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General Uncategorized 罗马书

075 罗马书12章17至21 以善胜恶

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075 罗马书12章1721 以善胜恶

    • 小孩子:什么是以牙还牙、以眼还眼? 
    • 旧约(出21:24、利未记24:20、申19:21):新约:(太5:38-39)[1]
    • 问:我们是否能以牙还牙、以眼还眼? 

    • 12:17-21
    • 问:当人以恶待你时,你会做什么?
    • 1.以牙还牙、以眼还眼? 2.避开这种人,不再来往“井水不犯河水” 3. 即使交往也不会恩待他,也不恶待他   4. 留心找机会向他行善,希望双方能够和睦。

    • V17 不可以恶报恶[2]
    • Pic e.g.许多电影都是以复仇为内容。是否看见仇恨被报,心里叫好?
    • 信主后,知道主不喜悦我报复。刚开始觉得很委屈
    • 后来我做到后,但却发现主的要求是更高的。还要对那人好
    • V17 大家以为美的事,要努力【留心】去作。18 可能的话,总要尽你们的所能与人和睦。
    • 要努力【留心】去做“大家” 以为美的事
    • 不只是做自己认为美的事。而是去做“大家” 以为美的事
    • e.g.有时我们认为美的事,在别人眼里不是美事
    • e.g.你认为你是好意帮助人,但对方不这样认为
    • 努力【留心】行美事时,能使到大家能和解、和睦。
    • 问:那人对你不好,还要努力【留心】对他好???
    • 问:这样做不是很笨?自找苦吃?
    • 问:难道就这样放过恶人?
    • V19亲爱的啊,不要为自己伸冤,宁可等候主的忿怒,因为经上记着,主说:“伸冤在我,我必报应[3]
    • 信:主会伸冤报应(审判)
    • e.g.亚比米勒(士师基甸的儿子)为了夺权,杀了自己的兄弟七十个人
    • 9:56 这样,上帝报应了亚比米勒向他父亲所行的恶事,就是他杀了自己的兄弟七十个人。57上帝也把示剑人的一切恶事,都报应在他们的头上;耶路巴力的儿子约坦的咒诅,也归到他们身上。

    • e.g.亚哈王与王后耶洗别,为了菜园谋害拿伯[4]

    • 王上21:19 你要对他说:‘耶和华这样说:你杀了人,又占有他的产业吗?’你又要对他说:‘耶和华这样说:狗在什么地方舔拿伯的血,也必在什么地方舔你的血。’”。。。23  至于耶洗别,耶和华也说:‘狗必在耶斯列的地方吃耶洗别的肉

    • 不要为自己伸冤,要学习等候主为我们伸冤
    • 为自己伸冤,是在扮演上帝的角色作“审判与伸冤者”
    • 不要误以为主的审判,只在将来而不在今世
    • 有时后先知们,等了许久:
    • û119:84 你仆人的日子还有多少?你什么时候才向那些逼迫我的人施行审判呢?
    • 有时如果主不在今生刑法那恶人,将来那恶人要面对更严厉的审判(太11:24)

    • V20 相反地【所以】,“如果你的仇敌饿了,就给他吃;如果渴了,就给他喝。
    • 引致:箴言 25:21-22[5] LXX
    • 仇敌饿了,就给他吃;如果渴了,就给他喝
    • 主耶稣要我们“爱”我们的仇敌 (太5:44、路6:27-28)
    • 智慧:“爱他们”也不是叫我们继续被他们欺负。
    • 问:为什么要这样做?

    • V20…因为你这样作,就是把炭火堆在他的头上。
    • 问:把炭火堆在他的头上,是什么意思?难解经文
    • 解释 A 炭火指向上帝的忿怒
    • 一些教父们解释,我们恩待仇敌时,他们若不悔改是为自己堆积上帝审判的炭火[6]
    • 炭火:五处经文指向上帝忿怒审判 (撒下 22:9、 22:13 、诗 11:6、18:8、18:12、120:4、140:10)
    • 140:10 愿炭火落在他们身上;愿他们掉在深坑里,不能再起来。
    • 11:6 耶和华必使火炭落在恶人身上,烈火、硫磺和旱风是他们杯中的分。
    • 解释A我们对恶人行善时,他们若还是不悔改,炭火就不断堆在他们的头上。
    • 小心错误应用:我对他更好,这样我就堆积更多炭火让他死

解释B[7]

“炭火堆在头上” 指向那人的羞愧与悔改

    • 许多牧者认为解释 A 有许多不妥之处
    • 1.以色列邻国埃及[8]:“炭火堆在头上” 指向那人的羞愧与悔改
    • 2. 我们对仇敌好,不是为了让他们积蓄上帝的忿怒与审判。
    • 3. 符合下文 20节。 保罗要我们以善胜恶。
    • 我个人接受解释 B,但也深知这是更难做到的
    • a.p.尽量去爱他们,希望他们回转,希望能与他和睦。

    • 问:如果有人杀了你的老公,使你孩子没有父亲,你能饶恕他吗?
    • 问:如果有人杀了你的老公,你能去爱他吗?
    • Pic在厄瓜多尔(南美洲)印度安人是极其凶残。
    • Pic吉姆·艾略特 James Elliot 与5位宣教士 在厄瓜多尔1956年被杀
    • Pic伊利莎白·艾略特Elisabeth Elliot 1926-2015,丈夫:吉姆·艾略特 James Elliot[9]
    • Pic艾略特带3岁的女儿与 Rachel saint另外一位被杀宣教士的姐姐回到厄瓜多尔(南美洲)
    • Pic她们恩待那10位杀害他们亲人的印度安人。后来有2位信主。

    • e.g.弟兄被妻弟(小舅子)羞辱。
    • e.g.弟兄当时候很伤心也很生气。
    • e.g.2年后,孩子诞生时。他带着妻子孩子与礼物回岳父母家。后来妻弟与他和解。
    • 有时当我们继续向对方行善时,只要对方还有良心,都可能后来与我们和解的。
    • 这些弟兄姐妹都以善胜过恶。
    • “可能的话”【若是能行】 (V18) if possible,尽量去行。
    • V21 不可被恶所胜,反要以善胜恶。
    • 【和合】箴25:21你的仇敌若饿了,就给他饭吃;若渴了,就给他水喝;22  因为,你这样行就是把炭火堆在他的头上;耶和华也必赏赐你


[1] 旧约“以牙还牙、以眼还眼”指当判官审判时当公允。新约禁止的是个人私下的 “以牙还牙、以眼还眼” 报复。

[2] Here we have what belongs to the essence of piety. The essence of ungodliness is that we presume to take the place of God, to take everything into our own hands. It is faith to commit ourselves to God, to cast all our care upon him and to vest all our interests in him. In reference to the matter in hand, the wrongdoing of which we are the victims, the way of faith is to recognize that God is judge and to leave the execution of vengeance and retribution to him. Never may we in our private personal relations execute the vengeance which wrongdoing merits. We see how the practical details of the Christian ethic reveal the soul of piety itself. How appropriate likewise is the word of Peter in pleading the example of Christ: “who, when he was reviled, reviled not again; when he suffered, threatened not; but committed himself to him that judgeth righteously” (1 Pet. 2:23; cf. Psalm 37:5–13). Murray, J.

[3] 申32:25、32:43、诗94:1-3、鸿1:2-3、来19:30

Paul backs up his injunction with a quotation from Deuteronomy 32:35 in a form identical to that in Hebrews 10:30 but differing from LXX (it is like that in the Targum of Onkelos; see SBk). Perhaps both Paul and the writer to the Hebrews used a translation that has not survived. Morris, L.

[4] 王上21:2 亚哈对拿伯说:“把你的葡萄园让给我,我可以用作菜园,因为你的葡萄园靠近我的王宫。我要把一个更好的葡萄园与你交换。如果你喜欢,我也可以按市价给你银子。”

王上21:10  又叫两个匪徒坐在拿伯的对面,作见证控告他说:‘你曾经咒诅上帝和君王’;然后把他拉出去,用石头把他打死。”

[5] A quotation from Proverbs 25:21–22; Paul omits the concluding clause: ‘and the LORD will reward you.’ The original force of the admonition may have been: ‘Treat your enemy kindly, for that will increase his guilt; you will thus ensure for him a more terrible judgment, and for yourself a better reward—from God.’ Another view is that the proverb refers to an Egyptian ritual in which a man testified publicly to his penitence by carrying a pan of burning charcoal around on his head. In any case, by placing the proverb in this context and omitting the last clause, Paul gives it a nobler meaning: ‘Treat your enemy kindly, for that may make him ashamed and lead to his repentance. Bruce, F. F.

The parallels in Egyptian instruction literature and in the ritual of repentance substantiate this traditional understanding. However, commentators accepting that meaning of the expression do not agree about its significance. Some think that heaping coals of fire upon a person’s head is a form of punishment and of appeasing one’s need for vengeance, but the parallel, “the LORD will reward you” negates that interpretation.139 In the Book of Psalms, the psalmist prays the LORD will revenge the wrong, but never himself pours the coal on his enemy’s head. The book of Proverbs rejects any form of personal revenge (17:13; 20:22; 24:17, 18). Both Old and New Testaments instruct the covenant community to love, not hate, their enemies (Lev. 19:17–18; Ps 35:13; Matt 5:43). Waltke, B. K. The Book of Proverbs,

Most commentators agree with Augustine and Jerome that the “coals of fire” refers to “burning pangs of shame” which a man will feel when good is returned for evil, his shame producing remorse and contrition. Waltke, B. K. (The Book of Proverbs)

But heaping coals of fire elsewhere in the Old Testament means to produce terrible pangs of pain as part of a God’s avenging judgment (cf. Pss. 11:6; 140:11 and 4 Esdras 16:54), not pangs of remorse. However, Morenz validated the majority interpretation from an Egyptian penitential ritual. According to the narrative of Cha-em-wese, the thief Cha-em-wese returned a book of magic stolen out of a grave by carrying a basin of fiery coals on his head. Carrying the fire signified his consciousness and attitudes of shame, remorse, repentance and ultimately correction. Morenz also thought that the penitential rite was confined to Egypt, but that the metaphor as it exists in Israel should be elucidated by it.141 The Egyptian background for the forms of other motifs the Proverbs support his view.142 Whether Solomon and his audience knew the origin of the figure is a moot and irrelevant point.143 “The reward from Yahweh is presumably for achieving reconciliation between the two persons involved. This could only be due to a change of heart on the part of the enemy.”144 Our Lord exemplified and established the precept. Through his life and death for his enemies, he reconciled them to God (Rom. 5:8; 2 Cor. 5:17–21).Waltke, B. K.

[6] The quotation, taken from Proverbs 25:21–22 (basically LXX), urges the reader to give food and drink to an enemy who is in need. ….From early times some have drawn attention to Old Testament passages expressing the idea of punishment (e.g., 2 Sam. 22:9, 13 = Ps. 18:8, 12; Ps. 11:6; 120:4; 140:10). The thought then would be that by doing your enemy kindness you were increasing his guilt and magnifying his punishment. But to most commentators this seems an impossible way of understanding the passage. The context is dominated by thoughts of love, and indeed the whole paragraph (vv. 9–21) is an expression of what Christian love means in practice. For reasons like this most agree that something like Moffatt’s translation gives the sense of it: “for in this way you will make him feel a burning sense of shame”. William Klassen, however, has made a detailed examination of the problem and rejects such solutions. “The interpretation so widely accepted by interpreters that the coals of fire refer to shame, remorse, or punishment lacks all support in the text.” He points to a custom attested in Egyptian literature whereby a penitent person carried coals of fire in a bowl on his head and to contacts between Proverbs and Egyptian writings and says, “In the Egyptian literature and in Proverbs the ‘coals of fire’ is a dynamic symbol of change of mind which takes place as a result of a deed of love.” Whether we prefer to go along with Moffatt or with Klassen, there can be no doubt that Paul is referring to the change in the enemy which deeds of love effect. As Barrett, Bruce, and Barclay all say in one form or another, we should use deeds of love to turn the enemy into a friend. Morris, L.

[7] One interpretation relates the coals of fire to the execution of God’s vengeance and recompense (vs. 19b). This would require the thought that our deeds of kindness minister to this end and that, instead of being the executioners of vengeance, we are to be consoled by the fact that kindness only promotes that result. There are two objections to this view. (1) No warrant can be elicited from Scripture by which the execution of God’s vengeance could be pleaded as the reason for bestowing kindness upon our enemies. That vengeance belongs to God is the reason why we are not to mete out vengeance but not the reason for acts of beneficence. (2) Verse 21 is closely related to verse 20 and points to the result of our acts of mercy: it is that evil may be overcome. A second view, with slight variations respecting the state of mind induced in the enemy, is the one most widely held. It is, that heaping coals of fire on the head refers to the burning sense of shame and remorse constrained in our enemy by the kindness we shower upon him. If the first view mentioned is not acceptable, then this must be the direction in which the interpretation must be sought. Murray, J.

The expression ‘coals of fire’ is found nine times in the OT, and in five cases it is related to judgment (2 Sam 22:9, 13; Pss 18:8, 12; 140:10). This has led some of the early church fathers and recent commentators to interpret Paul’s statement, ‘you will heap burning coals on his head’, as a reference to God’s judgment upon those who persecute his people. The problem with this interpretation is that it requires an understanding of heaping coals of fire on one’s enemy’s head that is in conflict with the kindness of feeding him if he is hungry and giving him something to drink if he is thirsty. To do this with a view to bringing judgment upon him renders the acts of kindness hypocritical. Kruse, C. G.

Thou shalt heap coals of fire, etc. As we are not willing to lose our toil and labor, he shows what fruit will follow, when we treat our enemies with acts of kindness. But some by coals understand the destruction which returns on the head of our enemy, when we show kindness to one unworthy, and deal with him otherwise than he deserves; for in this manner his guilt is doubled. Others prefer to take this view, that when he sees himself so kindly treated, his mind is allured to love us in return. I take a simpler view, that his mind shall be turned to one side or another; for doubtless our enemy shall either be softened by our benefits, or if he be so savage that nothing can tame him, he shall yet be burnt and tormented by the testimony of his own conscience, on finding himself overwhelmed with our kindness. Calvin

[8] However, Morenz validated the majority interpretation from an Egyptian penitential ritual. According to the narrative of Cha-em-wese, the thief Cha-em-wese returned a book of magic stolen out of a grave by carrying a basin of fiery coals on his head. Carrying the fire signified his consciousness and attitudes of shame, remorse, repentance and ultimately correction. Morenz also thought that the penitential rite was confined to Egypt, but that the metaphor as it exists in Israel should be elucidated by it. The Egyptian background for the forms of other motifs the Proverbs support his view. Whether Solomon and his audience knew the origin of the figure is a moot and irrelevant point. “The reward from Yahweh is presumably for achieving reconciliation between the two persons involved. This could only be due to a change of heart on the part of the enemy.” Our Lord exemplified and established the precept. Through his life and death for his enemies, he reconciled them to God (Rom. 5:8; 2 Cor. 5:17–21).Waltke, B. K.

[9] “华欧拉尼”/ 厄瓜多尔(Huaorani or Waorani)的印第安族

Categories
General Uncategorized 罗马书

074 罗马书 12章15至16 爱中同心

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074 罗马书 121516 爱中同心

    • Pic小孩子:你伤心时,谁会与你一同伤心?你开心时谁会开心? 为什么?
    • 12:15[1]  要与喜乐的人一同喜乐[2],与哀哭的人一同哀哭。16 要彼此同心[3],不可心高气傲【志气高大】,倒要俯就卑微的。不可自以为聪明。

    • 12:15 要与喜乐的人一同喜乐,与哀哭的人一同哀哭。[4]         
    • 问:别人高兴时,你会高兴吗?
    • e.g.好朋友结婚,我们一同喜乐。
    • e.g.我们的孩子喜乐时,父母也喜乐。
    • e.g.我们爱的人喜乐时,我们也喜乐。
    • 问:与人一同喜乐真的容易做到吗?
    • 我个人发现,主的要求很高!其实很难做到!

    • 有时别人高兴,我们却高兴不起来。
    • 1.那人觉得值得高兴,我们却不认同
    • e.g.孩子为考的成绩高兴,家长却可能很不满意。
    • e.g.有人高兴时,可能有人给他泼冷水。
    • 2.我们讨厌那人 OR 或那人讨厌我们/不喜欢我们
    • e.g.看到他们高兴时,高兴不起来
    • 3.我们心里想得到的,别人却得到了
    • e.g.你买玩具给其中一个孩子而已。可能看将另外一个不高兴
    • e.g.朋友成绩好时,你成绩考差,你还能为他高兴吗?
    • e.g.别人事业有成,你却一世无成时,你是否能高兴?
    • 嫉妒之心,使我们无法与人一同喜乐。
    • 4.别人高兴,关我什么事?(那是他们的事)
    • e.g.他们是他们,我是我。
    • 问:为什么主要我与他们一同喜乐?
    • 主视我们为同为一个身体[5](弗1:22-23)上帝家里的人 (弗2:19)
    • 12:5 照样,我们大家在基督里成为一个身体,也是互相作肢体。
    • 林前12:26 如果一个肢体受苦,所有的肢体就一同受苦;如果一个肢体得荣耀,所有的肢体就一同快乐。27  你们就是基督的身体,并且每一个人都是作肢体的。

    • Pic e.g.指甲是卑微的。姐妹们为什么花这样多时间美甲? 并因美甲而欢喜快乐?
    • 若无法把弟兄姐妹视为一体。是无法从内心发出同喜乐与同哀哭
    • 若无法在主里爱弟兄姐妹,我们是无法从内心发出同喜乐与同哀哭
    • SPEAK 彼此回应:我们是一个身体,彼此作肢体。

    • 当弟兄伤心时,你在他面前表现开心,还唱歌,其实会伤害对方
    • 25:20 对着悲伤的心灵唱歌,就像冷天脱衣服,又像碱上倒酸。
    • 问:别人哀哭时,我们会伤心吗?
    • 问:为什么别人哀哭,我们却有可能会暗地欢喜?
    • e.g.看见骄傲意气风发的人跌倒时,我们心里可能暗暗高兴。
    • e.g.或可能是那人曾经伤害过你,心里就高兴起来
    • a.p.当你的仇敌跌倒哀哭时,你最好不要欢乐
    • 箴言24:17  你的仇敌跌倒的时候,你不要欢喜;他绊倒的时候,你心里不可欢乐。18  恐怕耶和华看见了,就不喜悦,把他的怒气从仇敌的身上,转到你的身上。

义人与恶人在对人的情感上有不同表现。

    • 35:13 至于我,他们有病的时候,我就穿上麻衣,禁食刻苦己心;我心里也不住地祷告。14  我往来奔走,看他们像自己的朋友兄弟我哀痛屈身,如同哀悼母亲。15  但我跌倒的时候,他们竟聚集一起欢庆;我素不相识的聚集一起攻击我,他们不住地欺凌我。(诗人的经历是预表主耶稣所要经历的 [6])

    • a.p.义人会把他们视为兄弟爱他们。 一同喜乐,一同哀哭
    • 唯有当我们爱弟兄姐妹时(罗12:9),才可能做到一同喜乐、哀哭
    • 当我们这样做时,才可能彼此同心

    • V16要彼此同心,不可心高气傲【志气高大】,倒要俯就卑微的。不可自以为聪明。
    • 彼此同心:(KJVASV)  Be of the same mind one toward another. (ESVNIV)  Live in harmony with one another.
    • 教会是非常脆弱的。
    • 每一人:个性、文化、国籍、身份,不一样,容易分歧。
    • 使徒们经常提醒教会要同心 (罗15:5、林前1:10、林后13:11、腓2:2-4、彼前3:8)
    • 问:为什么他们经常讲合一? 因教会有时不合一(林前3:3-5)
    • 反省:为什么新加坡基督徒人数保持,但教会越来越多?
    • e.g.经历过一间500多人的教会,看见内部纷争
    • e.g.在一个很有威望的基督教机构事奉,后来看见了内部分歧。
    • e.g.改革宗教会彼此为真理批斗,彼此纷争。无法同心。
    • 问:有时看见教会四分五裂,是否因此对信仰失望?
    • 不!更显得圣经的真实(人有罪 罗3:10) !
    • 教会要面对许多的危险e.g.假先知、逼迫、世界的诱惑。
    • 但最可怕的危险。可能是因人的骄傲而产生的不合一。

    • V16 …不可心高气傲【志气高大】[7],倒要俯就卑微的[8]。不可自以为聪明[9]
    • 新译本翻译:心高气傲 。有志气高大 与 骄傲的意思在里面。[10]
    • 拦阻合一的,有时是因人的心高气傲造成的

    • 人往往因上帝赋予的恩赐、地位、才干而心高气傲
    • e.g.知识有时叫人自高自大 林前8:1
    • a.p.时时提防罪,在我们里面发动 (罗7:17)
    • e.g.感谢主不断让我看见自己内心心高气傲,不断的悔改。
    • 心高气傲会使我们盲目:
    • 骄傲:自以为聪明,不愿去明白别人的看法。
    • e.g.最容易藐视妻子的意见
    • e.g.年轻人最容易藐视父母的劝告
    • 骄傲:自以为聪明,看不到别人的优点 (腓2:3)
    • e.g.列出你不喜欢的人的缺点与优点
    • 骄傲:当人不尊敬我们时,我们可能觉得难过
    • 心高:贪图虚名(腓2:3)
    • 心高:不愿俯就服事卑微的,也不愿做卑微的事
    • 16:18  在灭亡以先,必有骄傲;在跌倒以前,心中高傲。

    • 2:2 你们就要意念相同,爱心相同,有一样的心思,有一样的意念,使我的喜乐可以满足。3  凡事不可结党【自私自利】,不可贪图虚浮的荣耀;只要存心谦卑,各人看别人比自己强

    • 祈求:建立永约教会彼此同心的教会
    • 祈求:赐我们能力对付内心中的任何心高气傲
    • 祈求:主赐我们谦卑和敬畏上帝的心
    • 22:4  谦卑和敬畏耶和华的赏赐,就是财富、荣耀和生命。


[1] V14节 (上文) 如何对待迫害我们的人 ,V17-21节 (下文)如何对待我们的仇敌 ,V15-16 基督徒要如何对待其他人。如果V15-16 也是指向我们要如何去对待我们的仇敌,那就真是难行了。

[2] Cranfield cites Origen, who points out that people sometimes rejoice and weep at the wrong things and suggests that we rejoice “in those experiences in which he is most truly himself”. This is true, but it does not appear to be what Paul is saying. The apostle is not trying to cover every case, but simply calling for sympathy. The Christian is not to be indifferent to the joys and sorrows of others. Morris, L.

[3]  NIV’s Live in harmony with one another is a defensible translation, but so is GNB’s “Have the same concern for everyone”. Paul’s Greek has a meaning like “thinking the same thing to one another” There is no question but that Paul is advocating genuine unity, and his words probably are to be taken in the sense “Be of the same mind”. Morris, L.

[4] The point of the exhortation is that we are to enter into this rejoicing as if the occasion for it were our own. If we love our neighbour as ourselves, if we appreciate the community within the body of Christ, the joys of others will be ours (cf. 1 Cor. 12:26b). This mutuality is not native to us. Jealousy and envy, hatred and malice are our native bents (cf. Gal. 3:20, 21; Tit. 3:3) and this exhortation, as much as any in this catalogue of virtues, demonstrates the transformation (cf. vs. 2) that must be wrought in those who are “one body in Christ” (vs. 5).Murray, J.

Weeping means sorrow, pain, and grief of heart. It is not pleasant to weep; no one invites grief. But our love for others will constrain in us the sorrow of heart which the providence of God metes out to our brethren in Christ. Murray, J.

[6] 诗篇35:18、来2:12

[7] There is to be no aristocracy in the church, no cliques of the wealthy as over against the poor, no pedestals of unapproachable dignity for those on the higher social and economic strata or for those who are in office in the church (cf. 1 Pet. 5:3). How contradictory to all such pretension is the character of the church’s head: “I am meek and lowly in heart” (Matt. 11:29).Murray, J..

[8] On the contrary,he is to be willing to associate with people of low position. There is a difficulty here in that the Greek rendered people of low position is ambiguous; those same words may be translated “willing to do menial work” (mg.).Those who take the term as neuter point out that the preceding adjective is certainly neuter (“high things”) and argue that we should take this one as neuter to agree. Those who favor the masculine point out that elsewhere in the New Testament this word is always masculine and argue that the masculine gives a better meaning. Both are possible and both are true. It may be that the ambiguity is intentional and that we should accept both meanings.Morris, L.

[9] It strikes at the opinionated person who has no regard for any one else’s judgment. “The wisdom that is from above is first pure, then peaceable, gentle, easy to be entreated” (James 3:17). The opinionated person is intractable and impervious to any advice but his own. Just as there is to be no social aristocracy in the church, so there is to be no intellectual autocrat. Murray, J.

[10] (KJV、ASV)  Mind not high things (ESV、NIV Do not be haughty/proud)

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General Uncategorized 罗马书

073 罗马书 12章14 祝福迫害我们的人

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073 罗马书 12章14  祝福迫害我们的人

    • 小孩子:是否有叫朋友信耶稣,然后被人嘲笑、辱骂?
    • 彼前4:14 你们若为基督的名受辱骂,便是有福的;因为神荣耀的灵常住在你们身上。

    • 罗 12:14  迫害【逼迫】你们的,要为他们祝福;只可祝福,不可咒诅。
    • 上文: 客旅要热诚地款待 φιλοξενία[1], 帮助那些受逼迫或落难的基督徒。
    • 背景:信徒们位信仰受逼迫。(徒 8:4、11:19、14:6)
    • 背景:早期信徒受犹太人逼迫,因他们拒绝耶稣。(徒17:5-10、22:4、19-20)
    • 背景:保罗在传福音时,经常受同胞逼迫 (徒14:5-6、23:23:12)
    • 问:为什么人会因我们传福音而逼迫我们呢?[2]
    • 我们见证人得罪神!(罗3:23、约8:34)
    • 人未重生前是与神为仇 (罗8:7)。人是恨神的、不服神。
    • 15:18 “如果世人恨你们,你们要知道他们在恨你们以先,已经恨我了。19  你们若属于这世界,世人必定爱属自己的;但因为你们不属于世界,而是我从世界中拣选了你们,所以世人就恨你们。20 你们要记住我对你们说过的话:‘仆人不能大过主人。’他们若迫害我,也必定迫害你们;他们若遵守我的话,也必定遵守你们的话。

保罗曾逼迫基督徒 (加1:13)

    • 26:9 从前,我也认为应该多方敌对拿撒勒人耶稣的名。10  后来就在耶路撒冷这样作了。我得到了众祭司长授权,把许多圣徒关在监里,并且他们被杀的时候,我也表示同意。11  我在各会堂里多次用刑强迫他们说亵渎的话;我非常愤恨他们,甚至追到国外的城巿去迫害他们
    • 有时人会暂时伤害基督徒。(提前1:13)
    • Pic 保罗赞成司提反被打死,见证到他不诅咒却只祷告祝福。
    • 7:59  他们正用石头打的时候,司提反呼吁主说:「求主耶稣接收我的灵魂!」60  又跪下大声喊著说:「主啊,不要将这罪归於他们!」说了这话,就睡了。扫罗也喜悦他被害。[3]
    • 司提反的见证,深深影响了保罗。[4]
    • e.g.我曾经讥笑、讽刺、辱骂基督徒。后来主赦免救赎
    • 祝福[5]e.g.为他们祷告,祈求主使他们回转
    • 反对:我不报复他们已经很好了,还要我为他祷告祝福?
    • 问:我为什么要为祝福逼迫我的人?
    • Ans 因我们是天父的儿女,当效法祂。
    • 太5:43  “你们听过有这样的吩咐:‘当爱你的邻舍,恨你的仇敌。’44 可是我告诉你们,当爱你们的仇敌,为迫害你们的祈祷,45  好叫你们成为你们天父的儿子;因为他使太阳照恶人,也照好人;降雨给义人,也给不义的人。46  如果你们只爱那些爱你们的人,有什么赏赐呢?税吏不也是这样作吗?47  如果你们单问候你们的弟兄,有什么特别呢?教外人不也是这样作吗?48  所以你们要完全,正如你们的天父是完全的。” (路6:28)

    • 祝福逼迫我们的人:
    • 心灵得到释放,不被仇恨占据内心。(约8:32)
    • 真理是能叫我们得自由 (约8:32)
    • 我们知道我们是天父的儿女!我们与主同行!
    • 顺服主的人,是有赏赐的。真正蒙福的是我们,
    • e.g.一些地区的政府开始逼迫基督徒,导致他们开始咒骂政府。
    • 使徒劝诫:为政府祷告 (提前2:1-2、耶29:7)
    • 使徒劝诫:祷告祝福他们,希望他们能悔改认识主 (林前4:12–13)

    • V14 …只可祝福,不可咒诅[6]
    • 问:为什么先知们能咒诅?
    • 王下 2:23  以利沙从那里上伯特利去,正沿路上去的时候,从城里有一班年轻人走出来,讥笑他,说:“秃头的上去吧!秃头的上去吧!”24  以利沙回头看着他们,奉耶和华的名咒诅他们。于是有两只母熊从树林里走出来,撕裂了他们中间四十二个年轻人。

问:什么有咒诅诗?(诗篇58、69、109、139)

    • 诗109:9 愿他的儿女成为孤儿;愿他的妻子成为寡妇。10愿他的儿女流离失所,到处求乞;愿他们从他们破毁的家中被赶逐出去。11愿债主夺去他一切所有的;愿外人都劫掠他劳碌得来的。12愿无人对他施仁慈;愿无人恩待他的孤儿。13愿他的后人被除灭,愿他们的名字在下一代被涂抹。[7] (大卫的诗)
    • 一些牧者在解决这难题时,可能选择说旧约过时了。
    • 但我深信,旧约与新约的教导是一致的
    • 虽然新约是更清楚的启示,新约对我们的道德要求也是更高[8]

    • 问:保罗说不可咒诅,但圣经有诅咒的话。如何调节?
    • 圣经中的诅咒话,其实是祷告求主审判诅咒恶人。
    • 保罗不要我们用自己的口诅咒他们[9]
    • Pic e.g.打小人?e.g.神经病、诅咒他死、全家灭亡。
    • 不可自己诅咒他们  vs 祈求主审判诅咒他们 (主允许)
    • 区分:自己报复 vs 求公义的主为我们伸冤。

    • 问:可以求主审判逼迫我们的人?
    • e.g.保罗有时也祈求主审判击打恶人 (徒13:7-11、徒23:2-3、提后 4:14) 
    • 提后 4:14 铜匠亚历山大作了许多恶事陷害我,主必按着他所行的报应他
    • 林前16:22 如果有人不爱主,他就该受咒诅。主啊,愿你来!
    • 23:2 大祭司亚拿尼亚就吩咐站在他旁边的人打保罗的嘴巴。3  保罗对他说:“你这粉饰的墙啊,上帝要击打你!… [10]

    • 受逼迫杀害的基督徒,在天上的祈祷。
    • 6:9 羊羔揭开了第五个印的时候,我看见祭坛底下,有为了上帝的道,并且为了自己所作的见证而被杀的人的灵魂。10  他们大声喊叫,说:“圣洁真实的主啊!你不审判住在地上的人,给我们伸流血的冤,要到几时呢?”

    • a.p.我们受人逼迫时,有两种方式的祷告:
    • (1) 我们能求主审判诅咒恶人
    • (2)保罗要我们效法基督,为他们祝福,为他们祷告
    • IMPT 不能自己咒诅人,最多只能祷告求主审判刑罚他们
    • 在新约中的要求是更高的。主要我们祝福他们
    • û太5:44 …当爱你们的仇敌,为迫害你们的祈祷
    • PIC 问:如果你是那21位被ISIS杀害的基督徒。你会如何祷告?
    • a.p.如果我们能像司提反或主耶稣 (路23:34),那是更美的

    • 祝福那些逼迫我们的,得益处的是我们
    • 彼前3:9不要以恶报恶,以辱骂还辱骂,倒要祝福,因为你们就是为此蒙召,好叫你们承受福气
    • :你要承受福气吗?

    • 【和合本】撒下16:5 大卫王到了巴户琳,见有一个人出来,是扫罗族基拉的儿子,名叫示每。他一面走一面咒骂,6 又拿石头砍大卫王和王的臣仆;众民和勇士都在王的左右。…..12  或者耶和华见我遭难,为我今日被这人咒骂,就施恩与我。」


[1] 原文意思是,接待人住他们家里。包括接待陌生的基督徒. 13:2(和合)不可忘记用爱心接待客旅;因为曾有接待φιλονεξία[1]客旅的,不知不觉就接待了天使。

[2] The reason for persecution is that “the mind of the flesh is enmity against God” (8:7) and is provoked to animosity against those who are God’s witnesses to truth and godliness. Murray, J.

[3] 司提反效法主耶稣。路23:34当下耶稣说:「父啊!赦免他们;因为他们所做的,他们不晓得。」兵丁就拈阄分他的衣服。

[4] “路加透过保罗把事件记载在使徒行传。”

[5] Paul is not saying simply that they should refrain from retaliating against persecutors or that they should forgive them. He is saying that they should actively seek their good as they pray for God’s blessing on them. Morris, L.

[6] Arduous is this, I admit, and wholly opposed to the nature of man; but there is nothing too arduous to be overcome by the power of God, which shall never be wanting to us, provided we neglect not to seek for it. And though you can hardly find one who has made such advances in the law of the Lord that he fulfills this precept, yet no one can claim to be the child of God or glory in the name of a Christian, who has not in part attained this mind, and who does not daily resist the opposite disposition.

I have said that this is more difficult than to let go revenge when any one is injured: for though some restrain their hands and are not led away by the passion of doing harm, they yet wish that some calamity or loss would in some way happen to their enemies; and even when they are so pacified that they wish no evil, there is yet hardly one in a hundred who wishes well to him from whom he has received an injury; nay, most men daringly burst forth into imprecations. But God by his word not only restrains our hands from doing evil, but also subdues the bitter feelings within; and not only so, but he would have us to be solicitous for the wellbeing of those who unjustly trouble us and seek our destruction. John Calvin

[7] 诗69:27  愿你在他们的惩罚上加上惩罚,不容他们在你面前得称为义。28  愿他们的名字从生命册上被涂抹,不要让他们和义人一同被记录。Psalmist asked the Lord to remove judge the wicked and to blot out the wicked name off the book of life. Although I believe it is acceptable to pray so but the NT carries a higher standard to bless them. Psalm 109:8 is also a prophecies of Judah betrayal (Acts 1:20)

[8] 不要误以为,爱仇敌只是新约的教导。25:21 你的仇敌若饿了,就给他饭吃;若渴了,就给他水喝;(23:4

[9] Second, we must distinguish between cursing our personal enemies ourselves (Col. 3:8) and calling upon God to curse his enemies. This distinction is evident in Romans 12:14. While Paul instructs us not to curse others, he does not prohibit asking God to pour out his justice. The distinction is subtle but important. In the former we condemn men on our own terms and make ourselves gods; in the latter we beseech the King and recognize his holiness and our finitude. William Ross

[10] 保罗后来说他不应该如此辱骂大祭司,因为经上记著说:『不可毁谤你百姓的官长。』

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General Uncategorized 罗马书

072 罗马书 12章 13 信徒的接济与款待

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072 罗马书 12章 13 信徒的接济与款待

小孩子:问:你们自私吗?人是自私的,我们是自私的

    • 罗 12:13 圣徒有缺乏[1]的,就要接济;…
    • 上文:信徒在世上有时会遇见患难
    • 有时信徒暂时遇见患难时,可能会有缺乏。
    • 背景[2]早期信徒彼此接济(路16:20-21、徒6:1、徒10:2)
    • Pic背景:遇饥荒 (徒11:28、林前16:1-3、林后9:2-5)[3]
    • 徒 11:28 内中有一位,名叫亚迦布,站起来,藉著圣灵指明天下将有大饥荒(这事到革老丢年间果然有了。)29  於是门徒定意照各人的力量捐钱,送去供给住在犹太的弟兄。30  他们就这样行,把捐项托巴拿巴和扫罗送到众长老那里。(安提阿教会救济犹太的弟兄)

    • a.p.若是有一天教会中的弟兄姐妹,落入患难我们需要接济
    • 问:是不是所有落入经济困难的弟兄姐妹都要接济呢?
    • 建议:因罪导致的,不愿悔改的人,可以不帮助![4]
    • e.g.懒惰不做工的 (不帮助) 
    • 帖后3:10 我们在你们那里的时候,曾经吩咐过你们,如果有人不肯作工,就不可吃饭
    • 建议:不协助还赌债 (有时还债会害了他们)
    • 建议:私下帮助人后,请告诉牧师。避免太多人一同帮助
    • 建议:救济弟兄的原则 –e.g.基本需要 如吃的、喝的
    • 2:14 我的弟兄们,人若说他有信心,却没有行为,有什么益处呢?这信心能救他吗?15如果有弟兄或姊妹缺衣少食,16而你们中间有人对他们说:“平平安安地去吧!愿你们穿得暖,吃得饱。却不给他们身体所需用的,那有什么用处呢?17照样,如果只有信心,没有行为,这信心就是死的

    • e.g.曾听过一位执事反对用教会的钱帮助生活有困难的会有。
    • a.p.永约教会奉献十一,Ministry Fund帮助有需要的机构、人等
    • Pic e.g.金链神学院、TW改革宗神学院、金链神学生
    • e.g.缅甸的宣教士、印度教会New Hope Family Church
    • e.g.怜悯事工mercy fund(帮助有需要的人)
    • e.g.帮助一位患癌症,没有薪水的弟兄
    • e.g.一家人患病无法正常工作。教会帮助他们。
    • 动用怜悯事工的钱,需教会领袖们批准。
    • 罗 12:13 …客旅要热诚地款待[5] φιλοξενία[6]  Philo/xe/nia。【客要一味的款待】
    • 问:什么叫款待客旅?
    • 不只是款待请人吃饭。
    • φιλοξενία [7] = 原文意思是,接待人住他们家里。包括接待陌生的基督徒
    • 来13:2(和合)不可忘记用爱心接待客旅;因为曾有接待φιλονεξία[8]客旅的,不知不觉就接待了天使。[9]
    • e.g.亚伯拉罕接待三个人 (创18:2)
    • e.g. 罗得接待两个人 (创19章)

    • 问:使徒们为什么要信徒接待人住呢?
    • 背景:信徒们受逼迫。(先是受犹太人、后是罗马政府的逼迫)
    • 受逼迫时,他们按主耶稣的教导,会逃到另一个城市 (太 10:23)
    • 徒 8:4 那些分散的人,经过各地,传扬福音真道。
    • 徒11:19 那些因司提反事件遭受苦难而四散的门徒,一直走到腓尼基、塞浦路斯、安提阿;…
    • 徒14:6 两人(保罗和巴拿巴)知道了,就逃往吕高尼的路司得和特庇两城,以及周围的地方,7 在那里传福音。[10]

    • 当基督徒因受逼迫逃亡四散时,暂时没地方居住需要人帮助
    • 背景 : 以前不像现在都有旅馆、或租用的民宿住
    • 原则:帮助那些受逼迫或落难的基督徒。
    • Pic L’Abri收容所,Switzerland瑞士[11] 开放自己的家给陌生人,询问人生意义,寻求信仰,
    • Francis Schaeffer薛华“拥有圣经正统的教义却没有怜悯心肠是世上最丑恶的。”[12]
    • a.p.当有弟兄因信耶稣被赶出家,我们应当要帮助他们

    • 背景[13]为主传道的人,需要被接待
    • e.g.以利亚、以利沙 (王上17:9、王下4:8-10)
    • e.g.吕底亚邀请保罗与同工到她家住。( 16:14
    • 10:11 你们无论进哪一座城哪一个村,都要打听谁配接待你们,就住在那里,直到离去。12  到他家里的时候,要向他们问安;13  如果这家是配得的,你们的平安就必临到他们;如果这家不配得,你们的平安仍归你们。

    • 原则:帮助那些为传福音的人
    • 发现人比较愿意:接待有名气的牧师
    • 但有许多无名的小传道人,他们可能更是需要帮助的

    • 其实华人大多数都不愿意让不太认识的人暂住
    • 问:有谁会愿意陌生的基督徒来你家住?
    • 害怕:坏人怎么办?
    • 害怕:偷你的东西?
    • 害怕:赖着不走怎么办?
    • 害怕:知道我的家的生活习惯。
    • 害怕:我的孩子还小,安全吗?
    • e.g.很难做到:不太过信徒愿意冒险开放自己的家
    • e.g.几年前有一位从马来西亚的基督徒,因要参加恩约教会的讲座要求住进我家。
    • e.g.但若有人要来新加坡旅行,要求我给他住? 我不会帮助
    • 问:有一天如果你不想接待,但却又想帮有需要的弟兄,怎么办?
    • 问:可以不可以让他们在教会暂住? 大多数的教会是不允许给人居住,需领袖们同意

    • 作长老与牧师 (领袖)需要学习接待客旅
    • (1)接待暂时有困苦,有需要的人。(2) 为福音缘故。
    • 1:7 因为监督是上帝的管家,所以必须无可指摘、不任性、不随便动怒、不好酒、不打人、不贪不义之财;8  却要接待φιλόξενος客旅、喜爱良善、自律、公正、圣洁、自制,9  坚守那合乎教义、可靠的真道,好使他能够用纯正的道理劝勉人,并且能够折服反对的人。

 总结:

    • 我们看见爱是有行动的。
    • 接济有需要的信徒
    • 为福音的缘故,好好的使用神赐予我们的房子
    • 主恩待那些因祂缘故接济与接待的门徒
    • 10:40 “接待你们的,就是接待我;接待我的,就是接待那差我来的。41因先知的名接待先知的,必得先知所得的赏赐;因义人的名接待义人的,必得义人所得的赏赐。42无论谁因门徒的名,只把一杯凉水给这些微不足道的人中的一个喝,我实在告诉你们,他决不会得不到他的赏赐


[1] The participial construction continues with imperatival force. There is a textual problem as to whether we should read “needs” or “remembrances”.78 Most scholars accept “needs”, but some cite Zahn for the view that Paul is referring to the contributions to his collection for the poor saints in Jerusalem (cf. 15:25; Cranfield finds no evidence for this meaning for the word). Another idea is that the readers are being invited to remember the saints as a way of gaining encouragement. But this involves the use of “saints” as outstanding Christians, a later usage than that of the New Testament, where the word means all believers. We should reject “remembrances” and understand the word to mean “needs”.Morris, L. .

In the first exhortation Paul uses the verbal form of the very familiar NT koinōnia, “fellowship.” Paul, however, is not urging us to have fellowship with the saints, but to have fellowship with, to participate in, the “needs” of the saints. Moo, D. J.

[2]  In apostolic times there was urgent need for the practice of this virtue. There were the persecutions by which Christians were compelled to migrate. There were other reasons also for which they were moving from place to place. The messengers of the gospel were itinerating in the fulfilment of their commission. The world was inhospitable. Therefore hospitality was a prime example of the way in which believers were to be partakers in the needs of the saints.Murray, J.

[3] 后来保罗到加拉太众教会、亚该亚哥林多教会、马其顿地区的教会筹集捐献帮助犹太地区的信徒

[4] 有时我们可能也怜悯不愿悔改的人

[5] Another dimension of Christian love is the practice of hospitality. The need to give shelter and food to visitors was great in the NT world, there being few hotels or motels. And the need among Christians was exacerbated by the many traveling missionaries and other Christian workers. Hence the NT frequently urges Christians to offer hospitality to others (see 1 Tim. 3:2; Tit. 1:8; Heb. 13:2; 1 Pet. 4:9). But Paul does more than that here; he urges us to “pursue” it—to go out of our way to welcome and provide for travelers. Moo, D. J.

[6] Philoxenia

[7] Thayer Definition:1) love to strangers, hospitality

[8] Noun 名词

[9] (NCV)不要忘了用爱心接待人,有人就是这样作,在无意中就款待了天使。(ESV)Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares. (ASV)Forget not to show love unto strangers: for thereby some have entertained angels unawares.  彼前4:9你们要互相接待【款待】φιλόξενος (Adjective 形容词),不发怨言。

[10] 徒 14:1  保罗和巴拿巴在以哥念

[11] They opened their alpine home as a ministry to curious travellers and as a forum to discuss philosophical and religious beliefs..

[12] “Biblical Orthodoxy without compassion is surely the ugliest thing in the world”

[13] With this he links Practice hospitality. The exercise of hospitality was of great importance to the church of that day. It was not always possible or desirable to stay in inns, and in any case inns were not always available. But Christians like Paul travelled widely in the exercise of their ministry, and it mattered very greatly that wherever they went they found hospitality among the believers. They were all one family, and they readily welcomed as guests even believers whom they had never met (cf. 3 John 5).Morris, L.

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General Uncategorized 罗马书

071 罗马书12章12 盼望中坚忍祷告

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071 罗马书12章12  盼望中坚忍祷告

    • 小孩青少: 受苦时(生病、功课、失恋)你们如何?生气?哭泣?what do you do when you suffer?

    • 罗12:12 在盼望中要喜乐,在患难中要坚忍,祷告要恒切。
    • Pic 问:人为什么会寻死?寻死需极大勇气
    • 失去今世的盼望?人的盼望?
    • Pic 新加坡 2018年 10-29岁之间 (有 94人自杀)
    • 一些地区,考试成绩不好。青少可能会去自杀
    • 他们把人生的盼望建立在成绩上

    • 问:敬畏主的基督徒,有没有可能去寻死? (以利亚与约伯都敬畏主)
    • 王上19:4 自己在旷野走了一日的路程,来到一棵罗腾树下,就坐在那里求死,说:「耶和华啊,罢了!求你取我的性命,因为我不胜於我的列祖。」

    • 问:死亡 vs宝藏,有谁选死? 有谁去坟墓而欢喜?

    • 伯3:20 为什么有光明赐给劳碌的人,有生命赐给苦命的人呢?21  他们想死却死不了,找死胜于找宝藏;22  他们找到坟墓就高兴,非常欢喜快乐

    • 伯7:16 我厌恶自己,不愿永远活下去。任凭我吧,因为我的日子都是空虚的
    • 问:他们为什么都祈求去死呢?
    • 没有盼望的人,会如行尸走肉
    • 落大患难,要能够勇敢活下去,需要有活下去的盼望与勇气
    • 问:你活着的盼望是什么?

    • Pic 主耶稣受大患难时,他是怎样挨过去的?
    • 主耶稣也是完全的人!He is also fully human  
    • 来12:2 专一注视耶稣,就是我们信心的创始者和完成者。他因为那摆在面前的喜乐,就忍受了十字架,轻看了羞辱,现在就坐在上帝宝座的右边。

    • 忍受十字架的秘诀
    • 盼望:摆在面前的,是喜乐,不再受苦
    • 盼望:摆在面前的是荣耀,不再被羞辱
    • Pic 2.4km公里 长跑中有尽头。
    • 问:你挺不过来时,你的盼望在哪里?
    • 问:你是不是像不认识主的人一样,没有盼望?
    • 观察:基督徒在医院病危时,与非基督徒在医院病危时,最大的不同是什么?
    • 我们都能够,谈论死亡。
    • û腓 1:23情愿离世与基督同在,因为这是好得无比的。
    • 如果你对死后去那里感到害怕,你要祈求主给你信心与盼望
    • 盼望:得享上帝的荣耀 罗5:2、8:20-21 万物更新之时

我们今生有盼望 We also have hope this life ! 不只是永生的盼望

我这一生经历3次危机困难。

    • e.g.2次我禁食40天寻求神,1次我陷入忧虑与长期失眠。 每一次主都搭救我![1]
    • 6:4 耶和华啊!求你回转搭救我,因你慈爱的缘故拯救我。
    • 34:19 义人虽有许多苦难,但耶和华搭救他脱离这一切。
    • 50:15 在患难的日子,你呼求我。我必搭救你,你也必尊敬我。”
    • 在患难中,主是搭救我们的神!
    • 使徒保罗为主的缘故被囚禁时,他依然有盼望!
    • 1:19 因为我知道,借着你们的祈求和耶稣基督的灵的帮助,我一定会得到释放
    • 把你的盼望寄托在主!Place your hope in God
    • 要喜乐!(1)有永生的盼望 (2)神会搭救我们

    • 罗12:12 …在患难中要坚忍,祷告要恒切[2]
    • 使徒们一直告诉我们,我们是会面对患难(罗 5:3-6、雅1:2-3、腓1:29、林后4:17、12:9-10)[3]
    • 虚假:信神的人就没有患难
    • 虚假:遇见患难就是神不爱我们
    • 信主或不信主的人,都会面对患难。但我们是有福的!
    • 坚忍与祷告
    • 问:在患难中如何祷告 ?
    • 默想诗篇:大卫受苦时写的,一些是以色列亡国时写的诗 etc
    • 诗篇教我们如何祈求
    • 诗篇 44:23 主啊!求你醒来,为什么还睡着呢?求你起来,不要永远弃绝我们。24  你为什么掩面忘记了我们的苦难和压迫呢?25  我们俯伏在尘土之上;我们的身体紧贴地面。26  求你起来帮助我们,为了你慈爱的缘故救赎我们。
    • 有时神没有回应,诗人感到神睡着了 (诗35:23、44:23-26、78:65)
    • 诗人感到神抛弃了他们 (诗22:1、27:9、38:21、119:8)
    • 落入更大的患难时,阅读约伯记
    • 约伯记处理 对神的失望、对神的忿怒
    • 约伯受苦,不是因为他的罪所引起的。
    • 许多苦难是人的罪引起的 e.g.赌博、吸毒、嫖妓、愚昧。
    • 但有些苦难,不是因罪引起的 (约9:2-3)
    • 圣经说约伯敬畏主 (伯1:1、1:8、2:3、9:21)
    • Pic上帝允许撒旦攻击他,一日中死10个孩子
    • Pic同一天生意倾家荡产
    • Pic后来全身长毒疮
    • Pic妻子叫他去死 (伯2:9)
    • Pic约伯3个朋友不断折磨他,指控他有罪
    • Pic独自承受孤单、羞辱、痛苦、害怕
    • 伯9:17 他用暴风伤害我,无缘无故加添我的创伤。18  他不让我喘一口气,却使我饱尝苦楚。
    • 伯9:22  所以我说,善恶都是一样,完全人和恶人,他都灭尽。23  灾祸忽然把人杀害的时候,他就必嘲笑无辜人的遭遇。24  全世界交在恶人的手中,他蒙蔽世上审判官的脸,如果不是他,那么是谁呢?
    • 伯30:20  上帝啊!我向你呼求,你却不应允我,我站起来,你也不理我。21  你变成待我残忍,用你大能的手迫害我

    • 不可灰心:看约伯的结局
    • 雅5:11 看哪,那些忍耐的人,我们称他们是有福的;你们听过约伯的忍耐,也看见了主赐给他的结局,知道主是满有怜悯和仁慈的

    • Pic神后来医治约伯、再赐10个孩子、恢复产业
    • 赐福给约伯比先前更多 (伯42:12)、赐他长寿 (42:16)

    • 问:约伯是如何在苦难如何坚忍的呢?
    • 他从来没有否认神
    • 他与上帝争吵时,却从来没有离弃主
    • 虽然他觉得上帝躲起来,把他当成仇敌对待 (伯13:24) 他依然祷告
    • 要学习常跪在主面前。
    • 罗12:12 在盼望中要喜乐,在患难中要坚忍,祷告要恒切。


[1] As I grow in Christ, often I felt my life is like David and the Lord is faithful and gracious to me as He deliver me.

[2]  The measure of perseverance in the midst of tribulation is the measure of our diligence in prayer. Prayer is the means ordained of God for the supply of grace sufficient for every exigency and particularly against the faintheartedness to which affliction tempts us.Murray, J.

[3] Paul refers frequently to the affliction which he himself endured (cf. 2 Cor. 1:4, 8; 2:4; 6:4; 7:4; Eph. 3:13; 1 Thess. 3:7). It is also noteworthy how often with different aspects of life in view the apostle’s teaching takes account of the believers’ afflictions (cf. 8:35; 2 Cor. 1:4; 4:17; 8:2; 1 Thess. 1:6; 3:3; 2 Thess. 1:4). These often take the form of persecution and we are reminded that “all that would live godly in Christ Jesus shall suffer persecution” (2 Tim. 3:12; cf. Rom. 8:35; 2 Cor. 12:10; 2 Thess. 1:4; 2 Tim. 3:11) and that “through many tribulations we must enter into the kingdom of God” (Acts 14:22; cf. Rev. 7:14).Murray, J.

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General Uncategorized 罗马书

070 罗马书 12章 11节 在圣灵里火热服事主

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070 罗马书 12章 11节 在圣灵里火热服事主

    • 小孩子:问为什么父母叫我们不可懒惰?
    • 小孩子:为什么主叫我们不可懒惰要服事主?
    • 12: 爱,不可虚伪;恶,要厌恶;善,要持守。10  要以手足之爱彼此相亲,用恭敬的心互相礼让 11  殷勤不可懒惰,心灵要火热[1],常常服事主[2]

    • 上文:12:3-8 讲完恩赐后,保罗马上提到爱 12:9-10
    • 上讲中罗12:10提到爱的表现 :
    • (1)互相礼让【推让】considerations for others
    • (2)互相尊荣 honour others
    • (3)为对方着想 concern for others
    • 讲完恩赐、讲爱,很自然的接下来讲服事。
    • 使用恩赐、以爱心、火热的来服事主 context

    • 使用恩赐服事时,最害怕三件事会发生:
    • 害怕(一)不是以爱心来服事。
    • 林前13:2 我若有先知讲道之能,也明白各样的奥秘,各样的知识,而且有全备的信,叫我能够移山,却没有爱,我就算不得什麽。
    • 不以爱(动机)来服事,是自我中心的
    • 容易骄傲、炫耀 (林前4:7)
    • 容易造成教会中结党纷争(林前1:10-13)
    • 反省:你为什么服事主?
    • 问:我爱弟兄姐妹们吗?
    • 能讲各样的奥秘却没有爱,也算不得什麽; 祷告能够移山却没有爱你,也算不得什麽

    • 害怕(二)我们懒惰。
    • 12: 11  殷勤不可懒惰
    • e.g.作父母的经常劝儿女不要懒惰。
    • 保罗劝我们不要懒惰
    • 信主后,不是等候上天堂罢了。信主后是要服事主的。
    • 不服事的借口: 有时间我就服事
    • 其实就算时间多了,也不一定就会更多服事主
    • 我们对属灵的事懒惰:
    • e.g.懒惰不祷告。连5分钟时间都没有抽出来跟神说话。
    • 问:反正神都知道,为什么要祷告?
    • e.g.懒惰不读经“灵修”
    • e.g. 懒惰不去教会。星期天早上懒惰,不愿起床去教会敬拜主
    • 敬拜主是我们最基本的服事。Worship is serving  latreuo 太4:10、腓3:3
    • e.g.我们经常告诉孩子,做人不可以懒惰 (箴言 12:2419:15
    • 在属灵的事情上,我们就像小孩子一样懒惰。
    • 反省: 我们常讲孩子懒惰,天父是否看我们为懒惰?

    • 我提醒我自己[3]
    • û又恶又懒的仆人被丢在外面黑暗里;在那里必要哀哭切齿 (25:26-30)
    • 又恶又懒的仆人,只是口说信耶稣。但从不把主当成自己的主人。

    • 问:我们都有自己的工作,要如何服事主?
    • 其实在神的眼中每一位都可以全时间服事主。
    • 只是岗位、呼召不同罢了
    • 西3:22 你们作仆人的,要凡事听从你们肉身的主人,不要只在眼前事奉,像是讨人喜欢的,总要存心诚实敬畏主。23  无论做什麽,都要从心里做,像是给主做的,不是给人做的24  因你们知道从主那里必得著基业为赏赐;你们所事奉的乃是主基督。

    • 主要我们在世界中服事祂
    • 职场上的工作态度:
    • 顺服我们的上司
    • 尽力做工,是为主而做,不只是为老板作
    • 在工作的地方,为主作盐作光
    • V24 因你们知道从主那里必得著基业为赏赐
    • 心态上的转变Change of mindset and mentality

在家中,主也要我们服事祂

    • 孩子还小的时候。父亲有责任教导儿女 (弗6:4、申4:9、6:9)
    • 4:9“你只要自己谨慎,又要谨守你的心思,免得你忘了你亲眼看见的事,又免得这些事在你有生之日离开你的心;总要把这些事传给你的子子孙孙,
    • 作父亲不可懒惰。有责任带领孩子每天祷告。
    • V11  殷勤不可懒惰,心灵πνεῦμα要火热,常常服事主
    • 害怕(三): 失去火热的心
    • 心灵πνεῦμα,可翻译为 “圣灵”[4]
    • 心灵火热 (和合本、新译本) 圣灵里火热(ISV、RSV)[5]
    • 心灵火热,也需要依靠圣灵  Spirit is fire
    • 靠圣灵}  祷告、亲近主、被圣灵充满(主掌管我们的心思意念)。

    • Pic初信主时,我们往往是非常火热的。
    • 很多事能使我们失去起初火热的心
    • 失去火热有几个现象:
    • 1 很少祷告 2. 对圣经没有兴趣 3.不想服事神 4.从不向人见证主耶稣
    • Pic 能使我们失去火热的一些原因:
    • Pic 1时间久了、2苦难、3对主失望、4对教会失望、5服事受伤 、6心中的偶像、7贪爱世界、8陷入罪、9事奉没成果

    • 你需要自己找出为什么,对症下药
    • 问:回想你当初为什么火热?
    • 1)回到福音的起点。
    • 寻回起初的爱、喜乐、恩典。
    • 2)我感到困倦、疲乏、无力
    • 40:29  疲乏的,他赐气力,无力的,他加力量。30  就是年轻人也会疲乏困倦,强壮的人也会全然跌倒。31  但那些仰望耶和华的人,必重新得力;他们必像鹰一样展翅上腾;他们奔跑,也不困倦,他们行走,也不疲乏。

    • 秘诀是:1. 亲近神  2. 等候神  3.相信神能让你重新得力
    • 疲乏困倦、跌倒,都是常有的事。
    • 应许:等候之人必从新得力
    • 应许:必如鹰展翅上腾、奔跑却不困倦,行走却不疲乏
    • 祈祷:求主圣灵重新点燃我们火热的心


[1] ζέω verb

[2] But as kuri>w |,the Lord, is read in many old copies, though it may seem at first sight foreign to this passage, I yet dare not wholly to reject this reading. And if it be approved, Paul, I have no doubt, meant to refer the duties to be performed towards brethren, and whatever served to cherish love, to a service done to God, that he might add greater encouragement to the faithful. John Calvin

[3] 神若是给我们的恩赐或责任越大、我们就需要更加谨慎 (路12:47-48)

[4] The “spirit” has been taken to refer to the Holy Spirit and so the thought would be “fervent in the Holy Spirit”.19 This meaning is appropriate, particularly in view of service to the Lord in the clause that follows. It is also true that only as our spirits are quickened by the Holy Spirit can we be fervent in our spirits. Murray, J.

By adding fervent in spirit, he shows how we are to attain the former; for our flesh, like the ass, is always torpid, and has therefore need of goals; and it is only the fervency of the Spirit that can correct our slothfulness. Hence diligence in doing good requires that zeal which the Spirit of God kindles in our hearts. Why then, some one may say, does Paul exhort us to cultivate this fervency? To this I answer, — that though it be the gift of God, it is yet a duty enjoined the faithful to shake off sloth, and to cherish the flame kindled by heaven, as it for the most part happens, that the Spirit is suppressed and extinguished through our fault. John Calvin

Chrysostom thought of it as answering the question, ‘How are we to become “not slack in zeal”?’2 But what exactly does it mean? The same expression is used in Acts 18:25 of Apollos while he was still ‘knowing only the baptism of John’: there perhaps the reference is to his ardent temperament. But here in Romans it is more natural (pace NEB) to take πνεύματι to refer to the Holy Spirit (as do Origen (probably),1 Chrysostom,2 Oecumenius,3 Theophylact,4 and also Calvin and many modern scholars). The Christian is to allow himself to be set on fire (the verb is usually used of water boiling, seething, but is also occasionally used of solids, e.g. of copper, being fiery hot, glowing) by the Holy Spirit. Cranfield, C. E. B.

And he immediately adds, “Be aglow with the Spirit.” Not only should the saints take care that they do not quench the Spirit, that they do not resist the Spirit, and even that they do not grieve the Spirit; they should earnestly ask the Holy Spirit to fill them with zeal, the enthusiasm needed for properly carrying out their Christian duties and attaining their goal. Hendriksen, W., & Kistemaker, S. J.

The idea of “zeal” is continued in the image of “being set on fire” in the second exhortation. Paul might here be urging Christians to maintain a strong and emotional commitment to the Lord in their own spirits. But the spirit to which Paul refers is more likely, in light of the parallel reference to the Lord in v. 11c, the Holy Spirit. On this view, Paul is exhorting us to allow the Holy Spirit to “set us on fire”: to open ourselves to the Spirit as he seeks to excite us about the “rational worship” to which the Lord has called us. Moo, D. J.

[5] The NIV’s “keep your spiritual fervor” reveals one interpretation of a difficult clause (v. 11b). Paul urges us to be “set on fire” (zeontes) “in” or “by” the S/spirit (pneumati). “Spirit” can refer to the human spirit (NIV),4 but, in light of the reference to “the Lord” in the next clause, it probably refers to the Holy Spirit, the agent who inflames our passion for the Lord and his work Moo, D. J.

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General Uncategorized 罗马书

069 罗马书 12章10b 爱中彼此的推让

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069 罗马书 12章10b 爱中彼此的推让

    • Pic 小孩子:孔融让梨的故事 (父亲给孔融梨,他却给哥哥大的梨,他拿小的梨)
    • 孩子说:如果孔融不让梨,他的哥哥们会揍他。他不得已屈服。在他哥哥们的眼里,这是屈服。
    • 问:孔融让梨为什么会成为佳话?
    • 孩子表达出现实世界。真的有这样笨的人?

    • V10 …用恭敬的心互相τιμή 礼让【彼此推让】[1]
    • 爱的其中一个方式是,互相推让
    • 问:什么叫互相推让?
    • 礼让【推让】 = 彼此尊敬、礼貌[2]
    • 问:为什么要推让?
    • 爱是先考量别人的益处,为了弟兄的益处我们推让。
    • A.p.1 永约教会只有一间厕所给80人使用。
    • e.g.刚开始担心一个人若使用30分钟。那么全部人不能使用。
    • e.g.在楼下看见一个弟兄,他说他去厕所
    • e.g.一个弟兄看见主席要上厕所,马上让他先使用
    • 感激你们在主里互相礼让。
    • A.p.2 一些弟兄姐妹吃东西时,食物掉在地上。你们都帮忙清理。
    • 感谢主你们把教会当成自己的家
    • A.p.3 聚会迟到,会造成其它弟兄姐妹们不放便。
    • 更重要是,我们敬畏主所以不要迟到。
    • 问:如果我们去见总理,我敢迟到吗?
    • A.p.4 自己的家中彼此推让。
    • 兄弟姐妹之间争吵,因为不愿礼让。
    • 夫妻、兄弟姐妹之间的争吵也会减少

    • 推让使我吃亏!
    • 有时你推让,人就占你的便宜。
    • 吃亏时心里会不平衡。
    • 我会告诉主这是我为你付出的
    • e.g.如果我被人占便宜。先让他几次,那人还不会学习。以后我就会告诉那弟兄,这样做不对。那人往往就会不好意思,以后就会注意了。(先礼让几次后再讲)

    • 不是单单礼让【推让】,而是去尊荣对方。
    • Τιμή [3] 推尊[4] (吕译本);Honour (KJV、ESV、NIV) [5]
    • Τιμή “尊荣”的意思
    • 原文中有“要以对方为先[6]” 的意思。
    • 爱的表现:
    • (1)互相礼让【推让】considerations for others
    • (2)互相尊荣 Honour others
    • (3)为对方着想 concern for others

    • 人因有罪是自私的。 极少先想到别人
    • 哥林多教会的弟兄姐妹有恩赐,他们缺乏爱,只顾自己的荣耀。
    • 保罗同样在哥林多前书,讲完恩赐后吩咐要彼此尊荣(林前12:23-26),彼此相爱(林前13)
    • 保罗提出尊荣的一个方式
    • 体面的肢体要把不体面的肢体, 装饰得体面τιμή
    • 林前12:20 但现在肢体虽然很多,身体却只是一个。21  眼睛不能对手说:“我不需要你。”头也不能对脚说:“我不需要你们。”22  相反地,身体上那些似乎比较软弱的肢体,更是不可缺少的。23  我们认为身体上不大体面的部分,就更加要把它装饰得体面τιμή;不大美观的部分,就更加要使它美观。24  我们身体上美观的部分,就不需要这样了。但上帝却这样把身体组成了:格外地把体面加给比较有缺欠的肢体,25  好使肢体能够互相照顾,免得身体上有了分裂。26  如果一个肢体受苦,所有的肢体就一同受苦;如果一个肢体得荣耀,所有的肢体就一同快乐。27  你们就是基督的身体,并且每一个人都是作肢体的。

    • 问:如果花有不体面的部分,你会做什么?
    • 问:如果有十个杯子,坏了一个你会做什么?
    • 问:如果身体一个肢体不体面,你会怎么办?
    • 问:为何花与杯子我们就容易把他们丢弃或剪掉?
    • e.g.姐妹们如果你脚有疤痕,你们会如何? 你们会不顾吗? 搽药、或者裙子长一点。
    • e.g.弟兄如果你有伤口。你会做什么?搽药、包扎。
    • 体面的肢体要做工! 来装饰那不体面的。使到它得体面τιμή
    • a.p.但教会中的任何肢体软弱时,我们不是把他们减掉、或不欢迎他们!
    • e.g.有一个教会的牧者,他不允许乞丐去他们的教会。
    • e.g.给的原因是会影响其它人。 我听了伤心。
    • e.g.以前的教会有弟兄,不喜欢从中国来的弟兄姐妹。 我听了伤心。
    • 教会本是要接纳,所有像我们一样的罪人!太9:12

    • 林前12:22 …身体上那些似乎比较软弱的肢体,更是不可缺少
    • 软弱的肢体,在神眼中是宝贵的!you are precious in Thy sight
    • a.p.不是不顾他们, 主要我们学习去照顾装饰他们。
    • 健康、强壮。更应该去装饰那软弱的!
    • 问:你曾经有没有这种想法,这种人最好换去别的教会?
    • e.g.造成教会不和睦最好离开。我悔改!
    • 把每一个视为主身体的一部分(林前12:27、弗1:23)。
    • 视为主里的一家人(弗2:19), “手足之爱”V10。
    • 盼望:我们离世前,能看见永约教会活出主所吩咐的爱

    • 尊荣τιμή 对方:不是虚伪的去夸奖对方、尊荣、赞美对方。
    • 因爱人不可虚伪 V9。
    • e.g.我为了讨好人,特意去夸大的夸奖对方,尊荣对方。 我悔改!
    • 打从心里去学欣赏那人说真心的话,说真心的赞美。

    • 一个真正谦卑的人,才能去欣赏、尊荣别人
    • 2:3 …,只要谦卑,看别人比自己强;
    • 我们往往只看到人的不好。
    • 别人一定有比我们好的地方。值得我们去欣赏的。
    • e.g.多看自己妻子的强点。你的妻子就会变成美丽。
    • a.p.养成一个属灵的好习惯,多看人的优点。 e.g. 家人、同学、同事、老板、员工。
    • 谦卑能使我们懂得如何去尊荣其它人
    • 林前10:24 人不要求自己的好处,却要求别人的好处。
    • 总结:爱的表现:
    • (1)互相礼让【推让】considerations for others
    • (2)互相尊荣 Honour others
    • (3)为对方着想 concern for others


[1] “In honor preferring one another.” The practical import of this is obvious. But there is a question whether the intent is the same as elsewhere when Paul says, “each counting other better than himself” (Phil. 2:3) or whether the idea is that we are to lead in bestowing honour. That is, the thought can well be that instead of looking and waiting for praise from others we should be foremost in according them honour. We cannot be certain which thought is here present. In either case the exhortation is directed against the conceit by which we assert ourselves above others. The humility commended is not incompatible with the sober judgment commended in verse 3. We are to recognize the gifts God has bestowed upon us and exercise these in the awareness that others do not possess these same gifts and therefore are not qualified to assume the functions or prerogatives which the gifts involve. Humility does not overlook the differentiation that exists in the fellowship of faith nor can it be pleaded as an excuse for indolence. Paul considered himself “less than the least of all saints” (Eph. 3:8) but he did not allow this estimate of himself to keep him from asserting his high prerogatives as an apostle and minister of Christ. Among believers he is the noblest example of what he here commends and of the sobriety of judgment to be exercised “according as God hath dealt to each a measure of faith” (vs. 3).Murray, J

NIV translates a very difficult expression Honor one another above yourselves. The trouble here is that the verb is used in a way that is difficult to find elsewhere, which makes us uncertain of the precise meaning.66 The alternatives appear to be “be eager to show respect for one another” (GNB) and “let each man consider the other worthy of more honor than himself” (TH). Following on the references to love within the Christian family there can be no doubt that Paul is telling the Romans not to push for first place for themselves; they are to seek honor for one another rather than for themselves. At the same time we must bear in mind that he has just condemned the love that is hypocritical (v. 9), so we must beware of interpretations which imply that the gifted believer affirms that the less gifted are superior to himself. Paul is not advocating hypocrisy but humility, and that love which eagerly seeks out and rejoices in and honors the good qualities in other believers Morris, L. .

[2] be eager to show respect for one another” (GNB) and “let each man consider the other worthy of more honor than himself” (TH).

[3] 出20:12 孝敬 honor LXX 使用 τίμα  (verb)

[4] What does this mean and how is this possible? Of the many interpretations offered note the following three: a. The other person is the one in whom Christ is mysteriously present for me. Therefore I should honor him above myself.344

Evaluation. Must I assume, then, that Christ is not present in every believer, including even myself? b. Do not wait for others to praise you but be the first to bestow praise whenever this can be done in harmony with the truth.

Evaluation. Though this is excellent advice, is it really what the passage means? Probably not. It seems to require that I regard my fellow-believer to be worthy of greater honor than I am, and that I, therefore, esteem him higher than myself. c. The exhortation does not demand of me that I deem every fellow-member to be in every respect wiser and abler than I am myself. But it asks that in humble-mindedness I count my fellow-member to be better than I am myself. See Phil. 2:3.Hendriksen, W., & Kistemaker, S. J.

[5] (KJV)in honour preferring one another;(ESV) Outdo one another in showing honor; (NIV) Honor one another above yourselves.

[6] preferring one another(KJV, ASV), Outdo one another(ESV,RSV),above yourselves(NIV)   (Rom. 12:10 CCV)

Paul exhorts believers to put other believers first as an expression of genuine love. Moo, D. J.

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General Uncategorized 罗马书

068 罗马书12章9至10 教会中的人际关系

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068 罗马书12910 教会中的人际关系

    • 孩子们:主耶稣给的新命令是什么?e.g. 彼此分享玩具(约13:34)
    • 13:34 我给你们一条新命令,就是要你们彼此相爱;我怎样爱你们,你们也要怎样彼此相爱。35  如果你们彼此相爱,众人就会认出你们是我的门徒了。

    • 12:9 爱,不可虚伪;恶,要厌恶;善,要持守。10 要以手足之爱彼此相亲,…
    • 上文:讲完恩赐后,保罗立刻提出了爱
    • 有恩赐没有爱,恩赐再大也算不得什么。
    • 林前13:2 我若有先知讲道之能,也明白各样的奥秘,各样的知识,而且有全备的信,叫我能够移山,却没有爱,我就算不得什麽[1]

    • 问:每天讲爱,缺乏神学 vs 有神学但缺乏爱 ? 你们要那种教会?
    • 在神的眼中,教会中有真爱是极其重要的!
    • 12:9 爱[2],不可虚伪;……
    • e.g.一些人离开教会后,说基督徒都是虚伪的。
    • 问:什么叫虚伪?
    • 你其实一点都不爱那人,却假装爱他
    • 问:我们表现关心与爱时,我们的动机与目的是什么?

    • 圣经记载基督徒是可能虚伪的
    • Pic e.g.亚拿尼亚与撒非拉虚伪,谎报自己把全部的钱奉献给教会 (徒5:1-11)
    • Pic e.g.弟兄姐妹没有食物吃饭、没有衣服穿。(雅2:14-17)
    • e.g.他们虚伪的祝福说“平平安安的去吧!愿你们穿得暖,吃得饱” (雅2:14-17)
    • e.g.执事的孩子曾经说:自己的父亲在教会一个样,但在妻子与孩子前又另一个样
    • 我们的虚伪,会绊倒人!
    • 我们需要尽量在人前与人后一致
    • 千万不要因基督徒虚伪而放弃信仰。因人都是有罪的!
    • 回到圣经看虚伪的例子(太6:2、6:5、6:16、7:5、加2:13、彼前2:1)
    • 我发现自己是虚伪的 (路6:42)
    • 6:42你自己既看不见你眼中的梁木,怎能对你弟兄说,‘弟兄,容我去掉你眼中的木屑’呢?假冒为善的人哪,先从你眼中去掉梁木吧,然后你才能看清楚、可以去掉你弟兄眼中的木屑。
    • 唯有神让我看见,我在祂眼中有时是虚伪的
    • 教会中的人际关系中,一定会遇见虚伪之人。因我们都是罪人。
    • 或者OR 虚伪的另一个表现:
    • e.g.讨厌那人, 却表面上爱他“礼貌、友善”
    • e.g.世界中为了生存,我们经常都带上面具
    • e.g.有时孩子们比我们更真实,他们不喜欢一个人就全都写在他们的脸上。

    • 问:不喜欢那人,怎么办?
    • 问:难道为了不虚伪,就写在脸上告诉他,我讨厌你?
    • 问:我就是不喜欢他,怎么办?
    • 教会中的人际关系中,需要饶恕对方
    • 主要我们在教会中学习相爱、也学习彼此饶恕
    • 6:14 你们饶恕人的过犯,你们的天父也必饶恕你们的过犯;15 你们不饶恕人的过犯,你们的天父也必不饶恕你们的过犯
    • 问:不是因信称义吗?
    • 问:为什么我们不饶恕,天父就不饶恕我们?
    • e.g.我家中的两个儿女,有时一天能够得罪对方7次!
    • e.g.当孩子道歉了,另一个却不肯饶恕还不断反击对方。我就开始生气了!
    • 问:明明是他错,还要我去饶恕他?
    • 主怎样饶恕我们,祂要我们也同样的饶恕人
    • 不从心里饶恕你的弟兄,你如何待你的弟兄,主也如何对待你 (太18:35)
    • 18:35 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。”
    • a.p.有时祷告受阻,是因为我们的罪拦阻了我们的祷告
    • e.g.小孩子们你们在教会吵架是必定有的,但吵完架后主要你们彼此饶恕。  

    • û 太6:12 免我们的债,如同我们免了人的债。
    • e.g.我想到人得罪我时,我就求主给我力量饶恕
    • 有时饶恕人是需要时间,让我们克服
    • 望:每当我饶恕时,我知主会饶恕我。
    • 盼望:每当我饶恕时,我知我是主的门徒

    • 有人说:彼此相爱是有限度的。爱不是毫无限度的!
    • 问:怎么可能没有限度的去爱人?
    • 我们一起来看主给我们的限度:
    • 15:12 你们要彼此相爱,像我爱你们一样,这就是我的命令。
    • 坦诚:我还无法爱人,像主耶稣爱我一样。
    • 但我不能因为我无法做到,就把主的命令给废了。
    • 我们一起去努力成长
    • 彼后 1:5 …你们要分外的殷勤;有了信心,又要加上德行;有了德行,又要加上知识;6  有了知识,又要加上节制;有了节制,又要加上忍耐;有了忍耐,又要加上虔敬;7  有了虔敬,又要加上爱弟兄的心有了爱弟兄的心,又要加上爱众人的心

    • 主能够帮助我们。(约15:5 离开了我,你们就不能作什么。)

    • 问:难道爱没有规范?难道我们连邪恶也爱?
    • 常听见的错谬:
    • 错谬:爱是没有对错的
    • 错谬:爱是毫无条件,有条件就不是爱
    • 圣经中的爱是有规范的,爱是厌恶邪恶的
    • 12:9 …;恶,要厌恶;善,要持守。
    • û林前13:6“爱” 不喜欢不义,只喜欢真理。
    • e.g.人爱一个人时,有时连他们的恶行也被我们接纳赞同
    • e.g.有时爱一个人,能使我们是非不分。
    • e.g.那人脾气不好。他有男子气概 macho,见义勇为。
    • 真正的爱,是需要在主里劝诫、责备
    • e.g.真正爱孩子的,一定会管教孩子
    • e.g.箴13:24 不用杖责打儿子的,是恨恶他;爱儿子的,必对他勤加管教。
    • 17:3 你们应当谨慎。如果你弟兄得罪你,就劝戒他;他若懊悔,就饶恕他。4  如果他一天七次得罪你,又七次回转,对你说:‘我懊悔了!’你总要饶恕他。”

    • 12:10 要以手足之爱【爱弟兄】彼此相亲…
    • 不能只做到不虚伪,还要有手足之爱
    • 手足之爱 = 【爱弟兄】with brotherly affection 如爱家里的兄弟姐妹一样。
    • 信主后,进入神的家(弗2:19)。
    • 在教会中的人际关系上。我们是主里的弟兄姐妹。
    • 发挥恩赐、是为了爱弟兄姐妹。(林前13)

    • 彼前1:22你们既因顺从真理,洁净了自己的心,以致爱弟兄没有虚假,就当从心里彼此切实相爱。
    • 因为主爱我们,饶恕我们所以我们要: 不虚假、学习饶恕、学习爱弟兄
    • 祈祷:求主帮助我们,不虚假、学习饶恕、学习爱弟兄


[1] 这些造就教会的恩赐,在主再来的日子会停止,唯有爱是永不止息。林前13:8

[2] 上文 12:1-2 保罗劝我们把身体献上,作活祭; 心意更新而改变过来。我们就应当学习彼此相爱

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永约资源书坊

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2019年 5月31日 开始营业 We are opening on 31 May 2019.

我们将售卖基督教(改革宗出版社)的书籍。 We are selling Chinese Reformed Christian Books.

营业时间:周二至周五 下午5点至6点。 Tuesday to Friday 5pm to 6pm.

Blk 18 Boon Lay Way Tradehub 21 #08-135 Singapore 609966