052 罗马书 10章5至10 口里承认心里相信
052罗马书 10章5至10 口里承认心里相信
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- 小孩子：称义与定罪的概念
- 罗10:5-10
- 问：为什么义那么重要？ 唯有义人能进天国
- 上文：（罗9:30-10:4）上帝的义 相对立 自己的义
- 犹太人不明白上帝的义，靠自己追求律法的义
- 犹太人因拒绝信耶稣而跌倒
- 基督就是靠律法称义的τέλος 终止 Christ is the end of the law
- 因为信靠主耶稣的都得着上帝的义
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- 有两个得救的方式：靠律法与行为或靠信心[1]
- V5 论到出于律法的义，摩西写着说：“遵行这些事的人就必因这些事而活。”
- 【和合本】利18:5所以，你们要守我的律例典章；人若遵行，就必因此活著。我是耶和华。[2]
- 路 10:25有一个律法师起来试探耶稣，说:“老师，我应该作什么，才可以承受永生呢？”26 耶稣对他说:“律法上写的是什么？你怎么念的呢？”27他回答:“你要全心、全性、全力、全意爱主你的上帝，并且要爱邻舍如同自己。”28耶稣说:“你答得对，你这样行，就必得生命。
- 靠律法与行为称义是很吸引人的
- e.g.除了基督教，世上的宗教所传的都是行为 （包括天主教）
- e.g.历史中也让我们看见教会软弱，经常偏离福音。15世纪改教回到福音
- e.g.许多传统教会、神学院慢慢的失去福音。不明白因信称义
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- 典型法利赛人：
- 看见圣经说靠守律法行为得永生。
- 他们会努力去遵行律法，
- 他们拥有外在的圣洁行为 (路18:11-12)
- 完全拒绝施洗约翰呼吁他们悔改，相信主耶稣
- e.g.不觉得自己有问题，是罪极深之人
- e.g.不知不觉因自以为义就蒙蔽了眼睛
- 盯住耶稣，看耶稣那里不守律法！(太12:2、路6:9、13:14、约9:16)
- 当他们阅读到：申27:26‘不坚守这律法的话去遵行的，必受咒诅。’众民都要说：‘阿们。’
- 他们不觉得自己是该受咒诅的，而是敬畏上帝守法的人
新法利赛派
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- 与原先的法利赛人不一样，因他们后来接受耶稣（徒15:1-5、15:24、加2:4、2:12）
- 圣经说信得救 并 圣经也说遵守律法得救
- 他们结合：信耶稣 + 律法行为 [3]
- 新法利赛派出现在加拉太教会（加2:4、2:12、腓3:2）
- 保罗时代，他们强调要加上割礼与律法（徒15:5）
- 不觉得真心信耶稣就能得救
- 往往把成圣的悔改sanctification变成得救的条件
- e.g.他们看大卫、所罗门得救是因为他们后来悔改
- e.g.他们不认为参孙[4] 是得救。
- e.g.他们不明白为什么希伯来书作者，要教会效法参孙（来11:32）
- e.g.用自身标准，论断行为不好的基督徒 = 假信心
- e.g.看不见自己内心是充满罪恶。
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- 问：信心 + 行为 是否是双重保障？
- 加 5:4 你们这些靠律法称义的人，是和基督隔绝，从恩典中坠落了。(加2:4假弟兄)
- 警告：你敢偷偷加上一点行为与律法，就从恩典中坠落了！
- e.g.一位基督徒活在恐惧中因说她信耶稣但是她不确定上帝会救她，因为她的行为不好
- 圣经的教导：靠律法行为称义、唯独靠信主被称义、犯罪作恶不能进天国、唯有义人能进天国
- 意识到自己，无论多么努力都是违背神[5]，并信心抓住应许
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- V6 但那出于信心的义却这样说[6]：“你心里不要说：‘谁要升到天上去呢？’（就是要把基督领下来，）7 或是说：‘谁要下到深渊【阴间】去呢？’（就是要把基督从死人中领上来。）”8 然而那出于信心的义还说什么呢？”这话【道】与你相近【离你不远】，在你口里，也在你心里。”这话就是我们所传信心的信息【信主的道】。
| 申30:11-14 遵行律法（神的话） | 罗10:6-8 相信福音（神的话） | |
| 摩西要以色列人遵守诫命 | 保罗要我们相信福音 | |
| 申30:11 | 这话（诫命）离他们很近 | 这话（福音）离我们很近 |
| 申30:12 | 不需要到天上去取 | 不需到天上取 [12] （把基督领下来>基督已来了） |
| 申30:13 | 不需要过海外[13]去取 | 不需下到深渊取[14] (把基督从死人中领上来>基督以复活了) |
| 申30:14 | 这话就在口里，在心里，使人可以遵行 | 这话（福音[15]）就在我们口里，在我们心里 |
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- 今天不需要到天上寻，因基督已经道成肉身
- 今天不需要到深渊取，因基督已复活
- 与摩西时代同样，神的话就在我们口里，在我们心里
- 出于信心的义(V6)，就是我们口里承认与心里相信
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- V9 你若口里认耶稣为主，心里信上帝使他从死人中复活，就必得救；[16]10 因为心里相信就必称义，用口承认就必得救。[17]
- 必须口里认耶稣为主 (林前12:3)
- 问：主是什么意思？ = 耶和华（罗10:13、珥2:32; 腓2:10-11、赛45:23-25）
- a.p.洗礼时会在众人前，承认基督是主[18]
- 不只是表面言语，内心需真心相信
- 信：耶稣是上帝的儿子、耶稣也是上帝（第二位格）
- 信：耶稣为我们得罪受死
- 信：上帝使耶稣复活
- 问：你口里承认心里相信了吗？
- 问：你称义了吗？
- 问：你得救了吗？
- 害怕：偷偷加上行为，后来从恩典中坠落了
- 害怕：苦难离开主耶稣[19]
- 害怕：不见神迹离开耶稣
- 害怕：不时常聚会，被世界诱惑后来离开耶稣
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- 来 3:12 弟兄们，你们要小心，免得你们中间有人存着邪恶、不信的心，以致离弃了永活的上帝；13 趁着还有叫作“今天”的时候，总要天天互相劝勉，免得你们中间有人受了罪恶的诱惑，心里就刚硬了。14 如果我们把起初的信念坚持到底，就是有分于基督的人了。
[1] 创15:6、罗4:3-6
[2] 保罗在（加3:12）同样引用（利18:5）指依靠律法就不是信心
[3] Paul would add that the way of works and the way of faith cannot be mixed, which in my judgment is how he uses the text from Leviticus here. The way of works is the way of law, he says. If you think you are going to be saved by law, it is by keeping the law that you must try to be saved. But you cannot make up for your deficiencies by adding faith to it, just as it is also impossible to begin by faith and then add law. The Galatians had been trying to add works to faith, which is why Paul cites the same Leviticus passage in his letter to them. He tells them that if they tried to add works to faith as a way of salvation, Christ and his work would be of no value to them. Boice, J. M.
[4] 为什么参孙比起当时代的以色列人是更蒙神悦纳的？ 为什么希伯来书要使用参孙来作伟人的例子？来11:32
[5] 罗7:15-25
[6] The introductory warning, “Do not say in your heart,” is taken from Deut. 9:4. Paul’s quotation of this clause is not haphazard; he wants his readers to associate these words with the context from which they are drawn.26 For in Deut. 9:4–6 Moses warns the people of Israel that when they have taken possession of the land God is bringing them to, they must not think that they have earned it because of “their own righteousness.” Paul therefore adds implicit biblical support to his criticism of the Israel of his day for its pursuit of their own righteousness. Moo, D. J.
[7] But introduces a contrast: over against “the righteousness that is by the law” Paul sets the righteousness that is by faith. Morris, L..
[8] But what are we to make of Paul’s treatment of Deut 30:11ff as biblical interpretation? Is it merely arbitrary, like much of the exegesis of Qumran—a matter of forcing upon an OT passage a meaning essentially foreign to it? So it has certainly seemed to many. Even as sympathetic a commentator as Gaugler can speak of it as ‘a specially crass example’ of the typological method of interpretation.5 At first sight it looks like this; for Deuteronomy is speaking about the law, and Paul refers what it says to Christ. But, if our understanding of Paul’s view of the law is right, he did not think of Christ and the law as two altogether unrelated entities; on the contrary, he saw the closest inner connexion between them. Christ is the goal, the essential meaning, the real substance of the law. It is therefore only as one sets one’s eyes on Christ, that one can see both the full significance of that graciousness of the law which comes to expression in this Deuteronomy passage and also the full seriousness of its imperatives. On this view of the relation of Christ and the law there is a real inward justification for what Paul is doing here. It is not arbitrary typology but true interpretation in depth. Between the fact that God’s law was addressed directly to the Israelite’s heart, requiring faith and obedience, and was not something esoteric to be first discovered by human searching, and the fact that the Son of God has now become incarnate, so that there can be no question of man’s needing to bring Him down, there is an intimate connexion; for behind both the gift of the law and the incarnation of the Son of God is the same divine grace—that grace, the primary and basic initiative of which was God’s election of man in Jesus Christ. Cranfield.
[9] He goes on to speak of it in words found in Deuteronomy 30:12–14, but what he says does not agree exactly with either the Hebrew or LXX. Morris, L.
[10] The best explanation for Paul’s use of the Deut. 30 text is to think that he finds in this passage an expression of the grace of God in establishing a relationship with his people.35 As God brought his word near to Israel so they might know and obey him, so God now brings his word “near” to both Jews and Gentiles that they might know him through his Son Jesus Christ and respond in faith and obedience. Because Christ, rather than the law, is now the focus of God’s revelatory word (see 10:4), Paul can “replace” the commandment of Deut. 30:11–14 with Christ. Paul’s application of Deut. 30:12–14, then, is of course not a straightforward exegesis of the passage. But it is a valid application of the principle of that passage in the context of the development of salvation history. The grace of God that underlies the Mosaic covenant is operative now in the New Covenant; and, just as Israel could not plead the excuse that she did not know God’s will, so now, Paul says, neither Jew nor Gentile can plead ignorance of God’s revelation in Jesus Christ.Moo, D. J.
[11] 申命记的背景：申9:4-6、9:13、10:16、31:27 上帝称犹太人为心里刚硬的百姓(申29:4 但耶和华到今日没有使你们心能明白，眼能看见，耳能听见)。（申30:1-3）摩西说以色列一定违背律法忤逆神，然后上帝使他们亡国被掳。（申30:4-5）上帝之后会怜悯他们，救回被掳的子民。（申30:6）被掳归回后，上帝会为他们换心(心里的污秽除掉)使他们能够一心一意爱耶和华，使他们可以存活。注：神应许（申30:6）将来要为他们的心里的污秽除掉/心的割礼/换心/重生，使他们能够爱神 。他们能专心爱上帝是因为上帝为他们的心行了割礼。（申30:7-10）上帝为他们心行割礼后，他们会听从耶和华的话。（申30:11-13）摩西所给他们的这诫命（话），离他们很近。（申30:14）这诫命（话）就在他们口里，在他们心里。可惜犹太人不信摩西所讲的，也不遵守上帝的诫命。
The introductory warning, “Do not say in your heart,” is taken from Deut. 9:4. Paul’s quotation of this clause is not haphazard; he wants his readers to associate these words with the context from which they are drawn. For in Deut. 9:4–6 Moses warns the people of Israel that when they have taken possession of the land God is bringing them to, they must not think that they have earned it because of “their own righteousness…….
One possibility would be to find in Deut. 30:11–14 a continuation of the prophecy in Deut. 30:1–10 about God’s restoration of Israel after the Exile. It is at this time, when God himself circumcises the hearts of his people (v. 6), that he will bring his word near to Israel (v. 14). Paul would therefore legitimately be applying Lev. 18:5 to the Old Covenant and Deut. 30:11–14 to the New, when God writes his law on the hearts of his people (Jer. 31:31–34) Moo, D. J.
[12] 相信福音（话word）不再需要自己把基督从天领下来因祂已道成肉身。 信是不需要看见神迹（基督升天）。
What Paul is insisting on is the accessibility, the nearness of revelation. That Christ came down from heaven and tabernacled among men is the most signal proof of this fact. We dare not say: who shall ascend to heaven to find the truth? For this question discounts the incarnation and is a denial of its meaning. In Christ the truth came to earth.The other statement: “that is, to bring Christ up from the dead” (vs. 7) should be interpreted as a denial of the resurrection. The question: “who shall descend into the abyss?”10 echoes the same kind of unbelief as that of verse 6. It is to the effect: who shall go down to the abyss to find the truth? The abyss as representing that which is below is contrasted with heaven as that which is above. The question, as the language of unbelief, discounts the significance of Christ’s resurrection. For the latter means that Jesus went to the realm of the dead and returned to life again. We do not need to go down to the abyss to find the truth any more than we need to ascend to heaven for the same purpose. For as Christ came from heaven to earth so also did he come again from the lower parts of the earth (cf. Eph. 4:9) and manifested himself to men. Murray, J.
[13] There is a small problem with descend into the deep (more exactly, “into the abyss”), for the passage Paul is quoting has “Who will cross the sea …?” (Deut. 30:13). But it may be that “the sea” here is being used as the opposite of “heaven” and that Paul’s “abyss” is simply emphasizing the thought.30 The abyss was seen as the abode of the dead (see BAGD), Morris, L.
In fact, the “sea” and the “abyss” were somewhat interchangeable concepts in the OT and in Judaism;45 and some Aramaic paraphrases of the Deut. 30:13 used the language of the abyss.46 Therefore, Paul could very easily change the horizontal imagery of the crossing of the sea in Deut. 30:13 to the conceptually similar vertical imagery of descent into the underworld. Moo, D. J.
The word ἄβυσσος occurs in the LXX upwards of thirty times, nearly always representing tehôm. It usually denotes the depths of waters. So it is used of ‘the deep’ of Gen 1:2. Elsewhere it is used of the depths of the sea (e.g. Ps 107 [LXX: 106]:26). Twice in Deuteronomy (8:7 and 33:13) it denotes subterranean waters. But in Ps 71 [LXX: 70]:20 (… καὶ ἐπιστρέψας ἐζωοποίησάς με καὶ ἐκ τῶν ἀβύσσων τῆς γῆς πάλιν ἀνήγαγές με) it is used of the depths of the earth as the place of the dead, i.e. Sheol, and it is clearly in this sense that Paul uses it here。Cranfield,
[14] 相信福音（话word）不需要亲自把基督从死人中领上来，因祂已经复活。信是不需要看见神迹（基督复活）
the Danish Professor of New Testament Johannes Munck argues from rabbinical texts that “the Jews held that it would require an effort to bring the Messiah down from heaven. Israel must repent before the Messianic era can begin.”2 It is hard to say with certainty that this is exactly what Paul is thinking of, but the idea of doing something certainly fits this context. The Jews wanted to do something to earn their salvation. Yet even before the Messiah came they were not expected to do anything, only to believe God’s word and look forward to him in faith, as Abraham, David, and the other Old Testament believers had done. Now it is even more apparent that this is the case. The Messiah has come. So there is no need to ascend into heaven to bring him down. He died for sin and has been resurrected. So there is no need to descend into the world of the dead to bring him back. All that is needed is to believe on the Lord Jesus Christ and the gospel. Boice, J. M.
[15] 罗10:8 …这话就是我们所传信心的信息【信主的道】。
[16] . If we accept That, with which NIV opens this verse, Paul is giving us the content of “the word of faith” (as Murray, TH, Käsemann [p. 291], and others). But the word is identical with that for “because” (accepted by Cranfield, Lenski, and others; cf. Wilson, “ ‘because’ it has Christ himself for its content”). It is impossible to dismiss either of these views as impossible, but perhaps there is more to be said for “that”; the context looks for the content of the preaching rather than the reason for it. Morris, L.
[17] The parallelism is reminiscent of Hebrew poetry in the Old Testament, and the two clauses in verses 9–10 are to be held together rather than separately. Thus, there is no substantive difference here between being ‘justified’ and being ‘saved’. Similarly, the content of the belief and that of the confession need to be merged. Implicit in the good news are the truths that Jesus Christ died, was raised, was exalted, and now reigns as Lord and bestows salvation on those who believe. This is not salvation by slogan but by faith, that is, by an intelligent faith which lays hold of Christ as the crucified and resurrected Lord and Saviour. This is the positive message of ‘the righteousness that is by faith’.Stott, J. R. W..
[18] 林前12:3 ..除非是被圣灵感动，也没有人能说“耶稣是主”。
[19] 路8:5-18