081 罗马书14章13至17 上帝的国里在乎的是什么？
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- V14:13-17
- 上段落V1-14：为食物的事情吵架
- Pic 说只能吃蔬菜的弟兄“论断”吃肉的vs 认为可以吃肉的弟兄“轻看”只吃蔬菜的
- Pic 说只能吃蔬菜 （神学错误）vs 什么都可吃（神学正确）
- Pic 说只能吃蔬菜（信心软弱的）vs 什么都可吃（有信心）
- 背景有可能：一群敬畏爱主的人，因怕市场所卖的肉祭拜偶像，所以他们选择改吃蔬菜。
- 注: 无人能百分百肯定原因，因保罗没有记载
- 问：如果有人不告诉你，把祭拜偶像后的食物给你吃，你可以吃吗？（林前12:25-27）
- 问：若是有人告诉你食物祭拜了偶像，你可以吃吗？为那人,并良心的缘故不吃 (林前10:28）
- 为了那人的缘故不吃，盼望他能认识我们只相信一位真神
- 背景:在罗马教会 一些信徒认为不可以吃肉、一些认为都可以吃
- 教会容易争吵、分裂。 稍有不慎软弱的人就因此跌倒
- 每一个信徒都不一样。有不同意见、不同看法
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- V14 我知道，并且在主耶稣里[3]深信，没有一样东西的本身是不洁的…
- 主耶稣在（可7:18-19）各样的食物都是洁净的
- 基督徒什么食物都能吃(提前4:4）是神赐予人类（创9:3）
- e.g.新冠状病毒，有科学家提出病毒可能是从蝙蝠而来
- Pic一些基督徒提出旧约中是禁止吃蝙蝠 （利11:19、申14:18）
- Pic其实旧约中不洁净的食物包括猪肉（利11:7）、螃蟹、虾 （利11:9-12）
- 旧约中禁止吃那些食物，主要不是为了卫生缘故，是为了教导分别为圣的概念
- 上帝要以色列人从拜偶像的迦南人中分别出来 [4]
- Pic e.g.彼得在异象中吃不洁净的物，预备他接纳外邦人哥尼流。(徒10:9-21、11:12）
- 使徒们要求外邦基督徒，不吃勒死的牲畜和血。（徒15:20、创9:4）
- 为了卫生的缘故，建议你们不要吃野味如蝙蝠、老鼠、
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- V14...，但如果有人认为是不洁的[5]，对他来说那东西就成为不洁了。
- 保罗提醒他们不是每一个基督徒都能接受。
- 当人心里认为不洁的，那食物是不洁的
- e.g.圣经没有说不能做，当你心里认为不对。在你来说就是罪。
- e.g.我刚信主时，误认为跪父母就是敬拜。（创23:12、出18:7）
- e.g.一些基督徒误以为向国旗敬礼就是有罪 （撒下14:22）
- e.g.一些基督徒认为崇拜时，不能唱当代诗歌
- e.g.一些基督徒认为星期天不能做家务、不能吃大餐、不能去逛街。
- 人心里相信不对，对他而说就是不对。existential perceptive is not to be ignored
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- V15 如果你为了食物使你的弟兄忧愁[6]，你就不再是凭着爱心行事了。你不可因着你的食物，使基督已经替他死了的人灭亡[7]【叫他败坏】。
- 问；如果故意在教会大口吃肉。他会如何？ 忧愁？生气？伤心？
- 问：你如果是教会的领袖面对这样的问题，你会如何处理？
- 可能一些人会命令不吃肉的弟兄改？不改的就让他们离开？
- 注：很少基督徒能够像保罗一样
- 问：你有信心，你是对的，但保罗却要你让步。你会如何？
- 问：明明是我对，为什么不纠正他们？命令他们改？
- 问：明明是我对，我为什么就不可以做？
- 问：明明是我对，还要去迁就他们？
- 问：明明是我对，公义在哪里？
- 问：明明是对，我若是不迁就，就变成是我错？？？ 什么道理？
- 我抗议！：吃肉才是那软弱的，为什么不让只是吃蔬菜的让步？
- 那些吃肉的弟兄，可能会生气保罗。
- 可能会批评保罗没有领导能力no leadership
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- V15 …你就不再是凭着爱心行事了。
- 保罗劝那些有信心的要以爱行事
- e.g.我以前有了神学，只会去指人的错，从来没有想到要让人、包容人
- e.g.我把次要的神学，当成绝对不可以妥协的真理
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- V15…你不可因着你的食物，使基督已经替他死了的人灭亡[8]【叫他败坏】。
- 问：如何使他们灭亡【叫他败坏】？
- 使到他们内心非常忧愁 V15a。
- 下文V21 使到他们跌倒。意思：可能他们离开教会、离开基督
- 不要为了不重要的事，去摧毁基督所爱的人
- 问：是不是每件事，保罗都让步？
- 基础真理（福音）是保罗绝不妥协的
- e.g.加拉太教会一些主张要受割礼才能够得救 （加5:2-12）
- e.g.保罗反对要行割礼才得救，恨不得那些假教师把自己割绝了（加5:12）
- e.g.保罗为了传福音给犹太人，让提摩太行割礼（徒16:3）
- 保罗的神学应用是以爱人作出发点
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- 总结：上帝国里我们应该行公义、彼此和睦、在圣灵里的喜乐
- e.g.在国外疫情严重的地区，一些领袖认为一定要停、一些认为不可以停止聚会。
[1] 罗14:13 所以，我们不要再彼此批评了κρίνω【论断】；倒要立定κρίνω主意，决不作绊倒弟兄或使他跌倒的事。another example of the way in which the apostle can use the same term with different meaning in successive clauses
Verses 14, 15 are so closely related to verse 13 that the latter part of verse 13 must be regarded as referring to the stumbling of the weak and the exhortation, therefore, as directed to the strong. It should be remembered that verses 10–12 contemplate both classes and the vice of both is that of presuming to take upon themselves the prerogative that belongs only to God, namely, that of judgment. In this way even the vice of the strong is regarded as a “judging”. In view of this broader implication found in verses 10–12 it is proper to apply the exhortations of verse 13 to the strong and even regard them exclusively as those addressed. It is not out of the question to regard the prohibitive part of verse 13 as directed to both classes. But the positive clause must apply to the strong and, since the negative and positive are interdependent, it is better to take the whole as exhortations addressed to the strong.17 They are not to place a “stumblingblock” or “occasion of falling” in the way of a weak brother.Murray, J.
but thereafter the strong are primarily in view。Morris, L.
[2] 连着下文看时，保罗是在警戒吃肉的弟兄们不要使信心软弱的（只是吃蔬菜的）弟兄跌倒 V13b、V21 。
[3] Paul is denying that there is such a thing as ceremonial uncleanness; that is impossible if we take seriously what God has done in Christ.Morris, L .
[4] 上帝要使徒彼得在异象中吃不洁净的物，为要预备他去外邦人哥尼流的家。
[5] So, in our present text, “nothing is unclean of itself” but not all men have that knowledge or conviction. It is apparent that the distinction is between what is true objectively and what is recognized as true subjectively.Murray, J.
His sensitive conscience is deeply pained as he observes the strong brother doing what he cannot but feel is wrong. He may also be emboldened to do the thing himself, in which case the hurt is even deeper..Morris, L.
[6] Murray reject interpretation that the weak is grieve and caused to stumble because they see the strong eating meat. Murray believes that perhaphs the weak are induced by the strong in doing what they believe is wrong.
The sin on the part of the weak implied in the fall which the stumbling block occasions is the violation of conscience entailed for the weak when he is induced by the example of the strong to do that which he esteems wrong. He violates his religious scruples; this is the stumbling and falling envisioned in verse 13.Murray, J.
[7] The imperative “destroy not” is one that implies grave consequences for the weak when he is emboldened to violate his conscience.Murray, J. I personally find Murray argument over this as less convincing as destroy is a strong word with grave consequences
[8] The imperative “destroy not” is one that implies grave consequences for the weak when he is emboldened to violate his conscience.Murray, J. I personally find Murray argument over this as less convincing as destroy is a strong word with grave consequences
[9] But no view suits the context better than the liberty which the strong believer enjoys in regard to eating and drinking. Murray, J .
[10] 16, 17 The question in verse 17 is the reference in “your good”. Various views have been held—the gospel, the Christian profession, the kingdom of God. But no view suits the context better than the liberty which the strong believer enjoys in regard to eating and drinking. It has been objected that this is too restrictive because it would then be the exclusive property of the strong. This objection, however, has no validity. The strong is being addressed in this context (cf. vss. 13, 15, 19–21) and there is no need to broaden the application. Why should not the strong be exhorted here to avoid the consequences of undue exercise of his liberty? In another context Paul protests: “why am I evil spoken of for that for which I give thanks?” (1 Cor. 10:30). That for which a strong believer gives thanks (cf. vs. 6) may properly be regarded as his “good”; it is his liberty in Christ to enjoy what God has created to be received with thanksgiving.Murray, J.
[11] Or it might be the gospel (Hendriksen, Cranfield; cf. Chrysostom), for this will be brought into disrepute if the strong hurt the weak for the sake of so little. Any of these is possible, but perhaps there is most to be said for the third. It is not clear whether the evil speaking is seen as coming from inside or outside the church. If the former it will be the weak criticizing the strong, but it seems more likely that Paul is thinking of the harm that would come to the Christian message if people outside could see that some Christians had so little care and concern for others in the membership.Morris, L.
[12] It is possible to see a reference to the righteousness in Christ that is God’s gift, to peace with God and to the joy that God gives (as Hodge, Shedd, and Cranfield). Or the three may refer to ethical qualities: “righteousness as fulfilled and peace promoted and preserved by believers … joy in the believer’s heart” (Murray; cf. SH, Barrett).Morris, L.
Some maintain that these terms are forensic, righteousness referring to the righteousness of justification (cf. 1:17; 3:21, 22; 10:3, 6) and peace to peace with God (cf. 5:1).23 Others maintain that these terms are to be understood ethically and therefore refer to righteousness as fulfilled and peace promoted and preserved by believers.。。。Verse 18 points back to verse 17. “Herein” refers to the elements specified in verse 17. In these elements the believer is said to serve Christ, be well-pleasing to God, and approved of men. The service of Christ is, without question, an obligation devolving upon us and the discharge is said to make us well-pleasing to God. These ideas do not accord with forensic righteousness and peace.Murray, J.
[13] Justification, peace with God, and rejoicing in hope of the glory of God correspond to righteousness, peace, and joy in the Holy Spirit. The Godward reference of all grace in us is likewise patent. It is joy in the Holy Spirit, and the norm by which righteousness is directed and peace cultivated is the will of God.Murray, J.
[14] 喜乐可能是对比 V15 忧愁