上作我们祖先的亚伯拉罕所经验的，我们可以说甚么呢？ 2 亚伯拉罕若是因行为称义，就有可夸的，只是不能在 神面前夸口。 3 经上怎么样说呢？“亚伯拉罕信 神，这就算为他的义。” 4 作工的得工资，不算是恩典，是他应得的。 5 可是，那不作工而只信那称不敬虔的人为义的 神的，他的信就算为义了。 6 大卫也是这样说，那不靠行为而蒙 神算为义的人是有福的！ 7 “过犯得蒙赦免，罪恶得到遮盖的人，是有福的； 8 主不算为有罪的，这人是有福的。” 9 这样看来，那有福的人，是指受割礼的呢，还是也指没有受割礼的呢？因为我们说：“亚伯拉罕的信算为他的义。” 10 那么，是怎样算的呢？是在他受割礼以后呢，还是在他受割礼之前呢？不是在他受割礼以后，而是在他受了割礼以前。 11 他领受了割礼为记号，作他受割礼之前因信称义的印证，使他作所有没有受割礼而信之人的父，使他们也被算为义； 12 又作受割礼之人的父，就是作那些不仅受割礼，并且照着我们祖宗亚伯拉罕未受割礼时就信的那脚踪而行之人的父。
神应许的他必能成就
13 原来 神给亚伯拉罕和他后裔承受世界的应许，并不是因着律法，而是借着因信而来的义。 14 如果属于律法的人才能成为后嗣，信就没有作用，应许也就落空了。 15 因为律法带来刑罚，没有律法，就没有违背律法的事。
16 所以，成为后嗣是因着信，为的是要按着 神的恩典，使给所有后裔的应许坚定不移，不但临到那属于律法的人，也临到那效法亚伯拉罕而信的人。亚伯拉罕在 神面前作我们众人的父， 17 如经上所记：“我已经立了你作万国的父。”他所信的，是叫死人得生命、使无变为有的 神。 18 在他没有盼望的时候，仍然怀着盼望去信，因此就成了万国的父，正如 神所说：“你的后裔将要这样众多。” 19 他快到一百岁的时候，想到自己的身体好象已经死了，撒拉也不能生育，他的信心还是不软弱， 20 也没有因着不信而疑惑 神的应许，反倒坚信不移，把荣耀归给 神， 21 满心相信 神所应许的， 神必能成就。 22 因此，这就算为他的义。 23 “算为他的义”这一句话，不是单为他写的， 24 也是为我们这将来得算为义的人写的，就是为我们这信 神使我们的主耶稣从死人中复活的人写的。 25 耶稣为我们的过犯被交去处死，为我们的称义而复活。
Romans 4
1599 Geneva Bible
4 1 He proveth that which he said before of faith, by the example of Abraham, 3, 6 and the testimony of the Scripture: and ten times in the Chapter he beateth upon this word, Imputation.
1 What [a]shall we say then, that Abraham our father hath found concerning the [b]flesh?
2 [c]For if Abraham were justified by works, he hath wherein to rejoice, but not with God.
3 [d]For what saith the Scripture? Abraham believed God, and it was counted to him for righteousness.
4 [e]Now to him that [f]worketh, the wages is not [g]counted by favor, but by debt:
5 But to him that worketh not, but believeth in him that [h]justifieth the ungodly, his faith is counted for righteousness.
6 [i]Even as David declareth the blessedness of the man, unto whom God imputeth righteousness without works, saying,
7 Blessed are they whose iniquities are forgiven, and whose sins are covered.
8 Blessed is the man to whom the Lord imputeth not sin.
9 [j]Came this [k]blessedness then upon the circumcision only, or upon the uncircumcision also? For we say, that faith was imputed unto Abraham for righteousness.
10 [l]How was it then imputed? when he was circumcised, or uncircumcised? not when he was circumcised, but when he was uncircumcised.
11 [m]After, he received the [n]sign of circumcision, as the [o]seal of the righteousness of the faith which he had, when he was uncircumcised, [p]that he should be the father of all them that believe, not being circumcised, that righteousness might be imputed to them also.
12 [q]And the father of circumcision, not unto them only which are of the circumcision, but unto them also that walk in the steps of the faith of our father Abraham which he had when he was uncircumcised.
13 [r]For the promise that he should be the [s]heir of the world, was not given to Abraham, or to his seed, through the [t]Law, but through the righteousness of faith.
14 [u]For if they which are of the [v]Law, be heirs, faith is made void, and the promise is made of none effect.
15 [w]For the Law causeth wrath: for where no Law is, there is no transgression.
16 [x]Therefore it is by faith, that it might come by grace, and the promise might be sure to all the [y]seed, [z]not to that only which is of the Law: but also to that which is of the faith of Abraham who is the father of us all,
17 (As it is written, I have made thee a [aa]father of many nations) even before [ab]God whom he believed, who [ac]quickeneth the dead, and [ad]calleth those things which be not, as though they were.
18 [ae]Which Abraham above hope, believed under hope, that he should be the father of many nations: according to that which was spoken to him, So shall thy seed be.
19 And he [af]not weak in the faith, considered not his own body, which was now [ag]dead, being almost an hundred years old, neither the deadness of Sarah’s womb.
20 Neither did he doubt of the promise of God through unbelief, but was strengthened in the faith, and gave [ah]glory to God,
21 Being [ai]fully assured that he which had promised, was also able to do it.
22 And therefore it was imputed to him for righteousness.
23 [aj]Now is it not written for him only, that it was imputed to him for righteousness,
24 But also for us, to whom it shall be imputed for righteousness, which believe in him that raised up Jesus our Lord from the dead,
25 Who was delivered to death for our [ak]sins, and is risen again for our justification.
Footnotes
- Romans 4:1 A new argument of great weight, taken from the example of Abraham the father of all believers: And this is the proposition: if Abraham be considered in himself by his works, he hath deserved nothing wherein to rejoice with God.
- Romans 4:1 By works, as appeareth in the next verse.
- Romans 4:2 A preventing of an objection: Abraham may well rejoice and extol himself amongst men, but not with God.
- Romans 4:3 A confirmation of the proposition: Abraham was justified by imputation of faith, therefore freely without any respect of his works.
- Romans 4:4 The first proof of the confirmation, taken of contraries: to him that deserveth anything by his labor, the wages is not counted by favor, but by debt: but to him that hath done nothing, but believeth in him which promiseth freely, faith is imputed.
- Romans 4:4 To him that hath deserved anything by his work.
- Romans 4:4 Is not reckoned nor given him.
- Romans 4:5 That maketh him which is wicked in himself, just in Christ.
- Romans 4:6 Another proof of the same confirmation: David putteth blessedness in free pardon of sins, therefore justification also.
- Romans 4:9 A new proposition: that this manner of justification belongeth both to uncircumcised, and also to the circumcised, as is declared in the person of Abraham.
- Romans 4:9 This saying of David, wherein he pronounceth them blessed.
- Romans 4:10 He proveth that it belongeth to the uncircumcised (for there was no doubt of the circumcised) in this sort: Abraham was justified in uncircumcision, therefore this justification belongeth also to the uncircumcised. Nay, it does not appertain to the circumcised in respect of the circumcision, much less are the uncircumcised shut out for their uncircumcision.
- Romans 4:11 A preventing of an objection: why then was Abraham circumcised, if he were already justified? That the gift of righteousness (saith he) might be confirmed in him.
- Romans 4:11 Circumcision, which is a sign: as we say, the Sacrament of Baptism, for Baptism which is a Sacrament.
- Romans 4:11 Circumcision was called before a sign, in respect of the outward ceremony: now Paul showeth the force and substance of that sign, that is, to what end it is used, to wit, not only to signify, but also to seal up the righteousness of faith, whereby we come to possess Christ himself: for the holy Ghost worketh that inwardly indeed, which the Sacraments being joined with the word, do represent.
- Romans 4:11 An applying of the example of Abraham to the uncircumcised believers, whose father also he maketh Abraham.
- Romans 4:12 An applying of the same example, to the circumcised believers, whose father Abraham is, but yet by faith.
- Romans 4:13 A reason why the seed of Abraham is to be esteemed by faith, because that Abraham himself through faith was made partaker of that promise, whereby he was made the father of all nations.
- Romans 4:13 That all the nations of the world should be his children: or by the world may be understood the land of Canaan.
- Romans 4:13 For works that he had done, or upon this condition that he should fulfill the Law.
- Romans 4:14 A double confirmation of that reason: the one is, that the promise cannot be apprehended by the Law, and therefore it should be frustrated: the other, that the condition of faith should be joined in vain to that promise which should be apprehended by works.
- Romans 4:14 If they be heirs which have fulfilled the Law.
- Romans 4:15 A reason of the first confirmation, why the promise cannot be apprehended by the Law: because that the Law doth not reconcile God and us, but rather denounceth his anger against us, forsomuch as no man can observe it.
- Romans 4:16 The conclusion of this argument. The salvation and justification of all the posterity of Abraham (that is, of the Church which is gathered together of all people) proceedeth of faith, which layeth hold on the promise made unto Abraham, and which promise Abraham himself first of all laid hold on.
- Romans 4:16 To all the believers.
- Romans 4:16 That is to say, not only of them which believe and are also circumcised according to the Law, but of them also which without circumcision, and in respect of faith only, are counted amongst the children of Abraham.
- Romans 4:17 This fatherhood is spiritual, depending only upon the virtue of God, who made the promise.
- Romans 4:17 Before God, that is, by a spiritual kindred, which had place before God, and maketh us acceptable to God.
- Romans 4:17 Who restored to life.
- Romans 4:17 With whom these things are already, which as yet are not in deed, as he that can with a word make what he will of nothing.
- Romans 4:18 A description of true faith, wholly resting in the power of God, and his good will, set forth in the example of Abraham.
- Romans 4:19 Very strong and constant.
- Romans 4:19 Void of strength, and unmeet to get children.
- Romans 4:20 Acknowledged and praised God, as most gracious and true.
- Romans 4:21 A description of true faith.
- Romans 4:23 The rule of justification is always one, both in Abraham and in all the faithful: that is to say, faith in God, who after that there was made a full satisfaction for our sins in Christ our mediator, raised him from the dead, that we also being justified, might be saved in him.
- Romans 4:25 To pay the ransom for our sins.
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Chinese New Version (CNV). Copyright © 1976, 1992, 1999, 2001, 2005 by Worldwide Bible Society.
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