045 罗马书 9章1至6 为骨肉至亲伤痛
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- 问：我们蒙神预定拣选来信主耶稣，好不好？
- 但保罗讲完上帝拣选后，要讲一件他伤痛的事情
- 问：什么事令他伤痛的呢？ Ans：因大多数以色列人拒绝主耶稣
- 保罗知道拒绝耶稣的后果，是与救恩隔绝
- 保罗非常沉重的心解释为什么上帝拣选以色列，但他们却拒绝主耶稣
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- V2我大大忧愁，心里常常伤痛。3 为我的同胞，就是我骨肉之亲，就算自己受咒诅，与基督隔绝，我也甘心。
- 他们拒绝相信主耶稣。所以保罗心里大大忧愁，常常伤痛。
- 保罗爱他的同胞，虽然他经常因传福音受他们逼迫伤害
- a.p.当你真正爱人时，你就会为他们的灵魂忧愁
- a.p.当你真正爱人时，传福音给他们、为他们祷告
- 如果以色列能信主，保罗说他受咒诅与基督隔绝，也情愿[5]
- e.g.我们当中一些人可能理解保罗的伤痛
- e.g. 当你看见你关心与爱的人，拒绝主耶稣时你会伤痛
- e.g. 父母、配偶、孩子拒绝信耶稣时，非常难过、大大忧愁
- e.g. 以前担心母亲、孩子、现在担心我的父亲、岳父岳母不信主
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- V5 蒙拣选的列祖也是他们的祖宗…
- 亚伯拉罕、以撒、雅阁、摩西、大卫 都是以色列人的祖先
- 先知们大多都是以色列人
- 我们因信基督成为了亚伯拉罕的子孙 加3:7、3:29 ，进入上帝的国。
- V5按肉身来说，基督也是出自他们这一族。…
- 主耶稣，道成肉身，成为了人。
- 祂生为以色列人，但却被大多数以色列人拒绝
- V5 …其实，他是在万有之上，永远受称颂的上帝。阿们。[11]
- 问：主耶稣不单单是完全的人，祂还是谁？ 祂是上帝
- 祂是上帝的儿子、祂是第二位格的圣子上帝
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- Pic问：上帝所拣选的是不是一定得救恩、最后要得荣耀？（罗8:30）
- Pic问：上帝不是拣选以色列吗？ 申7:6-8
- 问：为什么大多数以色列人却拒绝相信主耶稣？
- 问：是不是上帝说话不算话，落了空？
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- V6 当然，这不是说上帝的话落了空，因为出自以色列的，不都是以色列人【因为从以色列生的不都是以色列人】；
- 上帝的话并没有落空！
- 惊人的是：原来不是所有的以色列人都是以色列人
- 问：到底谁才是真正的以色列人？
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- Pic拣选有两个层面：
- Pic 拣选肉身的以色列人为子民 （外在的拣选）历史中的拣选[12]
凡事按肉身是以色列的，都在这拣选、这约中的范围
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- e.g. 赐他们嗣子的名分、荣耀、众约、律法、各样的应许
- e.g.他们的心是从来没有被上帝割礼重生的 (徒7:51、耶4:4、9:26)
- e.g.他们不会真心相信上帝，他们去拜偶像
- e.g.主耶稣来时，他们也会拒绝主耶稣
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- Pic永恒的拣选：蒙神拣选的以色列人是心受割礼，会信靠神，接受主耶稣
- e.g.他们是被重生心受割礼的
- e.g. 他们会真心相信上帝，不会去拜偶像
- e.g.主耶稣来时，他们会相信跟随耶稣
- 包括信主的外邦人
- 信主的外邦人被纳入上帝的真以色列
- 真以色列人其实是那些相信主耶稣的人 (罗4:12、加3:7、29)
- 加3:7 所以你们要知道，有信心的人，就是亚伯拉罕的子孙。
- Pic 外在拣选与永恒拣选的关系
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- 结尾：
- 我们能够信主耶稣，是因为上帝蒙恩拣选我们 (约10:27、15:16、彼后1:10)
- a.p.我们可能会亲人没有信主而像保罗一样大大忧愁，心里常常伤痛
- e.g. 我们可能希望为了他们自己受咒诅，与基督隔绝也甘心。
- a.p.继续不断向他们作见证，传福音给他们
- a.p.继续不断为他们的救恩祷告 (罗10:1)
- e.g.有时一些年长者要临终前才信主
- e.g.一些孩子可能会像浪子的比喻。暂时离开上帝，以后被神管教后回来 路15:11-21
- a.p.祈祷：营会去古晋，许多未信主的父母与亲戚与我们一同去
[1] Paul’s whole argument demands an examination of the Jewish question. Chapter 8 ends on a note of assurance. Those saved in the way of which Paul is writing have been foreknown and predestined by God, and they are assured that this brings them to glory and that nothing can separate them from the love of God. Then what about the Jews? Did not the same God give the same assurance to the Jews as his “elect”? But the Jews for the most part were outside the church. Paul must face squarely the fact that, as a whole, Israel had rejected its Messiah. What does this say about the purposes of God? If God cannot bring his ancient people into salvation, how do Christians know that he can save them? Will the Christian salvation also be superseded one day? If Paul’s position was a valid one, he had to show that “believers of today are the heirs of a valid promise” (Leenhardt). Morris, L.
[2] 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.
[3] 注：这里新译本的翻译比较精确些 （保罗的良心与圣灵一同作证）
[4] Conscience is the activity by which we judge ourselves and bring our own conduct under moral and religious scrutiny. Murray, J.
[5] It is hypothetical to the effect that if it were possible and of avail for the salvation of his kinsmen he would be willing to be accursed on their behalf. The intensity of the apostle’s love for his own people is hereby disclosed. It is love patterned after the love of the Saviour who was made a curse and sin for the redemption of men (cf. Gal. 3:13; 2 Cor. 5:21). Murray, J.
[6] The parallel with Moses (Exod. 32:32) is often pointed out, sometimes with the addition that, whereas Moses preferred to perish with his people rather than to be saved alone, Paul wants to take their place, to be lost so that they may be saved. But the parallel seems to be closer, for Moses said to the people, “perhaps I can make atonement for your sin” (v. 30). Then when he spoke to God he said, “please forgive their sin—but if not, then blot me out of the book you have written.” It seems that being blotted out of the book was the way Moses sought atonement. Morris, L.
[7] 撒下24:17 大卫看见灭民的天使，就祷告耶和华说：「我犯了罪，行了恶；但这群羊做了什麽呢？愿你的手攻击我和我的父家。」上帝因以色列人拜偶像（撒下24:1），就允许撒旦(代上21:1) 去激动大卫数点以色列。大卫得罪神因为在数点百姓时并没有按照摩西的律法的要求在数点百姓时为他们献上赎价。Exo 30:11耶和华晓谕摩西说：12你要按以色列人被数的，计算总数，你数的时候，他们各人要为自己的生命把赎价奉给耶和华，免得数的时候在他们中间有灾殃。
[8] This adoption of Israel is to be distinguished from that spoken of as the apex of New Testament privilege (8:15; Gal. 4:5; Eph. 1:5; cf. John 1:12; 1 John 3:1). This is apparent from Galatians 4:5, for here the adoption is contrasted with the tutelary discipline of the Mosaic economy. Israel under the Old Testament were indeed children of God but they were as children under age (cf. Gal. 3:23; 4:1–3). The adoption secured by Christ in the fulness of the time (Gal. 4:4) is the mature, full-fledged sonship in contrast with the pupilage of Israel under the ceremonial institution. This difference comports with the distinction between the Old Testament and the New. The Old was preparatory, the New is consummatory. Murray, J.
[9] “The glory” should be regarded as referring to the glory that abode upon and appeared on mount Sinai (Exod. 24:16, 17), the glory that covered and filled the tabernacle (Exod. 40:34–38), the glory that appeared upon the mercy-seat in the holy of holies (Lev. 16:2), the glory of the Lord that filled the temple (1 Kings 8:10, 11; 2 Chron. 7:1, 2; cf. Ezek. 1:28). This glory was the sign of God’s presence with Israel and certified to Israel that God dwelt among them and met with them (cf. Exod. 29:42–46).Murray, J.
[10] 上帝的嗣子的名分 （出4:22、约1:12、y加3:26）
荣耀原本是他们的 （罗5:2、8:18、8:30）
上帝的众约：亚当、挪亚、亚伯拉罕、摩西、大卫、新约（耶31:31-34）都是他们的
律法、敬拜礼仪（e.g.赎罪礼仪），指向基督 (罗3:21-22、加3:24、西2:16-17、来8:3-5)
应许 ：赦罪、永生、复活、新天新地 等等。
[11] The meaning of the rest of the verse is one of the most hotly disputed questions of the New Testament.28 The basic problem is whether Paul is saying that Christ is God (as NIV text) or moving on from his reference to Christ to a doxology to the Father (as NIV mg.). The problem is compounded by the fact that there is practically no punctuation in the ancient manuscripts and we must decide for ourselves whether it is better to put a comma or a full stop after “flesh”; the former ascribes deity to Christ, the latter makes for a doxology to the Father. The grammatical arguments almost all favor the first position, but most recent scholars accept the second on the grounds that Paul nowhere else says explicitly that Christ is God; he may come near it, but, they say, he always stops short of it. Morris, L.
[12] Frame: historical election versus eternal election