Category: 罗马书

👉 罗马书证道录音mp3

057罗马书11章21至36 神的道路高过人的路

• • 小孩子：一只成为宠物猪，一只猪被卖。猪若是问你为何同猪不同命？你凭什么？
  • 猪能反抗吗？你有权利这样做吗？

复习上文 11:11-20：

• • 1 Pic 橄榄树 旧枝子 比喻犹太人
  • 2 Pic野橄榄树枝 比喻信主的外邦人
  • 3 Pic树根[1]。一同分享那橄榄树根的汁浆【肥汁】 比喻：列祖：亚伯拉罕、以撒、雅各（V28为列祖的缘故是蒙爱的）
  • 保罗提醒：外邦人不要向折下来的犹太人，骄傲自夸。（V18-20）
  • 因这些不信的犹太人以后会重新接回去
  • 提醒：因着信被接上、因着不信被折下！
  • 提醒：不是因行为，所以人毫无可夸！[2]

• • 罗11:21上帝既然不顾惜那本来的树枝，也不会顾惜你。22所以要留意上帝的恩慈和严厉：对跌倒的人，他是严厉的；对你，只要你继续在他的恩慈里，他是恩慈的；不然的话，你也会被砍下来。23至于他们，如果不是继续不信，他们仍然会被接上去，因为上帝能够把他们再接上去。24你这从野生的橄榄树上砍下来的，尚且可以不自然地接在栽种的橄榄树上，那些本来就有的树枝，不是更能够接在原来的橄榄树上吗？

• • 犹太人只要悔改相信，依然能够被接回去。
  • 犹太人是原本的树枝（更容易重接回去）V24
  • eg 许多犹太人都知道旧约圣经，他们若信主耶稣是更容易接回上去
  • 如果我们外邦人不信主的话，也会被砍下来！
  • 犹太人能因不信被砍下来，更何况我们这野橄榄！

• • V22 ..留意上帝的恩慈和严厉..
  • 对信的人是恩慈，对不信的人是严厉
  • V22…对你，只要你继续在他的恩慈里，他是恩慈的；不然的话，你也会被砍下来。
  • 劝诫：无论发生什么事，都不可放弃跟随相信主！
  • û 腓 2:12… 就应当恐惧战兢地作成自己的救恩。
  • 蒙神拣选的儿女，同样需要恐惧战兢地作成自己的救恩！
  • 必须坚忍到底！[3] perseverance
  • eg 停止教会聚会，时间久了心往往就刚硬,有可能会导致不信！
  • eg 回国后，千万不要离开主！
  • eg 苦难来临就离开主 or 或受逼迫离开主
  • eg贪爱世界后来离开主。
  • 太 13:21可是他里面没有根，只是暂时的；一旦为道遭遇患难，受到迫害，就立刻跌倒了。
  • 太 13:22 那撒在荆棘里的,就是人听了道,有今世的忧虑和财富的迷惑把道挤住,结不出果实来。

• • V25弟兄们，我不愿意你们对这奥秘一无所知，免得你们自以为聪明。这奥秘[4]就是以色列人当中有一部分是硬心的，直到外族人的全数满了[5]；26这样，全以色列[6]都要得救，如经上所记：“拯救者必从锡安出来，除掉雅各家的不敬虔的心【的一切罪恶】；27我除去他们罪恶的时候，就与他们立这样的约[7]。”28就福音来说，因你们的缘故，他们是仇敌[8]；就拣选来说，因祖宗【列祖】的缘故，他们是蒙爱的。29  因为上帝的恩赏和呼召【恩赐和选召】[9]是决不会反悔的。

• • 保罗把神的奥秘告诉我们外邦人[10]
  • V25 “直到外族人的全数满了”[11] implies number of gentiles coming to Christ ceased
  • 等神所拣选的全部外邦人信了之后，犹太人才回归信主
  • 可能外邦人信主的人数会达到一个数目就停止，那时犹太人才悔改信主
  • eg 福音传到西方，现今西方多数已拒绝福音。 现在21世纪，福音在亚洲与非洲地区兴旺。
  • eg可能慢慢的亚洲与非洲地区，也像西方刚硬。
  • 外邦人信主的人数满足后，犹太人才悔改信主。
  • 犹太人悔改信主时，[12] 我们外邦人会蒙更大的福（V12、15）

• • V26 “ 这样，全以色列 都要得救” [13]
  • 因上下文指的是“犹太人”[14]
  • “全”不是指每一个
  • 大量的犹太人回归信主耶稣！
  • 一些牧者：因他们千年国度的神学观念，会解释所有以色列人都会信主

• • 问：上帝为什么没有完全放弃他们呢？
  • V28 …因祖宗【列祖】的缘故，他们是蒙爱的。
  • 上帝绝不忘记祂与亚伯拉罕、以撒、雅阁（列祖V28）所立下的约。
  • （引用 赛 59:20-2；耶 31:34）证明上帝会除去他们的罪恶 V26-27
  • V29 因为上帝的恩赏和呼召【恩赐和选召】是决不会反悔的。
  • V30  正如你们从前不顺服上帝，现在却因着他们的不顺服，你们倒蒙了怜悯[15]；31  照样，他们因着你们所蒙的怜悯，现在也不顺服，使他们现在[16]也可以蒙怜悯。【ü和合本这样，他们也是不顺服，叫他们因著施给你们的怜恤，现在也就蒙怜恤。】32  因为上帝把所有的人都圈在不顺服之中，为了要怜悯所有的人[17]。

• • 从历史角度而言historical perspective :
  • Pic犹太人悖逆主，使到我们外邦人蒙怜悯
  • Pic我们外邦人蒙怜悯，使到犹太人也将来同样能蒙怜悯
  • Pic上帝的计划 eternal plan：把外邦人圈在不信中，后来怜悯外邦人
  • Pic上帝的计划eternal plan：也把犹太人圈在不信中，为的是将来要怜悯他们
  • V32  因为上帝把所有的人都圈在不顺服之中，为了要怜悯所有的人[18]。

• • 注：外邦人蒙怜悯，不是每一位都信主得救 V30
  • 同样的犹太人蒙怜悯，也不是每一位犹太人都信主得救

• • 上帝掌管整个人类的历史
  • 问：上帝为什么要这样计划安排？
  • 保罗其实也没有答案，他也不明白！
  • 你可能说：我不服气！
  • 你可能说：我不顺服！
  • 你可能说：凭什么这样？

• • V33上帝的丰富、智慧和知识，是多么高深啊！他的判断是多么难测，他的道路是多么难寻！34  “谁知道主的心意，谁作过他的参谋？”35  “谁先给了他，以致他要偿还呢？”36  因为万有都是本于他，倚靠他，归于他。愿荣耀归给他，直到永远。阿们[19]。

• • 面对这些困难时！保罗选择顺服、相信、赞美！
  • 神不是人。
  • 神是天上的君王、祂是全地的主。
  • 神的道路不是人的道路
  • 神的智慧和知识，也不是我们的智慧和知识
  • 唯有上帝自己有答案！ only God has the answer
  • V34 谁知道主的心意…
  • V34…谁作过他的参谋？
  • V35“谁先给了他，以致他要偿还呢？
  • 上帝也不欠我们什么，反而是我们欠上帝！
  • 问：保罗不明白，但他选择赞美、顺服上帝！你呢？
  • ap 为什么我要遭遇那些事情？
  • ap 为什么主在我生命的计划是这样？
  • 1 主爱我们，祂已救我们！
  • 2 上帝的道路、智慧、知识是我们无法理解
  • 3 上帝不欠我们，但我们欠上帝一切的恩典

• • 无法解答的疑问时。先知与使徒们都选择赞美上帝
  • eg 2位信心的妇人，主接走他们的先生。但她们以信心跟随主！赞美主！
  • 伯 42:1 约伯回答耶和华说：2  “我知道你万事都能作，你的旨意是不能拦阻的。3  这以无知无识的言语使上帝的旨意模糊不清的是谁呢？所以我说了我所不明白的；这些事太奇妙，是我不晓得的。4  求你听我，我要说话；我要问你，你要告诉我。5  我从前只是风闻有你，但现在亲眼看见你。6  因此我厌恶自己，在尘土和灰烬中懊悔。”

• • 最后劝诫：
  • 神爱我们
  • 祂已经怜悯我们
  • 因基督我们成为祂儿女。所有我们不应该害怕！
  • 千万要坚忍到底，不可离开主耶稣！

总结：

• • 我们若是不信也一样会被折下？
  • 上帝的计划，是将来祂必使犹太人悔改信主
  • 当我们不明白上帝为何如此安排命运时。我们应当顺服并赞美神。

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[1] To use Paul’s figure here, the patriarchal root is never uprooted to give place to another planting and thus it continues to impart its virtue to and impress its character upon the whole organism of redemptive history. Murray, J.

[2] The emphasis falls on “faith” because it is faith that removes all ground for boasting. If those grafted in have come to stand by faith. then all thought of merit is excluded (cf. 9:32; 11:6). “Where then is the glorying? It is excluded. By what manner of law? of works? Nay: but by the law of faith” Murray.

[3] The conditional clause in this verse, “if thou continue in his goodness”, is a reminder that there is no security in the bond of the gospel apart from perseverance. There is no such thing as continuance in the favour of God in spite of apostasy; God’s saving embrace and endurance are correlative.Murray, J.

[4] He speaks of a mystery,107 a term the Christians used in the sense of something that people could not possibly know of themselves, but which has now been revealed to them. It was not incomprehensible, not “mysterious” in our sense of the term; it was something beyond us to discover, though we can understand it all right when God has made it known to us. It is an important term: in this discussion of the place of Israel Paul is not referring to the obvious, but to something that required a revelation before Christians could understand it. Paul uses it to refer to a number of facets of the Christian message (e.g., 1 Cor. 2:7; 15:51; Eph. 3:4), but especially to the gospel (e.g., Eph. 6:19). Here his thought is that the place of Israel could not be worked out by the unaided human mind; if we are to understand it, it has to be made known by God. This revelation is so that108 you may not be conceited, “wise in yourselves”.109 In other words, you may not think that your own intellect or merit has brought this knowledge.110 Evidently some Gentile believers were tempted to think that there was no future for Israel. She had rejected the gospel and it had now passed to the Gentiles; Israel was finished, rejected, cast off. God had chosen them instead. It is this kind of pride that Paul is opposing.Morris, L..

[5] The word NIV renders full number is that rendered “fullness” in verse 12. NIV may well be right in seeing a reference to number. In that case a certain number of Gentiles are to be saved, and God is waiting until that number has been reached before taking action for Israel. Another possibility is that here, as perhaps also in verse 12, something like “fullness” is meant. It is also possible to understand the expression as the fullness of the blessing of the Gentiles115 or the full contribution of the Gentiles, or the Gentiles as a whole. Morris, L.

To say the least, we would expect that the “fulness” of the Gentiles points to something of enlarged blessing for the Gentiles comparable to that expansion of blessing for Israel which “their fulness” (vs. 12) and their “receiving” (vs. 15) clearly involve. … The contextual data, therefore, point to the conclusion that “the fulness of the Gentiles” refers to blessing for the Gentiles that is parallel and similar to the expansion of blessing for Israel denoted by “their fulness” (vs. 12) and the “receiving” (vs. 15). Murray,

[6] But some exegetes understand Israel here of the nation while others see it as referring to spiritual Israel, the people of God whether Jewish or Gentile (so Calvin) Lenski has a strong argument for the elect Jews. But what seems decisive is the fact that “Israel” in verse 25 plainly means the nation (it is physical Israel, not spiritual Israel, that is hardened in part), and it is not easy to understand why in the next line it should have a different meaning (Hodge has a strong argument for this position). Morris, L.

[7] We cannot dissociate this covenantal assurance from the proposition in support of which the text is adduced or from that which follows in verse 28. Murray, J..

[8] This is not to be understood subjectively of the enmity entertained by Jews toward Gentiles or by Gentiles toward Jews. It refers to the alienation from God’s favour and blessing. Murray, J.

Israel are both “enemies” and “beloved” at the same time, enemies as regards the gospel, beloved as regards the election. This contrast means that by their rejection of the gospel they have been cast away and the gospel had been given to the Gentiles but that nevertheless by reason of election and on account of their relation to the fathers they were beloved.  Murray, J

In such a context Paul must be saying that in connection with the gospel the Jews are the objects of divine hostility. They have refused to believe in Christ, they have turned their backs on the divinely appointed way of forgiveness.Morris, L.

[9] but Paul is not referring to natural endowments of any kind. He is speaking rather of the gifts he has listed in 9:4–5. Israel was a special people and had special gifts accordingly, gifts like covenants, adoption.Morris, L. .

[10] it is not the hiddenness that defines the term but the fact that something has been revealed and thus comes to be known and freely communicated. Paul is jealous that his readers be not ignorant of the mystery and therefore that they know it. But, in addition to the emphasis upon revelation and knowledge, “mystery” draws attention to the greatness and preciousness of the truth revealed. Murray, J.

[11] 也可以翻译plērōma 为满足。 can be translated as fulness or completion. If translated fulness it may yield a different meaning from completion. 可能不是指人数满足而是福分满足。

[12] by the restoration of Israel the Gentiles are incomparably enriched (vss. 12, 15).Murray, J.

[13] It may not be interpreted as implying that in the time of fulfilment every Israelite will be converted. Analogy is against any such insistence. The apostasy of Israel, their trespass, loss, casting away, hardening were not universal. There was always a remnant, not all branches were broken off, their hardening was in part. Likewise restoration and salvation need not include every Israelite. “All Israel” can refer to the mass, the people as a whole in accord with the pattern followed in the chapter throughout.53 (2) Paul is not reflecting on the question of the relative proportion of saved Jews in the final accounting of God’s judgment. We need to be reminded again of the historical perspective in this section. Murray, J.

There is considerable agreement that all Israel does not mean “each and every Israelite without exception”; the term refers to the nation as a whole. It is used in this way in the Old Testament (1 Sam. 12:1; 2 Chron. 12:1; Dan. 9:11).Morris, L.

[14] It should be apparent from both the proximate and less proximate contexts in this portion of the epistle that it is exegetically impossible to give to “Israel” in this verse any other denotation than that which belongs to the term throughout this chapter. There is the sustained contrast between Israel and the Gentiles, as has been demonstrated in the exposition preceding. What other denotation could be given to Israel in the preceding verse? It is of ethnic Israel Paul is speaking and Israel could not possibly include Gentiles. … ..The interpretation by which “all Israel” is taken to mean the elect of Israel, the true Israel in contrast with Israel after the flesh, in accord with the distinction drawn in 9:6, is not tenable for several reasons. Murray, J.

[15] Interestingly and significantly the apostle does not say “you have become obedient”, but “you have obtained mercy”. It is no human achievement of which he speaks, but a divine gift. ….it was through the Jews’ disobedience that the Gentiles came to experience God’s mercy but it will be through the mercy God has shown to the Gentiles that he will bring mercy to the Jews. Morris, L.

[16] 现在 指的是在世代 this age . Now locates it in this age, though, of course, Paul may well mean towards the end of that age. Morris, L.

[17] 所有的人有可能指的是蒙拣选的人。无论如何 “怜悯所有的人”一定是唯有那些在基督里的人。

[18] “怜悯所有的人”  指的是外邦人与犹太人。

[19] (1 Cor. 8:6; Eph. 4:6; Col. 1:16; cf. Heb. 2:10)

👉 罗马书证道录音mp3

056 罗马书 11章11至20  保罗对外邦信徒的忠告

• • V11 那么我要说，他们失足是要倒下去【跌倒】吗？绝对不是！反而因为他们的过犯，救恩就临到外族人，为了要激起他们奋发【发愤】。12 既然他们的过犯可以使世人富足，他们的失败可以使外族人富足，何况他们的丰盛呢？[1]13 我现在对你们外族人说话【说这话】，因为我是外族人的使徒，所以尊重（原文作荣耀）我的职分[2]，14这样也许可以激起我骨肉之亲奋发【发愤】，使他们中间有一些人[3]得救。15 如果他们被舍弃[4]，世人就可以与上帝复和；他们蒙接纳，不就等于从死人中复活吗【ü岂不是死而复生吗】？

• • Pic背景：犹太人原是上帝的子民
  • 上文：以色列人听见主道却拒绝相信
  • 上文：上帝为自己留余数的犹太人信耶稣 (V5)
  • 上文：V8上帝给了他们麻木的灵，有眼睛却看不见，有耳朵却听不到，直到今日。
  • 保罗害怕我们误以为犹太人永远没希望
  • V11 那么我要说，他们失足是要倒下去【跌倒】[5]吗？绝对不是！…

• • Pic 11章中，保罗解释上帝的整体计划 （对犹太人与外邦人 11:11-36）
  • 犹太人藐视福音，使到救恩临到外邦人
  • e.g.犹太人毁谤福音，使徒就转向把传福音给外邦人（徒18:6）
  • 犹太人暂时失足，是为了让福音临到外邦人
  • Pic问:假设你邀请亲戚朋友去游轮。他们看不起你，拒绝你不来，你怎么办？
  • e.g.主便吩咐仆人到街上邀请人来宴席（路14:16-24）
  • 犹太人拒绝上帝，恩典就临到我们不认识上帝的外邦人

• • Return to Slide V11-15
  • V13-14保罗尊重（原文作荣耀）他使徒的职分
  • 希望他的事工能被激起一些犹太人羡慕，使到一些相信得救[6](V11、14)
  • 保罗明白上帝要使犹太人嫉妒“愤恨”（申32:21、罗10:19）
  • 福音临到外邦人，其中之一的原因是为了要激起犹太人悔改
  • Pic问:后来去游轮的人都得大好处。那些原先拒绝不去的人会如何？
  • 有一些可能会非常羡慕，而回心转意
  • ap让人羡慕我们信主所得的福！

• • Pic 如何对待犹太人？
  • e.g.想起犹太人，就把他们当成钉死耶稣的祭司们与法利赛人
  • e.g.想起出卖耶稣的犹大
  • 反省：保罗对待犹太人的方式与历史中的教会不同！
  • 在历史中教会曾恨不信的犹太人并逼迫他们
  • Pic马丁路德早期善待犹太人，后期[7]言语对犹太人偏激[8]
  • Pic希特勒时代的德国，指责是犹太人造成德国WWI战败与经济萧条
  • 许多德国教会公然支持政府逼迫犹太人，或选择不维护犹太人。[9]
  • Pic 1933—1945大屠殺 近600万犹太人
  • 教会对圣经的无知是极可怕
  • 教会听世界的声音，而不是圣经的话
  • 历史中的教会也极少按圣经，去使犹太人来羡慕信主耶稣的福分

• • Pic问：犹太人关我们什么事？
  • Ans V12、V15 犹太人归主，对我们外邦人是大有益处[10]！
  • V12 …，他们的失败可以使外族人富足，何况他们的丰盛呢？ASV: how much more their fulness?
  • V15…他们蒙接纳，不就等于从死人中复活吗or【ü岂不是死而复生吗】[11]？

• • 问：从死人中复活吗【岂不是死而复生吗】是什么意思？
  • 第一种解释：犹太人信主后，就是复活时候近了
  • 第二种解释：犹太人信主后，世界“教会”得到属灵的复兴。[12]
  • 第三种解释：犹太人信主后，以色列（上帝的国）死而复生。
  • 无论你采取什么解释。 结论：犹太人归主，对我们外邦人是大大有益处的！
  • 问：对我们有什么益处呢？
  • e.g.看见神的话被应验，坚固我们的信心！
  • e.g.主再来的时间就更近
  • e.g.犹太人归主，能使到普世教会复兴
  • e.g.犹太人归主（属灵上有益、帮助理解圣经等等）

• • V16 如果首先献上的生面【新面】是圣的，整团面也是圣的[13]；如果树根是圣的，树枝也是圣的。17 如果把几根树枝折下来，让你这野橄榄可以接上去，一同分享那橄榄树根的汁浆【肥汁】，18 你就不可向那些树枝【旧枝子】夸口。你若要夸口，就应当想想：不是你支持着树根，而是树根支持着你。19 那么你会说，那些树枝被折下来，就是要把我接上去。20 不错，他们因为不信而被折下来，你因着信才站立得住。只是不可心高气傲，倒要存畏惧的心。

• • 1 Pic 橄榄树[14]
  • 橄榄树的旧枝子 比喻犹太人
  • 犹太人（旧枝子）因不信主，所以被折下来
  • 2 Pic野橄榄的树枝 比喻信主的外邦人
  • 外邦人(野橄榄的树枝)才被接上去
  • 3 Pic树根。一同分享那橄榄树根的汁浆【肥汁】。树根支持树枝

• • 问：到底这树根是比喻谁呢？
  • 第一种解释是主耶稣
  • 第二种解释是列祖 [15] ü 列祖：亚伯拉罕、以撒、雅各
  • Ans 指的是列祖 ：(V28因列祖的缘故蒙爱)
  • 神与亚伯拉罕立约拯救他的后裔子孙 （罗4:9-16、路19:9、 徒3:25、加3:7、3:14）
  • 神也应许赐亚伯拉罕一位后裔“主耶稣”来拯救世人（加3:16、来2:16）

• • 救恩只是给亚伯拉罕的子孙
  • 加3:28  并不分犹太人或希腊人，作奴仆的或自由人，男的或女的，因为你们在基督耶稣里都成为一体了。29  如果你们属于基督，就是亚伯拉罕的后裔，是按照应许承受产业的了。
  • 无论犹太人或外邦人,能承受应许都是因亚伯拉罕的缘故
  • eg“饮水思源”。这源是来自与亚伯拉罕

• • 保罗命令 imperative tense外邦人不可向犹太人夸口（V18）[16]
  • V18 …你若要夸口， 20 …只是不可心高气傲…。
  • 保罗害怕我们骄傲,所以给我们外邦人忠告[17]
  • 背景：当时候许多外邦人归主，慢慢的犹太人在教会内变使少数
  • 多半有一些外邦人向犹太人夸口，藐视他们
  • e.g.V19 那么你会说，那些树枝被折下来，就是要把我接上去。

• • ap属灵的骄傲，往往是不知不觉。
  • 因为是属灵的事，所以更难察觉
  • eg善行
  • eg禁食祷告
  • eg恩赐
  • eg神学
  • eg人数
  • eg忠心事奉
  • eg 被主重用
  • 不知不觉中夸口，心高气傲
  • 箴16:18  在灭亡以先，必有骄傲；在跌倒以前，心中高傲。
  • eg你告诉他骄傲，他不承认
  • eg 撒旦也是因为骄傲而跌倒 (提前3:6、赛14:12-14、结28:13-17)

• • 总结：
  • 问：犹太人是因为什么被折下来？
  • 问：我们外邦人是因为什么被接上亚伯拉罕的应许之中呢？
  • 所以别无可夸、不可骄傲！一切都是出于恩典借着信！[18]

---

[1] A fortiori: Arguing from the greater to the lesser or the lesser to the greater. 从弱转强的论证原则

[2] To you comes first with emphasis. It is important that Paul address the Gentile section of the church. They may well have been reasoning that all this about the Jews had little to do with them. They may have wondered why the apostle to the Gentiles should be spending so much time worrying about the Jews. Lagrange thinks that the Gentile majority at Rome may well have been surprised that Paul should attach such importance to the conversion of the Jews. Whichever be the rights of it, Paul now gives attention to the question of why he should be so concerned about the Jews. he says that this is the case because he wants to see them provoked into following the example of the Gentiles. This would mean blessing for them and blessing, too, for the Gentiles. Morris L.

[3] Some take it as axiomatic that Paul expected the End during his own lifetime and that his own labors would usher in the last happenings. But there is evidence that Paul expected that he would die in due course (1 Cor. 6:14; 2 Cor. 4:14), and the present passage shows that he thought of his own work as making no more than a modest contribution. As Harrison puts it, “The word ‘some’ is important. It is a clear indication that he does not expect his efforts to bring about the eschatological turning of the nation to the crucified, risen Son of God, when ‘all Israel will be saved’ (cf. v. 26). This belongs to the indefinite future.Morris, L.

[4] Paul’s focus on God’s superintendence of the process is indicated first in the phrase “their rejection.” The word translated “rejection” means “a throwing away” or “loss.” Moo, D. J.

[5] 罗9:32–33

[6] There can be no segregation of interest. As apostle of the Gentiles (cf. 1:5; 12:3; 15:15, 16; Gal. 2:7–9; Acts 26:17, 18), his labours to fulfil that ministry in no way conflict with the interests of Israel. The more this ministry to the Gentiles is crowned with success the more is furthered the cause of Israel’s salvation. This is why he says “I glorify my ministry” as apostle of the Gentiles. The reason for this intimate relationship is that which had been stated in verse 11 respecting the purpose and providence of God, that the salvation of the Gentiles is directed to the end of moving Israel to jealousy. This same aim the apostle now states to be his own in the magnifying24 and promoting of his Gentile ministry. Murray, J.

This is that “by their fall salvation is come unto the Gentiles, to provoke them to jealousy”. ……..the salvation of the Gentiles is subordinate to another design. This subordination is not to depreciate the significance of the Gentiles’ salvation. To this Paul returns repeatedly later on. But it is striking that this result should here be represented as subserving the saving interests of Israel. It is “to provoke them to jealousy. Murray, J.

This obviates any contention to the effect that God’s saving design does not embrace Israel as a racial entity distinguished by the place which Israel occupied in the past history of redemption. While it is true that in respect of the privileges accruing from Christ’s accomplishments there is now no longer Jew or Gentile and the Gentiles “are fellow-heirs, and fellow-members of the body, and fellow-partakers of the promise in Christ Jesus through the gospel” (Eph. 3:6), yet it does not follow that Israel no longer fulfils any particular design in the realization of God’s worldwide saving purpose.Murray, J.  

Provoking to jealousy is not an unworthy incentive to repentance and faith. It is here incorporated in God’ design,  Murray, J.

[7] 1543年，路德发表了其论著《论犹太人及其谎言》”The Jews & their Lies”

[8] 祂们的犹太会堂和学校必须被焚烧，他们的祷告书必须被毁,禁止他们的拉比讲道,将他们的屋子夷为平地,没收它们的财产和金钱。不应该对他们怜悯或善良，不给他们提供法律保护，这些“剧毒的蠕虫”应该拉去强制劳动或被永远驱逐。

[9] https://en.wikipedia.org/wiki/Confessing_Church

[10] Israel’s loss was the Gentiles’ gain. Paul now suggests that if instead of a defeat Israel had a victory, if instead of a loss a gain, then that would mean much more.Morris, L.

[11] 可以翻译为从死人中复活 或 （和合本）【岂不是死而复生吗】

Whatever we decide on in the first clause should probably be taken over to the second. There Paul refers to their acceptance, which clearly means acceptance by God. This he sees as life from the dead. As things stood, Israel was dead spiritually. Paul’s eager compassion looks for a giving of life. There are two ways of understanding this expression, depending on whether one takes it literally or figuratively. If it is understood literally, then it will be the resurrection of the dead, the general resurrection that ushers in the messianic age (so SH and others). This would give a good sense, but the words Paul uses here are not used elsewhere for the general resurrection. It seems much more likely that he has in mind the powerful spiritual impetus that will be given by a change in Israel; this will be “the greatest blessing imaginable” (TH). This may, of course, take place at the end time, but the point is that Paul does not say so and he does not use words that commonly point to the end time. It is much more likely that he is referring to a great spiritual movement without locating it specifically in time. Morris, L.

The “receiving” is contrasted with the “casting away” and must, therefore, mean the reception of Israel again into the favour and blessing of God. In terms of the whole passage, as noted repeatedly, this must refer to Israel as a whole and implies that this restoration is commensurate in scale with Israel’s rejection, the restoration of the mass of Israel in contrast with the “casting off”. Again the accent falls on the action of God, in this case that of grace in contrast with judgment, and on the changed attitude of God to the mass of Israel. This restoration of Israel will have a marked beneficial effect, described as “life from the dead”. Whatever this result may be it must denote a blessing far surpassing in its proportions anything that previously obtained in the unfolding of God’s counsel. In this respect it will correspond to the effect accruing from the fulness of Israel (vs. 12). 。。。。。。。。。Many commentators ancient and modern regard it as denoting the resurrection, holding that nothing less than this consummatory event can satisfy the climactic character involved nor accord with the actual terms, “life from the dead”.27 It cannot be doubted that the resurrection from the dead and the accompanying glories would provide the fitting climax to the unfolding of God’s saving counsels with respect to Jew and Gentile so much in view in this context. Furthermore, the actual terms, “life from the dead”, could denote resurrection.。。。。。。。。If Paul meant the resurrection, one wonders why he did not use the term occurring so frequently in his epistles and elsewhere in the New Testament to designate this event when referring both to the resurrection of Christ and to that of men (Rom. 1:4; 6:5; 1 Cor. 15:12, 13, 21, 42; Phil. 3:10; cf. Acts 4:2; 17:32; 23:6; 24:15, 21; 26:23; Heb. 6:2; 1 Pet. 1:3).30 This expression “resurrection from the dead” is the standard one with Paul and other New Testament speakers and writers to denote the resurrection. It could be that Paul varied his language in order to impart an emphasis appropriate to his purpose. But no such consideration is apparent in this case, and in view of his use of the terms “life” and “dead”, particularly in this epistle, we would expect the word “resurrection” in order to avoid all ambiguity if the apostle intended the expression in question to denote such. Besides, nowhere else does “life from the dead” refer to the resurrection and its closest parallel “alive from the dead” (6:13) refers to spiritual life.

For these reasons there is no place for dogmatism respecting the interpretation so widely held that the resurrection is in view. The other interpretation, that of an unprecedented quickening for the world in the expansion and success of the gospel, has much to commend it. The much greater blessing accruing from the fulness of Israel (vs. 12) would more naturally be regarded as the augmenting of that referred to in the preceding part of the verse. Verse 15 resumes the theme of verse 12 but specifies what the much greater blessing is. In line with the figurative use of the terms “life” and “dead” the expression “life from the dead” could appropriately be used to denote the vivification that would come to the whole world from the conversion of the mass of Israel and their reception into the favour and kingdom of God.31Murray, J. (1968).

For Paul argues from the lesser to the greater: if something negative like Israel’s rejection means that Gentiles are being reconciled to God, how much greater must be the result of something positive like Israel’s acceptance? 。。。。It is also argued that, had Paul wanted to refer to resurrection here, he would have explicitly used that word; see, for example, “resurrection of the dead”66 in 1 Cor. 15:12. There is some point to this objection; it is likely therefore that “life from the dead” refers to the new life that comes after resurrection rather than to resurrection itself. Moo, D. J.

[12] Since then God has wonderfully drawn forth life from death and light from darkness, how much more ought we to hope, he reasons, that the resurrection of a people, as it were, wholly dead, will bring life to the Gentiles. Calvin

[13] 民15:17-21  In the application of this figure “the firstfruit” is the patriarchs rather than the remnant.  The firstfruit and the lump are parallel to the root and the branches. The root is surely the patriarchs. Murray, J.

[14] Paul does not say, “This is what happens constantly in olive yards”; he simply uses the illustration in the same way as Philo and the Talmud do….The olive tree is a symbol of Israel in a number of Old Testament passages. Morris, L.(cf. Jer. 11:16, 17; Hos 14:6

he conceives of the branches that were broken off as grafted in again into the olive from which they were taken (vss. 23, 24), something out of the question in horticulture. Murray, J.

[15] The root is surely the patriarchs. Furthermore, in verse 28 Israel are said to be “beloved for the fathers’ sake”.Murray, J.

There is little doubt that Paul is here appealing to the fact that the patriarchs (perhaps he means only Abraham) were holy people and this has consequences for their descendants. Morris, L.

Physical descent from the patriarchs does not, in itself, bring salvation (2:25–29; 9:6b–29); Jews are in the same position as Gentiles, held under sin’s power (2:1–3:20) and needing to respond to God in faith to be saved (3:21–4:25). Yet salvation comes only to those who are of “Abraham’s seed”: the people of God are one, and that people has both a Jewish root and a continuing Jewish element. Moo, D. J.

[16] Evidently some of the Gentile converts were impressed by their new standing. Paul tells them to stop boasting (present imperative with the negative) against the branches…….Such a practice may have been helped by the widespread Roman contempt for the Jews. We have no evidence that Roman Christians engaged in anti-Semitism, but there would have been a temptation for imperfectly instructed Gentile Christians to see themselves as superior to Jews—had not Jewish branches been removed so that they could be grafted in? Morris, L.

[17] V18、不可夸口、V20不可心高气傲

[18] The emphasis falls on “faith” because it is faith that removes all ground for boasting. If those grafted in have come to stand by faith,37 then all thought of merit is excluded (cf. 9:32; 11:6). “Where then is the glorying? It is excluded. By what manner of law? of works? Nay: but by the law of faith” (3:27). Furthermore, the accent on faith and the contrast with unbelief serve to enforce the necessity of maintaining this faith and of taking heed lest by the presumptuous confidence which is its opposite the Gentiles may fall under the same judgment. In faith there is no discrimination. The gospel is the power of God unto salvation to every one that believes (cf. 1:16; 3:22). In unbelief there is no respect of persons (cf. 2:11). God did not spare the natural branches and neither will he spare the Gentiles (vs. 21). If they continue not in faith, they also will be cut off (vs. 22). It is noteworthy that the attitude compatible with and promotive of faith is not only lowliness of mind but one of fear (vs. 20). Christian piety is constantly aware of the perils to faith, of the danger of coming short, and is characterized by the fear and trembling which the high demands of God’s calling constrain (cf. 1 Cor. 2:3; Phil. 2:12; Heb. 4:1; 1 Pet. 1:17). “Let him that thinketh he standeth take heed lest he fall” (1 Cor. 10:12).Murray, J

👉 罗马书证道录音mp3

055 罗马书11章1至10节 上帝为自己留余数的犹太人信耶稣

• • 罗11:1-10
  • 今天要看经文的原意（本意）
  • 上文: 以色列人听见主的道却拒绝相信
  • 上文: 旧约的先知们早已预言他们会拒绝相信福音

• • 阅读上文时，自然会以为主弃绝了以色列人，所以保罗回应[1]：
  • V1那么我要说，难道上帝丢弃了他的子民吗？绝对没有！因为我自己也是以色列人，是亚伯拉罕的后裔，属于便雅悯支派的。2 上帝并没有丢弃他预先知道的子民。…
  • 上帝没有丢弃，祂预先知道的子民
  • 问：预先知道的子民是谁呢？
  • 是上帝在创世前已拣选来信主耶稣的人 （罗8:28、弗1:5）
  • Pic 历史中的拣选（肉身的以色列人） vs 在永恒中拣选 （真以色列人）[2]
  • eg保罗是以色列人。上帝没有丢弃祂永恒中拣选的犹太人

• • V2 上帝并没有丢弃他预先知道的子民。难道你们不知道在经上以利亚的话是怎样说的吗？他向上帝控诉以色列人：3 “主啊，他们杀了你的众先知，拆毁了你的祭坛，只剩下我一个人，他们还在寻索我的性命。”4 但上帝怎样回答他呢？”我为自己留下了七千人，是没有向巴力屈膝的。” [3]
  • 以利亚时的旧约教会是黑暗的
  • Pic以利亚1人对抗巴力先知450位、亚舍拉先知400位
  • 亚哈王不信靠神，王后耶洗别杀众先知 （王上18:4）
  • 整个教会（以色列）拒绝先知、敬拜偶像
  • e.g.圣经与历史证明，教会经常偏离福音，不信福音。
  • e.g.加拉太教会离弃福音，希伯来书的教会也是如此。(加1:6、来2:3、3:12)

以利亚错误假设,只剩下他一人

• • 保罗去土耳其传福音时，也好像只剩下保罗
  • ap全心事奉主的人容易掉入以利亚的感受，认为只剩下他一人忠心为主
  • ap有一天教会若是滑落，你也不要害怕。
  • ap在任何时代，主都必为自己的名留下七千人
  • ap你孤单一人面对困哪时，主要你知道祂必会留下足够的恩典给你

• • V5 因此，现在也是这样，按着恩典的拣选，还有剩下的余数。
  • 在保罗时代，上帝也留下余数
  • 保罗明白他能够信主，是因上帝恩典的拣选，不是因为他的行为
  • 因为保罗原本，是杀害基督徒的犹太人
  • 徒22:6 “约在正午，当我走近大马士革的时候，忽然有大光从天上向我四面照射，7 我仆倒在地上，听见有声音对我说：‘扫罗，扫罗，你为什么迫害我？’8 我回答：‘主啊，你是谁？’他说：‘我就是你所迫害的拿撒勒人耶稣。’9 跟我在一起的人，只看见那光，却听不清楚那位对我说话的声音。
  • 唯有蒙拣选的保罗一人明白那异象，其余的都不明白。

• • V6 既然是靠着恩典，就不再是由于行为了；不然的话，恩典就不再是恩典了。[4]
  • Pic行为 对立 恩典。行为就不是恩典。
  • ap 不明白恩典的基督徒：
  • 看见像罗得、参孙、大卫的基督徒，就会说他们不得救。
  • 或说他们得救是基于他们悔改的行为
  • ap 福音变质：信加上行为。

• • eg不信的人抗议：
  • ap做尽一切恶信耶稣就一笔勾销？还得救恩？
  • ap这种糟糕的人信主就能得救？反对！
  • “好人”看见恶人信主，后来更加拒绝信主。
  • eg一些孩子：是因为父母的行为拒绝相信主。

• • 但得救后，我们应该有好行为，因我们的天父是圣洁的
  • ap求主帮助我们不要羞辱祂的名
  • ap希望我们能对主知恩图报

• • V7 那又怎么样呢？以色列人恳切寻找的，他们没有得到， [5]，蒙拣选的人倒得着了[6]。
  • 问：以色列人恳切寻求什么？ 他们寻求义来得救恩
  • 问：为什么恳切寻求义，却最后得不到？
  • 因为犹太人不是凭信心求，而是靠律法行为来建立自己的义 罗9:30-32
  • 唯有蒙拣选的以色列人，得到上帝的义
  • 蒙拣选的人，后来信了耶稣，得到上帝的义 (罗10:4)
  • V7 …其余的人都成了顽固的【顽梗不化】[7]，8 正如经上所记：“上帝给了他们麻木的灵【昏迷的心】，有眼睛却看不见，有耳朵却听不到，直到今日[8]。”
  • 引：赛29:10
  • 其余没有蒙拣选的人= 上帝的恩典越过他们
  • 他们原本在罪中顽固的，便继续顽固【顽梗不化】
  • eg 肝硬化 （越来越硬）
  • eg 死了的尸体，只会越来越腐烂
  • 因他们悖逆，主审判他们！使他们眼睛看不见，耳朵听不见[9] （罗10:21）[10]
  • 可怕：以色列的下场有如法老一样，心不断刚硬
  • 可怕：他们憎恨主耶稣，憎恨基督徒
  • 可怕：拥有圣经，口称敬拜主，心却像法老一样心刚硬
  • Pic悔改信主的心是主所赐：
  • 提后 2:25 用温柔劝戒那抵挡的人；或者神给他们悔改的心，可以明白真道
  • ap 圣经辅导时，需明白人能悔改是主所赐
  • pic 人拒绝主是因为罪 vs 人能接受是因恩典的拣选

• • V9 大卫也说：“愿他们的筵席成为他们的网罗、陷阱[11]【机槛】、绊脚石和报应；10  愿他们的眼睛昏暗，不能看见；愿他们的背脊常常弯曲。”[12] [13]
  • 大卫的诗 69:22-23 ，这诗也预表基督
  • 保罗应用大卫的诗来证明，以色列跌倒是罪有应得（因他们的恶行）
  • 大卫诅咒这些悖逆上帝的以色列人，祈祷主审判报应他们
  • 大卫、基督、保罗常被自己的同胞加害
  • 问：上帝是否放弃所有以色列人？[14] 绝对没有！(V1)
  • Pic犹太人基督徒（科学家）Dr. James Tour 1959[15]

总结：

• • 圣经预言犹太人会跌倒，拒绝基督
  • 按上帝恩典的拣选，有余数的犹太人来信靠基督
  • 感谢主！今天我们蒙拣选的外邦人与蒙拣选的犹太人一同信主

---

[1] Then2 carries on the argument, but there is uncertainty about the connection. Some think that Paul is looking back to the reprobation of the Jews in chapter 9 (Shedd), others that it follows on 9:6 (CGT), still others that it follows on 10:14–21 (Barrett) or on 10:21 (Hendriksen). Probably Paul is not attaching it closely to any particular point in his argument, but what he is about to say is the consequence of what he has already said. In the light of his argument he asks, Did God reject his people?3 a suggestion that he immediately repudiates with the vigorous By no means! Morris, L.

Now the question is whether the apostasy of Israel means God’s rejection of them. It is not, however, in these terms that the question is asked. It is asked in a way that points up the gravity of the issue and anticipates what the answer must be: “did God cast off his people?” The answer, as repeatedly in this epistle (cf 3:4, 6, 31; 6:2, 15; 7:7, 13; 9:14), is the most emphatic negative available。Murray, J

[2] 唯有在永恒中被拣选的会信靠主，其余的会离弃主。就有如以利亚的时代与保罗的时代一样。

[3] Paul seems to have inserted for myself, for the expression is in neither the Hebrew nor the Greek. It serves to emphasize the divine action; it was God and no one else who saw to it that the 7,000 remained.Morris, L.

The number may be symbolical, as often in the Bible with seven and the multiples of seven.13 In that case it indicates the completeness, the perfect number of those God chose to be his own.Morris, .

The reproduction, though conveying the thought, is modified from both the Hebrew and the Greek in accord with the freedom the apostle applies in other cases. Murray,This fact underscores the widespread apostasy in Israel at that time and points to the parallel between Elijah’s time and the apostle’s. This is a consideration basic to the use Paul makes of the Old Testament passage. Notwithstanding the apostasy of Israel as a whole, yet there was a remnant, though only a remnant, whom God had kept for himself and preserved from the idolatry of Baal’s worship. This example is adduced to prove that God had not cast off Israel as his chosen and beloved people. The import, therefore, is that the salvation of a small remnant from the total mass is sufficient proof that the people as a nation had not been cast off. Murray, J.

[4] If works have any place at all, he is saying, then there is no point in speaking about grace. If we do so speak we have changed the meaning of “grace”: grace would no longer be grace. Barrett points out that God’s choices are eternal “and the election is therefore antecedent to all works. That is why it is by grace.” This rules out the idea that God foreknows what people will do and chooses the elect on the basis of this foreknowledge of their works. If works of any kind, retrospective or prospective, come into it, then we no longer have grace.²⁵ It is important to take grace seriously and not to let works creep in by some back doorMorris, L.

[5] It is reasonable to infer that what Israel is represented as seeking for, though not stated in this verse, is the righteousness mentioned in 9:31; 10:3. This righteousness Israel did not obtain and the reason is given in 9:32; 10:3.Murray, J.

[6] These reasons render it impossible to think of the election as anything other than the election unto salvation of which the apostle speaks elsewhere in his epistles (cf. 8:33; Eph. 1:4; Col. 3:12; 1 Thess. 1:4; 2 Tim. 2:1; Tit. 1:1). These considerations derived from this context are confirmatory of what we have found above regarding the election referred to in 9:11.Murray, J.

[7] (1) Election is bound up with the issue of righteousness unto life and therefore with salvation; hardening as the antithesis cannot have a less ultimate issue in the opposite direction. (2) The hardened are those in view in verse 7 when we read: “that which Israel seeketh for, that he obtained not”; “obtained not” means coming short of the righteousness that is unto life and therefore of salvation. (3) The parallel in 9:18 means, because of the antithesis, that the hardened are not the partakers of God’s mercy and thus not of the salvation of which mercy is the only explanation.Murray, J..

[8] Paul is not talking about ancient history, but about an attitude, known in the past indeed, but persisting right up to the time of writing.Morris, L.

[9] The reason of this judicial hardening by God is due to their rebellion and disbelief  主审判他们使他们的心刚硬，是因为他们悖逆与不信。

[10] We may not abstract this hardening from the sustained indictment brought against Israel in the preceding context…. Thus grace as the reason for differentiation and unbelief as the ground of the judicial infliction are both accorded their proper place and emphasis. Murray, J..

Instead of the negative form of Deuteronomy, “the Lord hath not given you a heart to know”, the positive form, “God gave them a spirit of stupor”,14 is adopted and this corresponds more closely to Isaiah 29:10 where God is the agent in pouring out the spirit of deep sleep. This form is taken over because the apostle wishes to represent the hardening as wrought by God himself. The action of God is likewise carried over to the two clauses which follow. He gave eyes so that they would not see and ears so that they would not hear.15 God’s hardening of Israel in Paul’s day is parallel to that in the days of Moses and Isaiah. Verses 9 and 10 are taken from Psalm 69:22, 23 (LXX 68:23, 24) and with slight modification in verse 9 follows the terms of the Greek version. The messianic reference of Psalm 69:21 is apparent (cf. Matt. 27:34, 48). In the succeeding verses we have David as God’s mouthpiece uttering imprecatory curses.16 The words “snare”, “trap”,17 and “stumblingblock” are closely related and distinction of meaning is not to be pressed Murray, J..

[11] 新译本：（“报应和陷阱”按照《马索拉抄本》应作“在他们平安的时候，变为陷阱”；现参照《七十士译本》翻译。又按照《他耳根》或译：“愿他们的平安祭筵变为陷阱”）

[12] Psalm 69 is cited a number of times in the New Testament, mostly in prophecies of Christ’s passion. Initially the reference was to the troubles that the Psalmist was having when persecuted by his own people,36 which makes it relevant to the situation of the apostle confronted with a similar situation. Morris, L.

[13] Denney thinks it means “keep them continually in spiritual bondage, stooping under a load too heavy to be borne.” Whatever the precise significance, it is clear that Paul sees catastrophe as inevitable for unbelieving Jews as they continue to reject the gospel.Morris, L..

[14] 警戒：外邦人不可去憎恨以色列人（犹太人）。圣经中虽有许多话责备以色列人，讲他们大部分被主遗弃。但是旧约圣经也讲到他们将来会悔改信主（罗11:30-31）保罗为法利赛人都能悔改，主向保罗显现。所以在主里没有不可能。是主按祂计划与时间进行！

[15] Tour was inducted into the National Academy of Inventors in 2015.[41] He was named among “The 50 most Influential Scientists in the World Today” by TheBestSchools.org in 2014.[42] Tour was named “Scientist of the Year” by R&D Magazine in 2013.[43] Tour won the ACS Nano Lectureship Award from the American Chemical Society in 2012. Tour was ranked one of the top 10 chemists in the world over the past decade by Thomson Reuters in 2009. Wikipedia

👉 罗马书证道录音mp3

054 罗马书10章16至21 以色列不信主道

• • 罗10章16至21
  • 注：罗10章保罗指出以色列没有借口不信福音。
  • 上文：9:31-10:4 以色列人追求律法拒绝福音。
  • 上文：10:5-13不分以色列人或外邦人，都必须口里承认、心里相信基督
  • 上文：10:14-15 要能够相信基督，就必须有人传福音
  • V16 但并不是所有的人都顺从福音[1]，因为以赛亚说：“主啊[2]，我们所传的，有谁信呢？”[3]
  • 保罗要指出福音已经传给了以色列人，但他们却拒绝 (徒13:46、18:5-6、28:25-28)
  • Pic背景：对使徒们传福音受的逼害大多来自犹太人[4]
  • 保罗引用 赛53:1 （主前700年）证明先知早就说以色列会拒绝福音
  • 背景：主前约700年，赛53章预言基督到来。
  • 赛53:1  谁会相信我们所传的？耶和华的膀臂向谁显露呢？2  他在耶和华面前如嫩芽生长起来，像根出于干旱之地；他没有佳形，也没有威仪，好叫我们仰慕他；他也没有美貌，使我们被他吸引。3  他被藐视，被人拒绝，是个多受痛苦，熟悉病患的人。他像个被人掩面不看的人一样；他被藐视，我们也不重视他。4  原来他担当了我们的病患，背负了我们的痛苦；我们却以为他受责打，被上帝击打和苦待了。5  然而他是为了我们的过犯被刺透，为了我们的罪孽被压伤；…

• • 无论以赛亚时代，或者保罗时代。以色列人都拒绝相信
  • a.p.以色列虽熟读圣经，却不信圣经讲他们必不信主道
  • e.g. 心刚硬可怕。有如法老一样听了却是不信 （罗9:17、出9:16）
  • a.p. 求主怜悯我们的儿女。他们自小就阅读圣经，希望他们不会像犹太人一样。

• • V17 可见信心是从所听的道来的，所听的道是借着基督的话来的[5]。
  • 问：信心是如何而来？
  • 问：听道能够生出信心？
  • 犹太人拒绝神的道（福音） = 就是基督的话。
  • 问：那么信心是从所听的道来的是什么意思？
  • 保罗要告诉教会：信心是接受主的道（福音）
  • 因犹太人口称信主，但却拒绝福音（拒绝基督）
  • 真正的信心是那些听从相信（福音）来的
  • a.p.我们忠心传福音时，所讲的是从基督来的 （彼前1:25）
  • e.g.太监传皇帝口谕，拒绝传讲的太监就是拒绝皇帝
  • 神使人得救的方式，是透过所传的道，而不是神迹。
  • 谬误e.g.成功、与神迹 就一定能使人信主。
  • 谬误e.g.姐妹一直认为她在苦难中，会成为人信主的绊脚石
  • e.g.人看见神迹并听见道。后来一些信，一些拒绝。
  • 约11:42  我知道你常常听我，但我说这话，是为了周围站着的群众，叫他们信是你差了我来。”43  说了这话，就大声呼喊：“拉撒路，出来！”44  那死了的人就出来，他的手脚都缠着布，脸上裹着巾。耶稣说：“解开他，让他走！”45 有许多到马利亚那里去的犹太人，看见了耶稣所作的事，就信了他。46  但他们中间有些人到法利赛人那里去，把耶稣所作的事都告诉他们。47  于是祭司长和法利赛人召开公议会，说：“这个人行了许多神迹，我们怎么办呢？… ..53  从那天起，他们就想杀害耶稣。
  • 可惜大多数看了神迹后拒绝相信，还把主耶稣杀害了
  • a.p.不是神迹或行为，使人信主。
  • a.p.是圣灵透过福音使人信
  • 今天大多数的信徒，都是没有见过神迹，却因听见福音信了
  • 约20:29  …那些没有看见就信的人，是有福的。
  • 太 24:24 因为必有假基督和假先知出现,显大神迹和奇事;如果可以的话,他们连选民也要迷惑。

• • 主的道(福音)就是传基督并祂钉十字架
  • 林前 2:1  弟兄们，从前我到你们那里去，并没有用高言大智对你们宣传神的奥秘。2  因为我曾定了主意，在你们中间不知道别的，只知道耶稣基督并他钉十字架。3  我在你们那里，又软弱又惧怕，又甚战兢。4  我说的话、讲的道，不是用智慧委婉的言语，乃是用圣灵和大能的明证，5  叫你们的信不在乎人的智慧，只在乎神的大能。

• • 人能否信神的道，是圣灵的工作 （约16:13、2:10-14、徒16:14、多3:5）
  • 撒种时。不知那些种子最终会开花结果子
  • 撒种比喻:一些被鸟吃、一些暂时信、一些信了生命没有太大改变、一些落在好土（徒8:11-15）

• • V18  但是我要说[6]，他们没有听见吗？他们的确听见了[7]，如经上所记：“他们的声音传遍全地，他们的言语传到地极。”
  • 保罗指出以色列人没有借口说，他们没有听见福音
  • 引用：诗篇19:4[8]
  • 在保罗时代，大部分犹太人都应该听见过主耶稣。
  • 福音所到之处都是先传给犹太人，后外邦人 （徒1:8、13:46、18:5-6）
  • V19  我再说：以色列人真的不明白吗[9]？首先，摩西说[10]：“我要使你们对那不是子民的生嫉妒【愤恨】，对那无知的民族起忿怒。”

• • 保罗指出犹太人没有借口，说他们不明白。
  • 旧约圣经一直在讲述以色列人会拒绝基督，并后来外邦人归主
  • 引用 摩西证明 LXX 申32:21
  • 申32:21  他们以不是神的神激动了我的愤恨，以虚无之物惹动了我的怒气；我也以不是子民的人激动他们的愤恨，以愚昧的国民惹动他们的怒气。
  • 摩西早已预言，福音有一天会临到我们外邦人
  • 明白圣经的犹太人却不信、反而是无知愚昧的外邦人后来信
  • 主早已透过先知们宣告
  • 上帝使用我们外邦人，让以色列人嫉妒愤恨
  • e.g.早期教会大量外邦人信福音，惹到犹太人非常妒忌愤怒。(徒13:45、17:5)

• • V20  后来，以赛亚也放胆地说：“没有寻找我的，我让他们找到；没有求问我的，我向他们显现。”
  • 以赛亚 65:1 -2 证明[11]
  • 没有寻求主的人，却后来认识主
  • 反而是拥有圣经的犹太人跌倒

• • V21 论到以色列人，他却说：“我整天向那悖逆顶嘴的子民伸开双手【伸手招呼】[12]。”
  • 他们是上帝约中的子民，因上帝与他们列祖立约
  • 他们不信，是悖逆顶嘴的子民
  • 上帝整天向他们伸开双手[13]
  • 他们刚硬自己的心，悖逆的拒绝
  • 可怕：听见、明白，却最终还是不信。
  • 不要假设： 听见、明白，就一定能信。
  • 弗2:8你们得救是靠着恩典，借着信心。这不是出于自己，而是上帝所赐的；9 这也不是出于行为，免得有人自夸。

总结：以色列没有借口不信主道

---

[1] But (contrary to what might have been expected)63 not all the Israelites accepted the good news. NIV makes Paul a little more definite with the Israelites; the apostle simply says “all”. Some take this to mean the Gentiles while others think it refers to both Jews and Gentiles. The language is broad enough to include both, but the thrust of the argument is such that we should see a reference to the Jews. Morris, L.

At verse 16 the apostle returns to that subject which permeates this section of the epistle, the unbelief of Israel. “But they did not all obey the gospel”. Murray, J.

[2]  Lord is not in the Hebrew, but it is in LXX. Morris, L.

[3] In this chapter the apostle is dealing with the failure of Israel. His analysis begins with the indictment that their zeal was not according to knowledge, that they were ignorant of God’s righteousness and did not subject themselves to it. He continues this accusation by noting that they did not give obedience to the gospel. But the climax is reached in verse 21 when Israel is characterized as a disobedient and gainsaying people. The apostle demonstrates the inexcusableness of Israel and does so by appeal to their own Scriptures. They had heard the gospel. They knew beforehand the design of God respecting the call of the Gentiles. They had been forewarned of the very situation that existed in Paul’s day and with which he is concerned in this part of the epistle. Verse 21 brings us to the terminus of the condemnation. We may well ask: what then? Is this the terminus of God’s lovingkindness to Israel? Is verse 21 the last word? The answer to these questions chapter 11 provides.Murray, J..

[4] (徒14:2、14:19、13:45-50、17:5、17:13、18:12、21:27-30)

[5] . It is the word in the sense used in verse 8, but the special interest now is to show that this word is that which Christ speaks (cf. John 3:34; 5:47; 6:63, 68; 12:47, 48; 17:8; Acts 5:20; Eph. 5:26; 6:17; 1 Pet. 1:25).Murray, J.

Whether we take this to mean “the word about Christ” or “the word from Christ”, it locates the content of the preaching in what God has given, not in what the preacher has thought up.Morris, L.

[6] The effect is to rule out entirely the possibility that “they did not hear” Morris, L.

[7] Verse18: It might appear from verse 17 that hearing produces faith or at least that hearing is used in the sense of hearkening. The present verse obviates this misapprehension. “ Murray, J.

[8] But since he has the exact words of Psalm 19:4,this is very improbable; he is surely invoking the authority of Scripture for the point he is making. This Psalm deals with nature, with the heavens declaring the glory of God and the skies his handiwork, with day and night playing their part. In all the earth God is revealed in the processes of nature. The second line in parallelism repeats the essential thought of the first.75 “The ends of the world”76 means that the message has penetrated to the remotest part of the inhabited earth. This raises questions. Does Paul really mean that every person in all the earth had heard the gospel? Or even every Jew? The answer in either case can scarcely be “Yes”. In this very letter Paul is envisaging a missionary trip to Spain which implies that there were people there who had not heard the gospel. His meaning is rather what Bruce calls “representative universalism”; the gospel had been widely enough preached for it to be said that representatives of Judaism throughout the known world had heard it (for this way of speaking cf. Col. 1:5–6, 23). Those who did not respond to the gospel “had at any rate as a body had the opportunities of hearing it” (SH).Morris, L.

It has raised a difficulty that the psalmist here speaks of the works of creation and providence and not of special revelation. Was this due to a lapse of memory or to intentional artifice?21 It is not necessary to resort to either supposition. We should remember that this psalm deals with general revelation (vss. 1–6) and with special revelation (vss. 7–14). In the esteem of the psalmist and in the teaching of Scripture throughout these two areas of revelation are complementary. This is Paul’s own conception (cf. Acts 17:24–31). Since the gospel proclamation is now to all without distinction, it is proper to see the parallel between the universality of general revelation and the universalism of the gospel. The former is the pattern now followed in the sounding forth of the gospel to the uttermost parts of the earth. The application which Paul makes of Psalm 19:4 can thus be seen to be eloquent not only of this parallel but also of that which is implicit in the parallel, namely, the widespread diffusion of the gospel of grace. Its sound goes out to all the earth and its words to the end of the world. It cannot then be objected that Israel did not hear.Murray, J.

[9] 19–21 At the beginning of verse 19 the same form of expression is used as in verse 18, the only difference being that Israel is now specified and the word “hear” is changed to “know”: “But I say, Did Israel not know?”. As verse 18 is concerned with the question whether or not Israel heard, so verse 19 is concerned with the question whether or not Israel knew. The answer to the first was that Israel did hear; so to the second it is that Israel did know.22 The only question is: what did Israel know? The answer is indicated in the quotations which follow (Deut. 32:21; Isa. 65:1, 2) Murray, J.

[10] This word from the Song of Moses appears in a context in which Israel is being upbraided for unfaithfulness and perversity. This context corresponds to the situation with which Paul is dealing. The meaning of the quotation, particularly as interpreted and applied by the apostle, is that Israel would be provoked to jealousy and anger because another nation which had not enjoyed God’s covenant favour as Israel had would become the recipient of the favour which Israel had despised. This implies the extension of gospel privilege to all peoples, the particular truth emphasized in verse 18. But the distinctive feature of verse 19 is not the universal diffusion of the gospel; it is the provocation of Israel as the by-product of this diffusion. Strangers and aliens will become partakers of covenant favour and blessing. This, therefore, is what Israel knew; they had been apprized and forewarned of the outcome, that the kingdom of God would be taken from them and given to a nation bringing forth its fruit. All the more forceful as proof of this knowledge is the appeal to the word of Moses.23 Nothing could have more cogency for Israel than the testimony of Moses.Murray, J.

[11] For some reason Paul reverses the order of the lines. In the quotation the words are from God, who speaks of being found by people who had not looked for him.85 The parallel statement refers to his becoming visible.86 The Gentiles did not consciously look for God as the Jews did. But in the end they found him, because he revealed himself to people of faith. It is a mark of God’s sovereignty, on which Paul is insisting throughout this whole argument. Morris, L.

[12] Paul has made some strong statements about predestination in earlier passages such as chapter 9. In this chapter he has insisted on Israel’s responsibility. This does not cancel out what has been said previously. As Käsemann says, “The predestinarian statements in ch. 9 are not revoked in our entire chapter. They are unflinchingly adopted in the appeal to Scripture” (p. 297). If we are to understand what Paul is saying in Romans we must hold both truths at the same time, no matter how hard we find it to reconcile them to one another.Morris, L.

[13] 为什么上帝整天向他们伸开双手，却又不赐他们恩典重生他们，使他们悔改信主？为什么又不拣选他们呢？ 保罗在罗马书9章也已经处理，指着是上帝的主权。上帝主权的恩典是我们无法明白的奥秘。

👉 罗马书证道录音mp3

053 罗马书10章11至15美丽的脚踪

• • 问小孩子： 有那哪两种得到救恩的方式？ V5靠律法得救恩、V6-10靠信心得救恩
  • 问大人：
  • 太7:21 “不是每一个对我说：‘主啊，主啊！’的人，都能进入天国，唯有遵行我天父旨意的人，才能进去。
  • 问：需加遵行天父旨意才得救？
  • 问：信心加律法与行为才得救？
  • 问：信心加顺服、加悔改的成圣？
  • Ans 经文是指那些假冒伪善、作恶的（V23）假先知(V15-20)
  • Ans他们口称主啊、主啊，奉主名讲道（V22）。
  • Ans传假道、作恶败坏的（V16-20、23）

• • 罗10:11-17
  • 上文：口里认耶稣为主，心里信上帝使他从死人中复活，就必得救
  • 罗10:11 经上说:“所有信靠他的人[1]，必不致失望【羞愧】[2]。”
  • 保罗应用  赛28:16  LXX（罗9:33 保罗重复)
  • 主应许我们必不至於羞愧
  • 你可能被人羞辱轻看，主再来之时，我们必不羞愧
  • 很多人心里失望，因为他所求的是世界
  • 等候主的人，将来主要擦干他们一切眼泪（启7:17）

• • V12 其实并不分[3]犹太人和希腊人【希利尼人】，因为大家同有一位主；他厚待所有求告他的人，13  因为“凡求告主名的，都必得救。”

• • 引用：珥2:32[4]  . .求告耶和华的名的，都必得救…
  • 主耶稣就是耶和华（第二位格）
  • 救恩是不分犹太人与外邦人 no differences or distinction
  • 无论犹太人或希腊人，都必须相信主耶稣才能得救
  • 上帝厚待[5]所有求告主耶稣的人
  • V12“厚待”指的是救恩层面
  • a.p.上帝不单单厚待给人救恩，祂也厚待人一切美好事物 [6] (雅1:17)
  • 太7:11你们虽然邪恶，尚且知道把好东西给儿女，何况你们在天上的父，难道不更把好东西赐给求他的人吗？
  • 来11:6没有信，就不能得到上帝的喜悦；因为来到上帝面前的人，必须信上帝存在，并且信他会赏赐那些寻求他的人。
  • 要蒙主恩的条件是你须信靠祂：
  • 问：你是否信主厚待人？
  • 问：你是否信主赏赐寻求他的人？
  • 问：你暂时落难时。你是否依然信上帝会恩待你？
  • 慢慢发现我们信心小，不认为上帝会恩待爱祂的人
  • e.g. 遇困难，陷入恐惧、哭泣、发怒
  • 有信心的人，在遇见困境时，不会埋怨、不会恐惧、陷入忧虑
  • e.g. 遇见一位孩子学业无法克服就埋怨、哭泣、发怒。
  • Pic进入流奶与蜜之地 [7]  （民13:30）
  • 以色列人因不信，进入不了流奶与蜜之地
  • 我问孩子:你知道他们的结局是什么吗？ 孩子回“他们都死了”。
  • 我说他们并没有死，而是飘流在旷野40年
  • Pic他们永远走不出他们的困境，要在旷野飘流40年
  • 他们因不信永远看不到上帝本要赐他们的福气
  • 上帝本要厚待他们，赏赐他们。结果因他们因不信所以失去。
  • 问：你是否知道你失去很多，原本上帝要赐你的厚恩？
  • 问：你若是小信怎么办？
  • 路 17:5  使徒对主说：“请你加添我们的信心。”

• • V14[8]然而,人[9]还没有信他,怎能求告他呢？没有听见他,怎能信他呢？没有人传扬,怎能听见呢[10]？
  • 人想要救恩，就必须有人传福音给他
  • William Carey 1793 到印度传福音。当时教会董事告诉他，若上帝要他们得救，不需要你。
  • 问：没有人传扬,怎能听见呢？[11]
  • 问：没有人听见，怎能信呢？
  • 传福音之人是代表基督。拒绝他们所传的，就是拒绝基督 （路10:16）
  • e.g. 一些人传福音时，被人辱骂。
  • a.p.我们应当纪念那些传福音给我们的人。不要没良心！
  • e.g.我小时后在学校的福音事工信主，种下种子。之后离开基督。
  • e.g. 大约10岁时一位漂亮的姐姐把她手里的圣经送给我。（那本圣经要十多年后我才阅读）
  • 虽然后来长大后我离开。 到23岁才回来
  • 我们能够口里承认心里相信是因为有人附上代价，把传福音传给我们
  • e.g.感谢主生活营，有7位未信主与我们同行。
  • e.g.感谢主生中秋团契，有6位未信主。
  • 传福音，我们都希望看见成果。有谁不希望作收割之人呢？
  • e.g. 为我撒种的，与后来带我决志祷告的是不一样的人。
  • 约4:36  …撒种的和收割的一同快乐。37‘这人撒种，那人收割’，这话是真的。

• • V15  如果没有蒙差遣[12]，怎能传扬呢？如经上所记：“那些传美事【报福音】报喜讯的人，他们的脚踪多么美！”[13]
  • 保罗引用 赛52:7[14]
  • 早期教会主赐 使徒与新约先知[15]、传福音的[16]、一同传福音(弗4:11)[17]
  • 使徒时代后，主不断差遣与感动祂的门徒起来传福音[18]
  • V15  如果没有蒙差遣，怎能传扬呢？…
  • 传福音的人是被主的灵感动，是被主差遣的！
  • 太 9:37  他就对门徒说：“庄稼多，工人少；38  所以你们应当求庄稼的主派工人去收割。”
  • a.p. 祷告主兴起更多传福音。宣教士、布道家、有传福音负担的弟兄姐妹（太9:37）

• • 传福音是因主的灵充满他们，不是单靠上课训练出来的。
  • 一个传福音的人，是被主的灵大大充满 (徒4:8、4:31、13:52)
  • e.g.宣教课程就能培育宣教士？
  • e.g.上传福音的课，还是不敢传福音。不曾上过课的经常传福音。  
  • e.g. 弟兄到处传福音，见人就传。我非常敬佩他。
  • 他们爱人的灵魂、充满勇气、信心
  • 他们愿意为主忍受人的拒绝、羞辱
  • 这样的人，主看他们的脚踪为美丽的
  • 被主看为美的。是何等尊贵与荣耀！
  • 因他们是主的使者，他们传主的旨意
  • 因他们是传永生之道
  • 祈求主的灵，能大大感动你们，兴起你们。不断为主耶稣作见证

• • 使万民作主门徒的使命是给教会，而不是给个人的使命
  • 所以教会一起集合力量、恩赐一起来传福音。
  • 不是每一位都有勇气、口才
  • 不是每一位有能力带人
  • 不是每一位有能力作马大(煮饭)
  • 你什么都无法作，有更重要的事你能做。就是不断祷告！
  • 教会若是要兴旺。年长弟兄姐妹必须一直不断作祭司为教会代求
  • a.p. 使用团契的方式
  • a.p. 使用生活营
  • a.p.12月圣诞福音

• • 见证：Elephantiasis象皮肿。非洲西部一名宣教士的见证[19]。
  • 一名患上象皮肿的非洲人爱人的灵魂
  • 他每天忍痛步行去告诉人，上帝爱他们，差遣祂的儿子耶稣来拯救人
  • 过了几个月后，他告诉宣教士他已到过附近所有村庄传福音
  • 他知道经过森林3公里有一个村庄，。因他的脚病，所有人劝他不可以去
  • 有一天他鼓起勇气步行去。
  • 抵达时已是下午，脚受伤、流血、肿胀。
  • 不顾及伤口，告诉全村的人，耶稣为我们的罪钉死在十字架
  • 回程时，夜晚经过恐怖的森林。
  • 回到自己的村庄，找他的宣教士（医生）。他的脚严重受伤，几乎昏迷。
  • 宣教士（医生），为他流血的脚搽药时，流下眼泪想起主所说的：他们的脚踪多么美！

• • 总结：主看那为祂传福音之人的脚踪为何其美丽！

---

[1] The word everyone is not found in the Hebrew or LXX, and it seems that Paul has inserted it. But we may fairly say that he is doing no more than bringing out a truth that is implicit in the original.Morris, L.

[2] 保罗所使用的时七十士希腊文译本：“所有信靠他的人，必不致失望【不至於羞愧】” 赛28:16  所以主耶和华这样说：“看哪！我在锡安放置一块石头，是试验过的石头，是稳固的基石，宝贵的房角石；信靠的人，必不着急。

[3] Rom 10:12  For there is no distinction between Jew and Greek

there is no distinction between Jew and Greek, is emphasized by Paul again and again, it must have been very difficult for Jews to believe this. What? Did Paul really mean to say that they, the highly privileged descendants of Abraham, were in God’s eyes not any better than Greeks or Gentiles?

Even today are there not many church members who endorse the theory that the Jews, as a people, are still the objects of God’s special delight and that a glorious future is in store for them? Note how, in many books written by authors who cling to this opinion, the truth expressed here in 10:12 is touched on very lightly, is passed over very quickly. Nevertheless, so thoroughly convinced was Paul of its importance that he dwelt on it, at least mentioned it, again and again. Let the reader see this for himself by carefully examining the following passages: Rom. 1:16; 2:11; 3:10–18, 22–24: 3:29, 30; 4:9–12; 5:18, 19; 9:24; 10:12; 11:32; and elsewhere in Paul’s epistles: 1 Cor. 7:19; Gal. 3:9, 29; 5:6; 6:15; Eph. 2:14–18; Col. 3:11.Hendriksen, W., & Kistemaker, S. J.

[4] The apostles sees Joel 2:28-32prophecy fulfilled at Pentecost Acts2:16-21. Here Paul also quoted and see it being fulfilled in Christ.

[5] This Lord has the riches to bring blessing to all; the Jew need not fear that there will not be enough to go around.  Morris, L..

[6] But not only is God infinitely rich, he is also intensely desirous to bestow his riches on his creatures. He is rich in revealing to them his kindness, patience, glory, and mercy (Rom. 2:4; 9:23; Eph. 2:7). He is, in fact, generous beyond the capacity of human words to express. See such a precious passage as John 1:16, according to which one manifestation of divine grace or favor is hardly gone when another one arrives, like the waves of the ocean which follow one another in close succession as they dash against the shore. Truly “He giveth and giveth and giveth again.”Hendriksen, W., & Kistemaker.

[7] 民13:30 迦勒在摩西面前叫人民安静下来、说∶“我们立刻上去、取得那地吧！我们足能胜过它。”31  但是那些和他一同上去的人说∶“我们不能上去攻击那民族，因为他们比我们强壮。”32  那些探子向以色列人发表他们所窥探之地的恶报告、说∶“我们所经过而窥探的地、那是个吞吃居民之地，并且我们所看见的、其中的人民、都是身量高大的人。33  在那里我们看见了巨人、亚衲人的子孙、属于巨人一种的；据我们看、我们正如蚱蜢一样；据他们看、我们也正如蚱蜢。14:1  当下全会众就放声嚷起来；那一夜人民都哭了。2  以色列众人向摩西亚伦发怨言；全会众对他们说∶‘巴不得我们早死在埃及地！巴不得我们早死在这旷野！3  永恒主为什么把我们领到这地来倒毙在刀剑之下呢？我们的妻子和小孩必被掳掠了。我们回埃及去、不更好么？”4  他们就彼此说∶“我们立个首领，回埃及去吧！”

[8] There is division of opinion as to whether we should take verses 14–15 with the preceding or the following, and great names can be cited for either view. Both make sense, but on the whole it seems best to tie in closely the verses which speak so forcefully of the preaching with the attitude of the Jews who rejected the preaching.Morris, L.

[9] Paul does not define his they. Obviously this is a term with wide application and may be seen as equivalent to “all people”. But the apostle may have the Jews especially in view. Morris, L.

[10] The point is that Christ is present in the preachers; to hear them is to hear him (cf. Luke 10:16), and people ought to believe when they hear him. Morris, L.

A striking feature of this clause is that Christ is represented as being heard in the gospel when proclaimed by the sent messengers. The implication is that Christ speaks in the gospel proclamation. It is in this light that what precedes and what follows must be understood.Murray, J..

[11] One commentator on Romans, E. F. Scott, remarks, “This passage might seem to be only a digression, but it is central to the whole Epistle. More plainly than anywhere else Paul here discloses his purpose in writing as he does to the Roman church. He is coming to Rome in order to make it his starting-point for a new mission, and he needs the co-operation of the Christians in the capital. Boice, J. M .

[12] His verb properly denotes the action of a herald, someone who was given a message and told to proclaim it. The notion of a higher authority is implicit in the concept: a self-appointed herald is a contradiction in terms.59 Paul is saying that the preaching of the Christian message is impossible without the divine commission. A herald can have nothing to say unless it be given him. The gospel is derivative. It does not originate with preachers, and the other side of that coin is that nobody can operate as a preacher in the sense in which Paul is using the term here unless God has sent him. The words also point to a certain confidence. Paul is sure that those who proclaimed the gospel did so because God had sent them. Morris, L.

Those who preach are Christ’s spokesmen and only the person upon whom he has laid his hand may act in that capacity. But if the emphasis falls on the necessity of Christ’s commission, we may not overlook the privilege and joy involved in being sent. It is the sanctity belonging to the commission that enhances its dignity when possessed. This is the force of the quotation which the apostle appends, derived from Isaiah 52:7 but an abridgement of the same and expressing its central feature. Murray, J..

[13] His verb properly denotes the action of a herald, someone who was given a message and told to proclaim it.Morris, L.

[14] the prophet describes the exuberance with which the exiles welcome the news of their imminent release from captivity. This news was regarded by them as being very wonderful not just because they could now return to their homeland but also, and probably especially, because for them it meant that God’s favor was still resting on them, and that not this or that earthly power but God—their own God—was still reigning.Hendriksen, W., & Kistemaker, S. J.

52:7. The focus is still on Judah’s response, instead of the deliverance itself. Rather than depicting the battle, the image is of messengers running from the scene of battle across the hills to Zion with the good news that God reigns. They prefigure the evangelists who will announce the gospel of Jesus Christ (Rom. 10:15; Eph. 6:15). The Lord’s victory ushers in redemption and peace for His people because their God (rather than the idols) has been shown to reign.The Reformation Study Bible

[15] 例如：先知西拉 （弗4:11、3:5、徒15:32、15:40)

[16] 例如：腓利 （弗4:11、徒21:8）

[17] 保罗写罗马书给罗马教会，是希望透过他们的帮助去西班牙传福音（罗15:24、28）

[18] This was true of apostolic preaching. John Calvin wrote, “By this very statement … he [Paul] has made it clear that the apostolic ministry … by which the message of eternal life is brought to us, is valued equally with the Word.” It is true of preaching today, too, though in a lesser sense. Today’s preaching is not valued equally with the Word, but it is through preaching that the Word is most regularly made known and blessed by God to the saving of men and women. J. I. Packer is right on this point when he says, “A true sermon is an act of God, and not a mere performance by man. In real preaching the speaker is the servant of the Word and God speaks and works by the Word through his servant’s lips. … The sermon … is God’s ordained means of speaking and working. The divine commission to ministers is a commission to preach and teach, and the accompanying promise is that, if they preach the word faithfully, they will not preach in vain.” Boice, J. M.

[19] The Elephantiasis Convert：Donald Grey Barnhouse, one of my predecessors at Tenth Presbyterian Church in Philadelphia, heard a story from a missionary in western Africa that is a moving illustration of what I have been writing. It was about a man who had the disease known as elephantiasis. In this disease the skin becomes thick and hard, and the limbs of the victim become enormously enlarged, much like the leg of an elephant, hence the name elephantiasis. The leg from the knee down to the foot can become as large as twelve to fifteen inches in diameter, and of course it is quite restricting and often painful. I have known at least one American who has this affliction.But here is the story as Barnhouse tells it: This poor victim of elephantiasis became a radiant Christian and could do nothing other than tell people of the grace of God which he had shown in sending his Son Jesus Christ to die for them. He lived in an African village and determined that every soul in the village should hear the good news of salvation. It was extremely difficult for him to walk with the monstrous legs which bore him about, but he thought nothing of the pain and toiled on from hut to hut to tell those who dwelt there about the Savior who had come into his life. Each evening he would return to his own hut where he was maintained by the kindness of his relatives. At the end of several months he was able to tell the missionary that he had visited every hut in the village and that he was now starting to take the gospel message to a village that was about two miles away.Each morning he would start out painfully, walk the two miles to that village, go from hut to hut with the gospel, and return the two miles before sundown to his own hut. Finally, there came the day when he had visited every hut in the neighboring village. His work being done in these two villages, he remained at home for some weeks but began to be more and more restless.He spoke to the pastor and to the missionary, who was a medical doctor, about a village that lay ten or twelve miles through the jungle, and asked if the gospel were being taken to that village. As a boy, before he had been afflicted, he had traveled the jungle path to that village, and he remembered that it was a large village and that there were many people there, and he knew that they needed the good tidings of the Savior. He was advised not to think of going to that village, but day after day the burden grew upon him. One day his family came to the missionary and said that the man had disappeared before dawn and they had heard him go but supposed that it was but for a moment. He did not return, and the family was concerned about him.Afterwards, the full story became known. He had started down the path toward the distant village. Step after weary step he dragged his leathery legs and gigantic feet along the path that led to his goal. The people of the village later told how he had come to them when it was already noon; his feet were further swollen, bruised and bleeding. He had been forced to stop and rest again and again, and it was already past mid-day when he came. They offered him food, but before he would eat he began to tell the people about Jesus. Up and down the village he went, even to the very last hut, telling them that the God of all creation was Love and that he had sent his only Son to die that their sins might be removed. He told how the Lord Jesus had been raised from the dead and had come into his heart, bringing such joy and peace.There was no shelter for him in that village; and even though the sun was low he started on his way down the jungle path toward home. The darkness of Africa is a terrible darkness, and the night can bring forth many creatures from the jungle. The sun went down and the poor man dragged himself along the path in the darkness guided by some insight which kept him from going astray. He told his pastor later that his fear of the night and the animals which might come upon him was more than balanced by the joy that he had in his heart as he realized that he had told a whole village about the Lord Jesus Christ.Toward midnight the missionary doctor was awakened by a noise on his front porch. He listened, but all seemed still. Somehow he could not go back to sleep, and he went to the door with a light to see what had caused the noise. He recognized at once that the poor neighbor had returned to the village from his long trip, and had come with his wounded and bleeding leg-stumps to the door of the dispensary. The missionary called his helpers and they lifted the man, almost unconscious, and put him on one of the beds in the little hospital. The doctor said that he had seldom seen such a frightful sight as he looked upon those bleeding feet which had come back from such an errand of love and mercy. Unashamedly the doctor told how he had bent over those feet to minister to them, and as he cleaned and dressed them, he told how his own tears had fallen with the ointment upon them. The doctor ended the story by saying, “In all my life I do not know when my heart was more drawn out to another Christian believer. All I could think of was the verse in the Word of God, ‘How beautiful are the feet of them that bring glad tidings, that publish peace.’ ”Here was a man who had been sent by God to tell the story of what Christ had done for him, and although he had to do it at the cost of such personal agony, yet he had not flinched but had gone through to the end to tell needy men the good news of salvation for their souls. missionary called his helpers and they lifted the man, almost unconscious, and put him on one of the beds in the little hospital. The doctor said that he had seldom seen such a frightful sight as he looked upon those bleeding feet which had come back from such an errand of love and mercy. Unashamedly the doctor told how he had bent over those feet to minister to them, and as he cleaned and dressed them, he told how his own tears had fallen with the ointment upon them. The doctor ended the story by saying, “In all my life I do not know when my heart was more drawn out to another Christian believer. All I could think of was the verse in the Word of God, ‘How beautiful are the feet of them that bring glad tidings, that publish peace.’ ”Here was a man who had been sent by God to tell the story of what Christ had done for him, and although he had to do it at the cost of such personal agony, yet he had not flinched but had gone through to the end to tell needy men the good news of salvation for their souls. Boice, J. M. Footnote 4(Donald Grey Barnhouse, “Epistle to the Romans,” part 62, “Romans 10:14–19” (Philadelphia: The Bible Study Hour, 1956), pp. 7–10. The story is told in a shorter but more polished version in Donald Grey Barnhouse, Let Me Illustrate: Stories, Anecdotes, Illustrations (Westwood, N.J.: Fleming H. Revell, 1967), pp. 344–346.)

👉 罗马书证道录音mp3

052罗马书 10章5至10 口里承认心里相信

• • 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

• • 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

• • 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

• • 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。

• • 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

• • 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】。

• • V5-8 出于律法的义 相对立 出于信心的义[7]
  • 意思：不是靠律法，就是靠信心。你只能选其一
  • 保罗用摩西的话[8]（申30:11-14） [9] 对等原则性应用[10]。Application of principle
  • 保罗应该是在申30章看见摩西讲论新约与基督 [11] （注：申30:6）

	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

• • 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

• • 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

• • 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

👉 罗马书证道录音mp3

051 罗马书 10章1至4 信基督是靠律法称义的终止

• • 罗10:1-4
  • 上文：以色列人跌倒。因为他们不凭信心 （V32）
  • 9:30-31 他们追求律法，以为自己可以靠律法被上帝称义
  • 9:32-33 他们拒绝相信主耶稣，所以跌在这磐石上。

• • V1 弟兄们，我心里切切盼望的，并且为以色列人向上帝祈求的，是要他们得救。
  • 保罗讲述自己族人跌倒时（9:2）是大大忧愁，心里常常伤痛
  • 保罗为他的族人不断向上帝祈求
  • 问：上帝预定拣选，那么保罗祷告有用吗？
  • 问：不是已经定下了，那么祷告有用吗？
  • 这种理性的推论，不是保罗所接受的，也不是圣经的启示。
  • 人的理性是有限的。不是所有理性的推论都是符合真理
  • 一些表面上的矛盾，唯有上帝有所有答案
  • 保罗信预定拣选，并信人能为他人的救恩祈求
  • 极端e.g.一些接受预定拣选，认为祷告了也没有用。
  • 极端e.g.一些迫切代祷为人求救恩，但却不接受上帝预定拣选。
  • a.p.我们应积极每一天为家人的救恩祷告

• • V2 我可以为他们作证，他们对上帝有热心，但不是按着真见识；
  • 保罗知道犹太人对上帝有热心，因他以前与他们一样[1]
  • 保罗以前认为信基督是异端，他为了上帝，逼迫杀害基督徒
  • 徒26:9 从前，我也认为应该多方敌对拿撒勒人耶稣的名。10 后来就在耶路撒冷这样作了。我得到了众祭司长授权，把许多圣徒关在监里，并且他们被杀的时候，我也表示同意。11 我在各会堂里多次用刑强迫他们说亵渎的话；我非常愤恨他们，甚至追到国外的城巿去迫害他们。

• • e.g.宗教与信仰带来的力量是极大。一种可怕的狂热。
  • e.g.911恐怖分子飞机撞楼事件，他们认为他们是为上帝作的
  • e.g.东方闪电热心，向我传假福音
  • 问：基督徒热心好不好？
  • 罗12:11 殷勤不可懒惰，心灵要火热，常常服事主；
  • 问：那么为什么犹太人热心又错？
  • ans因不是按着真见识。热心是必须被真理引导的
  • 问：你是否已经冷淡？为何信的是真的反而不热心？
  • 问：找出使你对主冷淡的原因。罪？受伤？贪爱世界？事业？

• • V3 他们既然不明白上帝的义，而又企图建立自己的义，就不服上帝的义了。
  • 注：（上下文罗9:30-10:4）上帝的义 相对立 自己的义[2]
  • 不是上帝的义，就是自己的义
  • 靠自己的义就是拒绝上帝的义
  • 问：为什么义是如此重要？
  • Ans因唯有义人才能进入天国承受永生
  • 所以当他们不明白上帝的义，就靠自己建立义

• • 犹太人不明白上帝的义，是能透过相信上帝得到
  • 他们不明白，不是因为圣经没有记载。（眼睛被蒙蔽 林后4:4）
  • 耶23:5  “看哪！日子快到（这是耶和华的宣告），我必给大卫兴起一个公义的苗裔；他必执政为王，行事有智慧，在地上施行公正和公义。6  在他执政的日子，犹大必得救，以色列也必安然居住。人要称他的名字为‘耶和华我们的义’。”
  • 耶稣基督 = 上帝是我们的义
  • 拒绝主耶稣就是拒绝 ‘耶和华我们的义’
  • 犹太人拒绝自己是罪的奴仆(约8:31-41)，他们拒绝主耶稣
  • 问：今天你靠自己，还是靠主耶稣成为义人？
  • a.p.很多有很好的外在行为，拒绝主耶稣

• • 太5:20  我告诉你们，你们的义若不胜过经学家和法利赛人的义，就必不能进天国。
  • 背景：法利赛人的外在行为可能比我们许多人强
  • 经文外表上好像是说，我们的行为要胜过法利赛人。
  • 透过使徒们书信的解释。才明白其实主耶稣已否定了人能靠自己在神面前称义！
  • 法利赛人努力追求律法，竭力遵行，却还是无法进天国。
  • 问: 我们的义要如何能够胜过经学家和法利赛人？
  • 为一能胜过的方式，就是透过相信主耶稣，来得到上帝的义
  • 太 21:31…耶稣对他们说：“我实在告诉你们：税吏和娼妓比你们先进上帝的国。32约翰来到你们那里，指示你们行义路，你们不信他；税吏和娼妓却信了他。你们看见了之后，还是没有改变心意去信他。

• • 加 2:16  既然知道人称义不是靠行律法，而是因信耶稣基督，我们也就信了基督耶稣，使我们因信基督称义，不是靠行律法；因为没有人能靠行律法称义。

• • 腓 3:9  并且得以在他里面，不是有自己因律法而得的义，而是有因信基督而得的义，就是基于信心，从上帝而来的义，

• • V4 因为律法的终极[3]【总结】就是基督，使所有信的人都得着义。
  • 原文 τέλος  与所有英文翻译 end 同样拥有3种可能的意思（最终应验、终极目标、最后终止）[4]
  • 教会的历史中拥有3种不同解释：
  • 问：你认为是哪一个？
  • Ans这3种解释都是符合圣经整体教导。

• • （1）τέλος 【总结】 最后应验 End fulfilment [5]of the law （加尔文Calvin[6]）
  • 和合本翻译τέλος  =【总结】
  • 律法的终极应验final fulfilment就是基督。(路24:44)
  • 基督成全、完成、应验律法.

• • （2）τέλος （终极目标）End Goals of the Law (路德Luther[7]，Cransfield[8] Hendriksen[9])
  • 新译本翻译τέλος = 终极[10]
  • Pic e.g.赛跑中的终极目标final goal.
  • 律法的终极目标goal是把罪人，带人到基督那里 (加 3:24)

• • （3）τέλος（最后终止）End termination of the law (Murray[11]；Morris[12]；Hodge[13] ;Moo [14]; Stott)
  • Pic e.g.赛跑中跑到终点结束 (end is the termination of race)
  • 停止靠律法或行为来称义[15]
  • 停止靠律法来称义，只给信的人[16]
  • V4 “..使所有信的人..” [17]
  • Pic律法见证称义有两条路。一靠信心（10:6）、而靠行为 （10:5）
  • 信的人就不再需要依靠行为来称义[18]。

• • 问：靠律法称义终止了，我们就任意违背上帝的律法吗？
  • Ans 断乎不是!（罗3:31、6:15）
  • 我们是在恩典中，来遵守律法！grace
  • 我们遵守律法，因为我们是上帝所爱的儿女
  • 我们是在上帝的爱中，尽力遵守律法！love
  • 我们遵守律法，因为我们爱主
  • 约 14:15 你们若爱我，就必遵守我的命令。

总结：

• • 犹太人拒绝主耶稣，他们热心靠自己守律法成为义人
  • 对信主耶稣的人，靠律法称义已经终止结束
  • Faith in Christ is the end of justification by the law
  • 我们遵守神的律法因为我们在恩典中，因为我们爱主！

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[1] (腓3:6)

[2] Thus again Paul institutes the antithesis between a God-righteousness and a human righteousness, a righteousness with divine properties in contrast with that derived from human character and works.Murray, J.

[3] In the history of the exegesis of this verse support has generally been distributed between three main possible interpretations of τέλος: (i) fulfilment; (ii) goal; (iii) termination. The Fathers seem generally to have tended toward a combination of (i) and (ii) Cranfield, C. E. B.

[4] Moo and ffBruce accepts a combination of goal and termination.

[5] In the history of the exegesis of this verse support has generally been distributed between three main possible interpretations of τέλος: (i) fulfilment; (ii) goal; (iii) termination. The Fathers seem generally to have tended toward a combination of (i) and (ii) Cranfield, C. E. B.

[6] The word completion, seems not to me unsuitable in this place; and Erasmus has rendered it perfection: but as the other reading is almost universally approved, and is not inappropriate, readers, for my part, may retain it. ….. We have then here a remarkable passage, which proves that the law in all its parts had a reference to Christ; and hence no one can rightly understand it, who does not continually level

at this mark. Calvin on Romans 10:4

[7] Luther, referring to Paul’s use of Deut 30 in this chapter, says: ‘It is as if he wanted to give us an impressive proof of the fact that the whole Scripture, if one contemplates it inwardly, deals everywhere with Christ, even though in so far as it is a sign and a shadow, it may outwardly sound differently. This is why he says: “Christ is the end of the law” (Rom. 10:4); in other words: every word in the Bible points to Christ. Cranfield, C. E. B.

[8] So we conclude that τέλος should be understood in sense (ii): Christ is the goal, the aim, the intention, the real meaning and substance of the law—apart from Him it cannot be properly understood at all. Cranfield, C. E. B..

(cransfield oppose the option that telos refers to termination ) But, in view of such passages as 7:12, 14a; 8:4; 13:8–10, and of the categorical statement in 3:31, and also of the fact that Paul again and again appeals to the Pentateuch in support of his arguments (specially suggestive is the fact that he does so in vv. 6–10 of this chapter), we regard (iii) [termination] and also all attempted combinations of (iii) with (i)[fufillment] and/or (ii)[goal] as altogether improbable. (It is, of course, true that there are a number of passages in the Pauline epistles which are often understood to mean that the law has been abolished by Christ, and if this view of them could be shown to be likely, it would indeed lend support to the choice of interpretation (iii) here; but we are convinced that there is no statement in any of Paul’s epistles which, rightly understood, implies that Christ has abolished the law.Cranfield, C. E. B.

[9] Since verse 4 refers to Christ, as the law’s goal, in the sense explained, it would seem to be logical, in the present case, to refer to Christ also in the next verse. Hendriksen, W., & Kistemaker, S. J.

[10] Lower context (10:6-8)where law of Moses used to point to righteousness by faith

[11] Though the word “end” can express aim or purpose, preponderantly, and particularly in Paul, it means termination, denoting a terminal point (cf. Matt. 10:22; 24:6, 14; Mark 3:26; Luke 1:33; John 13:1; Rom. 6:21; 1 Cor. 1:8; 15:24; 2 Cor. 1:13; 3:13; 11:15; Phil. 3:19; Heb. 6:11; 7:3; 1 Pet. 4:7).Murray, J.

[12] It is true that Christ is the fulfilment of the law. It is true that Christ is the goal of the law. But here Paul is saying that Christ is the end of the law… But here Paul is saying rather that Christ is the end to law as a way of attaining righteousness. This does not mean the abolishing of the law, for Paul claims that he is establishing it (3:31), and he claims value for it (e.g., 7:7).Morris, L.

[13] Christ has abolished the law, ἵνα δικαιωθῇ πᾶς ὁ πιστεύων ἐπʼ αὐτῷ, in in order that every believer may attain righteousness, which is unattainable by the law. The law is abolished by Christ, not as a rule of life, but as a covenant prescribing the condition of life. The way in which this idea is arrived at, however, may be variously explained. 1. The preposition (εἰς) rendered for, may be rendered as to, as it relates to. ‘Christ is the end of the law, as it relates to righteousness.’ 2. It may be understood of the effect or result, and be resolved into the verbal construction with that, or so that; ‘Christ is the end, &c., that righteousness is to every believer; or so that every believer is justified.’ 3. It may point out the end or object. ‘Christ has abolished the law in order that every one that believes, &c.’ The last is the correct explanation. The Jews, then, did not submit to the righteousness of God, that is, to the righteousness which he had provided, for they did not submit to Christ, who is the end of the law. He has abolished the law, in order that every one that believes may be justified.Hodge, C.

[14] Likewise, we suggest, Paul is implying that Christ is the “end” of the law (he brings its era to a close) and its “goal” (he is what the law anticipated and pointed toward). The English word “end” perfectly captures this nuance; but, if it is thought that it implies too temporal a meaning, we might also use the words “culmination,” “consummation,” or “climax.” Moo, D. J.

[15] Cease relying on the law for justification

[16] It needs to be noted immediately, however, that a qualification is added: “to every one that believeth”. This qualification implies that only for the believer is Christ the end of the law for righteousness. Murray, J. 

[17] goal can be for all but terminate only for those who believe

[18] （上下文罗9:30-10:4）上帝的义 相对立 自己的义。借着信得到上帝的义 相对立  靠律法建立自己的义。信的人就不再需要依靠律法或行为。

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050 罗马书9章30至33 主的预定与人的责任

• • 预定论若是被误解，会变成可怕的怪兽
  • Pic 预定不是} 两个好苹果，然后选了一个，另外一个刻意把它丢弃弄坏它
  • 如果原本是好的，后来刻意把它变坏（邪恶的）[1]
  • 上帝绝不作恶 (雅1:13)
  • Pic预定是} 在两个已经坏了的苹果，后来一个使它变好，而另外一个任由它坏[2]
  • Pic 预定不是两个无辜快要死的人，后来只是救一个
  • Pic更确切是两个死在过犯罪恶之中，然后一个被复活过来 （弗2:1-5）

• • 问：Pic 圣经强调哪一个？ 圣经强调两者：上帝掌管万有 Vs 人要附全部责任
  • 上帝的预定并不排除人需要附上全责
  • e.g.滥用预定论：上帝预定，所以我祷告了也没有用！
  • e.g.滥用预定论：我不传福音也上帝预定的！
  • a.p.谨慎：罪人的逻辑往往要推卸责任。害怕你们滥用预定论来推卸责任！
  • e.g.我犯罪是因上帝预定，所以我不需要负责任！
  • e.g.你不努力读书，不可推卸责任
  • e.g.你若是打我，我一定责怪你。不可推卸责任说是上帝预定你打我！
  • Pic加尔文比喻:岛上的公主后来遇见一个坐船来找她的男子，后来公主被骗了之后她怪造船的[3]
  • 加 6:7 不要自欺，上帝是不可轻慢的。人种的是什么，收的也是什么
  • 我们所做一切是自己心肝乐意, 自愿的，所以必须附责任与后果！
  • 人不是无辜的！罪人是按本性自己压制、抵挡真理（罗1:18）
  • 当上帝的恩典越过他使，他会按自己的本性忤逆上帝
  • 人灭亡是人自己的选择[4]，不能怪责上帝！
  • Pic问：两个小偷,其中一个被你成功阻止。另外一个偷了东西,被抓后坐牢。是谁的错？
  • 问：小偷被抓坐牢，可以怪你没有阻止他偷东西吗？
  • a.p.人灭亡的原因是因为人自己的罪！人休想怪责上帝[5]
  • 问：上帝的掌管计划是必定发生的，那么不是与人的责任冲突吗？
  • Pic上帝的掌管计划与人的责没有冲突。这表面上的冲突这是人无法明白的奥秘。[6]
  • 谨慎：任何否定上帝掌管一切，或 否定人必须完全尽责，[7]将损害自己的生命！
  • Pic 比喻：三个人在船上的故事
  • 罗9:30-33
  • 上文V2保罗大大忧愁，心里常常伤痛，因祂的同胞犹太人拒绝主耶稣
  • 保罗用何西阿与以赛亚先来证明，以色列人得救不过是余数。V25-27
  • 问：谁是上帝所拣选的器皿？
  • Ans 有犹太人与外邦人（V24）

• • V30既是这样，我们还有什么可说的呢？[8]那不追求义的外族人[9]却得了义，就是因信而得的义[10]。
  • 我们外邦人从来也没有追求被上帝称为义,却得到了义
  • 问：为什么不追求的反而得到呢？ 因为上帝的恩典临到我们
  • 我们外邦人以前的义，都是以自己或社会为标准 （罗2:14-15）
  • 我们从来没有想顺服上帝，或去敬拜祂
  • 我们没有圣经的，也没有律法
  • 是主的恩典找上门来！
  • 谨慎：不可骄傲误以为是你寻求主！（罗3:11）
  • 后来我们因信基督，被赦免，被上帝归算为义人 （罗4:1-9）

• • 问：犹太人是如何自己跌倒？
  • 接下来，保罗让我们看见犹太人是如何自己跌倒
  • V31 但以色列人追求律法的义（原文作“义的律法”）[11]… (KJV) But Israel, which followed after the law of righteousness
  • 两个翻译都可以。不过按原文翻译比较是义的律法 νόμον δικαιοσύνης 
  • 被掳归回后的犹太人，非常看重律法。
  • e.g.不再拜偶像、谨守安息日e.g.如不能去超过10公里、守节期等等
  • 他们追求律法，因他们以为能靠律法在上帝前称义 (路10:25-28、18:18-27)
  • e.g.注重圣洁到一个地步，都不愿与罪人吃饭 (太9:11、11:19、路15:2)
  • 路 15:2 法利赛人和经学家，纷纷议论说：“这个人接待罪人，又和他们一起吃饭。”
  • 他们追求律法，不能容忍那些违背律法的罪人（路7:39、19:7）
  • 他们清楚看见别人的问题与罪，却不看不见自己的问题与罪
  • 路 18:11  法利赛人站着，祷告给自己听，这样说：‘上帝啊，我感谢你，我不像别人，勒索、不义、奸淫，也不像这个税吏。12  我一个礼拜禁食两次，我的一切收入都奉献十分之一。
  • e.g.他们的宗教道德修为极高，好像圣人
  • e.g.他们按律法不害人、不行不义的事、热衷宗教、奉献、事奉。
  • e.g.律法师以为他真的能够做到爱神、爱人如己（路10:25-29）
  • e.g.当主耶稣告诉犹太人他们是罪的奴隶时，大多数都拒绝主耶稣（约8:31-48）
  • 问：是不是所有的犹太人都是这样？
  • 在主耶稣时代，反而是许多肮脏污秽的犹太人信主！
  • 太21:31…耶稣对他们说:“我实在告诉你们：税吏和娼妓比你们先进上帝的国。（你们=犹太人）
  • 问：爱律法，遵守神的律法好吗？（罗13:8-10）
  • 注：他们错在依靠律法来称义(路10:25-28、18:18-27)
  • 注：律法的最主要用意是见证指向基督！(约1:45、罗3:21、10:4、加3:24、来10:1)
  • 谨慎：我们信主后，越来越圣洁时，开始论断人
  • 谨慎：越圣洁时，就以为我们被上帝接纳是因为我们“好”

• • V31 …却达不到律法的要求【得不著律法的义】。[12] (ESV)did not succeed in reaching that law
  • 问：为什么达不到律法的要求？
  • V32 这是什么缘故呢？因为他们不凭信心，只靠行为[13]。…
  • 我们没有一个人能达到律法的要求
  • 靠律法/行为称义的人，都是自以为义的 self-righteous
  • e.g.有时越道德的人越是抗拒福音
  • e.g.加拉太教会一些信徒离开福音。（加1:6）
  • 他们认为信耶稣还不能得救，还要加上律法（割礼）才能得救 (加2:12、5:1-12)
  • 加3:10 凡是靠行律法称义的，都在咒诅之下…
  • 靠律法称义的，只有一个结局就是被律法定罪 (罗3:20、5:20、7:8)
  • 任何加上行律法或行为来称义，就是不信福音 (V32-33)
  • 天主教教导称义是信心加行为

• • V32…他们绊倒在那绊脚石上，33正如经上所记：“看哪，我在锡安放了一块绊脚石，是绊倒人的磐石…
  • 引自 赛8:14-15
  • 其实旧约一直在讲有块石头是犹太人会拒绝的 （诗118:22）
  • 这块石头会使到不信的犹太人跌倒 （赛8:14-15）。
  • 虽然记载在圣经中，但犹太人的心刚硬不信。
  • 这块石头对信的人来说，是救恩与盼望 （赛28:16）
  • 问：这石头是什么？或是谁？
  • 这石头预表的是基督 （太21:42、可12:10-11、路20:17-18、徒4:11、彼前2:4-8）[14]

• • V33  …；信靠他的人，必不致失望【羞愧】shame。”
  • 引自 赛28:16
  • 彼此问：你信靠主耶稣吗？
  • 彼此对说：信靠他的人，必不致【羞愧】shame

总结：

• • 上帝的预定并不消除人的责任。
  • 犹太人跌倒是因为他们追求律法来称义 NIV pursued the law as the way of righteousness
  • 我们信靠主耶稣的人，必不失望

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[1] possible reason of why majority are infralapsarianism

[2] 泥本是卑微的 (罗9:21)。 后来一部分泥被塑造成贵重的

[3] Calvin did differentiate between remote and proximate cause. The proximate cause is the princess decision and the wicked man but the remote cause is the ship builder.

[4] 人得救却是主的恩典。因为主需要重生他，使他对主的信心活过来。上帝恩典使我们从死亡的状态中活过来相信接受主耶稣（弗2:1-5）

[5] Some may point to the fact that Why God has ordained to allow the fall of mankind? A mystery that were not explained by scripture

[6] I agree with John Stott’s statement “ If…anybody is lost, the blame is theirs, but if anybody is saved, the credit is God’s. This antinomy contains a mystery which our present knowledge cannot solve; but it is consistent with scripture, history, and experience.

[7] Denying either the existence of first cause (God’s providence) and secondary cause (man’s responsibility) will do harm to a believer’s life.

[8] 何西阿书与以赛亚书的背景是以色列百姓因拜偶像被上帝遗弃。被遗弃的以色列人“不是上帝的子民”后来主却恩待成了上帝的子民,“不是蒙爱”后来却蒙上帝爱，成为上帝儿子 (罗9:26-27）外邦人也同样本不是上帝的子民也不蒙爱，如今因着上帝拣选的恩典因基督成为上帝儿子。Cransfield have quite similar view for the construction of the question: Rom 9:30  What shall we say, then?

[9] When Gentiles are said not to follow righteousness, there is allusion to the fact that they were outside the pale of special revelation and had been abandoned to their own ways (cf. 1:18–32; Acts 14:16; 17:30). But thought is focused on what is central to the theme of this epistle in the earlier chapters and again in Chapter 10, namely, that they did not seek after the righteousness of justification. It is not that they were destitute of all moral interest (cf. 2:12–15) but that the matter of justification and of the righteousness securing it was not their pursuit. On the other hand, Israel unto whom the oracles of God had been committed did pursue this righteousness. We may not tone down this statement. As possessors of special revelation, epitomized in the Abrahamic covenant, the matter of righteousness with God unto justification was focal in their interest; it was central in their religion. It is this contrast that points up the tragedy of the sequel. Gentiles attained to this righteousness and Israel failed to arrive there. Murray, J.

[10] The discussion of righteousness and faith shows that he is still concerned with his great topic of justification by faith; he has not completed it and then gone on to the Jewish problem.Morris, L.

[11] 31. But is adversative; Paul sets Israel over against Gentile believers as they pursued a law of righteousness. The verb conveys the idea of earnest effort, which was, of course, characteristic of many Jews. Neither noun has the article, which puts some stress on the quality in each case. Law is sometimes understood as “a rule of life which would produce righteousness”. Morris, L.

This should not be taken as referring to the righteousness of the law, that of works. “Law” in this case is similar to its use in 3:27b; 7:21, 23; 8:2 and means principle or rule or order. Israel is represented as pursuing that order or institution which was concerned with justification. But Israel came short of gaining the righteousness to which that institution bore witness；Murray, J.

[12] What one expects after v. 30 is: Ἰσραὴλ δὲ διώκων δικαιοσύνην εἰς δικαιοσύνην οὐκ ἔφθασεν. Had Paul written that, his meaning would be clear. But, instead of the expected double δικαιοσύνην, he has written νόμον δικαιοσύνης and νόμον (with δικαιοσύνης no doubt to be understood). In such a situation it is important that we should try to resist both the temptation to rewrite Paul’s sentence for him3 and also the temptation to treat Greek grammar as though it were a waxen nose that can be pulled into any shape one pleases. The rendering of JB, ‘looking for a righteousness derived from law’, for instance, should surely be rejected as an example of surrender to the latter temptation.4 Had Paul meant this, what reason could he have had for not using either δικαιοσύνην νόμου or (on the analogy of δικαιοσύνην … τὴν ἐκ πίστεως which he had just used in v. 30) δικαιοσύνην τὴν ἐκ νόμου (cf. 10:5)? Moreover, any interpretation which assumes that by νόμον δικαιοσύνης in v. 31 Paul intended to indicate something which the Jews were wrong to aim at, falls foul of v. 32; for v. 32 implies that it was not the object of their pursuit which was wrong but the way in which they had pursued it (had they pursued it ἐκ πίστεως instead of ὡς ἐξ ἔργων, they would have been doing what was required). Why then did Paul introduce the word νόμος at this point? Surely because he wanted to bring out the truth that Israel had been given the law to aid it in its quest for righteousness before God.1 The law is the law of righteousness because it was intended and designed to show the people of Israel how they could be righteous before God, to show them that the way to this righteousness is—faith.2 In the law which they were pursuing so zealously they had that which was all the time pointing out the way to the possession of a status of righteousness in God’s sight. It was important for Paul’s argument that he should at this point make it as clear as possible that the disobedient majority of Israel had not just been seeking in a general way after righteousness before God, but had actually been pursuing specifically that very thing which was indeed the way appointed for them to lead them to that righteousness. The majority of Jews have zealously pursued the law of God which had been given to them to bring them to a status of righteousness in God’s sight: their tragedy is that, though they have pursued God’s law, and still are pursuing it, with so much zeal, they have somehow failed altogether really to come to grips with it, failed altogether to grasp its real meaning and to render it true obedience.Cranfield, C. E. B

[13] Paul is again affirming the impossibility of salvation other than by justification by faith. Righteousness is by faith, but the Jews did not come in faith. They sought the right goal indeed, though they did it in the wrong way: “but as of works” where “as” is important. Paul does not say that righteousness could be attained in this way, but only that the Jews thought so and therefore acted “as” though it could. Morris, L.

[14] Characteristically Paul rounds off this section of his argument with a quotation from Scripture, this time one in which he combines words from Isaiah 28:16 with some from Isaiah 8:14. The former passage has the stone motif, but there it is “a precious cornerstone for a sure foundation”. This Paul replaces with words from the latter passage about the stumbling stone. He could have used the original words, for Christ is the sure foundation on which Israel might well have built. But at this point he is more concerned to bring out Israel’s stumbling, so he concentrates on the words that make this clear. Israel failed to recognize the “stone” God laid in Zion,146 and she bears responsibility accordingly. The stone motif is found in a number of Old Testament passages (Gen. 49:24; Ps. 118:22; Isa. 8:14; 28:16; Dan. 2:34–35, 44–45) and is taken up in the New (Matt. 21:42; Luke 20:17–18; Acts 4:11; 1 Cor. 3:11; Eph. 2:20; 1 Pet. 2:4–8). It does not always have the same significance, but the New Testament writers see Christ as the stone. The 1 Peter passage combines the two Isaiah passages as Paul does here (it adds Ps. 118:22) Morris, L.

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049 罗马书9章24至29  不是理所当然的爱

Pic问：小孩子、大人：你们最常说谢谢感激的人是谁？

• • 问：小孩与大人：你们最应该说谢谢与感激的人是谁？为什么他们却是我们最少说谢谢的人？
  • Pic我小时候很坏。妈妈若是煮我不爱吃的东西我会骂妈妈。我重来没有感激妈妈为我煮饭
  • a.p.同样我们也时常不感激主。当我们遇见不如意事，就不愿来敬拜主！

• • 上文V2保罗大大忧愁，心里常常伤痛，因祂的同胞犹太人拒绝主耶稣
  • 问：上帝曾应许要拯救以色列（犹太人），是不是落了空？
  • 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
  • Pic拣选有两个层面：
  • Pic (外在的拣选）历史中的拣选 vs 永恒的拣选[1]
  • Pic V21 保罗用陶匠的主权，来比喻上帝的主权
  •  蒙拣选的器皿，是上帝预备得荣耀的 V23 paraphrase

• • 问：这些预备将来得荣耀的器皿是谁呢？
  • V24  这器皿就是我们这些不但从犹太人中，也从外族人中蒙召的人。
  • 原来神的拣选中不单是犹太人，也包括了我们外邦人
  • 当时大多数的犹太人都认为只有他们是蒙拣选的
  • 圣灵降临后，使徒们才明白，原来上帝也拣选外邦人成为祂的儿女

• • V 25  就如上帝在何西阿书上说的：“我要称那不是我子民的为我的子民，那【本来】不蒙爱的为蒙爱的；26  从前在什么地方对他们[2]说：你们不是我的子民，将来就在那里称他们为永活上帝的儿子。”
  • 保罗引用LXX（何1:10、2:23）[3]  
  • Pic（何1:10、2:23）背景：以色列拜偶像被上帝丢弃
  • Pic何西阿先知娶淫妇。孩子命名：1耶斯列、2罗路哈玛(不蒙怜悯)、3罗阿米(不是我子民)
  • 以色列成为“不是上帝的子民” 与“不蒙爱的”，后来一部分却蒙爱，成为上帝的儿子
  • a.p. 保罗指出我们外邦人也同样 “不是上帝的子民” 与“不蒙爱”
  • a.p. 同样的外邦人，现在却蒙爱，成为上帝的儿子
  • 问：旧约中有外邦人成为上帝子民的吗？
  • Ans有少数外邦人蒙恩 (e.g.路得、妓女喇合、尼尼微人 太12:41)
  • Pic旧约时多数外邦人，不是神的子民。例如：美洲、亚洲。
  • 上帝计划基督降世后，才大量接纳外邦人成为祂的百姓、作祂儿女
  • e.g.上帝的恩典临到中国人。如今有许多中国人归向上帝。
  • 问：有些人问为什上帝使福音先传到西方，而不往东去？ (福音派约19世纪传到中国1807马礼逊入中国)
  • Pic现在的西方，他们大多数已经离弃基督。许多教堂已经变卖成酒吧。
  • Pic在2015年，信主人数增长最快的地区是苏联、非洲、中国。
  • a.p. 祈求我们后代爱主的心与渴慕真理的心不会冷淡 （这不是理所当然的）
  • 太24:14  这天国的福音要传遍天下，对万民作见证，然後末期才来到。

• • 保罗列出第6个证据证明，为什么不是所有的以色列人都得救。[4]  Paul is grieved
  • V27 以赛亚指着以色列人大声说：“以色列子孙的数目虽然多如海沙，得救的不过是剩下的余数；28  因为主必在地上迅速而彻底地成就他的话[5]。”
  • 保罗引用LXX 以赛亚书 10:22[6] 
  • 旧约中，不是所有的以色列人都是得救
  • e.g.在旧约中多数以色列人是一直不信上帝，
  • 王上19:10  他说：「我为耶和华万军之神大发热心；因为以色列人背弃了你的约，毁坏了你的坛，用刀杀了你的先知，只剩下我一个人，他们还要寻索我的命。……18 但我在以色列人中为自己留下七千人，是未曾向巴力屈膝的，未曾与巴力亲嘴的。 （先知以利亚曾绝望的对主说）
  • 在以色列每个黑暗的历史中，上帝其实都有为祂自己留下余数 remnant来信靠祂的

• • V29  又如以赛亚早已说过的：“如果不是万军之主给我们存留后裔【余种】，我们早就像所多玛和蛾摩拉一样了。”
  • 保罗列出第7个证据（LXX赛1:9）。证明不是所有的以色列人都得救。
  • 所多玛和蛾摩拉，被上帝消灭的两大罪恶之城
  • Pic e.g. 所多玛，晚上外来的男人会被群众围起来鸡奸（创19:5）
  • 问：所多玛与以色列相比，哪一个是要受更大的审判？
  • 太11:23迦百农啊！你会被高举到天上吗？你必降到阴间。在你那里行过的神迹，如果行在所多玛，那城还会存留到今天。24但我告诉你们，在审判的日子，所多玛那地方所受的，比你还轻呢。
  • 若单单按公义的话，以色列更应该灭亡！
  • e.g.犹太人虽然宗教是敬拜上帝（宗教的外貌）
  • e.g.主耶稣说他们内心是不信上帝的 （约5:46-47）
  • 问：为什么以色列却没有像所多玛一样灭亡？
  • V29  ..“如果不是万军之主给我们存留后裔【余种】，我们早就像所多玛和蛾摩拉一样了。”
  • 上帝怜悯一部分以色列人，不然他们早就该像所多玛灭亡了
  • 罪人可能心里不平衡，为什么所多玛却灭亡？
  • Pic问小孩：一个欠你$1另一个欠你$2。如果你免了欠你$2。那欠你$1生气你。你会说什么？

• • 唯有（余数）以色列中是蒙神拣选来信主耶稣的。
  • 约 10:26  只是你们不信，因为你们不是我的羊。27  我的羊听我的声音，我也认识他们，他们也跟随我。28  我赐给他们永生，他们永不灭亡，谁也不能把他们从我手里夺去。29  那位把羊群赐给我的父比一切都大，也没有人能把他们从我父的手里夺去。
  • 1蒙上帝拣选的羊，会认得主耶稣的声音
  • 2主耶稣所认识的 3会一生一世跟随主耶稣
  • 4没有人能把我们从天父手中夺取
  • 这对犹太人来说是不可思议。因为他们的观念中唯有犹太人才是子民
  • 注：主耶稣指出不是所有以色列人都是父交给祂的羊

• • 同样的保罗也说:
  • (V2)不是从以色列生的不都是以色列人
  • (V29)上帝只为以色列留下【余种】余数
  • 害怕你们领受了恩典，却无知
  • Pic e.g.让小孩选唐陶马、ipad苹果版、新币$1000。他们不懂价值，轻看唐陶马
  • e.g.害怕我们得到宝，像幼稚的孩子却不喜乐
  • e.g.害怕我们以为能信耶稣，是理所当然的
  • e.g.害怕我们以为信耶稣，是靠自己
  • a.p.不要以为自己的孩子信耶稣，也是理所当然的！
  • e.g.害怕我们不明白领受多大的恩惠。
  • e.g.害怕我们遇见不如意事，就不愿来敬拜主！
  • e.g.如果我们晓得感恩，就不会因主的吩咐而埋怨

• • 提醒：
  • 我们能够相信主耶稣，不是理所当然的！
  • 我们原不是子民，现在却因基督成为子民
  • 我们原不是蒙爱的，现在却因基督蒙爱
  • 我们因着基督，成为了永活上帝的儿子。

---

[1] 唯有在永恒中蒙神拣选的才会真心相信上帝、相信主耶稣

[2] （他们）在何1:10 指的是以色列人。 外邦人与那些被主遗弃的以色列人，本不是神子民，却后来因基督一同蒙恩

[3] Note  a repetition of patternsmodel in the OT to the NT. Possibility of double meaning one is contextual historical meaning and the other hidden Divine intended meaning in the same verse.

In Hosea they refer to the tribes of Israel and not to the Gentile nations. Murray, J. The prophet is referring to the ten tribes of Israel, but Paul applies the words to the Gentiles (as is also the case in 1 Pet. 2:10) Morris, L.

现今的外邦人也像曾经被遗弃的以色列人一样。 后来与以色列一样蒙恩。

[4] Paul turns to passages which speak of the exclusion of all but a remnant of Israel. Most of the Jews of the day did not believe in Christ, and they might well feel that this of itself showed that Paul must be wrong. “If Jesus were the Christ, would not the people of God accept him?” would have been their reasoning. So Paul goes on to show them from their own Scriptures that in other days this had been much the situation. The prophets speak of a “remnant” only as being saved. Morris, L.

[5] (Chinese UV (S))  因为主要在世上施行他的话，叫他的话都成全，速速的完结。」(LZhZhs)  因为主必彻底而简截地行尽审判的话于地上。”(KJV)  For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.

(ESV)  for the Lord will carry out his sentence upon the earth fully and without delay.”

[6] 背景：以色列背弃主，主审判以色列时以色列被亚述攻占，唯有余数能存活。同样现今他们背弃主唯有余数能得救This passage occurs in the context of the Lord’s indignation executed upon Israel through the instrumentality of Assyria as the rod of God’s anger and the staff of his indignation (cf. Isa. 10:5). From the desolation only a remnant of Israel would escape. This is spoken of as the return of “the remnant of Jacob, unto the mighty God” (vs. 21). Paul’s quotation follows the Greek version with some modification and contraction. In verse 22 he changes “the people of Israel” to “the number of the children of Israel” and verse 23 he condenses. Murray, J.

👉 罗马书证道录音mp3

048 罗马书9章19至23 蒙怜悯预备得荣耀

• • 罗9:19-23
  • Pic小孩子：你喜欢吃牛肉吗？假设你是养牛的，喂养他们。
  • Pic小孩子：牛群中你选了十二只作宠物，其它你卖给人，人把它煮来吃。可以吗？
  • Pic小孩子：如果你的牛抗议问你为什么把我们卖了。可以吗？

上文

• • V2保罗大大忧愁，心里常常伤痛，因祂的同胞犹太人拒绝基督
  • 问：上帝曾应许要拯救以色列（犹太人），是不是落了空？
  • 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
  • 背景：保罗第9章谈拣选的本意，是处理为什么以色列人拒绝基督。
  • Pic拣选有两个层面：
  • Pic (外在的拣选）历史中的拣选[1]
  • Pic永恒的拣选[2]
  • Pic V6-18保罗用5处圣经[3]证明不是所有以色列人都是蒙应许拣选
  • Pic V17-18 摩西(蒙怜悯)与法老(被刚硬)做例子。
  • V18 这样看来，他愿意怜悯谁就怜悯谁，愿意谁刚硬就使谁刚硬。[4]
  • 背景：保罗的本意是解释为什么不是所有以色列人都是得救的（罗9:1-6、11:25）。
  • a.p.今天我们已蒙了怜悯，上帝把我们刚硬的心拿掉。
  • a.p.我们不像法老刚硬自己的心
  • a.p.真心相信主耶稣，因是上帝所拣选的 (帖前1:4、帖后2:13、彼前2:9)

• • 设想：如果你是当时候不信的犹太人：
  • 问：你听见保罗用圣经证明“上帝愿意怜悯谁就怜悯谁，愿意谁刚硬就使谁刚硬”你会何回应？
  • V19 这样，你会对我说：“那么他为什么责怪人呢？有谁抗拒他的旨意呢？”[5]
  • 问：谁能抗拒上帝的旨意？有谁能改变上帝的计划？
  • 问：上帝为什么怪责人呢？
  • e.g.我的孩子问过我，上帝在永恒中决定的事，有谁能改变呢？
  • 问：通常你们如何回答？
  • Pic e.g.人回应用的方式是说:上帝不是把我们造成机器人。[6]
  • e.g.上帝给人自由意志所以与上帝毫无关系
  • e.g.或者重新诠释说,上帝预定是基于上帝预先看见会发生的事
  • 能够预知就表明事情已定下。那请问如果不是上帝主宰？那么是谁问是谁定下万事？命运？
  • e.g.Pic建筑师为什么能预知建筑物是什么样子？

• • 问：有谁能抗拒祂的旨意？那么祂为什么怪责人呢？
  • 使徒不使用人的方式来回应这难题
  • 使徒用上帝是创造者的地位、与全地之主的主权来回应。
  • V20 你这个人哪，你是谁[7]，竟敢跟上帝顶嘴【强嘴】呢？…
  • 人根本无法与上帝强嘴（顶嘴），人没有资格质问上帝！
  • e.g.朋友问：如果有上帝，祂一定是无所不能、不知、不在。
  • e.g.朋友问：为什么只有一些人相信？ 为什么神允许亚当犯罪？
  • e.g.我问他：你是谁？
  • Pic我们是被造的we are only creatures（赛45:9-10、29:16）
  • 问：上帝造世界时，有问过你的意见与想法吗？
  • 上帝不需向我们交代，祂为什么创造, 祂如何创造
  • 上帝不欠我们任何，因为所有的恩典都是祂赐下
  • e.g.你喝的水、呼吸的空气是你赚来的吗？
  • e.g.一个逆子责问父母，你们为什么要结婚生下我？
  • 问：孩子有何资格责问父母？
  • 问：为什么上帝不把我造成一头猪，生下来就是被人煮来吃？
  • 感谢赞美主：如今因着相信主耶稣，我们成为了上帝的儿女！

• • V20…被造的怎么可以对造他的说:“你为什么把我做成这个样子呢？”21 陶匠[8]难道没有权用同一团的泥，又做贵重的、又做卑贱的器皿吗？[9]
  • 人无法与上帝强嘴
  • 保罗使用陶匠的比喻
  • Pic问：陶匠有没有权用同一团泥，又做贵重的、又做卑贱的器皿？
  • V22 如果上帝有意要显明他的忿怒，彰显他的大能，而多多容忍那可怒、预备遭毁灭的器皿[10]，23为了要使他丰盛的荣耀，彰显在那蒙恩、早已[11]预备要得荣耀的器皿上，这又有什么不可呢？[12]
  • 上帝的计划中: 一些是遭毁灭reprobate vs 一些早已预备蒙恩得荣耀 elect
  • 保罗问：V23 …这又有什么不可呢？
  • 注：原本我们所有人都要因罪灭亡！
  • 但上帝在祂的恩典中拣选了我们[13]
  • 剩下的是上帝的恩典越过他们
  • 他们会像法老一样，按自己的本性刚硬自己，悖逆上帝
  • 上帝会多多容忍他们的悖逆，直到他们被审判遭毁灭
  • 不能解释成上帝控制法老去犯罪。因上帝不试探任何人（雅1:13）
  • 是法老自己心肝乐意自愿去忤逆上帝 voluntarily and willingly
  • 提醒：我们是罪人，没有资格质问上帝
  • e.g.两个欠下 一亿的，但只有一位被豁免债务。债主有不义吗？
  • e.g.2个犯了死罪的死囚，王下旨释放1个。另一个依法死刑。（撒下8:2）

• • V23 为了要使他丰盛的荣耀，彰显在那蒙恩、早已[14]预备要得荣耀的器皿上 … which he has prepared beforehand for glory
  • 蒙恩的最终要得荣耀 (罗8:18、8:30)，早已预备的！
  • 我们因相信基督，知道我们是那蒙恩的
  • 挑战：你蒙了恩典，你的回应是什么？
  • 问：你感恩吗？
  • 你明白上帝有多爱你吗？ 不可因遇见苦难就怀疑上帝爱你！

总结：

• • 罗8:30他预先命定的人,又呼召他们;所召来的人,又称他们为义;所称为义的人,又使他们得荣耀。

---

[1] 拣选肉身的以色列人为子民

[2] 蒙神拣选的以色列人是心受割礼，会信靠神，接受主耶稣

[3] 不是所有肉身的以色列人都是蒙神应许拣选的。第一证据：亚伯拉罕的孩子：以实玛利与以撒 （V7-9）。第二证据：以撒与利百加的孩子：以扫与雅各 (V10-12)。第三证据：以扫（以东国）与雅阁（以色列国） (V13)。第四证据： 上帝对摩西说的话 (V15) 第五证据：摩西（蒙怜悯）对比法老（被刚硬）（V17-18）

[4] We tend to approach this in a different way from Paul, for we tend to think of the eternal destiny of the individual. We must bear in mind throughout this section that Paul is not dealing with that subject. He is dealing with the failure of Israel as a whole to respond to the Messiah over against the fact that the church was largely Gentile. He is saying that God works his purpose out by such means as choosing Isaac and rejecting Ishmael, choosing Jacob and rejecting Esau, or hardening Pharaoh. He is arguing that Israel’s present hardening does not defeat God’s purpose, but rather that it is God’s means of bringing the gospel to the Gentiles. This may have an application to individuals, but Paul does not spell it out. He makes his point that God has always worked out his purpose. It is a purpose of mercy, though it may be attained by hardening some people. Morris, L.

The objection is the common one, inevitably encountered when dealing with reprobation. How can God blame us when we are the victims of his irresistible decree? Murray, J.

[5] He argues that they are illegitimate questions, questions that the creature has no right to ask of the Creator. Morris, L.

[6] Free will defense is not used by Paul in defense. Frame did accurate points out that even our minds and emotions are under providence of God as portrayed in scripture  

[7] So here, when dealing with the determinate will of God, we have an ultimate on which we may not interrogate him nor speak back when he has uttered his verdict. Who are we to dispute his government?Murray, J.

[8] The Old Testament makes use of the potter-clay motif several times (e.g., Isa. 29:15–16; 45:8–10; 64:8–9; Jer. 18:1–6; it is seen also in Wis. 15:7–8, a passage with many resemblances to the present one). Sometimes the thought is that the potter has complete authority to do what he wants with his clay, often that a marred vessel can be remade with the same clay into a satisfactory utensil, and sometimes, as here, that the clay has no right to answer back to the potter. Morris, L.

[9] Cranfield well brings out the thrust of Paul’s argument with his comment: “It is because, whether one is Moses or Pharaoh, member of the believing Church or member of still unbelieving Israel, one is this man, the object of God’s mercy, that one has no right to answer God back.” Paul is not saying that there is no answer to the question; he is saying that the question is illegitimate. Man is not in a position to ask it.Morris, L.(personal: Paul seems to have already given the reason why some are hardened in verse 21-22 to show his wrath and make known his power to the reprobates and to show his mercy onto the elect.

But the trouble is that man is not a pot; he will ask, ‘Why did you make me like this?’ and he will not be bludgeoned into silence.” Such positions imply that the creature is in a position to call God to account and to judge him by human standards and by the limited insight humans can bring to a complex problem. They overlook the fact that the sinner is out of his league when he takes on God (to use very human language). Again, they ignore the fact that the Creator constantly does things which the creature does not and cannot understand. And they overlook the main point that Paul is making, that God, like the potter, is alone responsible for the final purpose. Morris, L.

In Calvin’s words: “Why, then, did he not make use of this short answer, but assign the highest place to the will of God, so that it alone should be sufficient for us, rather than any other cause? If the objection that God reprobates or elects according to His will those whom He does not honour with His favour, or towards whom He shows unmerited love—if this objection had been false, Paul would not have omitted to refute it. Murray, J. (1968).

It must be borne in mind, however, that Paul is not now dealing with God’s sovereign rights over men as men but over men as sinners. He is answering the objection occasioned by the sovereign discrimination stated in verse 18 in reference to mercy and hardening. These, it must be repeated, presuppose sin and ill-desert. It would be exegetically indefensible to abstract verse 21 and its teaching from these presupposed conditions. Murray, J..

[10] Commentators are divided as to whether we should understand this to mean “although he willed” (Black, Denney, etc.) or “because he willed” (Robinson, Cranfield, etc.). The former way of taking it will signify that, although he willed to show wrath, God endured the vessels of wrath with much longsuffering. The latter will mean that, because he willed to show both wrath and mercy, God endured the vessels.… Either way of understanding the words is quite possible, but perhaps there is more to be said for the second, for in this passage Paul seems to be saying that God is working out a single purpose of mercy and this is to be discerned in his wrath as well as his longsuffering.100 God willed to reveal his mercy, but also his wrath; he lets sinners be in no doubt as to the consequences of sin. Morris, L.

These “vessels of wrath”, Paul says, are prepared106 for destruction, but he does not say how they became so fitted and widely differing views are held. Thus some think the people fitted themselves for this fate (Wesley; Griffith Thomas; some think that the participle is middle and that it has this force); some think God fitted them for it (Murray; so Hodge, though he rejects a supralapsarian view); some see Satan as responsible (Lenski; Hendriksen, “themselves—in cooperation with Satan!”). The difference in construction from the next verse (the passive over against the active, the participle against the indicative, the absence here of anything equivalent to the prefix for “before”) makes it probable that we should not think of God as doing this. Rather the people did it themselves, perhaps, as Hendriksen thinks, with some help from Satan. Paul does not describe destruction, but clearly it stands for the ultimate loss. Morris, L.

Vessels of wrath” and “vessels of mercy” are best regarded in terms of verse 21 Murray, J.

Hence what God did in the case of Pharaoh illustrates what is more broadly applied to vessels of wrath in verse 21. Pharaoh was raised up and hardened, in the sense explained above, for the purpose of demonstrating God’s power and publishing his name in all the earth. If we interject the term “forbearance”, we must say it was exercised in this case in order that God’s great power might be displayed. From this consideration, namely, that of the parallel, there appears to be a compelling reason to subordinate the longsuffering of verse 22 to the purpose of showing his wrath and making his power known. If we bear in mind the determinate purpose of God upon which the accent falls and that those embraced in this purpose are vessels of wrath and therefore viewed as deserving of wrath to the uttermost, the “much longsuffering” exercised towards them is not deprived of its real character as such. It is only because God is forbearing that he delays the infliction of the full measure of ill-desert. Furthermore, the apostle has in view the unbelief of Israel and the longsuffering with which God endures their unbelief. Murray, J.

[11] It is true that Paul does not say that God prepared them for destruction as he does in the corresponding words respecting the vessels of mercy that “he afore prepared” them unto glory. It may be that he purposely refrained from making God the subject.Murray, J

[12] 目的：上帝彰显祂的公义的忿怒、大能; 上帝彰显祂的荣耀，一部分蒙恩，最终要得荣耀

[13] Strength of Infralapsarian arguments

[14] It is true that Paul does not say that God prepared them for destruction as he does in the corresponding words respecting the vessels of mercy that “he afore prepared” them unto glory. It may be that he purposely refrained from making God the subject. Murray,J