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MHC:罗马书 11

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提纲: 1-10节:神对犹太人的弃绝不是普世性的。 11-21节: 神任凭犹太人不信,为要使救恩也临到外邦人。 22-32节:警告外邦人不可骄傲,不信,犹太人被称为 一个国家,也可能重新进入可见圣约之中。 33-36节:对神的智慧,良善,公义的颂赞。


There was a chosen remnant of believing Jews, who had righteousness and life by faith in Jesus Christ. These were kept according to the election of grace. If then this election was of grace, it could not be of works, either performed or foreseen. Every truly good disposition in a fallen creature must be the effect, therefore it cannot be the cause, of the grace of God bestowed on him. Salvation from the first to the last must be either of grace or of debt. These things are so directly contrary to each other that they cannot be blended together. God glorifies his grace by changing the hearts and tempers of the rebellious. How then should they wonder and praise him! The Jewish nation were as in a deep sleep, without knowledge of their danger, or concern about it; having no sense of their need of the Saviour, or of their being upon the borders of eternal ruin. David, having by the Spirit foretold the sufferings of Christ from his own people, the Jews, foretells the dreadful judgments of God upon them for it, Ps 69. This teaches us how to understand other prayers of David against his enemies; they are prophecies of the judgments of God, not expressions of his own anger. Divine curses will work long; and we have our eyes darkened, if we are bowed down in worldly-mindedness.


Verses 1–10节


论到犹太人中的余数,虽然被父神称义,且得到基督的生命,却唯独因信靠耶稣基督而得。这完全是出于神主权恩典的拣选。既是恩典,就不在乎行为,也不是靠外在的仪文更不是预先看到谁会有信心才拣选谁。堕落罪人能够真心行善,不是因为他行善而得蒙拯救,乃完全是神拯救了他之后的结果。救恩从始至终都是完全的神的恩典,且因着我们的过犯。这些都是彼此违背,也是不能混淆的。神使悖逆的人心思和性情都发生改变,从而使自己主权的恩典得着荣耀,他们该当怎样感到稀奇并颂赞他啊!犹太全族好像沉睡一般,不知道自己所处的凶险之地,并且也不以为意;对需要一位救主的无知,也使他永远在毁灭的边缘。在诗篇69篇中,大卫藉着圣灵的启示预见基督担当自己同胞犹太人带来的苦难,预示着神为此而审判他们的可怕刑罚。这也更能帮助我们理解大卫在其他的诗篇中面对他仇敌的祷告时,我们不再看到这是大卫自己的愤怒,乃是在预言神的审判。如果我们专顾世上的事,使我们的眼睛长久不见那真光,神的咒诅将终生相伴。


Verses 11–21

The gospel is the greatest riches of every place where it is. As therefore the righteous rejection of the unbelieving Jews, was the occasion of so large a multitude of the Gentiles being reconciled to God, and at peace with him; the future receiving of the Jews into the church would be such a change, as would resemble a general resurrection of the dead in sin to a life of righteousness. Abraham was as the root of the church. The Jews continued branches of this tree till, as a nation, they rejected the Messiah; after that, their relation to Abraham and to God was, as it were, cut off. The Gentiles were grafted into this tree in their room; being admitted into the church of God. Multitudes were made heirs of Abraham’s faith, holiness and blessedness. It is the natural state of every one of us, to be wild by nature. Conversion is as the grafting in of wild branches into the good olive. The wild olive was often ingrafted into the fruitful one when it began to decay, and this not only brought forth fruit, but caused the decaying olive to revive and flourish. The Gentiles, of free grace, had been grafted in to share advantages. They ought therefore to beware of self-confidence, and every kind of pride or ambition; lest, having only a dead faith, and an empty profession, they should turn from God, and forfeit their privileges. If we stand at all, it is by faith; we are guilty and helpless in ourselves, and are to be humble, watchful, afraid of self-deception, or of being overcome by temptation. Not only are we at first justified by faith, but kept to the end in that justified state by faith only; yet, by a faith which is not alone, but which worketh by love to God and man.


Verses 11–21节


福音使天下蒙耶稣基督拯救的人得以富足。因犹太人的不信,神公义的审判来临,使得大量的外邦人就与神和好;将来犹太人倘若再加入教会,将是一个极大的转变,也是他们“向罪死,向义活”的一个复活的象征。最初亚伯拉罕是教会这棵橄榄树的树根,犹太人只是树上的枝子,作为神的选民他们却拒绝接受弥赛亚救主;这时候他们与亚伯拉罕的神的关系就被砍断,外邦人作为野橄榄枝被接在那被砍断的枝子处,成为教会的一份子,他们因信,成为亚伯拉罕的真子孙,圣洁得蒙祝福。我们每个人,按着性子,都是野橄榄。归信就好比神把这野枝子接在了好树上一般。我们常常把新的野橄榄枝嫁接到开始枯萎的橄榄树上,这样不仅能够使橄榄结实,也能使枯萎的橄榄树复苏茂盛起来。外邦人却是因白白的恩典得以嫁接在好树上。他们必须谨慎不可自信,各样的骄傲和野心都不可有;不要徒有一颗死的信心,一个虚的行为,他们必须转向神,忘记自己的特权。因为我们惟有凭信才得以站立,然而我们自身本都是罪污败坏,极需要怜悯的,所以就更应该谦卑,警醒,不可自欺,也不可被试探所胜。我们不仅因信得称为义,更是因信蒙保守可以恒忍到底。然而,信不是孤立自存的,乃是藉着爱神,爱人来显明的。


Verses 22–32

Of all judgments, spiritual judgments are the sorest; of these the apostle is here speaking. The restoration of the Jews is, in the course of things, far less improbable than the call of the Gentiles to be the children of Abraham; and though others now possess these privileges, it will not hinder their being admitted again. By rejecting the gospel, and by their indignation at its being preached to the Gentiles, the Jews were become enemies to God; yet they are still to be favoured for the sake of their pious fathers. Though at present they are enemies to the gospel, for their hatred to the Gentiles; yet, when God’s time is come, that will no longer exist, and God’s love to their fathers will be remembered. True grace seeks not to confine God’s favour. Those who find mercy themselves, should endeavour that through their mercy others also may obtain mercy. Not that the Jews will be restored to have their priesthood, and temple, and ceremonies again; an end is put to all these; but they are to be brought to believe in Christ, the true become one sheep-fold with the Gentiles, under Christ the Great Shepherd. The captivities of Israel, their dispersion, and their being shut out from the church, are emblems of the believer’s corrections for doing wrong; and the continued care of the Lord towards that people, and the final mercy and blessed restoration intended for them, show the patience and love of God.


22–32节


所有的审判中,灵魂的审判是最痛苦的,关于这点使徒唯恐我们不晓得。比起选召外邦人成为亚伯拉罕的真子孙来,犹太人重新被接上是更不可能的事;然而即便现在如此,并不能妨碍他们将来若不是长久不信,仍要被重新接上。因拒绝接受福音,他们的抵挡反而使得福音被传到外邦中,但是,犹太人却要因虔诚的先祖而蒙受祝福。即便他们现在是福音的抵挡者,因此他们憎恨外邦人;但是当神的时候到了之时,这一切都要结束,神对他们先祖的爱将被纪念。真正的恩典不是要从神那里得什么好处,乃是那些蒙怜恤的人可以竭力施怜恤给他人的同时,自己也得蒙神的怜恤;也不是犹太人会恢复他们祭司的职分,重建他们的圣殿,重新施行礼仪律,因为这一切都已经结束了,只要信耶稣基督,他们就和外邦信徒一起都成为一群,归基督这一个大牧人了。旧约的以色利被掳,被遣散到列邦中,流离失所象征着新约的信徒犯罪被神鞭打管教,然而神却对他的百姓永不失慈爱,因他最终要怜悯他们,重建他们,这都表明了神的忍耐和恩慈。


Verses 33–36

The apostle Paul knew the mysteries of the kingdom of God as well as ever any man; yet he confesses himself at a loss; and despairing to find the bottom, he humbly sits down at the brink, and adores the depth. Those who know most in this imperfect state, feel their own weakness most. There is not only depth in the Divine counsels, but riches; abundance of that which is precious and valuable. The Divine counsels are complete; they have not only depth and height, but breadth and length, Eph 3:18, and that passing knowledge. There is that vast distance and disproportion between God and man, between the Creator and the creature, which for ever shuts us from knowledge of his ways. What man shall teach God how to govern the world? The apostle adores the sovereignty of the Divine counsels. All things in heaven and earth, especially those which relate to our salvation, that belong to our peace, are all of him by way of creation, through him by way of providence, that they may be to him in their end. Of God, as the Spring and Fountain of all; through Christ, to God, as the end. These include all God’s relations to his creatures; if all are of Him, and through Him, all should be to Him, and for Him. Whatever begins, let God’s glory be the end: especially let us adore him when we talk of the Divine counsels and actings. The saints in heaven never dispute, but always praise.


33–36节


使徒保罗虽然比任何人更深知天国的奥秘,却承认自己的失败,并要去寻根究底,他谦卑地坐在神智慧之海的岸边,对这无垠的深广满怀崇敬。只有最知道尚在此不完全状态中的人,才最能体会到自己的软弱。神的定旨不仅博大精深,且丰丰富富,又贵如珍宝。这定旨全备,它不仅又长又阔,并且又高又深(弗3:18),而且使人有真知识。神与人之间本身就有不可逾越的鸿沟,而且也不成比例,是造物的主和受造物之间的关系,如此,我们便永远无法寻找到神的踪迹。人怎么能来教导神怎样管理世界呢?使徒崇拜神的定旨的完全主权。所有天上,地上,特别是关于我们救恩之事,我们的平安都藉着祂的创造而源于他,藉着他的护理倚靠他,这样在他们终了时也归于祂。万有都本于神,倚靠基督,归于神。这涵括在万事万物与神的关系中,如果万有都本于他,倚靠他,当然为了他的荣耀,也要归于他。无论做什么,最终都要归荣耀给神:特别当我们谈到神的定旨和工作时,更应满怀崇敬,圣徒们在天上绝不会争议,只会不断地赞美神。

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