084 罗马书15章14至21 保罗事奉的风范

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084 罗马书15章14至21 保罗事奉的风范

• • 代下20:9倘有祸患临到我们，或刀兵灾殃，或瘟疫饥荒，我们在急难的时候，站在这殿前向你呼求，你必垂听而拯救，因为你的名在这殿里。
  • Pic引言：疫情期间，（一）思想人生的价值（二）基督是否值得我去服事？
  • 若主是值得你服事，一起来学习保罗事奉的风范
  • 罗15:14-21
  • Pic 上文：保罗劝坚强的弟兄迁就，那些反对吃肉的弟兄  V14:1-15:7
  • 上文：保罗劝诫他们主里要彼此接纳 V15:7
  • 罗15:14 我的弟兄们，我个人深信你们自己也满有良善，充满丰富的知识，也能够彼此劝导[1]。
  • 保罗认为罗马教会是一间好的教会，一定按照他的指示去做。
  • 他们的信德传遍了天下  V1:8
  • ûV14（1）满有良善（2）充满丰富的知识（3）弟兄姐妹有能力彼此劝导
  • Pic健康的教会：e.g.良善的心、对神的认识、彼此扶持、彼此劝导
  • 问：在疫情期间，我们有彼此扶持吗？良善吗？我们认识主吗？

• • V15 但有些地方，我写得稍为大胆一点[2]，是要提醒你们；我因着上帝赐给我的恩典[3]，
  • 保罗不认识他们，却在V 14:1 -15:7 ，很大胆的警戒他们 [4]
  • 问：保罗凭什么警戒他们？凭他是使徒的恩典(罗1:5）。
  • （1）明白事奉是神的恩典
  • Pic 人穿过旧鞋给你，你要吗？要看是谁给的 nbalebron james詹姆斯勒 soccer Lionel Messi梅西
  • Pic e.g. 古时能为皇帝站班的都是荣耀与恩典
  • 若我们认为事奉不是恩典，我们可能会：
  • a) 不是感恩的心态来服事人  e.g.感谢主用我来帮助弟兄姐妹
  • b) 不会珍惜事奉
  • c) 付出多就觉得委屈
  • d) 在意人的称赞，而不是在意主这么看
  • e) 事奉时懒惰
  • f) 遇见困难重重时，会经常埋怨
  • g) 用世人的角度来衡量事奉责任的大与小
  • e.g.有人叫我去负责饭食  。无论大或小的责任、机会、都是上帝给的恩典

• • V16 为外族人【外邦人】作了基督耶稣的仆役，作了上帝福音的祭司，…
  • 保罗为了我们外邦人，作了基督的仆役
  • 背景：许多犹太人鄙视外邦人为不洁净、道德败坏 。
  • e.g.彼得本来与外邦人一同吃饭，后来有反对的人来了，他就与外邦人隔开了（加2:11-12）
  • 保罗为了我们做了福音的祭司 for us gentiles!
  • Pic祭司：教导人、使人与神和解
  • 祭司：传福音给人（使人与神和解），把人献上给主 V16
  • （2）愿意服事受不受看重的人
  • 我们服事人，通常都选择我们要服事的人群
  • 有时需要最大可能是那些不被人看重的
  • 问：你是否又愿意像保罗一样服事受轻看的人？
  • ap 经济危机：帮助那些微弱的人 e.g. 口罩给了一位越南男子

• • （3）指引信徒靠圣灵成为圣洁
  • V16  …使所献上的外族人得蒙悦纳【叫所献上的外邦人】[5]，靠着圣灵成为圣洁[6]。
  • 保罗比喻自己是祭司，把外邦人当成祭物献上[7]  （赛66:18）
  • 劝外邦信徒把身体献上，当作活祭 （罗12:1）[8]
  • 当作活祭  =  一心为主而活，蒙神悦纳
  • V16  … 靠着圣灵成为圣洁
  • e.g. 一封从外地来的信 （妻子心里一直不断咒诅丈夫）
  • 提醒：要改变自己，需要依靠圣灵
  • 靠著圣灵治死身体的恶行 （罗8:13 ）
  • 依靠自己的意志、力量只会失败！
  • 约 15:5  我是葡萄树，你们是枝子。常在我里面的，我也常在他里面，这人就多结果子；因为离了我，你们就不能做什麽 for without Me you can do nothing。
  • 属灵的能力是从主而来
  • 唯独亲近主！（e.g.40天禁食）
  • 一位好的事奉者是（先学习了如何依靠圣灵），然后再去教导人如何依靠圣灵
  • 保罗一生事奉鼓励帮助信徒过圣洁的生活（弗1:4、西1:22、3:12、帖前4:7-8）
  • 奉主的人内心的安慰：当弟兄姐妹愿意把自己献上当作活祭
  • 问：为什么圣洁重要？Pic 因为我们是神的儿女 （猫像猫、狗像狗、主的儿女像圣洁的天父）
  • Pic doraemon疫情期间：亲近主。许多家庭在疫情期间每天吵架
  • （4）引以为荣的是主借着他的事奉使外邦人顺服主
  • V17 所以，在上帝的事上，我在基督耶稣里倒有可以引以为荣的【有可夸的】[9]。18  别的我不敢说[10]，我只说基督借着我所作的事，就是用言语行为，借着神迹和奇事的大能，以及圣灵的大能，使外族人顺服；

• • V17... 我在基督耶稣里[11]倒有可以引以为荣的【有可夸的】…
  • 保罗一生都以基督为夸耀  （林前 1:29–31; 林后10:17）
  • e.g.每一次都说是主如何使用他
  • V18 … 基督借着我所作的事… 
  • IMPT 注：不是我借着基督所作的事，而是基督借着他
  • 保罗所做的一切，其实都是主在使用他 （V18、腓2:13、弗2:10）
  • 明白别无所夸，唯独夸耀我主！
  • 问：在这疫情期间，主要使用我们做什么？

• • （5）保罗的事奉是用言语行为、借着神迹和奇事、圣灵的大能
  • V18 …基督借着我所作的事，就是用言语行为，借着神迹和奇事的大能，以及圣灵的大能…
  • A  保罗的言语行为都是人的榜样 （腓3:17）
  • e.g.弟兄们，你们要一同效法我，也要留意那些照着我们的榜样而行的人。腓3:17
  • 有神学，有恩赐  vs 有生命的榜样
  • B 借神迹和奇事的大能
  • 问：保罗有那么多的神迹和奇事？今天却好像很少见？
  • e.g.新加坡一大型教会鼓吹神迹医病。疫情间看见他们医治布道的宣传，后来他们一位牧师患病
  • 不是每一个时代都有大量的神迹和奇事！（摩西、约书亚）（以利亚、以利沙先知）（耶稣、使徒们）
  • 用神迹、奇事和大能，作为使徒的凭据。（林后12:12）
  • e.g.死人复活（徒9:40、20:9-12）、生来瘸腿痊愈 （徒 3:1-10、14:8-11）
  • 虽然今天很少神迹奇事，但神依然听我们祷告
  • 服事人时，要相信祷告神，神会帮助
  • 疫情期间：不信主的人挑战我们祷告停止疫情。 我会把启6:8 读给他听
  • C圣灵的大能[12]
  • 不是靠口才，而是靠圣灵[13] （林前2:4、帖前1:5）
  • e.g.有一位弟兄那天听完道后在我面前痛哭流泪。他被圣灵责备的不是我讲道信息的重点。
  • V19… 这样，我从耶路撒冷直到以利里古[14]，把基督的福音都传开了。20 我立定[15]主意【志向】，不在宣扬过基督的地方传福音，免得建立在别人的根基上[16]，21 反而照经上所记：“那对他一无所闻的，将要看见；那没有听过的，将要明白。”

• • （6）保罗立志传福音[17]
  • V20…不在宣扬过基督的地方传福音，免得建立在别人的根基上…
  • 上帝给他给人的使命是去开拓新的教会
  • 我栽种了，亚波罗浇灌了。（林前 3:6）
  • V21 反而照经上所记：“那对他一无所闻的，将要看见；那没有听过的，将要明白。”
  • 引用 赛52:15
  • 在疫情期间：多传福音。

疫情期间你若是害怕：

诗篇 56:3  我惧怕的时候要倚靠你。When I am afraid, I put my trust in you.

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[1] Since Paul has written some very weighty things, it might well be that the Romans on reading them would feel that Paul thought them deficient in their understanding of the Christian way. But at the beginning of his letter he had said that their faith was well known (1:8), and his words here show that he is in full agreement with that assessment. There are to be no doubts about his warm approval of the Roman church. Actually the letter itself is evidence of the same thing—it is not a letter for people who do not take their faith seriously or are not prepared to think deeply about it. And Romans differs markedly from the Corinthian correspondence in that there are no rebukes for the recipients, no indication of a deficient understanding or practice of the Christian way. Morris, L…..Here it points to “the reciprocal brotherly ministry of the members exercising pastoral oversight with a sense of congregational obligation” (Behm, p. 1022).Morris, L.

[2] It is only because of the grace given him of God that he could dare to write as he did. This is characteristic of Paul. It is in pursuance of divine commission and the enduement with grace which belongs to it that he exercises his ministry (cf. 1 Cor. 9:16; Eph. 3:7–9). Murray, J. .

[3] and he has already spoken of God’s special gift of grace to him, the grace of apostleship (cf. 1:5; 12:3). Morris, L.

[4] In earlier portions there is oftentimes the severity of rebuke, correction, and warning. But the apostle would not have this feature to be interpreted as implying a low estimate of the attainments of the church at Rome. At the outset he had paid his compliment to the believers there for their faith and for the encouragement which they would impart to him when he would achieve his desire to visit them (1:8, 12). Murray, J .

[5] (ASV)  that I should be a minister of Christ Jesus unto the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be made acceptable, being sanctified by the Holy Spirit.

[6] The apostle thinks of his function in the priestly action as ministering that gospel which is efficacious through the grace of the Holy Spirit. Thus the Gentiles become an offering acceptable to God. This is his apology for the boldness he exercised in putting his readers in remembrance. He has said enough to vindicate the epistle and to remove any accusation which his severity might provoke. Murray, J.

[7] But it has its parallel in Isaiah 66:20: “And they shall bring all your brethren out of all the nations for an offering unto the Lord”.20 It may be that Paul derived this concept from the Isaianic passage which appears in a context of blessing to all nations and tongues (cf. Isa. 66:18)Murray, J. .

[8] It is his way of saying that he preaches the gospel to the Gentiles so that they come to offer themselves to God (cf. 12:1); instead of some slain animal ascending to God in the flames of a physical altar there is the spiritual ascent to him as Gentile people offer themselves, their souls and bodies, as a reasonable sacrifice to God (a kind of fulfilment of Isa. 66:20) Morris, L.

[9] Because of what God has done in him towards the Gentiles Paul has reason for exultation (or boasting).86 NIV has I glory, but Paul uses the noun, not the verb, and links it with “have” (“I have boasting”).Morris, L.

Glory (or boasting, or exultation) is in Christ Jesus; all that Paul has done he has done in the strength of Christ, which means that Paul is not boasting in his own achievement but in what God has done through him. And what has been done has been done in my service to God, which is NIV’s rendering of an unusual Greek expression.88 Paul is claiming, then, that he has matter for exultation in what he has done in Christ in the things that refer to God. Morris, L.

[10] Because the Greek is awkward, commentators differ as to the best way of understanding it. It may be that he is saying here that he “has no intention of presuming to refer to anything other than what Christ has wrought through him” (Cranfield). Or the awkwardness may be due to the combination of two thoughts: “(i) I would not dare to speak of this if it were not Christ’s work (rather than mine); (ii) I would not dare to speak of this if it were not Christ’s work through me (rather than anyone else)” (Barrett; cf. CGT). Whichever way we take it, the main thrust is clear enough: Paul will glory only in what Christ has done through him. He is sure that Christ has done91 great things through him,92 and he is glad that he can draw attention to those things. But he is not trying to attract adulation. It is what Christ has done that is his them.Morris, L.

[11] . Boasting is excluded except as it is in the Lord (cf. 1 Cor. 1:29–31; 2 Cor. 10:17).Murray, J.

[12] But the Spirit’s power is not confined to the miracles, and Paul may well be referring to the spiritual efficacy of his whole evangelistic activity.Morris, L.

It is noteworthy how in verses 16–19a Paul weaves his teaching around the distinctive relations to and functions of the three persons of the Godhead. This shows how Paul’s thought was conditioned by the doctrine of the trinity and particularly by the distinguishing properties and prerogatives of the three persons in the economy of salvation。Murray, J..

[13] The power of the Spirit is, according to the apostle, the efficiency by which the gospel is effectual in all its aspects. Hence the analogy of this teaching elsewhere would indicate that he is referring to the inclusive agency of the Holy Spirit in virtue of which all phases of his ministry had been crowned with the success of which he dared to speak (cf. 1 Cor. 2:4; 1 Thess. 1:5, 6; 2:13).Murray, J..

[14] Illyricum is modern Yugoslavia and Albania. As far as is known, Paul had not preached there. But since he seems to have done little in Jerusalem either, perhaps the best solution is to see these as excluded: he had preached from the boundary of Jerusalem to the boundary of Illyricum. He is stating the limits of his preaching so far, not claiming to have preached in both. Morris, L.

[15] The verb is used by Paul on two other occasions and by no one else in the New Testament. He says that he “makes it his ambition to have no ambition” (1 Thess. 4:11; alternatively “seeks restlessly to be still”) and that it is his ambition to be pleasing to the Lord (2 Cor. 5:9). Clearly he is not ambitious in the sense in which the world normally uses the term. Whether we understand the verb in the sense of ambition or of eager striving, Paul is saying that his constant aim was the lowly one of being a pioneer evangelist. Morris, L.

[16] He is well aware of differentiation of function in the service of God. There will be those who plant and those who water, and they are both working together and working together with God (1 Cor. 3:6–9). There are those who lay the foundation and those who build (1 Cor. 3:10ff.). He is simply saying that his own calling is to plant the seed or to lay the foundation。Morris, L..

[17] he is not saying that this is what all Christians should do. He is well aware of differentiation of function in the service of God. There will be those who plant and those who water, and they are both working together and working together with God (1 Cor. 3:6–9). There are those who lay the foundation and those who build (1 Cor. 3:10ff.). He is simply saying that his own calling is to plant the seed or to lay the foundation.Morris, L.