043 罗马书8章31至34 难以置信的爱
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- 小孩子：要饶恕得罪我的弟兄多少次？耶稣说不是七次，而是七十个七次 （太18:21）
- 罗8:31-34
- 上文：这世界我们会面对苦难 （V18）
- 神会使万事互相效力（包括苦难），叫爱神的人得益处 （V28）
- 神要改变我们，使我们越来越像主耶稣 (V29)
- 上帝拣选我们，呼召我们使我们信耶稣，使我们称为义（V30）
- 上帝拣选我们，命定我们最终要得荣耀（V30）
- 这一切都是出于神对我们的爱
- 神创世之前就已经预定爱我们 (弗1:4、提后1:9)
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- 问：那么到底保罗问“ 谁能敌对【敌挡】”的意思是什么？
- Ans下文V39,没有任何势力能使我们与上帝的爱隔绝
- 应许：没有任何事物能使到上帝不再爱我们！nothing can separate God’s love from us
- 上帝爱我们，在创世之前在基督里就拣选了我们(弗1:4、提后1:9)
- （上文罗8:29）预先所知道的人= 预先所爱的人，命定要得荣耀
- Pic Illust:《复仇者联盟3：无限战争》2018年 Avengers infinity
- 问：电影中有一半的英雄都死了。但最后的胜利者是谁？
- 问：为什么复仇者们最后一定胜利者？ 因作者已定下了。
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- e.g.主呼召门徒。主预备他们受苦、受逼迫 (太10:16-22)
- 太19:28 耶稣对他们说：“我实在告诉你们，到了万物更新，人子坐在他荣耀的宝座上的时候，你们这些跟从我的人，也会坐在十二个宝座上，审判以色列的十二个支派。29 凡为我的名撇下房屋、兄弟、姊妹、父母、儿女或田地的，他必得着百倍，并且承受永生。
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- 同样的主耶稣也呼召我们作祂的门徒跟随他
- 上文V17…我们既然和他一同受苦，就必和他一同得荣耀。18 我看现在的苦难，与将要向我们显出的荣耀，是无法相比的。
- 劝诫：面对苦难，不要怀疑主爱你
- 问：你遇见病痛、苦难时，第一个反应是不是神不爱我？
- e.g.我的孩子小的时候，被我严厉管教后。他们都说爸爸不爱他们！
- 他们怀疑我对他们的爱。辅导他们叫他们相信我的话“我爱他们”
- Pic 来12:6 ..主所爱的，他必管教，他又鞭打所收纳的每一个儿子。
- 心理学、文化：反对体罚，认为体罚就是暴力 (箴10:13、13:24、22:15、23:13-14、29:15)
- e.g.一生的路程就像以色列在旷野中 (申8:2-4)
- 上帝有时允许我们受苦，受试炼
- 神都在一步步教导我们，不是靠自己，而是靠祂的话。
- 在患难中，祂会赐下吗哪、恩典。
- 神应许：万事互相效力叫爱祂的人得益处 V28
- 你可能问：真的没有任何能使我们与上帝的爱隔绝吗？
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- V32 … 难道不也把万有【万物】和他[7]一同白白地赐给我们吗？
- 万有【万物】=我们要继承新天新地 （赛65:17-25、彼后3:13、启21:1）
- e.g. 地上的父亲最多给你几套房子。天父却要把万有赐给我们！
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- 问：上帝这样爱我们，还有什么能够使我们失去天父的爱？
- 问：如果你不断违背上帝时，神还会爱你吗？
- 没有意识到其实我们每一天言语、心思都有违背天父
- 上帝的爱大到，连罪都不能使我们与上帝的爱隔绝[8] (罗8:33-35)
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- 需要相信，称义只需要一次
- 称义只有一次！称义后我们就被收养成为上帝的儿女！（约1:12、罗8:15、加3:26）
- 错误：摇摆在} 乖才是儿女Vs 不乖不是儿女
- 错误：摇摆在} 顺服才赦免Vs 犯罪被定罪
- 错误：摇摆在} 悔改才得救 Vs不悔改不得救。
- e.g. 神学生的错误假设：所有自杀的基督徒都不得救，因没有悔改。
- 没有真的相信？没有悔改的机会？
- e.g.还没认罪悔改，回家时给车撞死。难道这样就不得救？
- 无论怎样的坏，都还是天父的儿女！
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- 人无法相信，因为人的爱不是这样的！
- 太 18:21 ..彼得前来问耶稣：“主啊，如果我的弟兄得罪我，我要饶恕他多少次？七次吗？”22 耶稣对他说：“我告诉你，不是七次，而是七十个七次。
- e.g.一个人打你一个耳光。然后祈求你饶恕，然后再打你。
- 问：人能够饶恕七十个七次？还爱吗？
总结；
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- 天父对我们的爱大到，祂把祂最爱的独生子为我们舍了
- 天父对我们的爱大到，没有人能够控告我们 （因上帝称我们为义）
- 天父对我们的爱大到，没有人能定我们的罪
- 天父对我们的爱大到，主耶稣不断为我们的过犯代求
- 感谢天父！我们的罪不再使我们与祂的爱隔绝了！
[1] The argument proceeds with a series of rhetorical questions, the first being Paul’s characteristic appeal to what the reader’s response will be. Morris, L.
[2] Who is against us?” does not mean that there are no adversaries. Verses 35, 36 refer to the most violent kinds of opposition. The thought is simply that no adversary is of any account when God is for us. In reality, in terms of verse 28, nothing is against us so as to work ultimately for evil: if God is for us, all things work together for our good. In the last analysis there is no against within the orbit of the interests of the people of God. It is this truth that is enunciated in verse 31 in respect of all personal adversaries, satanic, demonic, and human. Murray, J.
[3] This is not universalism, for us means “us Christians”, “us of whom we have been speaking”. Morris, L.
[4] it is in the form of an argument from the greater to the less. If God has done for our good the greatest that is conceivable, will not all other blessings follow by necessity? Murray, J.
[5] God has many sons by adoption. But the Scripture allows no confusion to exist between the sonship of the only-begotten and the sonship of the adopted. No other but the only-begotten is the Father’s own Son and this is so because there is an eternal, incomparable, and ineffable sonship. Murray, J..
[6] “For us all.” (1) The spectacle of Gethsemane and Calvary is intelligible only when it is viewed vicariously—it was for us Jesus was delivered up. (2) The extent of “us all” is defined by the context. The denotation is the same as that of verse 31 and “us all” of verse 32 cannot be more inclusive than the “us” of verse 31. The “us” of verse 31 are those spoken of in the preceding verses, expressly identified as the foreknown, predestinated, called, justified, glorified. And, furthermore, the succeeding context specifies just as distinctly those of whom the apostle is speaking—they are God’s elect (vs. 33), those on behalf of whom Christ makes intercession (vs. 34), those who can never be separated from the love of Christ (vss. 35, 39). The sustained identification of the persons in these terms shows that this passage offers no support to the notion of universal atonement. Murray, J..
[7] The rhetorical question brings out the certainty that God will continue his blessings for the redeemed. He has done the greater thing in giving up his Son; how can he not now do the less?152 The gift is given along with him; in other words, it is to be understood in terms of our union with the crucified Christ (v. 17; so Wilckens, Michel). The gift is graciously given, where the verb stresses the freeness of the giving.153 When God gives, both to his Son and to his sons, he does so with no grudging hand. Indeed, Paul speaks of our being given all things! Morris, L.
Christ is represented as given to us—the giving up for us is to be construed as a gift to us. Since he is the supreme expression and embodiment of free gift and since his being given over by the Father is the supreme demonstration of the Father’s love, every other grace must follow upon and with the possession of Christ. Murray, J.
[8] The believer might well be concerned about his sins and wonder whether in the end they might prevail against him. Paul is sure that they will not. Since it is God who justifies, the believer’s justification can never be overthrown. Morris, L.
[9] 真心相信与跟随主耶稣的人是上帝拣选的人 (帖前1:4-5、帖后2:13)
[10] Isa 50:8 那称我为义的，与我相近；谁与我争讼呢？让我们一同站起来吧！谁是指控我的？让他就近我来。9 看哪！主耶和华帮助我，谁能定我有罪呢？看哪！他们都要像衣服渐渐破旧，蛀虫必把他们吃光。
[11] If he then is for us, how can we possibly be condemned? Our heart may condemn us (1 John 3:20–21), but it is Christ, not our heart, that matters in the final resort. The impossibility of condemnation is shown by the fact that it is Christ who died. His death removes the possibility of condemnation for those who are in him. Morris, L.
[12] 唯有那些后来离开主，你才知他从起初不是真心信，不是神所拣选（约6:70-71,约壹2:19）
[13] Barclay makes another point regarding the intercession. He states that “the earliest creed of the Church” makes four points: Christ died, he rose, he is at the right hand of God, and he will come again to judge the living and the dead. Paul has the first three, but he thinks of Christ’s intercession rather than of judgment. Both are true, but it is interesting to note Paul’s emphasis. Morris, L.
[14] Christ is highly exalted and “the right hand of God” indicates the sovereignty and dominion with which he is invested, the glory with which he is crowned (cf. Matt. 26:64; Mark 14:62; Acts 2:33; 5:31; 7:55, 56; Eph. 1:20; Col. 3:1; Heb. 1:3; 8:1; 10:12; 12:2; 1 Pet. 3:22).Murray, J.