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085 罗马书15章22至33 保罗的事奉价值观。

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085 罗马书152233 保罗的事奉价值观。

    • Pic小孩子们:谁是你心目中的英雄?谁是你心里的英雄,你会效法他。
    • Pic引言:保罗的事奉是有如超人般。是我们一生效法的楷模。林前 4:16、11:1、帖后3:9、
    • 15:22  因此,我多次受到拦阻[1],不能到你们那里去。23  但现在这一带再没有可传的地方,而我多年来又很想去见你们,24  所以,无论我什么时候到西班牙去,都希望趁我路过时和你们见面【先与你们彼此交往】,先稍微满足我的心愿,然后由你们给我送行到那里去[2]

    • 问:保罗受什么多次拦阻 (1:13),使他无法到罗马去探望他们呢?
    • 上文:提到 V20-21 保罗要完成他的使命向没有听过福音的人传福音。
    • .(1)保罗的个人使命是宣教,但他也重视栽培工作
    • Pic保罗希望到西班牙宣教建立教会[3]  (再没有可传的地方)
    • 保罗也希望路过罗马教会, 造就罗马教会
    • a.p.求神帮助我们成为一个爱传福音的人
    • .(2)保罗的事奉是有计划的
    • Pic计划: 传完那一带后,他计划到西班牙去
    • 问:最后保罗有没有实现他的愿望去罗马教会呢?
    • Pic 保罗后来带着奉献去耶路撒冷,然后被拘捕,被押送到罗马等候审讯
    • 主耶稣后来差派保罗到罗马,但不是按保罗预备的方式去 (徒23:10-11、27-23-24、28:16-31)
    • 神有主权,有时祂会更改我们的计划!
    • e.g.成千上万的基督徒都在祷告祈求主停止瘟疫 (神有祂自己的主权)
    • 55:8  耶和华说:“我的意念不是你们的意念,你们的道路也不是我的道路。天怎样高过地,我的道路也怎样高过你们的道路,我的意念也怎样高过你们的意念。
    • 这场疫情一定会结束,因主顾念祂的儿女
    • V24  …然后由你们给我送行到那里去。 (原文προπέμπω有协助他的意思)
    • 保罗计划希望得到罗马教会的帮助,去另外一个陌生的国家宣教

    • V25  不过,我现在为了供应圣徒的事要往耶路撒冷去;26  因为马其顿和亚该亚人乐意捐了一些钱,给耶路撒冷圣徒中的穷人。27  他们是乐意的
    • .(3)保罗顾念困苦有需要的弟兄姐妹
    • 马其顿和亚该亚的教会乐意的筹集了奉献,去救济耶路撒冷中贫困的基督徒
    • Pic背景:耶路撒冷相当贫困 (徒2:44–45, 4:34–5:5)  e.g. 巴拿巴把田卖了
    • 背景:住在耶路撒冷的基督徒被不信耶稣的犹太人逼迫 (徒8:1),所以情景是更严峻的
    • A.p.疫情期间,是我们向周围的邻舍多多行善的时候
    • 问:他们自己的地方有穷人,为什么要大老远的去帮助一群他们不认识的犹太人?
    • .(4)保罗相信信徒应该知恩图报
    • V27而且那也是他们的本分(原文作“债”)[4]
    • 问:外邦人欠犹太人的债是什么意思? 外邦人欠犹太人的恩情
    • (1)福音是应许犹太人的列祖亚伯拉罕(11:17) ;2救主也是从犹太人而出(9:4-5)。
    • (3)是犹太人把传福音给外邦人。
    • 保罗认为外邦人欠犹太人的恩,希望他们心肝乐意帮助 耶路撒冷贫困的弟兄们。
    • 可惜:今天许多基督徒可能说这一切是神的恩典,然后就忘了幸苦付出的人
    • 可惜:知恩图报的人是少有的
    • 那些在属灵、或物质上曾帮助过我们的,我们不可忘了他们。
    • 希望:我们不是忘恩负义之人,能滴水之恩,当涌泉相报
    • 撒下 9:7  大卫说:「你不要惧怕,我必因你父亲约拿单的缘故施恩与你,将你祖父扫罗的一切田地都归还你;你也可以常与我同席吃饭。」

    • .(5)保罗看重属灵的福分
    • V27 … 因为外族人【外邦人】既然分享了犹太人属灵的好处,就应该供应他们肉身的需要【养身之物供给他们】。
    • 一些信徒很难明白,得了一些属灵福分,然后要去捐钱帮助他们?
    • 一些信徒愿意从弟兄身上得属灵的帮助, 却不愿与他们分享物质上的福分
    • Pic e.g. $1000 元 Vs 人为你迫切祷告5个小时一个星期,哪个重要?  
    • 假设:我们给为我们迫切祷告的贫困弟兄$1000, 我们可能说有病啊! 虽我们说迫切祷告更重要
    • 保罗的眼中属灵的福分是高于财物
    • 林前9:11  我们若把属灵的种子撒在你们中间,就是从你们收割奉养肉身之物,这还算大事吗
    • 注:保罗虽然如此说,但他没有接受哥林多教会财务上的帮助[5] 只接受腓立比教会的帮助

    • 28  等我办好这件事,把这笔款项安全地交了给他们【把这善果[6]向他们交付明白】,我就要路过你们那里到西班牙去。29  我知道我到你们那里去的时候,一定会带着基督丰盛的福分
    • 如果我是收信之人,我一定非常期待保罗到来。因他能把罗马书的内容讲解的更加清楚
    • 基督丰盛的福分: 保罗要到他们那儿教导他们明白神的道。

    • .(6)保罗相信祷告 ( 他恳请人为他祷告 )
    • V30  弟兄们,我靠着我们的主耶稣基督,凭着圣灵的慈爱[7],劝你们和我一同竭力[8]为我向上帝祈祷
    • 保罗恳请教会的弟兄姐妹一同竭力一起祷告[9] “ to strive together with me
    • 一同竭力”(他相信集体祷告的功效)
    • 保罗经常恳求教会为他祷告 [10]
    • e.g. 我们却可能害怕不好意思
    • A.p. zoom 祷告小组
    • 保罗祷告三件事:(1). 救他脱离犹太地不信从的人、(2). 外邦人的捐款能得圣徒的悦纳 、(3).他能照上帝的旨意去罗马服事

    • V31  求上帝救我脱离犹太地不信从的人
    • 不信的犹太人逼迫保罗 (徒20:22–23; 21:11),带领外邦人归主[11](徒21:28-29)
    • 保罗明白唯有上帝能够真正保护他
    • a.p. 疫情期间每次出门祈求主保护。
    • V31  使我带到耶路撒冷的捐款,可以得到圣徒的悦纳[12]
    • 保罗害怕犹太人,不接纳外邦人的捐款
    • 背景:许多犹太人觉得外邦人不洁净 (徒10:28)
    • 问:一个人心里如何感受,也能祷告祈求?
    • 21:1  王的心在耶和华手中,好像陇沟的水随意流转。
    • 39:21  但耶和华与约瑟同在,向他施恩,使他在司狱的眼前蒙恩

    • V32  也使我照着上帝的旨意[13],高高兴兴地到你们那里去[14],好和你们一同得到安息。
    • 保罗计划去罗马教会,他明白不一定是神所愿意的,所以他不断竭力祷告!
    • 保罗恳求大家一同竭力与他祷告,希望神允许他去罗马教会
    • e.g. 很长我们不明白神隐秘的计划是什么
    • a.p. 需要学习祷告交托
    • 切记:神有最后主权改变我们的计划。
    • e.g. 保罗完全顺服主,以囚犯的身份去罗马 (徒23:11、27-23-24、28:16-31)
    • V33  愿赐平安的上帝与你们众人同在。阿们。
    • 总结:


[1]In verse 22 we have a virtual repetition of what Paul had said at 1:13. The significant difference is that now he tells the reason why he had been so many times hindered from fulfilling his purpose to go to Rome. This is the force of “wherefore also”. He was hindered by the necessities of fulfilling his ministry in the regions more adjacent. He could not leave until he had fully preached the gospel in the territories in which up to date he had laboured. Murray, J.

 It was on account of his determination to obey God’s call to him that Paul had been unable to go to Rome earlier. Though he had wanted to make the journey, evidently there had always been the demand that he preach in some new area and he could not deny the compulsion to follow God’s leading in such a matter. So Paul says he had often112 been hindered113 from coming to you (cf. 1:13).Morris, L.

[2] But before he can do that he is taken up with his collection of money from the Gentile churches to assist the poor Christians in Jerusalem. It is clear that he saw this as very important. In the end trouble at Jerusalem led to his arrest, so that when he got to Rome it was as a prisoner making his appeal to Caesar, something very different from what he envisaged.Morris, L.

verb is προπέμπω, which BAGD define as “help on one’s journey with food, money, by arranging for companions, means of travel, etc.”

He also hopes that the Romans will assist him on his journey. Paul does not explain what this means, but his verb is one which can be used for sending one forward on a journey with a variety of pieces of assistance.122 Some think that Paul was looking for prayers and good wishes only, and this may indeed be the case. But it seems somewhat more likely that he hoped to have Rome as his base for his work in the western regions. Until now Antioch had functioned as his base, but this was too far from places like Spain. It would be a very great help to Paul if the Christians at Rome could see their way clear to acting as his home church, so to speak, while he went forward into unknown territory (in the spiritual sense) in the regions to the west.Morris, L.

[3] 林前3:6  我栽种了,亚波罗浇灌了,惟有神叫他生长。

[4] “Salvation is of the Jews” (John 4:22). Paul had frequently in this epistle reflected on this relationship (cf. 3:2; 4:16, 17; 9:5; 11:17–24). So now he brings this truth to application in the concrete and practical. Gentiles should minister to the Jews in material things. Murray, J..

[5] 林前9:12  若别人在你们身上有这权柄,何况我们呢?然而,我们没有用过这权柄,倒凡事忍受,免得基督的福音被阻隔。腓4:15  腓立比人哪,你们也知道我初传福音离了马其顿的时候,论到授受的事,除了你们以外,并没有别的教会供给我。

【门1:18  他若亏负你,或欠你什麽,都归在我的账上,19  我必偿还。这是我保罗亲笔写的。我并不用对你说,连你自己也是亏欠於我。】 (腓利门的奴仆阿尼西母逃跑,后来信主)

[6] The contribution is called “this fruit”. It was the fruit of the faith and love of the believers in Macedonia and Achaia and a token of the bond of fellowship existing between these believers and the saints at Jerusalem.Murray, J..

[7] As God’s love inspires and validates hope (5:5), so the Spirit’s love should incite to prayer.Murray, J.

[8] to join me in my struggle.146 There is a very real struggle going on between the forces of good and evil, and a most significant part of that struggle is prayer.Morris, L. (NIV)  I urge you, brothers and sisters, by our Lord Jesus Christ and by the love of the Spirit, to join me in my struggle by praying to God for me. 和我一同奋斗(吕振中译本)

[9] It is a means ordained of God for the accomplishment of his gracious designs and is the fruit of faith and expectation.Murray, J.

[10] But it is characteristic of Paul to solicit the prayers of the saints (cf. 2 Cor. 1:11; Phil. 1:19; Col. 4:3; 1 Thess. 5:25; 2 Thess. 3:1).Murray, J.

[11] 他们非常反感保罗传外邦人不需守摩西的律法(徒21:27-29)

[12] so why should not the money be welcomed with enthusiasm and gratitude? But we must bear in mind that the Jerusalem church appears to have been very conservative. That was where the view was most strongly held that Gentile believers must be circumcised and taught to observe the law of Moses. Morris, L.

[13] There is the prayer that God may bring these requests to pass and therefore that they may be his determinate will unfolded in his providence. (2) There is also the recognition that God is sovereign and that the coming to pass of these events is dependent upon his sovereign will. The apostle in this reflects his resignation to the will and wisdom of God. It was not part of God’s revealed will to Paul that he would go to Rome. Hence the reserve of submissiveness to what God determined his providence for Paul would prove to be.Murray, J.

[14] He calls for prayer that his service in Jerusalem might be acceptable so that his coming to Rome would be a happy one (with joy immediately follows so that). He looks for refreshment with the Roman Christians. Morris, L.

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General Uncategorized 罗马书

084 罗马书15章14至21 保罗事奉的风范

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084 罗马书15章14至21 保罗事奉的风范

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

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

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

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

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

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

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

疫情期间你若是害怕:

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Categories
General Uncategorized 罗马书

083 罗马书15章7至13 喜乐、平安、盼望从哪里来?

👉 罗马书证道录音mp3                      

083 罗马书15713 喜乐、平安、盼望从哪里来?

    • 感谢主:疫情期间政府停止教会聚会防止疫情扩散。感谢主赐我们平安、保护我们
    • 小孩子: 看不见的病毒所以,我们只能在家里一起敬拜主
    • 问:基督徒害怕正常吗? e.g.大卫、约伯
    • Pic 孩子问我为什么恐慌。 预备 不等同 恐慌  preparedness (挪亚、约瑟)
    • Pic 信心 Vs 责任 e.g. Pic 尼希米看(责任与依靠)
    • e.g.在新加坡一些咳嗽、伤风、发烧的人都没有戴口罩(你不知他们是否有病毒)Bus MRT
    • Pic 用信心试探主[1]?(太4:6-7、诗91:11-12)

    • 15:7-13
    • Pic 小孩子:外族人【外邦人】 VS 受割礼的
    • 上文:Pic 只能吃蔬菜(信心软弱的)vs  什么都可吃(坚强的人 15:1)
    • 上文:保罗劝双方都要效法基督的榜样 (15:5)
    • 15:7 因此,你们应当彼此接纳,就像基督接纳了你们一样,使荣耀归于上帝。[2]
    • e.g.无论我们多么恶,主都接纳我们 (可2:15、路7:48、15:1)
    • 我们害怕无人接纳我们时,主接纳我们
    • 所以我们在主里要学习彼此接纳,因主接纳我们
    • 接纳与你不同神学观念的弟兄姐妹 (e.g.认为不可以吃肉、认为可以吃肉)
    • 基督徒的成长,教会的成长(学习彼此的接纳)
    • e.g.感谢主,永约教会都努力尝试彼此接纳(马来西亚、中国、新加坡的弟兄姐妹)
    • V7… 使荣耀归于上帝[3]
    • 保罗提醒我们若是彼此接纳,我们才使荣耀归于上帝。

    • V8 我说,基督为了上帝的真理,成了受割礼的人[4]的仆人【执事[5],为的是要证实对祖先的应许,
    • 受割礼的人 = 犹太人  (罗3:1, 30; 4:12; 加 2:7–9)
    • 主耶稣来是成为了犹太人的仆人  (可 10:45; 路 22:27; 加 4:4–5)
    • 问:为什么主耶稣要成为犹太人的仆人,而不是中国人的仆人?
    • Ans 为了上帝的真理 = 就是上帝对犹太人祖先的应许
    • Pic 因亚伯拉罕愿意把自己的独生爱子献上 (创22:9-18)
    • 神应许亚伯拉罕:创22:18 地上万国都要因你的后裔得福,因为你听从了我的话。(徒3:25-26)
    • 问:地上万国要因为这后裔得福。这后裔指的是谁呢?
    • Pic 后裔好像是亚伯拉罕的儿子以撒?像是以撒的儿子雅各?
    • 上帝重复告诉以撒(创26:4)、以撒(创28:14),将来那要来的后裔要使万国蒙福
    • Pic û 3:16… 给你的一个后裔”,指着一个,就是基督
    • 地上万国(包括我们)因耶稣得福,因亚伯拉罕听从了神的话

    • V9 使外族人【外邦人[6]因着所蒙的怜悯荣耀上帝;如经上所记:因此我要在列邦中称赞你,歌颂你的名。”10 又说:列邦啊【外邦人】,当与他的子民一同快乐。”11 又说:万国【外邦】啊,你们当赞美主;愿万民都颂赞他。”12 以赛亚也说:将来必有耶西的根,就是那兴起来治理列邦的[7];列邦都寄望于他。

    • 保罗使用四处圣经来证明[8],我们外邦人与信耶稣的犹太人都是同样蒙上帝怜悯的
    • Pic V9 大卫与外邦人一同敬拜、V10 外邦人与犹太人一同快乐、V11 外邦人自己赞美主、 V12 基督是外邦人的王,是外邦人的盼望。
    • 注:旧约一直预言 外邦人也要得救恩!
    • 因着主耶稣的降世,上帝怜悯了万国

    • V9 使外族人【外邦人】因着所蒙的怜悯荣耀上帝[9]
    • 我们因得蒙怜悯,所以我们荣耀上帝
    • V9 …如经上所记:因此我要在列邦中称赞你,歌颂你的名[10]” praise and sing
    • 大卫的诗,上帝从大卫敌人手中拯救他(撒下22:50、诗18:49)
    • 大卫看见有一天他要在列邦中与万国的人一起,称赞歌颂上帝的名
    • 大卫预表耶稣 =  主耶稣要在列邦中与万国的人一起,称赞歌颂上帝的名

    • V10 又说:列邦啊【外邦人】,当与他的子民一同快乐[11]Rejoice
    • 保罗可能是在引用:申 32:43(LXX)、诗67:5.
    • 他的子民】= 信主的犹太人
    • 我们外邦人要与信主的犹太人一同快乐 celebrate together!
    • 因我们外邦人同享同一个应许
    • 我们信主的外邦人也是亚伯拉罕的子孙 (加3:29)
    • V11 又说:万国【外邦】啊,你们当赞美主;愿万民都颂赞他。” Praise and extol him.[12]
    • 引用 诗篇 117:1
    • e.g. V9… 称赞你,歌颂你的名。”11 … 赞美主;颂赞他。
    • 不断重复同样的概念 :  称赞、 歌颂、赞美、颂赞
    • 问:上帝允许疫情在世界爆发,上帝是否还配得我们 称赞、 歌颂、赞美、颂赞?
    • Pic 主是配得我们赞美、敬拜!
    • (1)神把最好的福赐(救恩)给我们
    • 病毒也无法消灭我们,因为我们已经有永生 (约3:16)
    • (2)神与我们同在
    • 注:病毒没有与我们同在
    • (3) 上帝保护依靠、专心爱祂之人 (诗91:9-10、91:14)
    • (4)经济危机,我们仰望主的供应(太 6:11、6:33-34)

    • V12 以赛亚也说:将来必有耶西的根,就是那兴起来治理列邦的[13];列邦都寄望于他。
    • 保罗引用赛 11:10(LXX)君王被称为是“耶西的根”
    • 耶西 = 大卫的父亲,耶西“的根”=  指向大卫 = 预表耶稣
    • û 28:18  耶稣…说:天上地下所有的权柄都赐给我了。
    • 主耶稣掌管病毒疫情 Jesus want us to know He is in Control!
    • 从启示录看见主,掌管世界的瘟疫 (启6:8、启6:15-17)
    • 感谢主,透过病毒教导我们敬畏祂!
    • e.g.小小的病毒让全世界害怕、让世界的经济瘫痪
    • 两个麻雀不是卖一分银子吗?若是你们的父不许,一个也不能掉在地上 (太10:29)

    • V13 愿那赐盼望的上帝
    • 保罗在 V12-13写了3次 盼望 hope
    • 提醒我们真正的盼望是上帝里
    • V13 …,因着你们的信,把一切喜乐[14]平安充满你们,使你们靠着圣灵的大能满有盼望[15]
    • 保罗为他们祷告,因喜乐、平安是主所赐
    • :因着你们的信”上帝赐给我们的[16]
    • e.g. 感恩,我在疫情期间有喜乐、平安、盼望。(哈3:17-19)
    • 问:你们有喜乐、平安、盼望吗?
    • V13… 使你们靠着圣灵的大能满有盼望。
    • 这种盼望 ,是靠圣灵而有的!(罗5:5)
    • a.p. 向主唱诗祷告 被圣灵充满 (弗 5:18-20)
    • a.p.多读诗篇(消除恐惧)
    • 注:许多国家的夫妻因为疫情而离婚,因每天在家里吵架。
    • a.p. 若你关在家里,你不愿用时间亲近主?

    • 祷告
    • 求主把好的东西赐给我们! 是金钱所不买不到的
    • 求上帝赐我们诸般的喜乐、平安,
    • 求上帝使我们藉著圣灵的能力大有盼望。


[1] 基督徒有自身需要附上的责任,不可用信心来试探上帝,神赐我们智慧并保护我们。撒旦曾告诉主耶稣,上帝一定会保护他,所以就算他从殿顶跳下去,上帝也一定会保护(太4:6-7、诗91:11-12)。然而主耶稣回驳责备撒旦说 :经上又记著说:『不可试探主你的神。』(太4:7)。求主不叫我们试探上帝,附上自己的责任并且仰望主的保护。 责任与依靠神,这两者皆是真理。

[2] The apostle’s exhortation to members of his audience to accept one another just as Christ accepted them indicates that in doing so they will be following Christ’s example. Kruse, C. G..

“To the glory of God” should be taken in conjunction with Christ’s action in receiving us.12 In verses 8 and 9 two respects are mentioned in which the glory of God is exhibited in Christ’s being made a minister of the circumcision. But we may not limit the glory of God in verse 7. There is a close connection between “to the glory of God” (vs. 7) and the glorifying of the Father (vs. 6). The harmony enjoined is for the glory of God the Father. This, as well as the harmony, is patterned after Christ’s example; his receiving of us is to the glory of God and no consideration could enforce the necessity of mutual confidence and love more than that Christ’s receiving of all, weak and strong, was not only in perfect accord with God’s glory but was directed specifically to that end. The ultimate goal of Christ’s action was likewise the glory of the Father (cf. John 17:4). We are reminded of the coalescence of supreme grace to us and the promotion of God’s glory (cf. Eph. 1:14; Phil. 2:11). Murray, J.

7 As in verses 5, 6 both weak and strong are in view, so here. In 14:1 the same exhortation is addressed to the strong in reference to the weak but now both classes are exhorted to mutual embrace in confidence and love. Murray, J.

He reminds us that “Acceptance is never easy”, but also that “we have been accepted”.37 That is Paul’s point. Just as38 Christ accepted us, we are to accept other believers. When Christ has accepted someone, are we to say that we will not take him as a Christian brother? Our attitude to others must flow from the transformation wrought in us by Christ. Morris, L..

“Nothing glorifies God as much as the unity of His children, which alone is in harmony with His essential will of love” (Leenhardt)..

[3] In that setting, if the believers were not accepting one another, they could hardly bring praise to God. It is implied that for Paul glorifying God and bringing praise to him is not just an individual but also a communal thing. Kruse, C. G..

[4] But this reference to Jews and Gentiles does suggest, if it does not show, that the exhortation to mutual acceptance had in view the need to overcome all racial prejudice and discrimination in the communion of the saints at Rome.Murray, J.

[5] Paul’s purpose in telling his audience that ‘Christ has become a servant of the Jews’ is probably to emphasize, by the example of Christ, the need for Gentile believers to likewise serve their Jewish Christian brothers and sisters, and also possibly to counteract any anti-Semitic attitudes on their part (cf. 11:17–21).Kruse, C. G.

[6] Paul has often argued that the coming of the gospel to the Gentiles is not in contradiction of the Old Testament but in fulfilment of it. Mercy for the Gentiles is involved in the Old Testament. Morris, L.

[7] The Messiah’s beneficent rule will extend not only over Israel but over the nations as well, and ‘in him the Gentiles will hope’. This text speaks of the place of the Gentiles among God’s people and serves well Paul’s purpose of affirming the status of Gentile believers in the Roman communities. Kruse, C. G.

[8] The first quotation has the note of confession, as the Psalmist praises God among the Gentiles. The second calls on the Gentiles to rejoice with Israel. In the third the Gentiles praise God independently of Israel. And in the fourth we find that the cause of it all is the “root” of Jesse, the only one on whom sinners can hope.Morris, L.

[9] all have a common theme: the call of the Gentiles and their inclusion among the people of God.Kruse, C. G..

Paul is reasoning that Jews and Gentiles comprise the totality of the Christian church. Christ took the lowly place (became a “servant”) to bring salvation not to the one or the other but to both. Both are precious. Morris, L.

[10]  He sang to the LORD the words of this song when the LORD delivered him from the hand of all his enemies and from the hand of Saul’. In its original context the verse Paul cites is David’s grateful response to God for deliverance and victory over his enemies. It appears that in the reference to David’s praise of God among the Gentiles Paul saw some anticipation of the Gentiles themselves glorifying God for his mercy. Kruse, C. G

[11] 10. Calvin holds that Paul is here quoting from Psalm 67:5, but most interpreters agree that the passage he has in mind is Deuteronomy 32:43 (cited from LXX).52 The passage stresses the note of joy as Moses calls on the nations to join in happy praise of God on account of his greatness and his defeat of all his enemies. But for Paul the significant thing is not the cause of the rejoicing but the call to Gentiles to rejoice along with Israel. God has brought the blessings of salvation to both, and it is well accordingly that they rejoice together.Morris, L.

[12] 15:11 The third of Paul’s quotations to make his point about the place of the Gentiles comes from Psalm 117:1 (LXX Ps 116:1): And again, ‘Praise the Lord, all you Gentiles; let all the peoples extol him’.63 Psalm 117 is very short, consisting of only two verses: ‘Praise the LORD, all you nations; extol him, all you peoples. For great is his love toward us, and the faithfulness of the LORD endures forever. Praise the LORD’ (Ps 117:1–2). The psalmist calls upon the nations to praise the Lord because of his great love and faithfulness towards Israel. Apparently Paul sees in this exhortation to the nations to praise the Lord a foreshadowing of the time when people of all nations would glorify the God and Father of our Lord Jesus Christ. Kruse, C. G.

The two lines are parallel and express much the same thought. We should not look for great differences in meaning between the two verbs for praise, nor between Gentiles and peoples. Morris, L. 

[13] The Messiah’s beneficent rule will extend not only over Israel but over the nations as well, and ‘in him the Gentiles will hope’. This text speaks of the place of the Gentiles among God’s people and serves well Paul’s purpose of affirming the status of Gentile believers in the Roman communities. Kruse, C. G.

[14]  Joy is one of Paul’s great concepts, the term occurring in his writings 21 times whereas no other New Testament writing has it more than John’s nine times. It is linked with faith (Phil. 1:25) and is part of “the fruit of the Spirit” (Gal. 5:22–23) Morris, L.

[15] The believer’s experience of hope is always connected with the Holy Spirit and never a personal achievement of his own (cf. 14:17).Morris, L.

15:13 Paul concludes this long section dealing with the ‘weak’ and the ‘strong’ in the Roman Christian communities (14:1–15:13) by invoking God’s blessing upon them all.

In 14:17 Paul had reminded his audience that what was important in their common meals was not the eating and drinking but ‘righteousness, peace and joy in the Holy Spirit’, as these are the marks of the kingdom of God as it is experienced in the present time. Now he asks God to bestow such things upon his audience as he concludes this section, things which are so important if their lives together are to reflect the values of the kingdom of God. Kruse, C. G.

[16] 在上帝的国 (罗14:7)有平安、喜乐

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General Uncategorized 罗马书

082 罗马书14章18至15章6节 忍耐与容让的秘诀

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082 罗马书1418156  忍耐与容让的秘诀 

    • 新冠状疫情,祷告:代下20:9倘有祸患临到我们,或刀兵灾殃,或瘟疫饥荒,我们在急难的时候,站在这殿前向你呼求,你必垂听而拯救,因为你的名在这殿里。』

    • V18-23
    • 我原想快速带过,但保罗非常看重此事! 14:1- 15:7 篇幅之长与预定论的篇幅差不多!
    • 上段落V1-17:教会为食物的事情上有不同看法  differences even on food!
    • Pic 说只能吃蔬菜(信心软弱的)vs  什么都可吃(坚强的人 15:1)
    • Pic 说只能吃蔬菜 (神学错误)vs  什么都可吃(神学正确)
    • Pic 说只能吃蔬菜的弟兄“论断”吃肉的 vs 认为可以吃肉的弟兄“轻看[1]”只吃蔬菜的
    • 背景有可能:一群敬畏爱主的人,怕市场所卖的肉祭拜偶像,所以他们选择只是吃蔬菜。

    • 保罗劝坚强的弟兄迁就,那些反对吃肉的弟兄
    • V18 这样服事基督的人,必蒙上帝喜悦,又得众人嘉许。
    • 为了主而让步的人,必蒙上帝喜悦,是在服事基督!
    • Pic 秘诀(一):我若为了主包容,我必蒙上帝喜悦
    • 人看见时,也会赞许他们
    • V19 所以,我们总要追求和睦的事,与彼此造就【建立德行】的事。
    • 事奉的其中两个原则是(1)追求和睦的事(2)彼此造就
    • 事奉容易变得自我为中心,造成教会不和睦
    • 事奉容易变得悄悄荣耀自己,结果不是为了造就别人

    • V20 不可因食物的缘故拆毁上帝的工作[2]。一切都是洁净的,但人若因食物绊倒弟兄,对他来说,这就是恶事了【就是他的罪了】。21 无论是吃肉,是喝酒,或是什么使你的弟兄跌倒的事,一律不要作才好[3]
    • 使人跌倒=离开主,是拆毁上帝的工作
    • 问:为什么吃肉会使他们绊倒?
    • 可能心里受伤,觉得不信也罢。 OR   被影响违背自己的良心去吃[4]
    • e.g. 有一位牧师认为不能喝酒(他原是回教徒)。幸好他没有跌倒
    • 问:“一律不要作才好”。难道永远停止吃肉?
    • 不要在他们面前吃,也不要与他们争论。
    • Pic 太18:6 凡使这信我的一个小子跌倒的,倒不如把大磨石拴在这人的颈项上,沉在深海里。
    • V22 你所信的,你自己要在上帝面前持守。人在经自己考验后认可的事上能够不自责【人在自己以为可行的事上能不自责】,他就有福了[5]
    • 不是要人放弃真理或立场, 而是他们要自己在上帝面前持守!
    • 原则:自己持守的,只要不绊倒人,良心不自责,他就有福了
    • 不绊倒人、问心无愧、坚守真理的人,有福了
    • V23 但如果有人存着疑惑的心去吃,他就被定罪了,因为他不是出于信心。凡不是出于信心的,都是罪[6]
    • 意思:心里认为得罪神还去做,就被定罪
    • 意思:不相信是对的还去做,是不对的

    • V15:1-6
    • 15:1 我们坚强的人,应该担当不坚强的人的软弱,不应该求自己的喜悦。2 我们各人务要叫邻舍喜悦,好让他得到益处、得到造就【建立德行】。
    • 保罗要求坚强的人,担当人的软弱
    • e.g.我的孩子问我:对方的错误为什么我要委屈自己去让?
    • e.g.很久以前,有人怪责我,没有让步。当时我很伤心受伤。
    • e.g.那人虽然辈份比我高、年龄又比我大,但我是属灵更坚强的人!
    • Pic 秘诀(二):我忍让因为我是主里坚强的人

    • V3 因为连基督也不求自己的喜悦;反而像经上[7]所记的:“辱骂你的人的辱骂,都落在我的身上
    • “引用大卫的诗69:9 “辱骂你的人的辱骂,都落在我的身上”
    • 大卫说人讨厌上帝,却撒在他身上。
    • 大卫有许多记载在圣经中的经历是预表:基督
    • 主耶稣来时,人对神的恨[8]与辱骂,就落在他的身上
    • e.g.你妈妈生气爸爸,看见你时想起你爸爸就拿你出气。
    • 问:如果人无礼的对待你,你会反击吗?还是默默承受?
    • e.g. Video 录影:鸭子作弄小狗。(很像我们)
    • 主耶稣却是默默,为了我们承受一切。
    • 主耶稣从不求自己的喜悦。 (林后8:9; 腓2:5–8).
    • 被抓那晚上,他本可求十二营天使来救他(太26:53),他从不为自己行一个神迹
    • 相比之下:主耶稣为我们牺牲生命  VS  我们却在意自己的小事
    • Pic 秘诀(三):我定睛在主耶稣身上,以他为我的榜样
    • 与主相比我所承受的其实也算不得什么
    • û 16:24  ..耶稣对门徒说:若有人要跟从我,就当舍己,背起他的十字架来跟从我。

    • V4 从前经上所写的[9]都是为教训我们而写的,好使我们借着忍耐和圣经中的安慰得着盼望【ü因圣经所生的忍耐和安慰可以得著盼望[10]
    • 保罗引用了诗篇69:9 , 然后提醒我们旧约圣经所写的,都是为教训我们而写的
    • a.p.要多读诗篇、旧约、新约。 (林前10:6、10; 提后3:16-17).
    • 阅读圣经,帮助我们生出忍耐、安慰,可以带来盼望。
    • a.p.若是一个人经常要担当另外一个人,很快就累了
    • 回去圣经会带来忍耐、安慰
    • Pic 秘诀(四):e.g.我内心疲惫时我看圣经,主医治我。
    • 病毒期间:你若没有每天读经,你容易忘记神的能力。陷入恐慌
    • 病毒期间:你每天看新闻可能带来失望、恐慌、无助。读圣经给你盼望!
    • û16:46-29 大祭司代求,他站在活人死人中间,瘟疫就止住了。主耶稣是我们的大祭司!

    • V5 愿赐忍耐和安慰的上帝,使你们彼此同心,效法基督耶稣,6 同心一致地荣耀我们主耶稣基督的父上帝。
    • 保罗的盼望与祷告
    • 有时双方,都心里受伤。
    • 唯有上帝能赐罗马教会赐忍耐与安慰,医治他们
    • 祷告: 唯有上帝能使他们(1)彼此同心 (2)效法基督 (3) 同心一致地荣耀上帝
    • 需经常祈求:(1)彼此同心 (2)效法基督 (3) 同心一致地荣耀上帝
    • 问:你忍无可忍时,你是向说?
    • 问:你累的时候,向谁支取力量?
    • 秘诀(五):我求主安慰我,加我力量  (林后1:3-4)
    • e.g.我忍不了,我累时,我读经、我祷告。
    • e.g. 主耶稣在客西马尼园祷告 (太26:36、路22:43-44)有天使加添他的力量
    • 病毒期间:你若没有每天祷告祈求力量,忍耐。你容易崩溃
    • 病毒期间:你每天谈的是什么?你与谁说话?


[1] 其实他们吃肉的弟兄也论断对方 参 罗14:13

[2] Without some further explanation we cannot be sure of the apostle’s full meaning, but he is certainly including what God has done in the weak brother, for it is that that is to be built up or broken down. There may be a fuller meaning, but we cannot be sure.Morris, L.

[3] 可以参考 林前8:8-13 (应该是不同情况,但处理原则相似)

[4] The sin committed, therefore, is of a grievous character and the grief can be nothing less than the vexation of conscience that afflicts a believer when he violates conscience and does what he esteems to be disloyalty to Christ.Murray, J.

[5] Verse 22a is another exhortation to the strong and means that they are not to parade and protest their rights and liberties to the detriment of the weak and with the evil consequences delineated in the preceding verses. The words “have to thyself before God” is another way of vindicating the strong in the possession and conviction of their liberty (cf. vss. 14a, 20b). They have this conviction in the presence of God and may not surrender it. But they are not to brandish it to the destruction of others.Murray, J.

[6] as reaffirming that a believer sins when he does what is not approved in his conviction and faith.Murray, J.

Some take this as very general and see it as meaning that all works done prior to justification are sinful. Augustine is usually cited for this view, and it is put forward in modern times by Lenski and others. But we should bear in mind the warning of Chrysostom, “Now all these things have been spoken by Paul of the subject in hand, not of everything.” In the context Paul is referring to those actions of a believer that do not spring from a right faith. Whatever be the truth of actions done before one becomes a believer, Paul is not discussing them here. His concern is with the believer who sometimes does things that are not motivated by faith. It is those things that have the nature of sin.Morris, L.

[7] The frequency with which this Psalm is alluded to in the New Testament and its details represented as fulfilled in Christ marks it as distinctly messianic.3 The part quoted must be understood in the light of what immediately precedes in the Psalm: “the zeal of thy house hath eaten me up”. It is not our reproaches that are in view but the reproaches of dishonour levelled against God.4 These reproaches vented against God by the ungodly fell upon Christ. This is to say that all the enmity of men against God was directed to Christ; he was the victim of this assault…. He “pleased not himself” to the incomparable extent of bearing the enmity of men against God and he bore this reproach because he was jealous for God’s honour. He did not by flinching evade any of the stroke.Murray, J.

[8] (诗68:21、鸿1:2、罗5:10)

[9] The “for” at the beginning of this verse intimates the reason for the propriety of appeal to Scripture for support. Paul vindicates the use of Psalm 69:9 in verse 3 by the purpose which Scripture is intended by God to subserve: “whatsoever things were written aforetime were written for our learning” (cf. 1 Cor. 10:6, 10; 2 Tim. 3:16, 17). Murray, J.

[10] (ASV)  For whatsoever things were written aforetime were written for our learning, that through patience and through comfort of the scriptures we might have hope. (NIV)  For everything that was written in the past was written to teach us, so that through the endurance taught in the Scriptures and the encouragement they provide we might have hope.

In this text the instruction, stedfastness, and consolation derived from Scripture are all represented as contributing to this exercise of hope。。。Murray, J..

Categories
General Uncategorized 罗马书

081 罗马书14章13至17 上帝的国里在乎的是什么?

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081 罗马书14章13至17  上帝的国里在乎的是什么?

    • V14:13-17
    • 上段落V1-14:为食物的事情吵架
    • Pic 说只能吃蔬菜的弟兄“论断”吃肉的vs 认为可以吃肉的弟兄“轻看”只吃蔬菜的
    • Pic 说只能吃蔬菜 (神学错误)vs 什么都可吃(神学正确)
    • Pic 说只能吃蔬菜(信心软弱的)vs 什么都可吃(有信心)
    • 背景有可能:一群敬畏爱主的人,因怕市场所卖的肉祭拜偶像,所以他们选择改吃蔬菜。
    • : 无人能百分百肯定原因,因保罗没有记载
    • 问:如果有人不告诉你,把祭拜偶像后的食物给你吃,你可以吃吗?(林前12:25-27)
    • 问:若是有人告诉你食物祭拜了偶像,你可以吃吗?为那人,并良心的缘故不吃 (林前10:28)
    • 为了那人的缘故不吃,盼望他能认识我们只相信一位真神
    • 背景:在罗马教会 一些信徒认为不可以吃肉、一些认为都可以吃
    • 教会容易争吵、分裂。 稍有不慎软弱的人就因此跌倒
    • 每一个信徒都不一样。有不同意见、不同看法

    • V13 所以,我们不要再彼此批评了【论断】;倒要立定[1]主意,决不作绊倒弟兄或使他跌倒的事。
    • 上文V10-12 我们也要面对神的审判,所以保罗提醒我们不要论断人
    • 保罗在V13 提醒吃肉的弟兄们不要论断那些认为不能吃肉的[2]
    • 论断的意思:e.g.这种人不配做基督徒、这种人是该下地狱灭亡
    • 我们都要面对上帝的审判,所以要立定主意,不使弟兄跌倒、绊倒

    • V14 我知道,并且在主耶稣里[3]深信,没有一样东西的本身是不洁的
    • 主耶稣在(可7:18-19)各样的食物都是洁净的
    • 基督徒什么食物都能吃(提前4:4)是神赐予人类(创9:3)
    • e.g.新冠状病毒,有科学家提出病毒可能是从蝙蝠而来
    • Pic一些基督徒提出旧约中是禁止吃蝙蝠 (利11:19、申14:18)
    • Pic其实旧约中不洁净的食物包括猪肉(利11:7)、螃蟹、虾 (利11:9-12)
    • 旧约中禁止吃那些食物,主要不是为了卫生缘故,是为了教导分别为圣的概念
    • 上帝要以色列人从拜偶像的迦南人中分别出来 [4]
    • Pic e.g.彼得在异象中吃不洁净的物,预备他接纳外邦人哥尼流。(徒10:9-21、11:12)
    • 使徒们要求外邦基督徒,不吃勒死的牲畜和血。(徒15:20、创9:4)
    • 为了卫生的缘故,建议你们不要吃野味如蝙蝠、老鼠、

    • V14...,但如果有人认为是不洁的[5],对他来说那东西就成为不洁了。
    • 保罗提醒他们不是每一个基督徒都能接受。
    • 当人心里认为不洁的,那食物是不洁的
    • e.g.圣经没有说不能做,当你心里认为不对。在你来说就是罪。
    • e.g.我刚信主时,误认为跪父母就是敬拜。(创23:12、出18:7)
    • e.g.一些基督徒误以为向国旗敬礼就是有罪 (撒下14:22)
    • e.g.一些基督徒认为崇拜时,不能唱当代诗歌
    • e.g.一些基督徒认为星期天不能做家务、不能吃大餐、不能去逛街。
    • 人心里相信不对,对他而说就是不对。existential perceptive is not to be ignored

    • V15 如果你为了食物使你的弟兄忧愁[6],你就不再是凭着爱心行事了。你不可因着你的食物,使基督已经替他死了的人灭亡[7]【叫他败坏】。
    • 问;如果故意在教会大口吃肉。他会如何? 忧愁?生气?伤心?
    • 问:你如果是教会的领袖面对这样的问题,你会如何处理?
    • 可能一些人会命令不吃肉的弟兄改?不改的就让他们离开?
    • 注:很少基督徒能够像保罗一样
    • 问:你有信心,你是对的,但保罗却要你让步。你会如何?
    • 问:明明是我对,为什么不纠正他们?命令他们改?
    • 问:明明是我对,我为什么就不可以做?
    • 问:明明是我对,还要去迁就他们?
    • 问:明明是我对,公义在哪里?
    • 问:明明是对,我若是不迁就,就变成是我错??? 什么道理?
    • 我抗议!:吃肉才是那软弱的,为什么不让只是吃蔬菜的让步?
    • 那些吃肉的弟兄,可能会生气保罗
    • 可能会批评保罗没有领导能力no leadership

    • V15 …你就不再是凭着爱心行事了。
    • 保罗劝那些有信心的要以爱行事
    • e.g.我以前有了神学,只会去指人的错,从来没有想到要让人、包容人
    • e.g.我把次要的神学,当成绝对不可以妥协的真理

    • V15…你不可因着你的食物,使基督已经替他死了的人灭亡[8]【叫他败坏】。
    • 问:如何使他们灭亡【叫他败坏】?
    • 使到他们内心非常忧愁 V15a。
    • 下文V21 使到他们跌倒。意思:可能他们离开教会、离开基督
    • 不要为了不重要的事,去摧毁基督所爱的人
    • 问:是不是每件事,保罗都让步?
    • 基础真理(福音)是保罗绝不妥协的
    • e.g.加拉太教会一些主张要受割礼才能够得救 (加5:2-12)
    • e.g.保罗反对要行割礼才得救,恨不得那些假教师把自己割绝了(加5:12)
    • e.g.保罗为了传福音给犹太人,让提摩太行割礼(徒16:3)
    • 保罗的神学应用是以爱人作出发点

    • V16 所以,不可使你们看为好的[9]被人毁谤;
    • 看为好的可能指= “百物都可吃”[10] Murray
    • 看为好的可能指 = 福音[11]
    • 看为好的可能指 = 上帝的国

    • V17 因为上帝的国不在于吃喝,而在于公义δικαιοσύνη、和睦【和平】[12],以及圣灵里的喜乐[13]
    • Pic解释1 被称义δικαιοσύνη、与上帝和睦,救恩的喜乐
    • Pic解释2 ü 生活行为:行公义、与人和睦【和平】、上帝国里喜乐
    • 这两个解释在神学上都是对的,解释2比较贴近保罗在这里所要表达的。
    • 问:圣灵里的喜乐指的是什么?[14]
    • 神国有救恩与神和睦、带来喜乐
    • 在神国中活出义、彼此和睦,带来喜乐

    • 总结:上帝国里我们应该行公义、彼此和睦、在圣灵里的喜乐
    • e.g.在国外疫情严重的地区,一些领袖认为一定要停、一些认为不可以停止聚会。


[1] 罗14:13  所以,我们不要再彼此批评了κρίνω【论断】;倒要立定κρίνω主意,决不作绊倒弟兄或使他跌倒的事。another example of the way in which the apostle can use the same term with different meaning in successive clauses

Verses 14, 15 are so closely related to verse 13 that the latter part of verse 13 must be regarded as referring to the stumbling of the weak and the exhortation, therefore, as directed to the strong. It should be remembered that verses 10–12 contemplate both classes and the vice of both is that of presuming to take upon themselves the prerogative that belongs only to God, namely, that of judgment. In this way even the vice of the strong is regarded as a “judging”. In view of this broader implication found in verses 10–12 it is proper to apply the exhortations of verse 13 to the strong and even regard them exclusively as those addressed. It is not out of the question to regard the prohibitive part of verse 13 as directed to both classes. But the positive clause must apply to the strong and, since the negative and positive are interdependent, it is better to take the whole as exhortations addressed to the strong.17 They are not to place a “stumblingblock” or “occasion of falling” in the way of a weak brother.Murray, J.

but thereafter the strong are primarily in view。Morris, L.

[2] 连着下文看时,保罗是在警戒吃肉的弟兄们不要使信心软弱的(只是吃蔬菜的)弟兄跌倒 V13b、V21 。

[3]  Paul is denying that there is such a thing as ceremonial uncleanness; that is impossible if we take seriously what God has done in Christ.Morris, L .

[4] 上帝要使徒彼得在异象中吃不洁净的物,为要预备他去外邦人哥尼流的家。

[5] So, in our present text, “nothing is unclean of itself” but not all men have that knowledge or conviction. It is apparent that the distinction is between what is true objectively and what is recognized as true subjectively.Murray, J.

His sensitive conscience is deeply pained as he observes the strong brother doing what he cannot but feel is wrong. He may also be emboldened to do the thing himself, in which case the hurt is even deeper..Morris, L.

[6] Murray reject interpretation that the weak is grieve and caused to stumble because they see the strong eating meat. Murray believes that perhaphs the weak are induced by the strong in doing what they believe is wrong. 

 The sin on the part of the weak implied in the fall which the stumbling block occasions is the violation of conscience entailed for the weak when he is induced by the example of the strong to do that which he esteems wrong. He violates his religious scruples; this is the stumbling and falling envisioned in verse 13.Murray, J.

[7] The imperative “destroy not” is one that implies grave consequences for the weak when he is emboldened to violate his conscience.Murray, J. I personally find Murray argument over this as less convincing as destroy is a strong word with grave consequences

[8] The imperative “destroy not” is one that implies grave consequences for the weak when he is emboldened to violate his conscience.Murray, J. I personally find Murray argument over this as less convincing as destroy is a strong word with grave consequences

[9] But no view suits the context better than the liberty which the strong believer enjoys in regard to eating and drinking. Murray, J .

[10] 16, 17 The question in verse 17 is the reference in “your good”. Various views have been held—the gospel, the Christian profession, the kingdom of God. But no view suits the context better than the liberty which the strong believer enjoys in regard to eating and drinking. It has been objected that this is too restrictive because it would then be the exclusive property of the strong. This objection, however, has no validity. The strong is being addressed in this context (cf. vss. 13, 15, 19–21) and there is no need to broaden the application. Why should not the strong be exhorted here to avoid the consequences of undue exercise of his liberty? In another context Paul protests: “why am I evil spoken of for that for which I give thanks?” (1 Cor. 10:30). That for which a strong believer gives thanks (cf. vs. 6) may properly be regarded as his “good”; it is his liberty in Christ to enjoy what God has created to be received with thanksgiving.Murray, J.

[11] Or it might be the gospel (Hendriksen, Cranfield; cf. Chrysostom), for this will be brought into disrepute if the strong hurt the weak for the sake of so little. Any of these is possible, but perhaps there is most to be said for the third. It is not clear whether the evil speaking is seen as coming from inside or outside the church. If the former it will be the weak criticizing the strong, but it seems more likely that Paul is thinking of the harm that would come to the Christian message if people outside could see that some Christians had so little care and concern for others in the membership.Morris, L.

[12]  It is possible to see a reference to the righteousness in Christ that is God’s gift, to peace with God and to the joy that God gives (as Hodge, Shedd, and Cranfield). Or the three may refer to ethical qualities: “righteousness as fulfilled and peace promoted and preserved by believers … joy in the believer’s heart” (Murray; cf. SH, Barrett).Morris, L. 

Some maintain that these terms are forensic, righteousness referring to the righteousness of justification (cf. 1:17; 3:21, 22; 10:3, 6) and peace to peace with God (cf. 5:1).23 Others maintain that these terms are to be understood ethically and therefore refer to righteousness as fulfilled and peace promoted and preserved by believers.。。。Verse 18 points back to verse 17. “Herein” refers to the elements specified in verse 17. In these elements the believer is said to serve Christ, be well-pleasing to God, and approved of men. The service of Christ is, without question, an obligation devolving upon us and the discharge is said to make us well-pleasing to God. These ideas do not accord with forensic righteousness and peace.Murray, J.

[13] Justification, peace with God, and rejoicing in hope of the glory of God correspond to righteousness, peace, and joy in the Holy Spirit. The Godward reference of all grace in us is likewise patent. It is joy in the Holy Spirit, and the norm by which righteousness is directed and peace cultivated is the will of God.Murray, J.

[14] 喜乐可能是对比 V15 忧愁

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General Uncategorized 罗马书

080 罗马书14章1至12 接纳彼此的不同

👉 罗马书证道录音mp3

080 罗马书14112 接纳彼此的不同

    • Pic小孩子:你们是否爱吃肉?如果有人只是吃蔬菜,你会否会轻看他们?
    • 14:1 [1] 你们要接纳信心软弱[2]的人,不要论断引起争论的事【不要辩论所疑惑的事】。有人相信所有的食物都可以吃,信心软弱的人却只吃蔬菜。吃的人不要轻看不吃的人,不吃的人也不要批评【论断】吃的人,因为上帝已经接纳他了。

    • 上文:(13:1-14)爱人如己与圣洁生活[3](14章),教会团体生活学习彼此接纳
    • Pic不吃肉的论断吃肉的人、吃肉的轻看“瞧不起”不吃肉的人
    • 问:为什么他们不吃肉只吃蔬菜?
    • 有可能[4]一群敬畏爱主的人,因怕市场所卖的肉祭拜偶像[5],所以他们选择改吃蔬菜。
    • 背景[6]: 无人能百分百肯定,因保罗没有记载[7]
    • 只知他们是一群爱主的人,为了主只是吃蔬菜!为主改变自己的饮食习惯
    • 保罗称他们属于主的人,信心软弱的弟兄 V10
    • 问:为什么称他们信心软弱?不是指他们不信主
    • 答:因信心软弱无法明白:地和地上所充满的都是属于主的 (林前10:25-26[8]
    • 问:基督徒能不能吃肉类?
    • 7:18耶稣对他们说:「你们也是这样不明白吗?岂不晓得凡从外面进入的,不能污秽人,19  因为不是入他的心,乃是入他的肚腹,又落到茅厕里(这是说,各样的食物都是洁净的)」

    • Pic 主耶稣与门徒们吃鱼与羊羔 (路24:42-43、可14:12)

    • 使徒彼得异象中,上帝吩咐他“彼得,起来,宰了吃!’8我说:‘主啊,千万不可,因为俗物或不洁的东西,从来没有进过我的口。’9第二次又有声音从天上回答:‘上帝所洁净的,你不可当作俗物。’

    • 这派爱主的弟兄认为不能吃肉的神学是错的。
    • 保罗并没有因他们认为只能吃肉而批评他们为异端。保罗视他们为“弟兄”
    • 问:保罗为什么不严厉纠正他们呢?
    • 有些事是不能妥协的,有些次要的要宽容、在一切事情上要以爱相待
    • 当信徒认为谨守日子(加4:10-11)或饮食上(西2:16-23) 会影响人得救时,保罗会严厉责备。
    • 注:罗马教会的信徒并没有认为不吃肉才能得救。 所以保罗没有严厉责备。
    • 不能妥协的真理:e.g.因信称义(加1:16、5:12)、道成肉身(约贰书1:10)、三位一体
    • V1你们要接纳信心软弱的人,不要论断引起争论的事【不要辩论所疑惑的事】。not to quarrel over opinions.
    • e.g.馬蒂牛斯:基要真理上要合一;在次要事情上要宽容给予自由;在一切事上,要以爱相待[9]

    • V3 吃的人不要轻看不吃的人,不吃的人也不要批评【论断】吃的人,因为上帝已经接纳他了。
    • 吃蔬菜的批评【论断】judge吃的人,吃肉的却轻看藐视despise他们
    • e.g.特别敬虔的信徒,容易批评【论断】与他们不一样的人
    • e.g.信心“神学”强的人,容易轻看人
    • 保罗没有严厉责备他们的神学看法,而是严厉责备他们彼此对待的态度
    • 问:为什么要责备他们的态度,而不是用书信篇幅纠正错误神学呢?
    • 因不对的心态容易导致他们分派、分裂
    • 我曾轻看别的弟兄的事情:
    • e.g.使用不同翻译本:KJV,和合本
    • e.g.崇拜时只能唱诗篇? 一些只能唱传统诗歌
    • e.g.主日“安息日”不能煮饭
    • e.g.教会不可以挂圣诞树
    • e.g.孩子不能去学校,只能上家庭教育
    • e.g.基督徒不可以看电影
    • e.g.恩赐“方言”终止论?
    • e.g. 亚米念 与 加尔文主义
    • e.g.千禧年立场:前千、无千、后千、时代论。
    • V4 你是谁,竟然批评【论断】别人的家仆呢?他或站稳或跌倒,只和自己的主人有关;但他必定站稳,因为主能够使他站稳[10]。5 有人认为这日[11]比那日好,也有人认为日日都是一样;只要各人自己心意坚定就可以了。6 守日的人是为主守的,吃的人是为主吃的,因为他感谢上帝;不吃的人是为主不吃,他也感谢上帝。7 我们没有一个人为自己活,也没有一个人为自己死。我们若活着,是为主而活;8 我们若死了,是为主而死。所以,我们无论活着或是死了,总是属于主的人。9 为了这缘故【因此】,基督死了,又活过来,就是要作死人和活人的主[12]

    • 似乎比较严厉责备论断的那群弟兄,但其实他也责备那轻看的那群弟兄
    • 保罗没有意愿要他们都一样吃肉[13]
    • 保罗意识到基督徒的做法,都有不一样。he recognize Christians are diverse
    • V5 有人认为这日比那日好,也有人认为日日都是一样。;只要各人自己心意坚定就可以了。6 守日的人是为主守的,
    • 有些人看一个日子比其它日子还要重要
    • V6…,吃的人是为主吃的,因为他感谢上帝;不吃的人是为主不吃,他也感谢上帝
    • 吃肉或选择不吃肉,都是为主而做的
    • V7 我们若活着,是为主而活;8我们若死了,是为主而死。所以,我们无论活着或是死了,总是属于主的人
    • 活着是为主而活,死也是为主死
    • 问:你这一生为谁而活?
    • 问:为配偶?父母?孩子?自己?自己的理想? danger of living for these
    • 问:还是为主活?为什么为主而活?   因无论生死,都是主的人
    • Pic e.g.无信仰的人说“生是你的人,死是你的鬼”
    • a.p. 生是主的人,死也是主的人。

    • V9 为了这缘故【因此】,基督死了,又活[14]过来,就是要作死人和活人的主
    • 问:什么是主耶稣死了又活过来,是为了成为我们的主[15]
    • 耶稣是我们的主,不单单因为祂就是创造我们的上帝 (约1:1-3、西1:16-17、来1:2)
    • 耶稣是我们的主,因为祂曾为我们受死与复活 (腓2:8-11、来5:8-9、徒5:30-31)
    • 意思:圣子上帝来受死与复活,是为了成为我们的主基督
    • 也因主耶稣死与复活,所以祂掌管所有领域 realm[16](是死人和活人的主)[17]

    • V10 这样,你为什么批评【论断】你的弟兄呢[18]?为什么又轻看你的弟兄呢?我们都要站在上帝的审判台前[19]11 因为经上记着:主说,我指着我的永生起誓:万膝必向我跪拜,万口必称颂上帝。”12 这样看来,我们各人都要把自己的事向上帝交代。
    • 保罗引用 赛45:23[20]提醒我们将来有审判
    • 保罗劝诫我们,不要论断弟兄,也不要轻看他们。
    • e.g.有时我们是非常糟糕的,上帝接纳的人被我们论断!或轻看
    • 可惜:往往许多教会因不同看法,结果互相纷争然后一分为二
    • 劝诫:虽然有不同意见,但往往双方都是爱主的动机。
    • 基督徒有很多不同做法、理念、神学。diversity and unity 多元与合一
    • e.g.Pic 动物园、Avengers
    • 林后 5:10 因为我们众人都必须在基督的审判台前显露出来,使各人按着本身所行的,或善或恶,受到报应。


[1]  Paul gives us advice as to how we are to live with others who love the Lord but who do not see what we are doing as the ideal way of living out the Christian faith.Morris, L

Those converted to Christianity in the first century did not come with minds like empty slates. They had had years of living in Judaism or in some pagan situation and in the process had acquired deeply rooted habits and attitudes. They did some things but avoided others. When they became Christians, all this did not drop away from them in a moment. For example, some pagans were so repelled by the self-indulgence they saw as an integral part of the world in which they lived that they turned from it all and lived ascetic lives, sometimes giving up the eating of meat altogether (Olshausen cites Seneca as one who did this). Jewish converts had kept the law of Moses, and specifically they had observed the Sabbath. When such people became Christians they often maintained such habits. They did not see that justification by faith made them irrelevant. It is people who brought from their previous life such habits of thinking and living of whom Paul is speaking. Morris, L

[2] As the discussion shows, he does not mean a person who trusts Christ but little, the man of feeble faith. Rather, the person he has in mind is the one who does not understand the conduct implied by faith; perhaps he is the person whose faith is ineffective. His faith is weak in that it cannot sustain him in certain kinds of conduct. He does not understand that when the meaning of justification by faith is grasped questions like the use of meat and wine and special days become irrelevant. Paul is not referring to basic trust in Christ. He assumes that that is present, for this weak person is a member of the church, not an outsider who it is hoped will be converted. What is being discussed is the way the believer should live, the actions that are permissible or required.Morris, L..

[3] What extends from 14:1 to 15:13 is another well-defined section of the epistle. This section is coordinate with what precedes in chapters 12 and 13 in that it deals with what is concrete and practical in the life of the believer and, more particularly, with his life in the fellowship of the church. But this section is concerned specifically with the weak and the strong and with the attitudes they are to entertain in reference to one another.Murray, J.

[4] This is not to say that weakness of faith respecting meat offered to idols did not come into view in the Roman epistle. The case is simply that more has to be taken into account. The reasons for this conclusion are as follows. (1) In Romans 14 there is no mention of food or wine offered to idols. If this were exclusively the question we would expect an explicit reference as in 1 Corinthians 8 and 10. (2) Distinction of days comes into view in Romans 14. This is not reflected on in the Corinthian passages. It is very difficult to trace a relationship between scrupulosity respecting days and that concerned with food offered to idols. (3) The weakness of Romans 14 involved a vegetarian diet (cf. vs. 2). There is no evidence that the weak in reference to food offered to idols scrupled in the matter of flesh-meat if it had not been offered to idols. For these reasons we shall have to conclude that the weakness in Romans 14 was more generic in character.Murray, J.

[5] 在哥林多教会,一些信徒害怕买到肉是被祭拜过偶像的。 林前10:25 肉食市场所卖的一切,你们只管吃,不要为了良心的缘故问什么,26  因为地和地上所充满的都是属于主的。(经文上下文是在讨论有关偶像的食物)

[6] There is a similarity between the subject dealt with and what we find in other epistles of Paul. Most patent is the similarity to situations of which Paul treats in 1 Corinthians 8:1–13; 10:23–33. But also in the epistles to the Galatians and Colossians there appear to be points of contact. In Romans 14:5 reference is made to distinctions of days and in Galatians 4:10 we read: “Ye observe days, and months, and seasons, and years”. In Colossians 2:16, 17 we have reference to feast days, new moons, and sabbath days as a shadow of things to come. Furthermore, in Colossians 2:16, 20–23 we have allusions to a religious scrupulosity concerned with food and drink, and the slogan of the proponents was “handle not, nor taste, nor touch” (Col. 2:21). In the case of these two latter epistles it is not, however, the similarity that is most striking; it is the totally different attitude on the part of the apostle. In these two epistles there is a severely polemic and denunciatory note in reference to these same matters. In Galatians the observance of days and seasons is viewed with grave apprehensions. “I am afraid of you, lest by any means I have bestowed labor upon you in vain” (Gal. 4:11). In Colossians likewise the reproof directed at the ascetics is of the severest character: “If ye died with Christ from the rudiments of the world, why, as though living in the world, do ye subject yourselves to ordinances …? Which things have indeed a show of wisdom … but are not of any value against the indulgence of the flesh” (Col. 2:20, 23). This polemic severity we do not find in the section with which we are now concerned in Romans. Here there is a tenderness and tolerance that reflect a radically different attitude. “But him that is weak in faith receive ye” (14:1). “One man esteemeth one day above another: another esteemeth every day alike. Let each man be fully assured in his own mind” (14:5). Why this difference? The reason is clear. In Galatians Paul is dealing with the Judaizers who were perverting the gospel at its centre. They were the propagandists of a legalism which maintained that the observance of days and seasons was necessary to justification and acceptance with God. This meant a turning back again “to the weak and beggarly rudiments” (Gal. 4:9); it was “a different gospel which is not another”, and worthy of the apostle’s anathemas (cf. Gal. 1:8, 9). In Romans 14 there is no evidence that those esteeming one day above another were involved in any respect in this fatal error. They were not propagandists for a ceremonialism that was aimed at the heart of the gospel. Hence Paul’s tolerance and restraint. The Colossian heresy was more complicated than the Galatian. At Colossae the error which Paul controverts was basically gnostic and posited, as F. F. Bruce observes, “a clear-cut dualism between the spiritual and material realms” and regarded salvation as consisting in the liberation of the spiritual from the material. Thus “asceticism was commonly regarded as an important element in the process of this liberation”.1 There was also the worship of angelic beings (cf. Col. 2:18) who were conceived of as the media of revelation from God and the mediators through whom “all prayer and worship from man to God could reach its goal”.2 Asceticism was also part of the ritual by which the favour of these angelic powers was to be gained. This heresy struck at the heart of the gospel and its peculiar gravity rested in the denial of Christ’s preeminence as the one in whom dwelt the fulness of Godhood (cf. Col. 2:9) and as the only mediator between God and man. Hence the vigour of Paul’s denunciations. There is not the slightest evidence that the asceticism of the weak in Romans 14 was bound up with the heretical speculations of the Colossian heresy. The climate is, therefore, radically different.

It could be argued with a good deal of plausibility that the weakness contemplated in Romans 14 is identical with that of 1 Corinthians 8. The latter consists clearly in the conviction entertained by some that food offered to idols had been so contaminated by this idolatrous worship that it was not proper for a Christian to partake of it. The whole question in the Corinthian epistle is focused in food or drink offered to idols. It might seem that the similarity of attitude and injunction in Romans 14 would indicate the same issue. This inference is not established and the evidence would point to the conclusion that the weakness in view in Romans 14 is more diversified. This is not to say that weakness of faith respecting meat offered to idols did not come into view in the Roman epistle. The case is simply that more has to be taken into account. The reasons for this conclusion are as follows. (1) In Romans 14 there is no mention of food or wine offered to idols. If this were exclusively the question we would expect an explicit reference as in 1 Corinthians 8 and 10. (2) Distinction of days comes into view in Romans 14. This is not reflected on in the Corinthian passages. It is very difficult to trace a relationship between scrupulosity respecting days and that concerned with food offered to idols. (3) The weakness of Romans 14 involved a vegetarian diet (cf. vs. 2). There is no evidence that the weak in reference to food offered to idols scrupled in the matter of flesh-meat if it had not been offered to idols. For these reasons we shall have to conclude that the weakness in Romans 14 was more generic in character.Murray, J.

应该不是因为旧约圣经教导有关不洁净的食物导致他们完全不吃任何肉类。因为圣经有清楚指出那些肉类是洁净的。

[7] Exactly what the problem was with which Paul is dealing in this section is not clear. There has been interminable discussion about it, and nothing like a consensus has been attained.1 Paul is discussing the relations between those he calls “weak” and those he calls “strong”, but he never explains in detail who they were and what teachings they held. Quite clearly the Roman Christians knew, so there was no need to go into the question. Some hold that these were parties in the Roman church, others that they were individuals and not sufficiently organized to be called “parties”. Still others think that Paul was not referring specifically to people at Rome but to tendencies he found in the church everywhere, and thus his advice was as relevant to Rome as to any other place. Some think the weak were Jewish Christians and the strong were Gentile believers. They point to the somewhat similar situation at Corinth where some believers refrained from eating meat that had been offered to idols and argued that this would be typical of Jewish believers. Jews living in the Gentile world might well abstain from meat because they could never be sure it had not been contaminated by associations with idol worship. Against this it is argued that in a city like Rome with a large Jewish population kosher meat was sure to be available. It is urged that it is illegitimate to bring in the case of Corinth because nothing is said here about idols and we have no reason to hold that the two situations were at all similar. It is further pointed out that some Gentile groups like the Orphics and Pythagoreans were vegetarian, so that the practice might well have originated in Gentile circles. Moreover, the abstention from wine is not known among the Jews except for the Nazirites and for the priests when engaged in their ministry.

The arguments are endless, but no one has been able to come up with convincing evidence for any one position. It is best to accept the fact that we are ignorant of the precise situation and simply to consider what Paul says. The apostle sides with neither the weak nor the strong; clearly he thought that unity was more important than holding either position. The situation is not like that in Galatians where he contended vigorously against legalists; here both groups were evidently clear about the centrality of justification by faith; it was the way that was put into practice that was at stake.Morris, L.

[8] In Corinth some Christians could with a good conscience eat meat part of which had been offered to an idol, for they held that an idol is nothing (1 Cor. 8:4). For others conscience made this impossible (1 Cor. 8:7). Paul is not saying that the Corinthian situation was a problem in Rome also (nothing in this passage indicates this, and the idea that the Roman problem was identical with the Corinthian problem must be rejected). But he was writing from Corinth, where he would certainly be mindful of local problems. And the Corinthian dilemma shows us the kind of thing that could arise in the Roman world of the day. Paul is referring to someone who had conscientious scruples about eating meat, and thus confined his diet to vegetables. This is certainly not part of authentic Christian teaching (cf. Mark 7:19), but the scruples were very real and Paul is saying that they must be respected.Morris, L.

[9] Rupertus Meldenius “In essentials, unity; in non-essentials, liberty; in all things, charity.”

[10] The weak tended to regard the exercise of liberty on the part of the strong as a falling down in their devotion to Christ and as therefore subjecting them to the Lord’s disapproval. The apostle’s assurance is to the contrary effect and should, therefore, be regarded as having reference to the standing of the strong believer and of his conduct in the approbation of the Lord Christ. He will stand firm and the reason is given: the power of the Saviour is the guarantee of his stedfastness.Murray, J.

[11] This has often been taken to mean that the weak brother observes the Jewish Sabbath.19 But Paul does not say this, and it is equally possible that he is referring to feast days and fast days, either those laid down in the Jewish law or those derived from other sources. Morris, L.

but we should bear in mind Paul’s strong words about those who observed “special days and months and seasons and years”, of whom he said, “I fear for you, that somehow I have wasted my efforts on you” (Gal. 4:10–11; cf. Col. 2:16ff.). It seems that some regarded the keeping of sacred times as of the essence of the Christian way. Paul rejected all such views with decision. Morris, L.

[12] This ground is stated, however, in terms of the way in which Christ secured this lordship and, more particularly, in terms of the purpose Christ had in view in dying and rising again, namely, that he might secure this lordship. Murray, J. .

[13] Compelled conformity or pressure exerted to the end of securing conformity defeats the aims to which all the exhortations and reproofs are directed.Murray, J.

[14] particularly, because “died and lived” is parallel to “the dead and the living” in the latter part of the text. It is by the life which Jesus lives in his resurrection power that believers live unto the Lord.Murray, J.

[15] The lordship of Christ here dealt with did not belong to Christ by native right as the Son of God; it had to be secured. It is the lordship of redemptive relationship and such did not inhere in the sovereignty that belongs to him in virtue of his creatorhood. It is achieved by mediatorial accomplishment and is the reward of his humiliation (cf. Acts 2:36; Rom. 8:34; Phil. 2:9–11).Murray, J.

[16] (弗4:9-10)

[17] The form “both the dead and the living” emphasizes the sovereignty which Christ exercises equally over both spheres.Murray, J.

The idea of this lordship is amplified in Ephesians 4:9, 10 where Christ is said to fill all things and the process by which the same is secured is descent into the lower parts of the earth and ascent above all the heavens.Murray, J.

[18] The wrong of censorious judgment is rebuked by the reminder that if God has received a person into the bond of his love and fellowship and if the conduct in question is no bar to God’s acceptance, it is iniquity for us to condemn that which God approves.Murray, J.

[19] Anyone, therefore, who assumes the part of a judge is behaving insolently” (Calvin).

but it is not clear whether the warning against judging others is because those who judge will themselves face judgment in due course (cf. Matt. 7:1; Luke 6:37) or whether Paul means that the brother who is the object of this “judgment” will in due course be judged by God (not by his fellows). Either way the thought is that the verdict that matters is God’s. Morris, L.

[20] (腓2:10-11)

[21] 求主帮助我们看见每一位弟兄姐妹都有不同的见解。求主帮助我们,学习不要论断人、学习不轻看人。求主帮助我们在基要真理上要合一;在次要事情上要宽容给予自由;在一切事上,要以爱相待

Categories
General Uncategorized 罗马书

079 罗马书 13章11至14 黑夜已深,白昼已近

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079 罗马书 131114 黑夜已深,白昼已近

    • 13:11 还有,你们知道这是什么时期了,现在正是你们应该睡醒的时候,因为我们得救,现在比初信的时候更加接近了[1]12 黑夜[2]已深,白昼[3]近了[4]
    • 比喻:这个世代是黑夜,世人依然睡着 (帖前5:4-6)
    • 比喻:我们从以前都睡着了,如今我们醒了。
    • 问:黑夜已深时,如果有人把你叫起来你会如何? 容易回去睡
    • 深夜快结束不可再回去睡,要警醒 The night is far gone; the day is at hand. 
    • 知道一定有贼来时,就必须警醒 (太24:43、帖前5:4-6、启3:3、16:15、)
    • 知道正在打战(V12[5]),就必须警醒

    • 提醒我们白昼近了
    • V12白昼 原文 ἡ δὲ ἡμέρα 也可译成 “那白日”或“那日” the day (ASV, KJV, ESV, NIV, RSV, NKJV, YLT, LEB, ISV)
    • 圣经不断提到“那日”要到来。(就是基督再临的那日)
    • 白昼 = 就是基督再临的“那日”
    • 那日,一切黑暗都要在祂面前被揭开 (林前4:5)
    • V11 现在比初信的时候更加接近了
    • “近了” 一些学者认为保罗(e.g. 林前7:29-31)误解以为基督很快就来
    • 保罗澄清在那日来之前。 许多犹太人会归主(罗11:11-26),不法之人敌基督显现(帖后2:1-12)

    • 教会已等了约2000多年了,如今主回来更加接近了!
    • Pic 注:上帝应许亚伯拉罕后裔,约2000年后基督就降世。如己已经过了2000年。
    • Pic e.g.不信主的科学家(斯蒂芬·霍金)离世前说人类可能只剩下约100年。
    • 我们不知道基督再来审判世界几时。但是我们可以肯定的是已经很近了。
    • 24:3  耶稣在橄榄山上坐著,门徒暗暗的来说:「请告诉我们,什麽时候有这些事?你降临和世界的末了有什麽预兆呢?」4  耶稣回答说:「你们要谨慎,免得有人迷惑你们。5  因为将来有好些人冒我的名来,说:『我是基督』,并且要迷惑许多人。6  你们也要听见打仗和打仗的风声,总不要惊慌;因为这些事是必须有的,只是末期还没有到。7  民要攻打民,国要攻打国多处必有饥荒、地震。这都是灾难(灾难:原文作生产之难)的起头。9  那时,人要把你们陷在患难里,也要杀害你们;你们又要为我的名被万民恨恶。10  那时,必有许多人跌倒,也要彼此陷害,彼此恨恶;11  且有好些假先知起来,迷惑多人。12  只因不法的事增多,许多人的爱心才渐渐冷淡了。13  惟有忍耐到底的,必然得救。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。」
    • 还未应验的预言:为耶稣的名被万民恨恶[6]; 福音也快要传遍天下
    • 还未应验的预言:许多犹太人归主(罗11:11-26),不法之人敌基督显现(帖后2:1-12)
    • V12 ... 所以我们要除掉暗昧的行为,带上光明的武器【兵器】[7]
    • 问:带上光明的武器是什么武器?没告诉我们。
    • 联想起:全副军装(弗6:11-20),(公义作护心镜V14)
    • 联想起:帖前5:8 信与爱的护心镜、救恩盼望的头盔
    • 光明的武器是比喻提醒:基督徒是与黑暗战争
    • 问:我们在什么战争呢?我们与谁打仗?
    • 我们与自己的罪恶打战,就是要除掉暗昧的行为 V12
    • 不可睡着了,穿上光明的武器,要把我们暗昧的行为除掉

    • Pic 问:完全不警醒等候主,睡着了的基督徒会是如何?
    • 会像世界的人过的生活一摸一样。
    • 他们活在黑暗中,不是光明之子 (弗5:8、帖前5:5)
    • V13 行事为人要光明磊落【端正】,好像行在白昼。不可荒宴醉酒,不可放荡纵欲【好色邪荡】,不可纷争【争竞】嫉妒[8]
    • 保罗只是列出一部分肉体情欲的事。(加5:19-20、罗1:23-32)
    • 这些都是上帝讨厌我们作的事
    • 1Pic 不可荒宴醉酒
    • 2Pic 不可放荡纵欲【好色邪荡】
    • e.g.奥古斯丁绝顶聪明,16岁那年就被肉体的情欲辖制
    • 约17-18岁进入有名的学府,17岁与女友同居,生了一个孩子
    • 发现自己陷入性欲无法自拔。
    • 奥古斯丁31岁,听见远处一个孩子的声音说 “拿起来读”后来看见这段经文后就悔改信主
    • Pic e.g.色情网站通过手机就可以进入
    • Pic e.g.这两年来不断有大学生用手机拍女子上厕所、冲凉、内裤。男人拍摄男人上厕所
    • 基督徒也可能被罪所捆绑无法自拔

    • 3Pic 不可纷争【争竞】嫉妒
    • 背景:古代罗马人荒宴醉酒后放荡纵欲,然后他们一同协商联盟对付敌人[9]
    • e.g.我的孩子也会彼此嫉妒父母给予对方的关心。需要提醒他们

    • V14 总要披戴主耶稣基督,不要为肉体[10]安排[11],去放纵私欲。
    • 用穿衣服的比喻:意思:我们穿什么衣服就应该有怎样的行为
    • e.g.如果现在你穿上华丽的衣服,你的行为方式是否会改变?
    • e.g.有人说带上十字架项链后要小心言行举止
    • 时刻记得披戴基督 = 效法基督的行为
    • 脱去旧人[12],穿上新人[13] (弗4:22-24)

    • V14不要为肉体安排,去放纵私欲。make no provision for the flesh, to gratify its desires.
    • 控制好自己的身体、不要给身体机会、不要放任自己的身体(加5:16)
    • 上帝那一天会忿怒审判世人所犯下的这些罪行 (罗1:23-32)
    • 5:19 情欲的事都是显而易见的,就如奸淫、污秽、邪荡、20  拜偶像、邪术、仇恨、争竞、忌恨、恼怒、结党、分争、异端、21  嫉妒醉酒、荒宴等类。我从前告诉你们,现在又告诉你们,行这样事的人必不能承受神的国。 (保罗警告基督徒不要效法世人)

    • 提醒:现在是我们睡醒的时候 V11
    • 提醒:黑夜已深,白昼已近 V12
    • 太 25:1  “那时,天国好像十个童女,拿着她们的灯出去迎接新郎。2 她们中间有五个是愚蠢的,五个是聪明的。3 那些愚蠢的拿着灯,却没有带油;4 但那些聪明的拿着灯,也把油装在瓶里带来。5 新郎很晚还没有到,她们都打瞌睡,而且睡着了。6 半夜,有人喊叫:‘新郎来了,快出来迎接他。7  那些童女都醒过来,整理她们的灯。8 愚蠢的对聪明的说:‘请把你们的油分一点给我们,我们的灯快要灭了。’9 聪明的回答:‘这些恐怕不够我们大家用,不如你们自己到卖油的地方去买吧!’10 她们去买油的时候,新郎来了;准备好了的童女就和他一同进去参加婚筵,门就关上了。11  后来,其余的童女也来到,说:主啊,主啊,给我们开门吧!12  新郎却回答:我实在告诉你们,我不认识你们。13  所以你们要警醒,因为不知道那日子和那时间。
    • 特征:愚蠢 (太25:3 因完全不顾主人的吩咐)
    • 特征:又恶(上文:太24:48-49)
    • 特征:又懒 (上文:太24:48-49)
    • 特征:假冒为善 (上文:太24:51)口称主却说一套做另外一套。完全不愿意按主的话来行。

    • 帖前5:4  但是弟兄们,你们不在黑暗里,以致那日子会临到你们像贼来到一样。5  你们都是光明之子、白昼之子;我们不是属于黑夜的,也不是属于黑暗的。6  所以,我们不要沉睡像别人一样,总要警醒谨慎
    • 祷告:
    • 如果你被罪恶捆绑,向主哭求搭救你
    • 求主帮助我们警醒等候主回来
    • 求主开我们属灵的眼睛,看见世界是在黑暗中的
    • 求主帮助我们不荒宴醉酒、不放荡情欲、不可纷争嫉妒


[1] The usage of the New Testament, however, would point to the conclusion that when this term is used with reference to the future it denotes the consummation of salvation to be realized at the advent of Christ (cf. Phil. 2:12; 1 Thess. 5:8, 9; Heb. 1:14; 9:28; 1 Pet. 1:5; 2:2). Hence it is the completion of the salvation process that is said to be nearer than when we believed. Since this completion is consummatory and is bound up with what is central in the eschatological hope, we would have to regard this passage as having a distinctly eschatological emphasis. The term “season” or “time” should thus be taken in a sense that is relevant to this emphasis. Murray, J.

It is the last epoch in this world’s history, the time in which the complex of consummating events is impending. These are the last days (cf. Acts 2:17; 2 Tim. 3:1; Heb. 1:2; James 5:3; 1 Pet. 1:20; 2 Pet. 3:3; 1 John 2:18). Murray, J.

[2] Paul does not explain what the night is, but clearly he is referring to this present life as in some sense lived in darkness. But the consummation of which he has just spoken indicates that the night will not last forever; indeed, in view of what Christ has done in bringing light and salvation it is far advanced.71 “The day has drawn near”72 does not mean that the parousia is imminent but that after Christ all history “must be of the nature of an epilogue” (Cranfield). Christ’s coming to save us is the decisive event. Morris, L.

[3] This use of the simple expression “the day” ἡμέρα is defined by closely related expressions such as “that day” and “the great day” (cf. Matt. 7:22; 24:36; 2 Thess. 1:10; 2 Tim. 1:12, 18; 4:8; Jude 6). That “the day” and “that day” could be used to denote the eschatological day without further specification arises, no doubt, from the frequency with which the word “day” is used in various combinations to designate what is strictly eschatological—“the day of judgment”, “the last day”, “the day of wrath”, “the day of the Lord”, “the day of God”, “the day when the Son of man is revealed”, “the day of Christ” (cf. Matt. 10:15; 12:36; Luke 17:24, 30; John 6:39; 14:4–8; Acts 17:31; Rom. 2:15, 16; 1 Cor. 1:8; 5:5; Eph. 4:30; Phil. 1:6, 10; 1 Thess. 5:2; 2 Thess. 2:2; 2 Pet. 3:7, 10; 1 John 4:17). Murray, J.

[4] It is often claimed that the apostle, like other New Testament writers, expected the advent of Christ within a short time and that this expectation was reproduced in his teaching in the form of affirmation to that effect (cf. 1 Cor. 7:29–31).30 Would not the events then prove that the apostle was mistaken not simply in his expectation but also in his teaching?

The answer to this question would appear to reside in two considerations. (1) The New Testament does teach that the day of the Lord is at hand (cf. Phil. 4:5; James 5:8; 1 Pet. 4:7; Rev. 22:10–12, 20). This is not to be interpreted, however, in the sense of imminence in our sense of that word. Paul himself who gives expression to this thought of nearness found occasion to warn against the supposition of imminence (2 Thess. 2:1–12). And in this epistle he teaches the restoration of Israel, even though at the time of writing there were no apparent signs of Israel’s conversion satisfying the terms of his prediction (cf. 11:12, 15, 26). And Peter, though he had written that “the end of all things is at hand” (1 Pet. 4:7), had occasion to deal with the objections proceeding from the lapse of time. He reminded his readers that “one day is with the Lord as a thousand years and a thousand years as one day” (2 Pet. 3:8) and, therefore, that the lapse of a thousand years no more interfered with the fulfilment of the promise nor with the certainty of the Lord’s coming than the passage of a single day. It is necessary, therefore, to gain this perspective with reference to the New Testament concept of the nearness of the advent. It is the nearness of prophetic perspective and not that of our chronological calculations. Murray, J.

[5] V12 带上光明的武器【兵器】比喻:基督徒在战争中

[6] 注这经文不单单只是论到使徒们所要经历的,经文中的预言是能多次性应验的。multiple fulfillment

[7] He does not consistently locate any particular Christian attribute with any one piece of armor and, for example, the breastplate is righteousness in Ephesians 6:14 and it is faith and love in 1 Thessalonians 5:8. It is the general idea that appeals to the apostle. It is interesting that here he speaks of putting off the “works” of darkness, but of putting on not the “works” of light, but its “armor”. That life is a battle was highly important to Paul.Morris, L..

[8] The excesses which the apostle enumerates in verse 13 were common in the empire at this time and particularly at Corinth from which the epistle was written. The terms indicate abandonment to debauchery and the quarrels which are the sequel. Murray, J.

[9] “The banquet was a chance to follow the precept of keeping your friends close and your enemies even closer,” says historian and Cornell University Professor Barry Strauss.

[10] The flesh is not to be equated with the body but includes all sinful propensions (cf. 7:5; 8:5–8; Gal. 5:19–21; 6:8; Eph. 2:3). Murray, J.

[11] Paul is saying: Do not plan for sin; give it no welcome; offer it no opportunity. Kick the sin off your doorstep and you won’t have it in the house.”Morris, L.

[12] 不过肉体纵私欲的生活

[13] 有真理的仁义和圣洁。

Categories
General Uncategorized 罗马书

078 罗马书 13章8至10 完全了律法

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078 罗马书 13810 完全了律法

    • 13810
    • 上文:不欠政府“税” (V7)、不欠众人的债(8)、 唯有在爱人“要像亏欠人一样”。
    • 13:8 不要欠[1]人的债;
    • 问:你向人借钱过吗?你借过人钱吗?
    • 问:基督徒可以向人借钱吗?
    • Pic 假设:如果在可以谅解的情况下,他向你借$500 应付这月的生活费。你要借吗?
    • 问:看他跟你的交情有多深?有些值$50?或$500?或$5000?
    • 圣经有教导我们帮助生活困难的弟兄姐妹 (cf. 出 22:25; 诗37:26; 太5:42; 路6:35)
    • 25:35 你的弟兄在你那里若渐渐贫穷,手中缺乏,你就要帮补他,使他与你同住,像外人和寄居的一样。36  不可向他取利,也不可向他多要;只要敬畏你的神,使你的弟兄与你同住。37  你借钱给他,不可向他取利;借粮给他,也不可向他多要。

    • 虽然圣经是这样教导,不代表所有基督徒们都愿意这样做。
    • 37:26 他常常慷慨借给人;他的后裔必定蒙福
    • 应许:他的后裔必定蒙福
    • 问:如果人吸毒、不作工、赌钱? 难道也要借给他们?
    • 建议:不借钱给他们去犯罪。有些犯罪的后果是他们自己必须承担的(看情况而定)
    • Pic e.g.李国煌 成为烂赌鬼。1个月花5000元新币买万字票。
    • 如果教会中有弟兄姐妹要向你借钱。希望你们通知牧师。他可能需要辅导、也预防他向多人借。

    • Pic 预备心:借钱出去时,不要指望对方偿还。
    • e.g.借钱的人容易忘记还钱,但借给人的却记得一清二楚
    • e.g.一些人分期还债,慢慢的就不还。
    • 6:35借出去,不要指望偿还;这样你们的赏赐就大了,你们也必作至高者的儿子,因为上帝自己也宽待忘恩的和恶人。
    • 问:向基督徒借钱,原来不必还!?!?!?
    • 诗篇37:21 恶人借贷总不偿还,义人却慷慨施舍。
    • e.g.借了钱,然后不还钱。以后很难继续与这些恶人做好朋友。

    • 不要欠人的债不是说不可以借钱,意思是要归还人所欠的债[2]
    • Pic a.p.提醒:不要随意借银行信用卡贷款、大耳聋
    • a.p. 有智慧的人,会像约瑟为未来积蓄。(创 41:35-36)
    • V8[3]在彼此相爱的事上,要觉得是欠了人的债【要常以为亏欠】
    • “欠比喻:  爱人是我们的责任[4]
    • 反对:我不欠他们的,我为什么要来爱他们?
    • 反对:我不需要他们爱我,我也不想去爱人?
    • 反对:他们不爱我,我为什么要去爱他们?
    • 反对:他们伤害我,还要我去爱他们?
    • 保罗是属灵人:他想到要如何去爱对方。他欠人福音的债(罗1:14)也欠人爱心的债
    • 态度上:【要常以为亏欠】
    • 我们爱,因为上帝先爱我们。约壹 4:19 ,我们亏欠上帝。
    • Pic 主三次问彼得“你爱我吗?”主吩咐他要牧养祂的羊“教会里的弟兄姐妹”(约21:15-17)

    • V8 爱别人的,就成全了律法。9  那“不可奸淫,不可杀人,不可偷盗,不可贪心【贪婪】”等等的诫命,都包括在“爱人如己[5]”这一句话里面了。10  爱是不加害于人的,所以爱是成全【完全】律法的。

    • 保罗列出十诫。(首四诫是爱神,后六诫是关乎 “爱人如己”)
    • û 利 19:18  不可报仇,也不可埋怨你本国的子民,却要爱人如己。我是耶和华。

    • V8 爱别人的,就成全了律法。
    • 成全【完全】fulfilled 旧约的律法 =“爱人如己” (19:18
    • 5:14  因为全律法都包在「爱人如己」这一句话之内了。
    • 律法背后的原则精神是「爱人如己」
    • 律法的目的,教导我们如何爱人。
    • 爱不是一种抽象的喜欢
    • 爱有规范:“不可奸淫,不可杀人,不可偷盗,不可贪心【贪婪】”V9
    • e.g.世俗的爱,可能鼓励人以“爱”的名义去与别人的妻子谈恋爱
    • e.g.姐妹一直口称他非常爱丈夫。她认为她非常爱丈夫。
    • 林前13:4  爱是恒久忍耐,又有恩慈。爱是不嫉妒,不自夸,不张狂;5  不作失礼的事,不求自己的益处,不轻易动怒,不计较人的过犯;6  不喜欢不义,只喜欢真理。7  爱是凡事包容,凡事相信,凡事盼望,凡事忍耐。8  爱是永存不息的。

    • V9 衡量的标准:“爱人如己”[6]
    • 世俗心理学的错误概念:要学会爱人首先爱自己。
    • “爱人如己”不是指你要先爱自己[7]
    • 人大多时候都是自私的,圣经教导我们要舍己(太16:24、可8:34、路9:23)
    • e.g.我要人怎样对我,我就怎样对别人
    • e.g.你不要人怎样对你,你就不要那样对人
    • 发现:我们要人这样对我们,我们却不愿同样对他们
    • e.g.我要人饶恕包容我,但我不一定就饶恕包容人

    • 问:我们是不是在唱高调的爱?
    • 不是说大多数基督徒都能过做到圣经中的教导!
    • e.g.一些离开教会的人,会说基督徒都是假冒为善的
    • 问:你对永约教会的弟兄姐妹的爱心失望了吗?
    • 新约里的教会,也很常没有做到!
    • e.g. 哥林多教会,结党纷争没有爱人如己 (林前1:11、3:3、6:6-7、11:18)
    • e.g. 使徒约翰讲爱时,教会面对异端,教会里面也没有爱人如己
    • 约壹 4:20 人若说“我爱上帝”,却恨他的弟兄,就是说谎的。不爱看得见的弟兄,就不能爱看不见的上帝。

    • 爱是不计较人的过犯 (林前13:5

    • 18:32 于是主人叫他来,对他说:‘你这个恶仆,你求我,我就免了你欠我的一切。33  难道你不应该怜悯你的同伴,好像我怜悯你一样吗?’34  于是主人大怒,把他送去服刑,等他把所欠的一切还清。35  如果你们各人不从心里饶恕你的弟兄,我的天父也必这样待你们。”

    • e.g.我的孩子不愿饶恕另外一个孩子时,我心里就很生气那孩子。
    • 我学习饶恕人的秘诀:
    • 与人欠我的相比下,我欠主的是更多
    • 主饶恕了我,所以我饶恕人
    • 我不要天父苦待我(V35) 。
    • 我要天父恩待我、我要天父爱我。
    • 人亏欠我的,天父会回报我。

    • 盼望:2020年,我们能励志向保罗一样。能像属灵人,爱神并爱人如己。
    • 盼望:在爱主里弟兄姐妹的事情上,要常以为亏欠
    • 盼望:永约教会能过成为一间完全了律法(爱人如己)的教会


[1]  Just as the imperative with which verse 7 begins is to be understood of the dues rendered to magistrates and their agents, so the imperative of verse 8 applies to every relationship. However, the transition is not an abrupt one. The apostle easily and appropriately passes from the subject of debts paid to rulers in the state to the subject of our obligations to all men. So he proceeds: “owe no man anything”. Murray, J.

He goes on to say that love enables us to fulfil our obligations to men but not to teach that love displaces all other commandments. Murray, J.

[2] But Paul is saying that the believer should not leave debts unpaid; they should be settled promptly. The present imperative50 will have a continuous force: “Don’t continue owing. Pay your debts.” Morris, L .

[3] “Save to love one another.” This has frequently, if not generally, been regarded as the one exception to what precedes and would mean that the only unpaid debt is that of love, that love to our neighbour is a debt that can never be discharged. It is true that love is inexhaustible; it is a duty from which we are never relieved. Murray, J.

[4] love is a duty which, when discharged, is never discharged, since he loves not truly who loves for the purpose of ceasing from loving … by loving love is intensified, the more it is exercised the less can it be satisfied”…… This is to say, love is not regarded as a debt unpaid, nor is there any reflection upon the inexhaustible debt which love involves, but the apostle is simply reminding us of what we owe in the matter of love. We are to remember that love is a perpetual obligation.Murray, J.

[5] It is the expression “as thyself”. This implies that we do love our own selves. Love of oneself is not to be equated with selfishness or egotism. We are selfish when we do not love our neighbours as ourselves, when we are so absorbed with our own selves that we have no regard for others. Murray, J.

[6] 约13:34  我赐给你们一条新命令,乃是叫你们彼此相爱;我怎样爱你们,你们也要怎样相爱。 【注:主耶稣给的新命令是比爱人如己的标准更加高。因为不在是以自身为标准而是以主耶稣的爱与牺牲为标准。】

[7] Love your neighbor59 as yourself. This is sometimes taken as justification for self-love, but neither the commandment nor Paul says as much. The fact is that people do love themselves, and “God addresses His command to us as the men that we actually are, the sinners who do, as a matter of fact, love ourselves, and claims us as such for love to our neighbours” (Cranfield).Morris, L. .

Categories
General Uncategorized 罗马书

077 罗马书13章1至7 上帝设立君王/政府

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077 罗马书13章1至7 上帝设立君王/政府

    • 【和合】Rom 13:1  在上有权柄的,人人当顺服他,因为没有权柄不是出於神的。[1]凡掌权的都是神所命的。2  所以,抗拒掌权的就是抗拒神的命;抗拒的必自取刑罚。
    • 上讲:已经证明所有的在上有权柄的,都是神所命立的
    • 好的君王/国家领导是人人尊敬,敬佩的
    • e.g.李光耀先生是大多数新加坡人尊敬的 (2015年,举国哀吊)
    • 好与不好的君王/政府都是神所命立
    • e.g.尼布甲尼撒王 605–562 BC 敬拜偶像、摧毁圣殿、屠戮列国
    • 上帝却称拜他为仆人 (耶25:9; 27:6; 43:10)
    • 可怕的是上帝兴起尼布甲尼撒审判以色列与列国 (拉5:12、耶25:9-14)
    • 许多信徒心里很难接受。因邪恶的君王/政府,是人人心里所憎恨的
    • 保罗不是无知。他知道圣经中有许多君王/官员是恶的。
    • e.g.旧约中绝大多数的以色列君王都是恶的,极少像大卫一样的。
    • e.g.保罗曾在无审讯情况下被官刑法与囚禁 (徒16:23-24、16:37)

    • 【和合】Rom 13:2  所以,抗拒掌权的就是抗拒神的命;抗拒的必自取刑罚[2]
    • “就是抗拒神的命” 因他们是神所立的
    • “抗拒的必自取刑罚”
    • 可能是遭君王/政府打压,或有时可能是遭上帝审判
    • e.g.【和合】耶27:8「无论哪一邦哪一国,不肯服事这巴比伦王尼布甲尼撒,也不把颈项放在巴比伦王的轭下,我必用刀剑、饥荒、瘟疫刑罚那邦,直到我藉巴比伦王的手将他们毁灭。这是耶和华说的。

    • 基督徒的政治观:
    • 1 任何君王/政府都是上帝所命定
    • 问:那么成功造反/革命的政府,是不是上帝所命定?也是上帝所命
    • 问:审判耶稣的彼拉多的权柄是从哪里来?
    • 【和合】19:10  彼拉多说:你不对我说话吗?你岂不知我有权柄释放你,也有权柄把你钉十字架吗?11  耶稣回答说:若不是从上头赐给你的,你就毫无权柄办我。所以,把我交给你的那人罪更重了。

    • 2)基督徒顺服君王/政府的基础,是因为我们顺服上帝。
    • 他们是上帝的仆役 (V4)
    • 他们的权柄是在上帝之下,他们不可违背道德。
    • 3)一些特殊情况下基督徒才不顺服政府
    • 违背仁义道德的事,我们不顺服。
    • 禁止我们相信敬拜主、禁止我们讲论耶稣,我们不顺服。
    • 5:29  彼得和众使徒回答说:顺从神,不顺从人,是应当的。

    • 问:遇见不满政府的事时,怎么办?
    • 不同基督徒有不同的看法。
    • Pic 新加坡的处境:向国家议员投诉?申请示威(芳林公园)?法律途径起诉?大选投票?
    • Pic e.g.2019年 香港拥有合法权利申请在街上示威,但香港的教会都不鼓励人使用暴力。 [3]
    • e.g.2019年,北方一些地区不能公开聚会
    • Pic谨慎:大选期间,基督徒不可为了政治而造成教会内部纷争
    • e.g.一些国家/地方,是没有大选投票,我们为他们祷告。
    • û太24:13  惟有忍耐到底的,必然得救。
    • 任何残暴不仁或迫害人的君王/政府最后一定灭亡
    • 【和合】20:28  王因仁慈和诚实得以保全他的国位,也因仁慈立稳。

    • 13:3 作官的原不是叫行善的惧怕,乃是叫作恶的惧怕。你愿意不惧怕掌权的吗?你只要行善,就可得他的称赞;[4]
    • 正常情况下,当官的都是维护社会公义。
    • e.g. 好公民“公众精神奖”
    • 16:12  作恶,为王所憎恶,因国位是靠公义坚立

    • V因为他是神的用人(新译本:仆役διάκονος),是与你有益的[5]。你若作恶,却当惧怕;因为他不是空空的佩剑,
    • 政府是上帝的仆役διάκονος ,仆役是在上帝之下
    • 赋予权柄佩剑,刑罚恶人 (箴20:8)
    • 不贪污、不徇私玩法,国家会安全,强大。
    • Pic e.g.观察国家的首饰店、兑换钱的店。
    • e.g. 观察深夜时是否能在街上行走。
    • 29:4  王藉公平,使国坚定;索要贿赂,使国倾败
    • 29:14  君王凭诚实判断穷人;他的国位必永远坚立

    • V他是神的用人,是伸冤的[6],刑罚那作恶的。(新译:他是上帝的仆役,是向作恶的人施行刑罚的)
    • e.g.当基督徒触犯法时,上帝会透过政府刑罚
    • Pic e.g.城市丰收教会创会牧师康希失信案被判三年六个月

    • V5  所以你们必须顺服,不但是因为刑罚,也是因为良心
    • 不只是因为害怕被政府刑罚,也是为了良心,因良心是听命于主
    • (彼前2:13[7]为主的缘故,要顺服人的一切制度,或是在上的君王

    • V6 你们纳粮,也为这个缘故;因他们是神的差役,常常特管这事。7 凡人所当得的,就给他。当得粮的,给他纳粮;当得税的,给他上税;
    • 做生意的人,可能不喜欢听见交税
    • 合法避税 VS 基督徒不该非法逃税
    • 新加坡人爱逃税e.g.飞机厂的消费税。超过$500 其实需要交gst税。
    • 2021-2025 新加坡的消费税可能提升到 9% 。许多人可能不高兴。
    • (太22:21)主曾说:该撒的物当归给该撒;神的物当归给神。

    • V7当惧怕的,惧怕他;当恭敬的,恭敬他
    • e.g.2019年,新加坡拥有相对而言好的政府,都还是可能会被百姓骂
    • 保罗劝我们当恭敬
    • Example 1 Pic 但以理被昏君丢入狮子坑中后,对王恭敬
    • 6:21 但以理对王说:「愿王万岁!22  我的神差遣使者,封住狮子的口,叫狮子不伤我;因我在神面前无辜,我在王面前也没有行过亏损的事。」
    • Example 2 Pic 法兰西一世逼迫杀害基督徒
    • 加尔文基督教要义1536年第一版的前言,加尔文对王的态度、语气充满智慧与敬意。[8]

若有一天我们面对恶的政府时而无法改变时,怎么办?

    • 记得主掌管。惟有忍耐到底的,必然得救。
    • 当记得我们最终的国籍与归宿不是这世界
    • 18:36  耶稣回答说:「我的国不属这世界;我的国若属这世界,我的臣仆必要争战,使我不至於被交给犹太人。只是我的国不属这世界。」

祷告:提前 2:1  我劝你,第一要为万人恳求、祷告、代求、祝谢;为君王和一切在位的,也该如此,使我们可以敬虔、端正、平安无事的度日。


[1] After his words forbidding private vengeance it was necessary, it is argued, for Paul to point out that this does not mean that the state may not take punitive action. It has been pointed out that the apostle is writing to people in Rome, the capital of the world, the seat of empire, and it would be suitable to say something to them about the role of the state. Morris, L..

Paul’s view is distinctive.4 He is firmly convinced that God is in control and that nobody secures a position of rulership unless God permits. Ordered government is not a human device, but something of divine origin. The servants of God must accordingly submit to its laws. Paul regards rulers not as autonomous, but as “established by God” (v. 1); the ruler is “God’s servant” (v. 4). This gives the ruler a special dignity but at the same time stresses that his position is a subordinate one. He is to do, not whatever he wishes, but what the will of God is for him in his situation.Morris, L..

[2] What God has instituted is better “a divine institution” (NEB), for Paul is using a noun, not a verb.19 Clearly he is giving the ordinances of the Roman authorities a very exalted place and expecting that his readers will obey them. “Resistance to legitimate authority legitimately exercised is wrong” (Manson). To resist the authorities God has set in place is to resist what God has commanded, and such resisters will bring judgment on themselves.20 The judgment may be the punishment inflicted by the authorities or the divine judgment; more probably it is both: the punishment carried out on the order of the authorities is itself the way the divine judgment works out.Morris, L..

[3] 弗6:12因我们并不是与属血气的争战,乃是与那些执政的、掌权的、管辖这幽暗世界的,以及天空属灵气的恶魔争战。

[4] Rulers, he adds, are not a terror to people who do right, but only to wrongdoers, a statement which presents a problem in view of, say, the persecuting emperors. But, of course, Paul is not directing himself to such problems. He is presenting the norm, laying down conditions for living in a state in normal times, not covering every eventuality. Morris, L.

[5]Paul provides us with a virtual definition of the good we derive from the service of the civil authority when he requires that we pray for kings and all who are in authority “that we may lead a tranquil and quiet life in all godliness and gravity” (1 Tim. 2:2). The good the magistrate promotes is that which subserves the interests of piety.Murray, J.

[6] In verse 2 we found that the “judgment” alludes to the judgment of God of which the retribution executed by the civil magistrate is the expression and from which this retribution derives its sanction. The question would arise here: whose “wrath” is in view, that of God, or that of the magistrate, or that of both? In 12:19, as demonstrated above, “the wrath” is the wrath of God and the usage would point to the same conclusion in this instance. Furthermore, there is not warrant for thinking that the magistrate’s reaction to crime is to be construed in terms of wrath. Hence “wrath” should be regarded as the wrath of God. Thus the magistrate is the avenger in executing the judgment that accrues to the evil-doer from the wrath of God. Again we discover the sanction belonging to the ruler’s function; he is the agent in executing God’s wrath. And we also see how divergent from biblical teaching is the sentimentality that substitutes the interests of the offender for the satisfaction of justice as the basis of criminal retribution.Murray, J..

[7] 彼前2:13你们为主的缘故,要顺服人的一切制度,或是在上的君王,14  或是君王所派罚恶赏善的臣宰。)

[8] 加尔文使用 Most Mighty and Illustrious Monarch 至高大能并杰出的皇 、most glorious King 至高荣耀的君王、 most noble King 至高尊贵的君王、most invincible King 至高无敌的君王、most serene King 至高和平的君王, 来称呼法兰西一世

Categories
General Uncategorized 罗马书

076 罗马书 13章1 上帝命立君王

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076 罗马书 13章1  上帝命立君王

    • Pic小孩子:君王与总理的区分。解释什么是君王。
    • 13:1政府的权柄【在上有权柄的】,人人都应当服从【顺服】。因为没有一样权柄不是从上帝来的;掌权的都是上帝设立的【都是神所命的】。

    • Pic上帝的子民有双重身份。 第一先是上帝国度的子民,第二才是地上国度的子民
    • 督徒地也应当服从【顺服】在上有权柄的[1]
    • 问:为什么要顺服君王或政府? 因是上帝设的,原是预表上帝绝对的王权

    • V1因为没有一样权柄不是从上帝来的;掌权的都是上帝设立的【都是神所命的】。
    • 问:没有一样权柄不是从上帝来的?
    • 【和合】但2:20  但以理说:「神的名是应当称颂的!从亘古直到永远,因为智慧能力都属乎他。21  他改变时候、日期,废王,立王,将智慧赐与智慧人,将知识赐与聪明人。
    • 若我们遇见好的政府君王时,心里比较容易接受这事实
    • 但若我们遇见不好的君王时,许多基督徒就不一定接受
    • 误解以为:好的君王是神所赐,但残暴的君王不是神所兴起的
    • 问:神为什么要兴起邪恶的君王?
    • 有时,上帝兴起邪恶的君王来审判世界;或管教自己的子民 (何13:10-11[2]
    • 参:加尔文基督教要义 第四册 二十章 25-29部分
    • Pic e.g.巴比伦帝国 :尼布甲尼撒王 605–562 BC
    • 1)Pic e.g. 他敬拜偶像,并下旨要人敬拜他。(但 3:1-7)
    • 【和合】但3:1  尼布甲尼撒王造了一个金像,高六十肘,宽六肘,立在巴比伦省杜拉平原。…6  凡不俯伏敬拜的,必立时扔在烈火的窑中。」(但以理三个朋友被丢进烈火的窑中)
    • 2)Pic e.g. 他摧毁圣殿,屠戮列国
    • 【和合】王下25:8  巴比伦王尼布甲尼撒十九年五月初七日,巴比伦王的臣仆、护卫长尼布撒拉旦来到耶路撒冷,9  用火焚烧耶和华的殿和王宫,又焚烧耶路撒冷的房屋,就是各大户家的房屋。

    • 3)Pic e.g. 他把人掳掠到巴比伦居住 (耶24:1、拉2:1)

    • û4)e.g.上帝使用尼布甲尼撒来审判以色列 (结30:10-12)[3]
    • 上帝称凶暴的尼布甲尼撒,为祂的仆人 Servant(耶25:9; 27:6; 43:10)[4]
    • 【和合】25:8  所以万军之耶和华如此说:「因为你们没有听从我的话,9  我必召北方的众族和我仆人巴比伦王尼布甲尼撒来攻击这地和这地的居民,并四围一切的国民。我要将他们尽行灭绝,以致他们令人惊骇、嗤笑,并且永久荒凉。这是耶和华说的。(因他们拜偶像 V6)

上帝宣告祂自己兴起仆人巴比伦王尼布甲尼撒审判列国

    • 【和合】耶27:4  …万军之耶和华以色列的神如此说:5  我用大能和伸出来的膀臂,创造大地和地上的人民、牲畜。我看给谁相宜,就把地给谁。6  现在我将这些地都交给我仆人巴比伦王尼布甲尼撒的手,我也将田野的走兽给他使用。7  列国都必服事他和他的儿孙,直到他本国遭报的日期来到。那时,多国和大君王要使他作他们的奴仆。8「无论哪一邦哪一国,不肯服事这巴比伦王尼布甲尼撒,也不把颈项放在巴比伦王的轭下,我必用刀剑、饥荒、瘟疫刑罚那邦,直到我藉巴比伦王的手将他们毁灭。这是耶和华说的。
    • 上帝把列国都赐予尼布甲尼撒[5]
    • 列国要服事尼布甲尼撒,直到他本国遭报的日期来到
    • 任何不服事尼布甲尼撒的,上帝必用刀剑、饥荒、瘟疫刑罚那邦

    • 上帝称君王为祂的仆人
    • 好的君王是主的恩典、邪恶的君王有时是对世界的审判
    • 13:4  因为他是上帝的仆役【用人】διάκονος …
    • 加尔文指出,旧约圣经有时称呼君王为神 elohim [6]
    • 【和合】诗篇 82:1 (亚萨的诗。)神站在有权力者的会中,在诸神 אלהים 中行审判,… 6  我曾说:你们是神 אלהים,都是至高者的儿子。
    • 君王是神在地上的代表,所以上帝称呼他们为仆人、为诸神
    • e.g.大卫不敢伤害邪恶的扫罗(受膏者) 王
    • û 撒上26:9  …有谁伸手害耶和华的受膏者而无罪呢?」10  大卫又说:「我指著永生的耶和华起誓,他或被耶和华击打,或是死期到了,或是出战阵亡;11  我在耶和华面前,万不敢伸手害耶和华的受膏者

    • 加尔文:指出邪恶的君王也是我们应当顺服[7]
    • 加尔文:认为贵族制aristocracy或民主制度 是胜过君王制[8]
    • 加尔文:坦言邪恶君王是百姓所痛恨,也不愿顺服或尊荣他们。[9]
    • 问:如果你是以色列人,你会愿意顺服尊荣尼布甲尼撒?
    • û【和合】耶27:8无论哪一邦哪一国,不肯服事这巴比伦王尼布甲尼撒,也不把颈项放在巴比伦王的轭下,我必用刀剑、饥荒、瘟疫刑罚那邦,直到我藉巴比伦王的手将他们毁灭。这是耶和华说的。

    • 谨慎:基督徒顺服君王,不是一种盲目的顺服
    • 加尔文:为官的有义务扼制邪恶的君王[10]而不是一味的奉承顺服君王

基督徒不顺服悖逆主的事

    • e.g.(I)基督徒不顺从:敬拜偶像或其它神
    • 【和合】但3:18  即或不然,王啊,你当知道我们决不事奉你的神,也不敬拜你所立的金像

    • e.g.(II)基督徒不顺从:禁止我们讲述主耶稣 (徒5:29)
    • 【和合】徒5:27  …大祭司问他们说:8  「我们不是严严的禁止你们,不可奉这名教训人吗?你们倒把你们的道理充满了耶路撒冷,想要叫这人的血归到我们身上!」29  彼得和众使徒回答说:「顺从神,不顺从人,是应当的。…

    • 问:谁能制止邪恶的君王呢?
    • A)上帝能够亲自管教邪恶的君王
    • 和合但4:31  …有声音从天降下,说:「尼布甲尼撒王啊,有话对你说,你的国位离开你了。32  你必被赶出离开世人,与野地的兽同居,吃草如牛,且要经过七期。等你知道至高者在人的国中掌权,要将国赐与谁就赐与谁。」33  当时这话就应验在尼布甲尼撒的身上,他被赶出离开世人,吃草如牛,身被天露滴湿,头发长长,好像鹰毛;指甲长长,如同鸟爪。

    • B)上帝会在祂的时间里审判与刑罚任何邪恶之国
    • 耶50:9  因我必激动联合的大国从北方[11]上来攻击巴比伦…

    • C)上帝有时会兴起一些国家领袖进行内部改革
    • e.g. 上帝兴起,耶户将军(王下9:1-13),耶罗波安(王上11:28-37)

主吩咐信徒为巴比伦祈福

    • 【和合】耶29:7  我所使你们被掳到的那城,你们要为那城求平安,为那城祷告耶和华;因为那城得平安,你们也随著得平安。(七十年满后,主才带领他们离开)

    • a.p.祷告祈求主兴起 :但以理、末底改、以斯帖

    • 和合提前 2:1 我劝你,第一要为万人恳求、祷告、代求、祝谢;2为君王和一切在位的,也该如此,使我们可以敬虔、端正、平安无事的度日。
    • a.p.感谢上帝,赐新加坡好的政府。
    • a.p.为自己国家的领袖代祷。


[1] 【和合】彼前2:13  你们为主的缘故,要顺服人的一切制度,或是在上的君王,…17  务要尊敬众人,亲爱教中的弟兄,敬畏神,尊敬君王

[2] 何13:10  你曾求我说:给我立王和首领。现在你的王在那里呢?治理你的在那里呢?让他在你所有的城中拯救你吧!11  我在怒气中将王赐你,又在烈怒中将王废去。

[3] 结30:10-12  主耶和华如此说:我必藉巴比伦王尼布甲尼撒的手,除灭埃及众人。11  他和随从他的人,就是列国中强暴的,必进来毁灭这地。他们必拔刀攻击埃及,使遍地有被杀的人。12  我必使江河乾涸,将地卖在恶人的手中;我必藉外邦人的手,使这地和其中所有的变为凄凉。这是我耶和华说的。

[4] Is it possible that Nebuchadnezzar renounced these false gods and instead only worshipped the one true God? Yes, it is possible. If nothing else, Nebuchadnezzar became a henotheist, believing in many gods but worshipping only one God as supreme. Based on his words recorded in Daniel, it definitely seems like Nebuchadnezzar submitted himself to the one true God. Further evidence is the fact that God refers to Nebuchadnezzar as “my servant” three times in the book of Jeremiah (Jeremiah 25:9; 27:6; 43:10)

[5] 【和合】但5:18  王啊,至高的神曾将国位、大权、荣耀、威严赐与你父 尼布甲尼撒;

[6] To mention a few: Since those who serve as magistrate are called “gods” [Exodus 22:8,Vg.;  Psalm 82:1, 6], let no one think that their being so-called is of slight importance. John Calvin

[7] IV 20:25.但是,如果我们仰望神的道,它就会领我们再进一步,使我们不仅顺服那 些诚实、忠心履行本分的君王的权柄,而且是顺服所有的君王,不论他们用怎样的 手段登上宝座,又即使他们没有尽职。因为,虽然主宣告:保护我们安全的统治者 是池出于仁慈而赐下的殊恩,并且规定了他们合宜的本分,但是他同时宣告,不管 统治者的品行如何,他们的权力都是唯独来自于神。那些为了公益而行治理的人, 固然是神之仁慈的真实榜样,然而那些残暴治理的人,也是神兴起来为要刑罚百姓 的不义。他们全都拥有神赋给一切合法权力的神圣威荣。我要指出一些明确阐述此 意思的经文(伯三十四30;何十三11;赛三4,十5;申二十八29),然后再继续 讨论。我们不需要费力证明不敬虔的君王是主忿怒的标志,因为我假定没有人会否 认这一点,并且这种君王不营是劫掠我们资财的强盗,站污我们床榻的淫徒,和谋 取我们性命的刺客,因为圣经把所有这些祸患都列在神的咒诅之中。但是,我们要 比较详细地证明人不容易看到的道理,即,即使是品格最坏的人,最不配受尊荣的 人,如果他拥有了公众权柄,就拥有了主借着他的道交给祂的仆人来施行公义和审判的昭彰神权;因此,就公众顺服而言,百姓对他们当持与对贤君相同的尊荣和崇敬。约翰加尔文

IV 20:26.首先,我要请读者特别注意神的护理,圣经常常让我们看到神的护理,这 是有充分理由的;并且要注意神部署国度、按照自己的美意选立君王的特别作为。 但以理说:“祂改变时候、日期,废王、立王”(但二21);又说:“好叫世人知 道至高者在人的国中掌权,要将国赐与谁,就赐与谁”(但四17、 25)。圣经到处 可见类似的叙述,特别是在先知书中。攻取耶路撒冷的尼布甲尼撒王的品格众所周 知。他积极地侵略和蹂嗬别国。然而,主在以西结书中宣告说:他已将埃及地赐给 他,以酬劳他所行的毁坏(结二十九18-20)。但以理也对他说:“王啊,你是诸 王之王,天上的神已将国度、权柄、能力、尊荣都赐给你。凡世人所住之地的走兽, 并天空的飞鸟,袍都交付你手,使你掌管这一切”(但二37-38)。但以理又对他的儿子伯沙撒说:“王啊,至高的神曾将国位、大权、荣耀、威严赐与你父尼布甲尼撒,因神所赐他的大权,各方、各国、各族的人都在他面前战兢恐俱”(但五18 -19)。当我们听到尼布甲尼撒被神立定为王时,亦当想起那些关于尊荣和畏惧君 王的法令,并且不应再有疑惑,即我们当视最邪恶的暴君亦拥有主赐给他的尊荣地位。撒母耳向以色列民宜告,他们要受君王的苦,他说:“管辖你们的王必这样行: 他必派你们的儿子为他赶车、跟马,奔走在车前;又派他们作千夫长、五十夫长, 为他耕种田地,收割庄稼,打造军器和车上的器械;必取你们的女儿为他制造香膏, 作饭烤饼;也必取你们最好的田地、葡萄园、橄榄园,赐给他的臣仆。你们的粮食 和葡萄园所出的,他必取十分之一给他的太监和臣仆;又必取你们的仆人脾女、健壮的少年人和你们的驴,供他的差役。你们的羊群,他必取十分之一,你们也必作 他的仆人”(撒上八11-17)。当然,君王不能够合法地做这一切的事,因为律法 最优美地训练他们有各样的节制;但这是被称为在人民中的权利,因为他们当有服从,不能够合法地抗拒;(But it was called a right in relation to the people, for they had to obey it and were not allowed to resist.)就好像撒母耳在说,即使君王悠意暴虐到如此地步,你们也不当制止。你们只能听从他们的命令,服从他们的话。约翰加尔文

[8] 基督教要义IV 20:8

[9] IV 20:24.迄今为止,我们所描述的官员的确名副其实―他们是国之父、(诗人所说 的)百姓的牧者、和平的护卫者、公义的主持者、无辜人的伸冤者;所有不认同这 种权柄的人,真应当被视为疯子。但是,因为几乎每一个世代都有一些君王,他们 完全不顾自己的本分,骄奢淫逸、懈怠政事;还有些君王,一心谋取私利,惟利是 图地出卖所有权利、特权、判决和司法;又有些君王,掠夺穷人的钱财,然后自己 胡乱赏赐臣下;还有些君王是彻头彻尾的强盗,抢劫民房、淫人妻女、屠杀无辜; 所以,许多人不能信服他们必须顺服这种君王的命令,即使这些命令是合法的。这 种不配的行为,这些格格不人的暴行,不仅与官员的本分不符,也与人的本分不相 称,有些人在其中看不到神派定赏善罚恶之仆人的影子,就不认为这种统治者拥有 圣经所推崇的尊荣和权柄。毫无疑问,人心自然的感受总是切切痛恨暴君,热爱和 尊敬贤主。约翰加尔文

[10] IV 20:31.但是,不管我们怎样看待人自己的行为,主总是借着他们公正地完成袍自己的工作,他折断侮慢之君王的血腥王权, 推翻他们不可容忍的统治。君王应当倾听、畏惧;但是,我们同时应当极其谨慎, 不要藐视或侵犯统治者可敬、威严的权柄,这权柄是神借着最确切的法令所分别为圣的,尽管那些获得此权柄的人最为不配得,并且又用他们的不义竭力将其污染。虽然主报应不羁的统治,我们却不能由此揣想神将报应这件事交给了我们, 因为我们除了服从和忍受之外,并没有接受其他命令。我只是指私人而言。 因为,当任命了官员来遏止君王的暴政时(如五长老 〔Ephori〕 对斯巴达王,护民官对罗马执政官,乡区长官〔Demarchs〕对雅典元老院;可能各国的三个等级在召开议会行使权力里面,也有类似的含义),我非但绝不禁止他们行使职权制止君王过度的放肆,而且,如果他们纵容君王施行暴政、压

迫百姓,我要宣布他们的护短乃是邪恶的背信,因为他们明知自己是按照神的设立来护卫百姓的自由,却欺诈百姓,将其出卖了。

[11] 波斯王古列