060 罗马书12章3-6心意更新（如何看待自己与教会）

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060 罗马书12章3-6心意更新（如何看待自己与教会）

• • 罗12:3-6
  • 上文: V1 事奉主，把自己献上为圣洁的活祭
  • 上文: V2 心意的更新而改变过来
  • V3-8 保罗指示教会要更新心意，新的方式看待自己，与新的方式看待教会
  • 问：保罗凭什么要教会听他的？
  • V3 我凭着所赐给我的恩典，对你们各人说…
  • 这恩典指的是保罗使徒的职份。（罗15:15-16、林前15:9-10、加2:9）[1]

I 更新我们对自己的看法 renew the thinking about ourselves

• • V3 …对你们各人说，不可自视太高，高于所当看的【看自己过於所当看的】…
  • 世界告诉我们：要相信自己，相信你能够胜过人。相信自己才能成功！
  • 世界告诉我们：self esteem 有高的自我形象是非常重要！
  • 但主的话要更新我们，叫我们不可自视太高！
  • 问：你是否有常听见不信主之人承认自己是骄傲的？
  • 我们的旧人 old self 有骄傲的问题 （弗4:22）
  • 骄傲使我们忘了一切为主所作的、所付出的、所得的，都是主的恩典
  • 有时我们内心会觉得，自己比别人强 （可7:22）
  • e.g. 孩子长大后经常藐视父母。 (箴1:8、23:22)
  • e.g. 稍微有些恩赐与才华的人，都往往会觉得自己怀才不遇
  • 骄傲可能有几种方式表现出来：
  • e.g. 他经常告说他有多厉害、他为主付出多少、有多少人听他讲道、他多么爱主
  • e.g. 如果你们是同级别辈份，你讲一些话之后，他总是要为你补充。
  • e.g. 每天在大人物面前说，我有多无用、什么都不是、我什么都不是只配为你提行李
  • e.g.问：当你听人这样损自己时，你会对他说什么？
  • e.g.那人内心里可能非常期待你告诉他，你不是这样！你其实很好！你其实很厉害！
  • e.g. 曾有一个领袖在钟马田面前这样刻意用言语自损，被他一眼看穿并被他责备
  • 可能更好能帮助那人是告诉他，你分析自己分析的很对！你确实是这样！

• • e.g. 遇见一些有恩赐的信徒，有时高看了自己
  • e.g. 读了神学后，都觉得传道人讲的不好
  • e.g. 内心觉得自己比牧者、长老与执事还强
  • e.g.这些直到我成为牧师之后，才意识到自己以前与现在有多骄傲。
  • e.g. 我以前有很深的问题，有时总觉得自己比别人强。直到主光照我的黑暗。
  • e.g.发现许多牧者之间，我们是很少看其它牧者比自己强 （严重的问题）

• • û腓2:3 …只要谦卑，看别人比自己强
  • 多看见别人得长处，别人一定有比你强的地方
  • 每次看人的短处、久了你就以为你比别人好！
  • 问：当别人比你强时，你能为天国的缘故欢喜快乐吗？
  • 问：如果你负责一个事奉，将来有人作的比你好。你是否心里会酸溜溜？

• • 问：不要高看自己，那么我是否可以底看自己呢？[2] 
  • 底看自己也不对！因你轻视主给你的恩赐，忘了主给你恩赐是要来造就弟兄姐妹
  • e.g. 假设唯有你懂如何做，却一直说不行，就像不忠心的管家把银子埋藏在地里 （太25:25）
  • 有时可能表现看底自己，可能是假谦卑
  • e.g. 人夸你的孩子很棒，然后你却刻意贬低孩子。心里却沾沾自喜。

• • V3.. 反而应该照着上帝分给各人信心的大小，看得适中。【照著神所分给各人信心的大小,看得合乎中道】
  • 问：什么叫信心的大小，看得适中【合乎中道】？[3]  
  • 问：信心大就看自己为大？？信心小就看自己为小？？
  • 注：V3 不同牧者有不同解释。
  • 信心大小: μέτρον  metron 多数英译本[4]翻译成 measure of faith  信心的分量而评估（吕译本）
  • 首先：按 V4-8 来解释，使徒要我们按主赐我们不同的恩赐来看待自己
  • 问：为什么要用“信心”而不直接讲“恩赐”？
  • 因恩赐是与信心有关联的，恩赐是借着信心发挥出来
  • 意思：主给你什么恩赐，你就如何衡量自己。不可超出神给你的恩赐能力看待自己。
  • e.g. 主赐保罗使徒的恩赐（弗4:8-11），其它人不能以为他们与使徒同权柄
  • e.g. 不可因有教导的恩赐，就以为自己什么都能，或轻视其它人
  • 每人有不同的恩赐、不同功能、每一个恩赐都重要
  • e.g. 嘴巴不能告诉眼睛与耳朵我不需要你
  • 若是我们轻视其它弟兄姐妹，我们就一同受损
  • e.g.教会的成长与健康是，需要弟兄姐妹发挥主所给他们的不同恩赐。
  • V6…说预言…7  服事人…教导…8  劝慰；把财物分给人【施舍】…领导【治理】…行善【怜悯人】…

II 心意更新如何看待教会中的弟兄姐妹 Renew thinking about our fellow brothers and sisters

• • 未被主的话更新前，可能觉得去教会可有可无、或教会不重要！
  • V4  就像一个身体有许多肢体,各肢体都有不同的功用；5 照样,我们大家在基督里成为一个身体…
  • 我们是主的身体，基督是头 （弗5:23、西1:18）
  • 大家彼此对说：我们是一体 one body
  • 我们都是身体的不同肢体 different members
  • 当任何肢体只顾自己时，身体就会损伤
  • Pic e.g. 口不能因爱吃东西就一直不断的吃，而使身体过度肥胖受损
  • Pic e.g. 当一只眼睛独大，说不需要另一只眼睛。变成独眼怪！

• • V4…各肢体都有不同的功用… 
  • 教会需要 彼此配搭扶持  Diversity in Unity (working together)
  • 教会是多元！ 拥有不同的人群。如果教会都是同样的人，是非常不健康。
  • e.g. 手 、脚、口、眼睛 、耳朵
  • 不同功用，彼此服事。
  • e.g. 尊贵的手，需要每天洗脚 （林前12:23）
  • e.g. 头发好像不重要，但一直掉头发你就会紧张！

• • V5 照样，我们大家在基督里成为一个身体，也是互相作肢体[5] …NIV each member belongs to all the others.
  • 互相作肢体：肢体不单属于身体。肢体也属于其他肢体 (mutuality)
  • e.g. 你我不单属于教会、我属你，你也属我。
  • 每一个肢体都需要彼此对方。  
  • 教会需要合一 unity
  • e.g. 任何人说我不需要对方，对方也不需要我，是违背主的心意 (林前12:22)
  • 没有一个是多余的！也没有少一个是无所谓的！
  • 当一个小指头受伤时，整只手疼痛，整个身体一同辛苦 （林前 12:26 ）
  • 互相作肢体，需要学习彼此关爱、
  • 互相作肢体，需要学习彼此饶恕
  • e.g. 手掉了东西砸到脚受伤。如果手与脚对立起来，受损的是身体。
  • 身体受损、肢体也一起遭殃。
  • 身体要健康，就必须彼此按各自功用来扶持

• • V6 照着所赐给我们的恩典，我们各有不同的恩赐：…
  • ûV6-8 预言、服事、教导、劝慰、财物分给人【施舍】、领导【治理】、行善【怜悯人】

总结：

• • 我们需要心意更新:
  • 不可自视太高，高于所当看的
  • 视教会为一体、彼此是肢体
  • 各尽其职以信心用恩赐来造就教会
  • 当我们一同按主的心意行，主必赐福教会

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[1] But he is thinking specifically of the grace bestowed upon him in his apostolic commission (cf. 1:5; 15:15, 16; 1 Cor. 3:10; 15:9, 10; Gal. 2:9; Eph. 3:7, 8; 1 Tim. 1:12). Murray, J.

[2] If we consider ourselves to possess gifts we do not have, then we have an inflated notion of our place and function; we sin by esteeming ourselves beyond what we are. But if we underestimate, then we are refusing to acknowledge God’s grace and we fail to exercise that which God has dispensed for our own sanctification and that of others. The positive injunction is the reproof of a false humility which equally with over self-esteem fails to assess the grace of God and the vocation which distinguishing distribution of grace assigns to each. Murray, J.

[3] The term “faith” is not to be understood here in the sense of that which is believed, the truth of the gospel (cf. Gal. 1:23; 1 Tim. 5:8; Jude 3). This could not be spoken of as distributed to each believer by measure, and “faith” must be understood as the faith exercised by the believer. Also, “measure of faith” is not to be understood as if faith were a quantity that could be divided into parts and thus measured out in portions. “Measure of faith” must reflect on the different respects in which faith is to be exercised in view of the diversity of functions existing in the church of Christ. The meaning is to be derived from the various expressions which follow—“but all the members do not have the same function” (vs. 4); “having gifts differing according to the grace that was given to us” (vs. 6), differing functions and gifts which are enumerated in verses 6–8. Each gift requires the grace necessary for its exercise and is itself the certification of this grace, for they are gifts given according to grace (cf. vs. 6). There are, therefore, distinct endowments variously distributed among the members of the Christian community and this is spoken of as dealing to each a measure of faith. Each receives what the apostle calls his own “measure”. The only question then is: why is this distinguishing endowment, which implies the call to its exercise, spoken of as the “measure of faith”?It should not be supposed that the strength of the faith that is unto salvation is here in view as if the possession and exercise of certain gifts imply a greater degree of saving faith or a richer exercise of those graces which are the evidence of that faith and which are called the fruit of the Spirit (Gal. 5:22–24). All believers without distinction are called upon to exemplify this faith and the fruit thereof. But that which is here implied in the measure of faith involves, as the succeeding context shows, limitation to the sphere of activity to which each particular gift assigns its possessor. It is called the measure of faith in the restricted sense of the faith that is suited to the exercise of this gift and this nomenclature is used to emphasize the cardinal place which faith occupies not only in our becoming members of this community but also in the specific functions performed as members of it. No gift is exercised apart from faith directed to God and more specifically faith directed to Christ in accordance with the apostle’s word elsewhere, “I can do all things in him that strengtheneth me” (Phil. 4:13).Commentators have properly called attention to the difference in respect of measure between Christ and the members of his body. He is “full of grace and truth” (John 1:14), it pleased the Father that “all the fulness should dwell in him” (Col. 1:19), “in him are hid all the treasures of wisdom and knowledge”. There is no measure to his endowments. In the church there is distribution of gift and each member possesses his own measure for which there is the corresponding faith by which and within the limits of which the gift is to be exercised.5 Murray, J.

Without faith none of the gifts can be exercised, and faith is the standard whereby they are to be estimated. If we take this with full seriousness, seeing God as the sole author of the gifts and ourselves as totally dependent on him for them all, it is unlikely that we will be arrogant. Humility proceeds from genuine faith. There is another thought here. When we see that God is the giver of all the gifts and that faith is the measure, we will not deny our own gifts either. Being sober-minded means recognizing what God has given us and being zealous in its use as well as humble.Morris, L..

[4] e.g.ASV、KJV、ESV、RSV、ISV、NKJV、LEB

[5] Believers are not only members of the one body but also of one another. This is an unusual way of expressing the corporate relationship (cf. Eph. 4:25).Murray, J.