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Romans 1 1 Therefore, you are without excuse, every one of you who passes judgment. 2 For by the standard by which you judge another you condemn yourself, since you, the judge, do the very same things. 所以，人啊！你不论是谁，你判断人，必无可推诿，因为你判断别人，就是定你自己的罪，因为你这判断人的，正作着同样的事。 2 We know that the judgment of God on those who do such things is true. 我们知道：对于作这样事的人，天主必照真情判断。 3 Do you suppose, then, you who judge those who engage in such things and yet do them yourself, that you will escape the judgment of God? 人啊！你判断作这样事的人，你自己却作同样的事，你以为你能逃脱天主的审判吗？ 4 Or do you hold his priceless kindness, forbearance, and patience in low esteem, unaware that the kindness of God would lead you to repentance? 难道你不知道：天主的慈爱是愿引你悔改，而你竟轻视他丰厚的慈爱、宽容与忍耐吗？ 5 By your stubbornness and impenitent heart, you are storing up wrath for yourself for the day of wrath and revelation of the just judgment of God, 你固执而不愿悔改，只是为自己积蓄，在天主忿怒和显示他正义审判的那一天，向你所发的忿怒。 6 who will repay everyone according to his works: 3 到那一天，‘他要照每人的行为予以报应：’ 7 eternal life to those who seek glory, honor, and immortality through perseverance in good works, 凡恒心行善，寻求真荣、尊贵和不朽的人，赐以永生； 8 but wrath and fury to those who selfishly disobey the truth and obey wickedness. 凡固执于恶，不顺从真理，反顺从不义的人，报以忿怒和愤恨。 9 Yes, affliction and distress will come upon every human being who does evil, Jew first and then Greek. 患难和困苦必加于一切作恶的人，先是犹太人，后是希腊人； 10 But there will be glory, honor, and peace for everyone who does good, Jew first and then Greek. 光荣、尊贵以及平安，必加于一切行善的人，先是犹太人，后是希腊人， 11 4 There is no partiality with God. 因为天主决不顾情面。 12 5 All who sin outside the law will also perish without reference to it, and all who sin under the law will be judged in accordance with it. 凡在法律之外犯了罪的人，也必要在法律之外丧亡；凡在法律之内犯了罪的人，也必要按照法律受审判， 13 For it is not those who hear the law who are just in the sight of God; rather, those who observe the law will be justified. 因为在天主前，并不是听法律的算为义人，而是实行法律的才称为义人。 14 For when the Gentiles who do not have the law by nature observe the prescriptions of the law, they are a law for themselves even though they do not have the law. 几时，没有法律的外邦人，顺着本性去行法律上的事，他们虽然没有法律，但自己对自己就是法律。 15 They show that the demands of the law are written in their hearts, 6 while their conscience also bears witness and their conflicting thoughts accuse or even defend them 如此证明法律的精华已刻在他们的心上，他们的良心也为此作证，因为他们的思想有时在控告，有时在辩护； 16 on the day when, according to my gospel, God will judge people's hidden works through Christ Jesus. 这事必要彰显在天主审判人隐秘行为的那天；依照我的福音，这审判是要借耶稣基督而执行的。 17 7 Now if you call yourself a Jew and rely on the law and boast of God 你既号称＂犹太人＂，又依仗法律，且拿天主来自夸； 18 and know his will and are able to discern what is important since you are instructed from the law, 你既然认识他的旨意，又从法律中受了教训，能辨别是非， 19 and if you are confident that you are a guide for the blind and a light for those in darkness, 又深信自己是瞎子的响导，是黑暗中人的光明， 20 that you are a trainer of the foolish and teacher of the simple, because in the law you have the formulation of knowledge and truth— 是愚昧者的教师，是小孩子的师傅，有法律作知识和真理的标准； 21 then you who teach another, are you failing to teach yourself? You who preach against stealing, do you steal? 那么，你这教导别人的，就不教导你自己吗？为什么你宣讲不可偷盗，自己却去偷？ 22 You who forbid adultery, do you commit adultery? You who detest idols, do you rob temples? 说不可行奸淫，自己却去行奸淫？憎恶偶像，自己却去劫掠庙宇？ 23 You who boast of the law, do you dishonor God by breaking the law? 以法律自夸，自己却因违反法律而使天主受侮辱？ 24 For, as it is written, ＂Because of you the name of God is reviled among the Gentiles.＂ 8 正如经上所记载的：‘天主的名在异民中因你们而受了亵渎。’ 25 Circumcision, to be sure, has value if you observe the law; but if you break the law, your circumcision has become uncircumcision. 如果你遵行法律，割损才有益；但如果你违反法律，你虽受割损，仍等于未受割损。 26 Again, if an uncircumcised man keeps the precepts of the law, will he not be considered circumcised? 反之，如果未受割损的人遵守了法律的规条，他虽未受割损，岂不算是受了割损吗？ 27 Indeed, those who are physically uncircumcised but carry out the law will pass judgment on you, with your written law and circumcision, who break the law. 并且，那生来未受割损而全守法律的人，必要裁判你这具有法典，并受了割损而违犯法律的人。 28 One is not a Jew outwardly. True circumcision is not outward, in the flesh. 外表上作犹太人的，并不是真犹太人；在外表上，肉身上的割损，也不是真割损； 29 Rather, one is a Jew inwardly, and circumcision is of the heart, in the spirit, not the letter; his praise is not from human beings but from God. 惟在内心作犹太人的，才是真犹太人。心中的割损，是出于神，并不是出于文字；这样的人受赞扬，不是来自人，而是来自天主。 Footnotes〔注解〕 1 [2:1-3:20] After his general indictment of the Gentile, Paul shows that in spite of special revelation Jews enjoy no advantage in moral status before God (Romans 3:1-8). With the entire human race now declared guilty before God (Romans 3:9-20), Paul will then be able to display the solution for the total problem: salvation through God's redemptive work that is revealed in Christ Jesus for all who believe (Romans 3:21-31). 2 [1-11] As a first step in his demonstration that Jews enjoy no real moral supremacy over Gentiles, Paul explains that the final judgment will be a review of performance, not of privilege. From this perspective Gentiles stand on an equal footing with Jews, and Jews cannot condemn the sins of Gentiles without condemning themselves. 3 [6] Will repay everyone according to his works: Paul reproduces the Septuagint text of Psalm 62:12 and Proverb 24:12. 4 [11] No partiality with God: this sentence is not at variance with the statements in Romans 2:9-10. Since Jews are the first to go under indictment, it is only fair that they be given first consideration in the distribution of blessings. Basic, of course, is the understanding that God accepts no bribes (Deut 10:17). 5 [12-16] Jews cannot reasonably demand from Gentiles the standard of conduct inculcated in the Old Testament since God did not address its revelation to them. Rather, God made it possible for Gentiles to know instinctively the difference between right and wrong. But, as Paul explained in Romans 1:18-32, humanity misread the evidence of God's existence, power, and divinity, and ＂while claiming to be wise, they became fools＂ (Romans 1:22). 6 [15] Paul expands on the thought of Jeremiah 31:33; Wisdom 17:11. 7 [17-29] Mere possession of laws is no evidence of virtue. By eliminating circumcision as an elitist moral sign, Paul clears away the last obstacle to his presentation of justification through faith without claims based on the receipt of circumcision and its attendant legal obligations. 8 [24] According to Isaiah 52:5 the suffering of |
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