马丁·路德的《罗马书》序言
（接上文）
24. 在第三章中，使徒将他们归为同一类，说这个人并不比那个人好，
靠恩典得救
25. 接下来使徒开始教导成为敬虔和得救的真正方法。 他说：“世人都犯了罪，亏缺了神的荣耀。”他们都必须靠着对基督
第四章——善行是信心的外在标志
26. 使徒在前三章揭示了罪，并教导了因信称义的道路，
27. 通过这一论证，正如从圣经中提取的有力例子一样，
5/19/24 Pastor’s Word
Martin Luther’s Preface to The Epistle to the Romans
(Continue from above)
24. In the third chapter the apostle casts them all on the same heap, saying that one is no better than the other, and all of them are sinners in the sight of God. The only difference is that the Jews have had the Word of God, though many of them did not believe it. But that has not made the faith and truth of God of no effect. Incidentally, the apostle introduces the passage from Psalm 51:4, which declares that God is righteous whenever He judges. This point he takes up again in what follows and proves by the Scriptures that all are sinners and no one is justified by the deeds of the Law, but that the Law has been given only that man might know sin.
Salvation by Grace
25. Next the apostle begins to teach the true way of becoming godly and being saved. He says:—‘All have sinned and come short of the glory of God.’ They must all be saved without any merit of theirs, by faith in Christ, who has earned our salvation by shedding His blood. He has been set before us as a Mercy-seat by God, who forgives us all our past sins. In this manner he proves that only the righteousness which God gives to faith can help us. This righteousness was revealed at that time by the Gospel, but had been witnessed previously by the Law and the prophets. Thus the Law is established by faith, and the deeds of the Law, together with their glory, are dashed to the ground by this argument.
Ch. 4—Good Works the Outward Signs of Faith
26. Having revealed sin in the first three chapters and having taught the way of faith unto righteousness, the apostle now begins to meet several objections and claims. First, he takes up the one which is commonly advanced by all when they hear that faith justifies without works. They say: Are we, then, not to do any good works? He reminds himself of Abraham and says: What has Abraham accomplished with all his works? Was it all in vain? Did his works not benefit him at all? He winds up by declaring that Abraham was justified without any works, by faith alone, so much so that prior to the work of circumcision he is extolled in Scripture as a righteous man solely for the sake of his faith. Gen. 15:6. Now, if the work of circumcision, which God enjoined upon him and which was a goodly act of obedience, contributed nothing to his righteousness, surely no other good work will contribute anything to a person’s righteousness. But just as the circumcision of Abraham was an external sign, exhibiting his righteousness by faith, so all good works are merely external signs flowing from faith and, as good fruits, attesting that a person is already inwardly righteous in the sight of God.
27. By this argument, as by a powerful example drawn from Scripture, St. Paul establishes his former teaching concerning faith in chap. 3:27, and, in addition, introduces another witness, David, in the thirty-second psalm, who also says that man is justified without works, although he does not remain without works after he has become justified. Continuing, he expands the example which he has introduced, so as to make it cover all other works of the Law, and concludes that the Jews cannot be the heirs of Abraham because of their descent, much less on account of the work of the Law, but that, if they wish to be genuine heirs, they must inherit Abraham’s faith, inasmuch as Abraham was justified by faith and called the father of the faithful prior to the Law, both that of Moses and that of circumcision. Moreover, the Law works wrath rather than grace, because no one obeys the Law willingly and from love; hence by the Law comes disfavour rather than grace. Therefore it must needs be that faith alone obtains the mercy promised to Abraham. These examples have been recorded also for our sakes, in order that we might believe.