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An excellent work that must be cherished, preserved and have a permanent place on your digital bookshelf.
这是一部优秀的作品，必须被珍视、保存，并在你的数字书架上占有永久的一席之地。
“A classic that has already stood the test of time.
“一部经得起时间考验的经典著作。
This is a go to book that I use with college students on a regular basis.
这是一本我经常与大学生一起使用的必备书籍。
It is the perfect combination of theological precision and heart stirring devotion.
它是神学精确性与感人肺腑的灵修的完美结合。
I wish more people were aware of this hidden treasure.” – Kevin DeYoung
我希望更多人能了解这隐藏的宝藏。”——凯文·德扬（Kevin DeYoung）
For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.”—Romans 1:17
因为神的义正在这福音上显明出来；这义是本于信，以致于信。如经上所记：“义人必因信得生。”——罗马书 1:17
The awakened conscience of the sixteenth century betook itself to “the righteousness of God” (Rom 1:17).
十六世纪被唤醒的良心转向了“神的义”（罗马书 1:17）。
There it found refuge at once from condemnation and from impurity.
在那里，它立刻找到了避难所，脱离了定罪和不洁。
Only by “righteousness” could it be pacified; and nothing less than that which is divine could meet the case.
只有“义”才能使它平静；只有神圣的义才能满足它的需要。
At the cross this “righteousness” was found—human yet divine, provided for man, and presented to him by God for relief of conscience and justification of life.
在十字架上找到了这“义”——人性（human）却又神性（divine），为人类预备，并由神呈献给祂，以缓解良心和称义得生命。
On the one word, τετέλεσται, “It is finished” (Joh 19:30), as on a heavenly resting-place, weary souls sat down and were refreshed.
在“成了”（τετέλεσται，约翰福音 19:30）这一个词上，如同在一个属天的安息之所，疲惫的灵魂坐下，得到了更新。
The voice from the树 did not summon them to do, but to be satisfied with what was done.
从那棵树发出的声音不是召唤他们去做，而是要他们满足于所已完成的。
Millions of bruised consciences there found healing and peace.
数百万受创的良心在那里找到了医治与平安。
The belief of that finished work brought the sinner into favour with God, nor did it leave him in uncertainty as to this.
相信那已完成的工作使罪人蒙神恩宠，并且它没有让祂对此事感到不确定。
The justifying work of Calvary was God’s way not only of bringing pardon, but of securing certainty.
加略山（Calvary）称义的工作是神不仅带来赦免，而且确立确定性的方式。
It was the only perfect thing that had ever been presented to God in man’s behalf; and so peculiar was this perfection, that it might be used by man in his transactions with God, as if it were his own.
这是有史以来唯一代表人类呈献给神的完美事物；而且这种完美是如此独特，以至于人可以在与神打交道时使用它，就好像它是自己的。
The knowledge of this sure justification was life from the dead to multitudes.
对这种确凿称义的认识，对无数人来说是死里复活的生命。
All over Europe, from the Apennines to the Grampians, from the Pyrenees to the Carpathians, went the glad tidings that man is justified freely, and that God wishes him to know he is justified.
喜讯传遍了整个欧洲，从亚平宁山脉到格兰屏山脉，从比利牛斯山脉到喀尔巴阡山脉，宣告人是白白称义的，而且神愿意祂知道自己已称义。
It was not merely a new thought for man’s intellect, but a new discovery for his soul: 1) as to the true source of spiritual health, namely, the setting of man’s conscience right with God; 2) as to the continuation of that health, namely, the keeping of the conscience right.
这不仅仅是人类理智的一个新想法，而是祂灵魂的一个新发现：1) 关于属灵健康的真正来源，即使人的良心与神和好；2) 关于这种健康的持续，即保持良心正确。
The fruit of this was not merely a healthy personal religion, but a renovated intellect and a noble literature, and, above all, a pure worship.
其成果不仅是一种健康的个人宗教，还有一种革新的理智和高尚的文学，以及，最重要的是，一种纯净的敬拜。
It was an era of resurrection.
那是一个复活的时代。
The graves were opened, and the congregation of the dead became the Church of the living.
坟墓被打开，死者的会众成了活人的教会。
Christendom awoke and arose.
基督教界醒来并站立起来。
The resurrection-dew fell far and wide; nor has it yet ceased to fall.
复活的甘露广为散落；而且至今尚未停止降落。
For ages Christianity had groveled in the dust, smothered with semi-pagan rites; ready to die, if not already dead; bound hand and foot by a semi-idolatrous priesthood, unable to do aught for a world that it had been sent to regenerate.
基督教曾匍匐在尘土中许多世纪，被半异教（semi-pagan）的仪式所窒息；即使没有死亡，也濒临死亡；被一个半偶像崇拜的祭司阶层捆住手脚，无力为那个被差来使之重生的世界做任何事。
Now “it was lifted up from the earth, and made to stand upon its feet as a man, and a man’s heart was given to it” (Dan 7:4).
现在“它从地上被举起，使它用两脚站立，像人一样，又得了人心”（但以理书 7:4）。
A new conscience was born, and with a new conscience came in new life and power.
一个新的良心诞生了，随着一个新的良心而来的是新的生命和能力。
Nothing had been seen like this since the age of the apostles.
自使徒时代以来，从未见过如此景象。
The doctrine of Another’s righteousness reckoned to us for justification before God is one of the links that knot together the first and the sixteenth centuries, the Apostles and the Reformers.
那关于另一位的义归算给我们，使我们在神面前称义的教义，是连接第一世纪和第十六世纪，连接使徒和改革者们的纽带之一。
The creeds of the Reformation overleap fifteen centuries, and land us at once in the Epistle to the Romans.
宗教改革的信条跨越了十五个世纪，将我们直接带到《罗马书》。
Judicial and moral cleansing was what man needed; and in that epistle we have both the imputed and imparted righteousness, the former the root or foundation of the latter.
司法上（Judicial）和道德上的洁净是人类所需要的；在那封书信中，我们既有归算（imputed）的义，也有内住（imparted）的义，前者是后者的根源或基础。
Not the one without the other—both together, inseparable; but each in its own order.
不是只有其中之一——两者都在一起，不可分割；但各按其自身的次序。
It was not Luther (1483-1586) merely who took up the old watchword, “The just shall live by faith” (Rom 1:17), and thus found the answer of a good conscience toward God.
不只是路德（Luther，1483-1586）采纳了古老的口号“义人必因信得生”（罗马书 1:17），从而找到了对神存着无亏良心的答案。
To thousands of hearts it came like a voice from heaven, they knew not how.
对成千上万的心来说，它就像一个来自天上的声音，他们不知道是如何发生的。
Sunshine from above had fallen upon one grand text, the text that the age needed; men recognised the truth thus supernaturally lighted up.
来自上方的阳光落在一个伟大的经文上，那是那个时代所需的经文；人们认出了如此超自然地被照亮的真理。
“The nations came to its light, and kings to the brightness of its rising.”
“列国来到它的光中，君王来到它升起的光辉中。”
The inquiring men of that age, though not borrowing from each other, betook themselves to this truth and text.
那个时代的求索之人，虽然没有互相借鉴，却都转向了这个真理和经文。
From every kingdom of Europe came the same voice, and every Protestant Confession bore witness to the unanimity of awakened Christendom.
同样的声音来自欧洲的每一个国度，每一个新教信仰告白（Protestant Confession）都见证了被唤醒的基督教世界的意见一致。
The long-needed, long-missing truth had been found; and εύρηκα was the cry of gladness heard announcing its discovery.
长期需要的、长期缺失的真理被找到了；“我找到了”（εύρηκα）是人们听到的宣布其发现的喜乐呼喊。
Our fathers saw that this truth was the basis of all real spiritual life.
我们的先辈看到，这个真理是所有真正属灵生命的根基。
That which was superficial, morbid, puny, and second-rate might do with some less deep, less broad foundation; but all that is healthy, noble, daring, happy, and successful in religion must rest here: “The just shall live by faith.”
那些肤浅、病态、弱小和二流的宗教，或许可以在一些不那么深、不那么广的根基上成立；但所有健康、高尚、大胆、快乐和成功的宗教都必须建立在这里：“义人必因信得生。”
Religion is fashionable in our age.
宗教在我们这个时代是很时髦的。
But is it that which sprang up after centuries of darkness among our fathers in Europe?
但它是在欧洲我们的先辈们经历了几个世纪的黑暗之后所兴起的那个宗教吗？
Is it that of apostles and prophets?
它是使徒和先知的那个宗教吗？
Is it the calm yet thorough religion that did such great deeds in other days?
它是那在昔日成就了如此伟大事业的，平静而又彻底的宗教吗？
Has it gone deep into the conscience?
它是否已深入到良心之中？
Has it filled the heart?
它是否已充满内心？
Has it pervaded the man?
它是否已渗透到人里面？
Or has it left the conscience unpacified, the heart unfilled, the man unchanged, save with some external appliances of religiousness, which leaves him hollow as before?
或者它是否让良心未得平静，内心未得充满，人未得改变，除了藉由一些外在的宗教仪式，而使祂像以前一样空虚？
There is at this moment many an aching spirit, bitterly conscious of this hollowness.
此时此刻，有许多痛苦的灵魂，痛苦地意识到这种空虚。
The doctrine, the profession, the good report of others, the bustle of work, will not fill the soul.
教义、职业（profession）、别人的好名声、工作的喧嚣，都无法充满灵魂。
God Himself must be there, with His covering righteousness, His cleansing blood, His quickening Spirit.
神自己必须在那里，带着祂遮盖的义，祂洁净的血，祂使人活的灵。
Without this, religion is but a shell; holy services are dull and irksome.
没有这个，宗教就只是一个空壳；圣洁的服事是沉闷而令人厌烦的。
Joy in God, which is the soul and essence of worship, is unknown.
对神的喜乐，即敬拜的灵魂和本质，是未知的。
Sacraments, prayer-meetings, religious services, labours of charity, will not make up for the living God!
圣礼、祷告会、宗教服事、慈善工作，都不能弥补活神！
How much of unreality there may be in the religious life of our age, it is for each individual to determine for himself, that he may not be deceived nor lose his reward.
在我们这个时代的宗教生活中，可能存在多少不真实，需要每个人自己去确定，这样祂才不会受欺骗或失去祂的赏赐。
All unreality is weakness as well as irksomeness; and the sooner that we are stripped of unreality the better, both for peace and for usefulness.
一切不真实都是软弱和厌烦；我们越早摆脱不真实，对平安和用处就越好。
Men with their feet firmly set on Luther’s rock, “the righteousness of God,” filled with the Spirit, and pervaded with the peace of God, do the great things in the Church; others do the little.
那些双脚坚定地立在路德的磐石“神的义”上的人，被圣灵充满，被神的平安渗透，在教会中行了大事；其他人则行了小事。
The men of robust spiritual health are they who, like Luther, have made sure of their filial relationship to God.
具有健壮属灵健康的人，是那些像路德一样，确信自己与神有父子关系（filial relationship）的人。
They shrink from no battle nor succumb to any toil.
他们不畏缩于任何争战，也不屈服于任何辛劳。
The men who go to work with an unascertained relationship give way in the warfare, and faint under the labour.
那些带着未确定的关系去工作的人，会在争战中退缩，并在劳苦下晕厥。
Their life is not perhaps a failure or defeat—but it is not a victory; it is not a triumph.
他们的生命或许不是失败或挫折——但它不是一场胜利；它不是一场凯旋。
“We do not war after the flesh,” and “our weapons are not carnal” (2Co 10:3-4).
“我们争战不是凭着血气”，而且“我们争战的兵器本不是属血气的”（哥林多后书 10:3-4）。
Our battle is not fought in the way that the old man would have us to fight it.
我们的争战不是以旧人想要我们去争战的方式来打的。
It is “the fight of faith” (1Ti 6:12).
这是“信心的美好争战”（提摩太前书 6:12）。
It is not by doubting but by believing that we are saved; it is not by doubting but by believing that we overcome.
我们得救不是借着怀疑，而是借着相信；我们得胜不是借着怀疑，而是借着相信。
Faith leads us first of all to Abel’s “more excellent sacrifice” (Heb 11:4).
信心首先将我们引向亚伯“更美的祭物”（希伯来书 11:4）。
By faith we quit Ur and Egypt and Babylon, setting our face to the eternal city (vs. 16).
凭着信心，我们离开吾珥、埃及和巴比伦，面向那永恒的城（16节）。
By faith we offer up our Isaacs and worship, leaning on the top of our staffs, and give commandment concerning our bones (vv. 21-22).
凭着信心，我们献上我们的以撒并敬拜，扶着杖头敬拜，并为自己的骸骨留下遗命（21-22节）。
By faith we choose affliction with the people of God, and despise Egypt’s treasures.
凭着信心，我们宁愿和神的百姓一同受苦，也轻看埃及的财物。
By faith we keep our passover; pass through the Red Sea; overthrow Jerichos; subdue kingdoms; work righteousness; stop the mouths of lions; quench the violence of fire; turn to flight the armies of the aliens; and refuse deliverance in the day of trial—that we may obtain a better resurrection (vv. 28-30, 33-35).
凭着信心，我们守逾越节；过红海；倾覆耶利哥城；制伏了列国；行了公义；堵了狮子的口；灭了烈火的猛势；赶退外邦的军队；并在考验之日拒绝被释放——为要得着更美的复活（28-30、33-35节）。
It is “believing” from first to last.
它从始至终都是“相信”。
We begin, we go on, we end in faith.
我们开始于信心，继续于信心，结束于信心。
The faith that justifies is the faith that overcomes (1Jo 5:4).
使人称义的信心就是得胜的信心（约翰一书 5:4）。
By faith we obtain the “good report” (Heb 11:39), both with God and man.
凭着信心，我们在神和人面前都得了“美好的见证”（希伯来书 11:39）。
By faith we receive forgiveness; by faith we live; by faith we work, and endure, and suffer.
凭着信心，我们领受赦免；凭着信心，我们生活；凭着信心，我们工作、忍耐和受苦。
By faith we win the crown—a crown of righteousness, which shall be ours in the day of the appearing of Him Who is our Righteousness (1Co 1:30).
凭着信心，我们赢得冠冕——那公义的冠冕，在祂显现的那日，祂是我们的义（哥林多前书 1:30），这冠冕将属于我们。
—The Grange, Edinburgh; November, 1872
—格朗治（The Grange），爱丁堡；1872年11月
Table of Contents
目录
Preface
序言
Chapter 1- God’s Answer to Man’s Question
第一章- 神对人的问题的回答
Chapter 2- God’s Recognition of Substitution
第二章- 神对替代的认可
Chapter 3- The Completeness of the Substitution
第三章- 替代的完全性
Chapter 4- The Declaration of the Completeness
第四章- 完全性的宣告
Chapter 5- Righteousness for the Unrighteous
第五章- 为不义者预备的义
Chapter 6- The Righteousness of God Reckoned to Us
第六章- 神的义归算给我们
Chapter 7- Not Faith, But Christ
第七章- 不是信心，而是基督
Chapter 8- What the Resurrection of the Substitute Has Done
第八章- 替代者的复活所成就的
Chapter 9- The Pardon and the Peace Made Sure
第九章- 赦免与平安得以确定
Chapter 10- The Holy Life of the Justified
第十章- 被称义者的圣洁生活