羅馬書 5
Chinese Contemporary Bible (Traditional)
與上帝和好
5 我們既然因信而被稱為義人，就藉著我們的主耶穌基督與上帝和好了。 2 我們又靠著祂，藉著信進入現在所站的這恩典中，歡歡喜喜地盼望分享上帝的榮耀。 3 不但如此，我們在苦難中也歡喜，因為知道苦難使人生忍耐， 4 忍耐生品格，品格生盼望。 5 這種盼望不會落空，因為上帝的愛藉著所賜給我們的聖靈已傾注在我們心中。
6 當我們還軟弱無助的時候，基督就在所定的日期為罪人死了。 7 為義人死，是罕見的；為好人死，也許有敢做的； 8 但基督卻在我們還做罪人的時候為我們死！上帝的愛就這樣顯明了。
9 現在，我們既然因祂所流的血而被稱為義人，豈不更要靠著祂免受上帝的烈怒嗎？ 10 如果我們還與上帝爲敵的時候，尚且可以藉著上帝兒子的死亡與上帝和好，和好後的我們豈不更要藉著祂兒子的生命得到拯救嗎？ 11 不但如此，我們藉著主耶穌基督與上帝和好之後，還要藉著祂在上帝面前歡喜。
亞當與基督
12 因此，罪怎樣從一個人進入世界並帶來了死亡，死亡也怎樣臨到了全人類，因為全人類都犯了罪。 13 沒有律法之前，罪已經在世上了；但沒有律法，罪也不算為罪。 14 事實上，從亞當到摩西的時代，死亡一直辖制著人類，甚至連那些不與亞當犯同樣罪的人也不能倖免。亞當是將要來的那位的預表。
15 然而，上帝的洪恩遠超過亞當的過犯。若因一人的過犯，眾人都要死亡，那麼上帝的恩典，也就是通過耶穌基督一人所賜的恩典，豈不要更豐富地臨到眾人嗎？ 16 再者，上帝的恩賜不同於一人犯罪的後果。一人犯罪便帶來審判和定罪，恩賜卻使眾人罪惡得赦、被稱為義人。 17 如果因一人的過犯，死亡就藉著那人作了王，那麼接受上帝洪恩又得到祂所賜之義的人，豈不更要藉著耶穌基督一人在生命中作王嗎？
18 如此說來，因為一人的過犯，眾人都被定罪；照樣，因為一人的義行，眾人都被稱為義人，得到生命。 19 因為一人的悖逆，眾人成為罪人；照樣，因為一人的順服，眾人將被稱為義人。 20 律法是後來頒佈的，使過犯更多地顯出來，只是哪裡的罪越多，哪裡的恩典就顯得越豐富。 21 罪怎樣掌權帶來死亡[a]，恩典也照樣藉著義掌權，為要藉著我們主耶穌基督帶來永生。
Footnotes
- 5·21 「罪怎樣掌權帶來死亡」或譯「罪怎樣藉著死亡掌權」。
羅馬書 5
Chinese Standard Bible (Traditional)
因信稱義的福氣
5 這樣，我們既然因信稱義，就藉著我們的主耶穌基督與神和好了； 2 我們也藉著他，因信[a]進入了現在所站的這恩典中，並且以盼望神的榮耀而誇耀。 3 不僅如此，我們也以患難誇耀，因為我們知道患難生出忍耐， 4 忍耐生出品德[b]，品德生出盼望， 5 而這盼望不使人羞愧，因為神的愛藉著所賜給我們的聖靈，已經傾注在我們的心裡。
與神和好的人
6 原來，當我們還軟弱的時候，基督就按照所定的時候為不敬虔的人死了。 7 為義人死，是少有的；為好人死，或許有敢做的； 8 但是，當我們還是罪人的時候，基督就替我們死了。神的愛就在此向我們顯明了。 9 所以，我們現在既然藉著基督的血被稱為義，難道不更要藉著他，從神的[c]震怒中被拯救出來嗎？ 10 這樣，我們做神敵人的時候，尚且能藉著神兒子的死與神和好，何況和好以後，難道不更要藉著神兒子的生命得救嗎？ 11 不僅如此，我們現在藉著主耶穌基督與神[d]和好了，就更要藉著他以神誇耀。
亞當與基督
12 所以，正如罪是藉著一個人進入了世界，並且死是藉著罪進入的；這樣，因為人人都犯了罪，死也就臨到了所有的人。 13 就是說，沒有律法以前，罪已經在世上了；不過沒有律法，罪就不算為罪。 14 然而，從亞當到摩西，死亡掌了權，甚至那些沒有按亞當過犯的樣式犯罪的人，也在死的權下。這亞當是以後要來的那一位的象徵。
15 但是恩賜不同於過犯。原來，一個人的過犯尚且使眾人都死了，何況神的恩典和耶穌基督一個人恩典裡的賞賜，難道不更要豐豐富富地臨到眾人嗎？ 16 而且，恩賜不同於由一個人犯罪而來的後果[e]。因為，由一次過犯而來的審判雖然導致了定罪，但由很多過犯而來的恩賜卻導致了稱義。 17 實際上，一個人的過犯尚且使死亡藉著這一個人掌了權，何況那些領受豐富之恩典和稱義之賞賜的人，難道不更要藉著耶穌基督一個人，在生命裡掌權嗎？
18 由此可見，藉著一次的過犯導致了所有人的定罪；照樣，藉著一次的義行給所有的人帶來永生的[f]稱義。 19 就是說，藉著一個人的悖逆，眾人怎樣都成了罪人；藉著一個人的順從，眾人將怎樣成為義人。 20 律法出現，為要使過犯增多；可是，罪在哪裡增多，恩典就在哪裡格外增多。 21 這樣，就像罪藉著死亡掌權，恩典也照樣藉著義掌權，使人藉著我們的主耶穌基督進入永恆的生命。
Romans 5
New American Bible (Revised Edition)
Chapter 5
Faith, Hope, and Love.[a] 1 Therefore, since we have been justified by faith, we have peace[b] with God through our Lord Jesus Christ,(A) 2 through whom we have gained access [by faith] to this grace in which we stand, and we boast in hope of the glory of God.(B) 3 Not only that, but we even boast of our afflictions, knowing that affliction produces endurance, 4 and endurance, proven character, and proven character, hope,(C) 5 and hope does not disappoint, because the love of God has been poured out into our hearts through the holy Spirit that has been given to us.(D) 6 For Christ, while we were still helpless, yet died at the appointed time for the ungodly. 7 Indeed, only with difficulty does one die for a just person, though perhaps for a good person one might even find courage to die.[c] 8 But God proves his love for us in that while we were still sinners Christ died for us.(E) 9 How much more then, since we are now justified by his blood, will we be saved through him from the wrath.(F) 10 Indeed, if, while we were enemies, we were reconciled to God through the death of his Son, how much more, once reconciled, will we be saved by his life.(G) 11 Not only that, but we also boast of God through our Lord Jesus Christ, through whom we have now received reconciliation.
Humanity’s Sin Through Adam. 12 [d]Therefore, just as through one person sin entered the world,(H) and through sin, death, and thus death came to all, inasmuch as all sinned[e]— 13 for up to the time of the law, sin was in the world, though sin is not accounted when there is no law.(I) 14 But death reigned from Adam to Moses, even over those who did not sin after the pattern of the trespass of Adam, who is the type of the one who was to come.(J)
Grace and Life Through Christ. 15 But the gift is not like the transgression. For if by that one person’s transgression the many died, how much more did the grace of God and the gracious gift of the one person Jesus Christ overflow for the many. 16 And the gift is not like the result of the one person’s sinning. For after one sin there was the judgment that brought condemnation; but the gift, after many transgressions, brought acquittal. 17 For if, by the transgression of one person, death came to reign through that one, how much more will those who receive the abundance of grace and of the gift of justification come to reign in life through the one person Jesus Christ. 18 In conclusion, just as through one transgression condemnation came upon all, so through one righteous act acquittal and life came to all.(K) 19 For just as through the disobedience of one person the many were made sinners, so through the obedience of one the many will be made righteous.(L) 20 The law entered in[f] so that transgression might increase but, where sin increased, grace overflowed all the more,(M) 21 so that, as sin reigned in death, grace also might reign through justification for eternal life through Jesus Christ our Lord.(N)
Footnotes
- 5:1–11 Popular piety frequently construed reverses and troubles as punishment for sin; cf. Jn 9:2. Paul therefore assures believers that God’s justifying action in Jesus Christ is a declaration of peace. The crucifixion of Jesus Christ displays God’s initiative in certifying humanity for unimpeded access into the divine presence. Reconciliation is God’s gift of pardon to the entire human race. Through faith one benefits personally from this pardon or, in Paul’s term, is justified. The ultimate aim of God is to liberate believers from the pre-Christian self as described in Rom 1–3. Since this liberation will first find completion in the believer’s resurrection, salvation is described as future in Rom 5:10. Because this fullness of salvation belongs to the future it is called the Christian hope. Paul’s Greek term for hope does not, however, suggest a note of uncertainty, to the effect: “I wonder whether God really means it.” Rather, God’s promise in the gospel fills believers with expectation and anticipation for the climactic gift of unalloyed commitment in the holy Spirit to the performance of the will of God. The persecutions that attend Christian commitment are to teach believers patience and to strengthen this hope, which will not disappoint them because the holy Spirit dwells in their hearts and imbues them with God’s love (Rom 5:5).
- 5:1 We have peace: a number of manuscripts, versions, and church Fathers read “Let us have peace”; cf. Rom 14:19.
- 5:7 In the world of Paul’s time the good person is especially one who is magnanimous to others.
- 5:12–21 Paul reflects on the sin of Adam (Gn 3:1–13) in the light of the redemptive mystery of Christ. Sin, as used in the singular by Paul, refers to the dreadful power that has gripped humanity, which is now in revolt against the Creator and engaged in the exaltation of its own desires and interests. But no one has a right to say, “Adam made me do it,” for all are culpable (Rom 5:12): Gentiles under the demands of the law written in their hearts (Rom 2:14–15), and Jews under the Mosaic covenant. Through the Old Testament law, the sinfulness of humanity that was operative from the beginning (Rom 5:13) found further stimulation, with the result that sins were generated in even greater abundance. According to Rom 5:15–21, God’s act in Christ is in total contrast to the disastrous effects of the virus of sin that invaded humanity through Adam’s crime.
- 5:12 Inasmuch as all sinned: others translate “because all sinned,” and understand Rom 5:13 as a parenthetical remark. Unlike Wis 2:24, Paul does not ascribe the entry of death to the devil.
- 5:20 The law entered in: sin had made its entrance (Rom 5:12); now the law comes in alongside sin. See notes on Rom 1:18–32; 5:12–21. Where sin increased, grace overflowed all the more: Paul declares that grace outmatches the productivity of sin.
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