罗马书

Day 1

第1日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。

Scriptural Reflection
Romans 3:21–31

Paul has convincingly proved that all, Jews and Gentiles alike, have sinned and that the Law serves to make us aware of our unrighteousness. He will now clearly describe both the righteousness of God and justification by faith. This justification is the only way, that we, sinners, can satisfy His righteousness.

1. V. 21: In introducing “justification by faith”, Paul emphasizes two things in this opening verse.  What are they?  Do they not sound contradictory?  Why or why not?

2. Vv. 22-23: In asserting that the righteousness of God comes through faith in Jesus Christ, Paul gives us a further dimension about what sin is — i.e. it is falling short of the glory of God.  What does it mean to fall short of the glory of God?  Is it a definition of sin or simply a reality of sin or both?  Why?

3. Vv. 24-25a: Paul explains “justification by faith” and highlights the following:
a. It is free. How would you define something which is free?

b. It is the result of grace. How would you define grace?

c. It is a result of the redemptive work of Christ.
  1. The sacrifice for the redemption is  presented by God. Why is it significant that God presented this sacrifice?
  2. Christ is the sacrifice of the redemption. How does a sacrifice “atone” for something in the OT (See Lev. 16, and especially vv. 29-34)?
  3. Our faith is in (or by) His blood:  Why is His blood so important in atonement? (See Lev. 17:11)

4. Vv. 25b-26: Apart from explaining how we can be justified, Paul also seeks to vindicate God as being just:
a. What is meant by God’s forbearance of sins committed beforehand (see Acts 17:30 as well)?

b. How does justification by faith in Christ demonstrate His justice or righteousness?
5. Vv. 27-28:  How does justification by faith exclude all possibilities of boasting? (See Eph. 2:8-10 also.)

6. How different is the Biblical salvation through faith from other religions that you know of or formerly believed in?

7. Included among Paul’s target audiences are the Jews and Jewish Christians who are still zealous for the law. Paul  presents  “justification apart from the law” (3:21) as “justification by faith”.

How can “justification apart from the law”  in fact “uphold the law”? (i.e., how has such a justification already been made known by the Law and the Prophets (3:21)?)

8. What is the main message to you today and how may you apply it to your life?


經文默想
羅馬書3:21-31

本週我們繼續研讀羅馬書。請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。

保羅已在前兩章有力的把全人類圈在罪孽中—猶太人與外邦人並無分別，亦指出律法本是要叫人知罪；現在他清晰的指出因信稱義是惟一在神面前稱義的途徑。

(1) 第21節：在闡明「因信稱義」的道理的開始，保羅兩次提到「律法」，叫人感到有點矛盾之處。你認為是嗎？為什麼？

(2) 第22-23節：保羅指出神的義是因信耶穌基督加給我們時，給我們從較新的角度去明白什麼是罪：就是「虧缺了神的榮耀」。這句話是什麼意思？你認為這是罪的定義，還是罪的事實？

(3) 第24-25a節：在解釋「因信稱義」的道理時，保羅指出：

a. 是白白的：白白得來的是什麼意思？

b. 是恩典：你可以怎樣為恩典下一定義？

c. 是基督耶穌的救贖的果效：

i. 是神設立的：誰是那獻祭者？

ii. 是挽回祭：什麼是挽回祭？(可參利第16章，特別是第29-34節)

iii. 是憑著耶穌的血：為甚麼要憑祂的血？(參利17:11)

(4) 第25b-26節：同時保羅亦要顯明神的義：

a. 神寬容人先時所犯的罪：是什麼意思？(參徒17:30)

b. 因信耶穌稱義怎樣顯明神的義呢？

(5) 第27-28節：為什麼「因信稱義」就叫人無可誇口？(參弗2: 8-10)

(6) 聖經「因信稱義」的道理與世人其他主要的宗教的主要教義有何不同之處？

(7) 第29-31節：「因信稱義」既是在律法以外(3:21) ，何以保羅卻說並不是廢了律法，更是堅固律法？

(8) 今日對你主要的提醒是什麼？你會怎樣應用在你的生命中？

Meditative Reflection
The Forbearance of God

At least in two places in the Bible, we read about Paul’s assertion that God has “overlooked” man’s ignorance until the appearance of Christ (Acts 17:30) and that in His forbearance “He had left sins committed beforehand (i.e. before the appearance of Christ) unpunished” (Rom. 3:25).

In other words, God’s wrath had been withheld before the appearance of Christ on earth; otherwise, His full vengeance on the sins committed by humankind would have been unleashed.  Now, with the incarnation of His Son, Jesus Christ, God’s wrath had been unleashed, not on us, but on His Son.

Isaiah 53 vividly depicts the unleashing of wrath of God upon His Son: “He was pierced for our transgression…was crushed for our iniquities; the punishment that brought us peace was upon Him…it was the Lord’s will to crush Him and cause Him to suffer.”  (Isa. 53:5, 10)

The prophet Malachi points out that the wrath of God is like a refiner’s fire and asks rhetorically, “But who can endure the day of His coming?  Who can stand when He appears?” (Mal. 3:2)

Indeed, no one can face the wrath of God, not even His Son, and perhaps that is why in the Garden of Gethsemane, in facing the wrath of God on our behalf, the Lord Jesus Christ had to pray,
“My Father, if it is possible, may this cup be taken from me…” (Matt. 26:39). 
In the Old Testament, the “cup” often refers to the cup of wrath, and God’s wrath is such that not even the Son could face it on His own.

Though the wrath of God was poured on His Son, it will one day be poured on those who will  not believe in His Son, and upon the return of the Lord Jesus, they will have to face the full force of God’s wrath.

In the meantime, God’s forbearance continues, and as Paul reminds us, “now is the time of God’s favor, now is the day of salvation.” (2 Co. 6:2)  But such time is running out.  The only way to avoid the wrath of God is by being reconciled with Him through repentance and faith in Jesus Christ.  Are you prepared to face His return?

靈修默想小篇
神的寬容

保羅最少在兩處提到神在基督耶穌降世之前，寬容「人先時所犯的罪」，「並不監察」(羅3:25；徒17:30) ，意思是神在基督降世之前，寬容世人，沒有向世人盡傾祂的忿怒。但在祂兒子降世時，神卻盡傾祂的忿怒，不是在世人身上，而是全落在祂愛子的身上。

以賽亞書第53章早已形容神如何傾倒祂的忿怒：「祂(指義僕耶穌) 為我們的過犯受害，為我們的罪孽壓傷，因祂受的刑罰我們得平安……耶和華卻定意將祂壓傷，使祂受痛苦」(53: 5, 10)

先知瑪拉基就告訴我們神的忿怒是如煉金之人的火，「誰能當得起呢？祂顯現的時候，誰能立得住呢？」(3:2)

是的，神的忿怒是沒有人能當得起的。難怪連祂的兒子耶穌基督，在要代替我們接受神的忿怒時，在客西馬尼園要三次求父把「杯」挪去(太26:36-46) 。在舊約中眾多提到杯的經節，多是指神忿怒的杯。是的，連神的兒子在面對父的忿怒時，也感到擔當不起！

神的兒子已代我們喝了神那忿怒的杯。但凡不信祂的人，在瑪拉基先知所說的那日，就是主耶穌再來的時候，就要面對神的忿怒了。

在此之前，神是繼續寬容世人的。故此保羅在哥林多後書這樣的勸告我們：「現在正是悅納的時候，現在正是拯救的日子」(6:2) 。

但這悅納和拯救的時日無多了，惟一能逃避神忿怒的途徑是藉著悔改，相信耶穌基督，與神和好。你是否已準備好迎見神呢？

Day 2

第2日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。

Scriptural Reflection
Romans 4:1–12

In answering the point he raises earlier in 3:21 (that this righteousness apart from the law is testified by the Law itself), Paul now cites Abraham (Gen. 15) and the Psalms as his proof:

Vv. 1-3:
1. Why do the Jews consider Abraham the most important of all among their forefathers?

2. Why do the Jews put so much emphasis on being Abraham’s descendants? (See Lk. 3:8, Jn. 8:33)

3. Paul quotes Genesis 15:6 to prove how Abraham was justified.
a. Go back to the incident in Genesis 15, and explain in your own words how 15:6 supports Paul’s argument of justification by faith and not by works.

b. What does being “credited it to him” as righteousness mean?
Vv. 4-8:
4. What does Paul call such a free credit in v. 4?

5. What kind of people does God justify according to Paul?

6. How do Psalm 32:1-2 and Psalm 103:10 prove Paul’s point?

Vv. 9-12:
As if he were hearing this Jewish audience object that whatever he quoted could only apply to the Jews and not to the Gentiles, Paul uses the all-important rite of circumcision to prove his point:

7. When did God command Abraham to circumcise his male descendants?  (If you do not quite know, scan the two chapters after God had credited him with righteousness.)

8. What function, according to Paul, did circumcision serve? (Rom. 4:11)

9. How similar, then, is baptism to circumcision?

10. What might the reaction be of those Jews or Jewish Christians upon reading this passage in which Paul calls Abraham both the father of the Jews and of the Gentiles?

11. Paul urges the Jews “to walk in the footsteps” of their father Abraham.  What is he referring to?

12. What is the main message to you today and how may you apply it to your life?


經文默想
羅馬書4:1-12

請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。

保羅在3:21提到這律法以外的義是有律法和先知(是指整本舊約聖經) 為證的。他現在用詩篇和亞伯拉罕來作支持：

第1-3節：

(1) 在列祖之中，為何亞伯拉罕在猶太人心中是如此重要？

(2) 為何他們如此看重自己是他的後裔？(參路3:8及約8:33)

(3) 保羅特別用創世記15:6來證明亞伯拉罕是因信稱義的：

a. 試翻到創世記15章那一段事蹟，看看可否用你自己的言語來解釋，為何那處的經文足證亞伯拉罕是因信而非靠行為稱義的？

b. 15:6的「以此/credited(算為)」是什麼意思？

第4-8節：

(4) 保羅稱這「算為義」作什麼？

(5) 保羅指這樣被「算為義」的是什麼人？

(6) 所引用的詩篇(32:1-2及103:10) 如何給「因信稱義」作證？

第9-12節：似乎保羅意識到他的猶太讀者仍以所引用的舊約與外邦人無關，他就以猶太人極看重的割禮來做證明：

(7) 神是在那時才吩咐亞伯拉罕給家人行割禮？(參創17章)

(8) 按保羅所言，割禮的要義是什麼？(4:11)

(9) 既是這樣，「浸禮」與「割禮」有何相似之處？

(10) 當讀到保羅竟稱神也是外邦人的父時，你以為那些「熱心律法」的猶太人(徒21:20) 會有什麼反應？

(11) 保羅勸導他們跟從亞伯拉罕什麼的蹤跡行？

(12) 今日對你主要的提醒是什麼？你會怎樣應用在你的生命中？

Meditative Reflection
Our Father

It is customary for many churches to recite the Lord’s Prayer every Sunday as a liturgy during their worship service.  Perhaps many of us have been so used to reciting it every Sunday ever since we were a child, that we tend to take for granted how precious it is, and how amazing it is that we can call God, “Our Father Who art in Heaven.”

As we know from Genesis 17, no one who is uncircumcised could claim any share in the Abrahamic Covenant.  It is already quite amazing that Gentile proselytes to Judaism through circumcision could be entitled to all the covenant privileges, so it seems.  In essence, as F.F. Bruce points out:
“Even proselytes, who might have been regarded as Abraham’s children by adoption, were not permitted to call him, ‘our father’; in the synagogue liturgy they called the patriarchs, ‘your fathers’ when those who were Jews by birth referred to them as ‘our fathers.’”
Therefore, one can imagine how offended or alarmed some of the first audiences or readers of Romans were when Paul said Abraham “is the father of all who believe but have not been circumcised…” (Rom. 4:11).

But Paul did not stop there, but went on to tell us that we, Gentile believers, can even call God, “Abba Father”  (Rom. 8:15).

That’s how unsettling and revolutionary the Book of Romans is.  Next time when we recite the Lord’s Prayer, or when in our private prayers we call God “our Father”, we should say so with an immense sense of gratitude.

靈修默想小篇
我們在天上的父

不少的教會在主日崇拜時以「主禱文」作公禱之用。或許你也是從少就常背誦「主禱文」，像我兩個孫兒一樣。因而在稱神為「我們在天上的父」時，已習以為常，不一定覺得寶貴，以為希奇。

從創世記第17章我們清楚的知道，凡沒有接受割禮的以色列男士，都在神與亞伯拉罕所立的約之外。其實，外邦依附猶太教者，能因接受割禮而被算在這約之內，已是希奇的事。但在實際上是有所限制的。如解經家F.F. Bruce所言：

“每一個進猶太教的外邦信徒，雖然因被領養之故被視為亞伯拉罕的子孫，卻不能稱亞伯拉罕作「我們的父」。在會堂的儀式中，他們要稱(以色列人的) 列祖為「你們的父」。但那些生來是猶太人的卻稱列祖為「我們的父」。”

故此，當保羅強調神也是未受割禮的人之父時(羅馬書4:11)，我們可以想像到當時的猶太讀者的震撼和驚訝。但保羅沒有停在這地方，及後更叫這些大部份為外邦人的羅馬基督徒稱神作「阿爸！父！」(8:15)

保羅所寫的羅馬書就是這樣的革命性和反傳統的。所以，下一次，當我們在公禱或私禱中稱神為「我們在天上的父」或「阿爸！父」時，我們當是如何的感恩！

Day 3

第3日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。

Scriptural Reflection
Romans 4:13–25

1. How important is circumcision to the Jews, including Jewish Christians in Paul’s time? (See Acts 21:17-22.)

Vv. 13-16:  The Promise    

2. What is God’s original promise to Abraham in Genesis 12:1-3?  How does this explain Paul’s assertion that the promise is “that he (presumably Abraham) would be heir of the world.” (4:13)

3. While Paul is obviously making a very strong case here, but to the Jews who are bent on justification by work (meaning the observance of the law), how would they refute Paul’s argument in v. 14?

4. And how does Paul (in v. 15) answer their likely refutation?

5. Logically, for this “promise” to be true, which is a surer guarantee — salvation by works (of law), or by grace (through faith)?

Vv. 17-25: The “credit” of righteousness explained:
Perhaps, Paul feels that the idea of being “credited with righteousness” is still a little confusing to the hearers, so he now expounds on this process as it applies to Abraham.

6. What was the major obstacle faced by Abraham at the time, in order this promise was to be fulfilled? (v. 19)

7. What kind of a God did Abraham have to trust in order for this obstacle to be overcome?  (v. 17)

8. Go back to Genesis 15:1-8 to appreciate the points raised by Paul that led to the crediting of righteousness to Abraham:
a.  Did Abraham not question God in Gen. 15:2? How then can Paul say that Abraham expressed his unwavering faith in God’s promise?

b.  After his questioning, how was his faith strengthened?

c.  How does Genesis 15:8 — his seeking of assurance of the promise of land — point to his strengthened faith in the promise of descendants?
9. How does the same process of “crediting of righteousness” work in our case?  How much surer is our righteousness because of the death and resurrection of Jesus Christ?

10. What is the main message to you today and how may you apply it to your life?

經文默想
羅馬書4:13-25

請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。

(1) 在保羅的時代，猶太基督徒對割禮的態度是怎樣的？(可參徒21:17-22)

第13-16節：神的應許

(2) 神在創世記12:1-3給亞伯拉罕的應許是什麼？

(3) 為何保羅形容這應許是「承受世界」的？(4:13)

(4) 保羅雖在4:14已作出極有力的辯證。若你是個熱心律法的猶太人，你可以怎樣的否定保羅的話語？

(5) 但保羅在4:15又怎樣回答了他們這可能的反駁呢？

(6) 按理而言，要這應許得實現，那一個是更穩妥的保證：是靠行為(即守律法)，還是靠恩典(藉著信)稱義？

第17-25節：「算為義」的解釋—或許保羅覺得讀者對「算為義」仍有不明白之處，就繼續以亞伯拉罕為先例作進一步的分析：

(7) 要神的應許在亞伯拉罕身上得以實現，當時最大的障礙是什麼？(4:19)

(8) 要除去這障礙，亞伯拉罕要相信的是一位怎樣的神？(4:17)

(9) 要明白亞伯拉罕是如何「因信稱義」，我們需要重溫創世記15:1-8的那段經文：

a. 亞伯拉罕豈沒有提出問題嗎？(15:2) 為何說他心裡沒有起疑惑？

b. 但在質疑之後，他的信心如何得堅固？

c. 最後他所求的保證怎樣表明他是滿心相信神的應許呢？

(10) 「因信稱義」又如何同樣的應用在我們身上？我們因此而得的義，是因信主耶穌從死裡復活，這是否更穩妥？

(11) 今日對你主要的提醒是什麼？你會可以怎樣應用在你的生命中？

Meditative Reflection
Salvation by Work

As we know, virtually all religions apart from Christianity champion some kind of “salvation by works”. 

As I share the gospel with my Buddhist friends, their objections to this gospel of grace can be represented by these common responses:
-       No work, no reward:  Some would go so far as to say, “Even if your gospel is true, I refuse to receive anything I have not worked for.  This is my principle of life.”

-       Nothing is free in life: Some would also comment on this gospel of grace as being too cheap and too good to be true, and say, “If it is too good to be true, chances are it isn’t.”

-      How can all sins be forgiven? They normally cite some example of heinous crime and ask, “If such and such a person repents and believes in Jesus, are you saying that he can be forgiven?  I would not want to spend time in heaven with such a person!”
I think the first response has much to do with Confucian thought more so than Buddhism, and the response, in itself, is quite noble.  If Western society values such an approach to life, they would not be overtaxed with burdensome welfare. Also, to a certain extent, this has an air of Puritanism.

However, the Book of Romans has clearly demonstrated to us that “all”— Jews and Gentiles — are hopelessly sinful and are not able to do good.  Isaiah adds that as sinners, “all our righteous acts are like filthy rags” (Isa. 64:6).

The Puritans did champion ethical behaviors, but not as a means to gain righteousness, but to reflect our new life, being justified by faith.

We also can agree with the sentiment that nothing is free in this life.  By experience, we know that there is always a catch whenever something free is being offered in commercials.  Yet, we also know that there are things in life which are absolutely free — the air we breathe is a prime example and it comes from the goodness of God to sustain our life.  But God is even more concerned with sustaining our spiritual life, and this is why He sent His Son Jesus Christ to die on the cross for our sins.  His death was not cheap at all —it cost the life of God’s Only Begotten Son.  This is the expensive grace that God  offers us.

Indeed, there are always crimes that are so heinous that we find it hard to forgive the offenders, especially when we or our loved ones are victims of such crime.  It would be unkind of me to belittle the horror of these crimes.  The only thing we can do is to turn our eyes to the cross upon which hung the Most Holy God who bore the sins of the world — including yours and mine, and including those who committed the heinous crimes.  The wrath of God deserved by all such criminals has been poured upon His Son.  This is how complete His redemption is — His blood far outweighs any of our sins.  And in Him, everyone is a new creation, the old is gone and the new has come. (2 Co. 5:17) Even our hatred, even justifiable hatred, can be overcome in the love of Christ.

靈修默想小篇
靠行為得救

我們都知道，基督教以外的宗教差不多都以行為或功德作為得救的途徑。特別當我有機會與傳統信仰或佛教徒分享福音時，我會得到以下的回應：

- 無功不受祿：有些人甚至說：「就是你的福音是真確的，我也不會接受；因為我為人的宗旨是不會徒受恩惠的。」

- 絕對沒有這樣便宜的事：甚至有人會說：「信就得救？太簡單了。世上那有這樣便宜的事。」

- 大惡豈可赦：往往他們會想到一些人間的大惡人，如果臨死前一悔改便可入天堂，豈有此理！甚至有人會說：「如果這樣的人也可以入天堂，我就不入了。」

當然這一類思想的人多是受了傳統儒家思想的影響，其原委是值得敬重的。如果西方的文化能跟他們混和一點，我們在北美就不用有這樣過重的稅擔。而早期的清教徒不正是有相似的觀念嗎？

但羅馬書極有力的證明全人類都被圈在罪惡之中，連一個義人也沒有。在聖潔的神面前，靠功德、善行得救是沒有可能的。以賽亞書更告訴我們：「我們都像不潔淨的人，所有的義都像污穢的衣服。」(64:6)

清教徒固然看重德行，但並不是以此稱義，乃是要信徒活出德行，與所蒙的恩相稱。

我們按經驗也知道人生沒有不帶條件的好處的，特別是電視或報章所看到的廣告。但我們卻知道生命是有免費的供應的，像我們每日所吸的空氣、所得的陽光，這些都是神給我們能維持生命的恩賜。但神更關心我們靈魂的好處，差祂獨生愛子來代我們的罪，死在十字架上。這恩典就絕對不便宜了—那代價是神兒子的性命！神的恩賜是非常昂貴的。

最後，我們不能否認世上是有大奸大惡之罪，我們實在感到困難去饒恕犯這些惡的人，特別如果我們或家人是受害者。我若輕視這些大惡是不對的。但聖經教導我們要轉眼注目在十字架上，因為在上懸掛的是聖潔無罪的神的獨生愛子—祂在十架上承擔了全人類的罪—包括你和我的罪，也包括了那些大奸大惡之人的罪。這些人當受的神的忿怒已完全傾倒在耶穌基督的身上。祂的救贖就是這樣的完全：祂的寶血遠超世人的過犯。不但如此，凡在祂裡面的，都已經是新造的人，舊事已過，都變成新的了(林後5:17) 。我們心裡的不忿和痛恨—為義的忿與恨—也被基督的愛所溶化、遮蓋了。

Day 4

第4日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。

Scriptural Reflection
Romans 5:1–11

Now Paul has successfully encircled all into the universal “sinner circle”, and has demonstrated that law or no law, the only way to God’s righteousness is by grace through faith. Paul also shows that this is not a new idea, but it is a truth that has been testified to by the Law and Prophets. He then cites Abraham as the all-important example for such “justification by faith” (chapter 4).  This section now begins with “therefore”, signifying its results:

1. Do note that this small pericope begins with the verb “glory (καυχᾶσθαι)” in v. 2 and concludes with the same verb in v. 11. (The majority of English versions translate this word as “rejoice” with the emphasis on “joy”, a  nuance that is preferable  in this context.) Therefore, we who have been justified by faith should live a life marked by the habit of glorying in God, a confidence that carries a great joy through the reconciliatory work of Christ. Can you say that His joy is a reality of your life?  Why or why not?

2. Before talking about joy, the immediate result of this justification is “peace”.  Peace in the Bible has two aspects to it:  One being the wellness and wholeness within (the equivalent to the Hebrew shalom), and the other is the outward standing of having been reconciled to God, not being His enemies any more.

Both aspects, obviously, are the result of our justification:
a. Again, is “shalom” a reality in your life?  Why or why not?

b. How important to you is that outward peace, i.e. your having gained access to grace in which you stand (i.e. your peaceful standing with God)?
3. As you consider answering the earlier question about joy, what is the basis of our joy?  What is the basis of the joy that Paul describes?

4. While hope is the basis of our joy (even though I am not sure that it can be said for most of us), Paul insists that our joy extends from our hope even in sufferings.  What are the reasons given by Paul by which we can even rejoice in our sufferings?  Do they make sense to you?

5. In pointing out that our hope in sufferings will not disappoint us (or put us to shame), Paul reasons that it is because God’s love has been poured into our hearts by the Holy Spirit given to us.  Why is it that God’s love so poured into our hearts can be the reason that we will not be put to shame?

6. Perhaps, sensing that such an assertion needs further clarification, Paul powerfully shows us how marvelous the love of God is when so poured into our hearts in vv. 6-8:
a. Do you agree with what he says about the righteous man and the good man?

b. In what way is God’s love far above human love?
7. Paul goes on to use two “how much more” phrases to help us understand the amazing, practical results of our justification in vv. 9-10.
He compares:
a. Being justified by Christ’s blood to being saved from God’s wrath.

b. Being reconciled with God as former enemies to being saved through Christ’s life.
How amazing is each of the above comparisons (italics, mine)?

8. Paul ends this pericope with returning to the theme of rejoicing as a result of our justification, and the rejoicing is “in God”.  How does the love of God, as described by Paul in vv. 6-8 cause you to be able to rejoice in God even in sufferings?

9. What is the main message to you today and how may you apply it to your life?

經文默想
羅馬書5:1-11

請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。

既把眾人都圈在罪裡，又證明了「因信稱義」是惟一在神面前稱義的途徑，更藉著亞伯拉罕的例子，證明我們同樣因信神使耶穌從死裡復活得稱義，現在就藉(中文和合本沒有譯出的) 「因此」來承接上文，告訴我們「因信稱義」的美好果效：

(1) 請留意這小段是以「喜樂」為始(5:2) ，也以「喜樂」為結束的(5:11)[ 原文是echomen] 。故此，我們這因信得稱為義的生命是應以喜樂為標誌的。喜樂是否你生命的標誌？為什麼？

(2) 但在提到「喜樂」之前，保羅先提到的果效是「平安」(和合本意譯為相和) 。聖經所言的平安有兩方面：一為內心的完全之境況，即舊約Shalom之意；二為因不再是神的仇敵而得與祂相和的地位。保羅在此包括了兩者：

a. Shalom — 心裡完全(wholeness) 的平安是否你生命的實況？

b. 你今天得站在與神相和的恩典中，對你有什麼重大意義？

(3) 在思想第一個有關「喜樂」的問題時，你能活出喜樂的基礎是什麼？保羅在此所述的因由又是什麼？

(4) 「盼望」既是我們喜樂的原因(不曉得這會真是你的原因嗎？) ，保羅堅持說在患難中我們也是喜樂的。他所持的原因是什麼？是否合理？

(5) 保羅說盼望不至於羞恥，是因神的愛澆灌。為何有神的愛澆灌是不至羞恥的原因？

(6) 既說是原因，保羅就開我們的眼睛，叫我們看到這澆灌在我們心中的神的愛之超奇：

a. 你同意他對義人和仁人的講法嗎？

b. 神的愛是怎樣超越人間的愛呢？

(7) 保羅繼而以此較的方式，用兩個「更」字(how much more)叫我們看到我們稱義的寶貴：

a. 血的稱義與免去神的忿怒相比；

b. 由仇敵變和好與因基督得生相比。

為何得免去神的忿怒和得生是「更」寶貴呢？

(8) 明白到神在基督裡所顯的愛之超奇，是否有助我們在患難能喜樂呢？在患難中能喜樂與「以神為樂」可有什麼關連？

(9) 今日對你主要的提醒是什麼？你會怎樣應用在你的生命中？

Meditative Reflection
Rejoice in the Lord

As a new Christian, I took my walk with God very seriously, and I was determined to live a holy life.  One day, one of my superiors in the firm came to me and said, “Why do you look so serious all the time.  Do you know that you seldom smile?”

From that day onwards, I was also determined to live out the joy which comes from the new life in Christ.

I want to share with you the lyrics of the following song which has been such a help to me over the years as a Christian.

Rejoice in the Lord
Chorus
O Rejoice in the LORD
He makes no mistake,
He knoweth the end of each path that I take,
For when I am tried
And purified,
I shall come forth as gold.

1   
God never moves without purpose or plan
When trying His servant and molding a man.
Give thanks to the LORD though your testing seems long;
In darkness He giveth a song.

2   
I could not see through the shadows ahead;
So I looked at the cross of my Savior instead.
I bowed to the will of the Master that day;
Then peace came and tears fled away.

3   
Now I can see testing comes from above;
God strengthens His children and purges in love.
My Father knows best, and I trust in His care;
Through purging more fruit I will bear.
by Ron Hamilton

靈修默想小篇
以神為樂

剛信主的時候，我是認真對待我的信仰的，我亦刻意的要過聖潔的生活。誰知有一天，我其中一個上司對我說：「你為甚麼整天沒有笑容的？」從那時起，我就定意要活出我在基督裡這新生命的喜樂。多年來，特別在試煉中，以下詩歌的歌詞常成為我的鼓勵：

神作事不會無緣無故，

祂在試煉、模造祂的僕人。

試驗雖長，總要感謝神，

在黑夜祂賜下詩歌。

我看不透前面的黑影，

故我轉而仰望十架上我救主；

那日我服在主旨之下，

平安臨到、眼淚逃。

現在我知試驗由上而來，

神賜力量，以愛煉淨祂的兒女；

我父曉得何事最佳、我信靠祂的看顧，

試煉叫我多結果子。

阿！要在主裡歡樂，

祂從不誤事，

祂知我所行每一路徑之終；

當經試煉、煉淨之後，

我必如精金。

(By Ron Hamilton)

Day 5

第5日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。

Scriptural Reflection
Romans 5:12–21

In order to understand this pericope, it is helpful to watch the literary tools that Paul employs which include:
-     The use of comparisons through “just as”, “so”, and “how much more”.

-     The use of repetitions, such as “reign” and “one man”.
Vv. 12-14:  The grave reality of sin

1. How did sin enter into the world?

2. How did death come about?

3. Did Moses and his law exist at the time?

4. Since the law was not present then, how was man’s sin reckoned?

5. How were the sins of those after Adam (but before Moses) reckoned?  (Paul makes it plain that those who sinned after Adam might not have committed his kind of sin, but nonetheless they were under the reign of death.)

6. How powerful is sin, as depicted?

7. As Paul describes sin as having been passed on from one person to another, what does it remind you of?  If I compare sin to a disease like SARS, would you agree? Which is more potent and deadlier?

Vv. 15-20: The greater reality of grace

8. Do you think Paul’s assertion in vv. 15-16 about the “how much more” of God’s grace is purely sentimental or does it have its reality?  Why or why not?

9. How would you describe the tyranny of death on any person?  How different is the picture painted by Paul for those who have received the gift of righteousness in v. 17?  What is its implication to you?

10. As much as we may not like the idea (and the fact) that we have been dragged into sin by one man, what about the idea (and the reality) that all could be made righteous by the act and obedience of one man, Jesus Christ? (See v. 18.)

11. What is meant by “where sin increased, grace increased all the more”?  Do Paul’s arguments above succeed in convincing you of this fact?

12. What is the main message to you today and how may you apply it to your life?


經文默想
羅馬書5: 12-21

請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。

在思想這小段時，請留意保羅所使用的文法寫作的特點：

- 比較之用語：“如” 或“不如”，及“何況” 等

- 重複的字： “一人” ， “作王” 等

第12-14節：死—可怕的權勢

(1) 罪是怎樣進入這世界的？

(2) 死從何來？

(3) 摩西與他的律法何時存在？

(4) 律法既尚未存在，「罪已經在世上」，但又說「罪不算罪」，何故？

(5) 那麼在摩西之前，人類的罪是怎樣「算」的呢？

(6) 雖未有律法，罪就沒有可怕的權勢嗎？

(7) 保羅把罪由一人引進世上的形容，可使你想到什麼類似的現實？（如果我以SARS之傳播相比，你同意嗎？那一個的權勢更可怕？）

第15-20節：恩典—更大的權勢

(8) 你以為保羅在第15-16節說到過犯與定罪都不如恩典的講法是否有點誇張？還是真實的寫照？為什麼？

(9) 罪是怎樣在人的生命作王？與保羅在第17節所形容的生命有什麼不同？

(10) 有些人(可能包括你在內)總不喜歡聽到保羅說，我們是因一人之故，全部陷入罪中；但因一人的義和順從，眾人可成為義又如何？

(11) 「罪在那裡顯多，恩典就更顯多」是什麼意思？保羅在這段的辯證使你同意這句話嗎？

(12) 今日對你主要的提醒是什麼？你會怎樣應用在你的生命中？

Meditative Reflection
The Inheritance of Adam’s Sin

I have found Calvin’s quote from David Pareus (1548-1622) in his commentary on the subject quite helpful:
“There are three things which are to be considered in Adam’s sin — the sinful act, the penalty of the law, and the depravity of nature; or in other words, the transgression of the command, the punishment of death, and natural corruption, which was the loss of God’s image, and in its stead came deformity and disorder.  From none of these his posterity are free, but all these have descended to them; there is a participation of the transgression, an imputation of guilt, and the propagation of natural depravity.  There is a participation of the sin; for all his posterity were seminally in his loins, so that all sinned in his sin, as Levi paid tithes in the loins of Abraham; and as children are a part of their parents, so children are in a manner, partakers of their parents’ sin.  There is also an imputation of guilt; for the first man so stood in favor, that when he sinned, not only he, but also all his posterity fell with him, and became with him subject to eternal death.  And lastly, there is the propagation or the generation of a dreadful deformity of nature; for such as Adam became after the fall, such were the children he begat, being after his own image, and not after the image of God.  Gen. v.1…All these things, as to the first sin, apply to the parent and also to the children, with only this difference — that Adam sinning first transgressed, first contracted guilt, and first depraved his nature — and that all these things belong to his posterity by participation, imputation, and propagation.”

(John Calvin, Romans, 201)

靈修默想小篇
亞當的罪

談到亞當一人把罪帶進世界，我覺得加爾文引用David Pareus (1548-1622)的一段話很有意思：

“至於亞當的罪，有三方面我們需要注意的—犯罪的行為，律法的刑罰和敗壞的罪性。換言之，是命令的干犯，死的審判和自然的敗壞，就是失去了神的形像而換來變形和混亂。他的後裔全不幸免，這些一切都臨到他們：包括犯罪的參與，罪孽的歸咎和罪性敗壞的延續。這裡包括了罪行的參與：因為所有後裔都是從他而出的，所以他們都在犯他的罪，就像利未藉著亞伯拉罕納了十分之一(見來7:9—譯者按) ；也像兒女是父母的一部份，他們也照樣分受父母的罪。這裡也包括罪孽的歸咎：因為第一個人原是站在受寵的地位，當他犯罪時，不單是他跌倒，連他的後裔也一同跌倒，與他一同接受永死。最後，也包括延續或說是導致了人性的毀壞：這是亞當在犯罪後所變成的，也是他按自己的形像，而非神的形像所生的兒女所有。自創世記第一節……所有的一切，包括第一個罪，與父母有關，也與兒女有關，惟一不同之處—是亞當先犯了罪，先承擔罪孽，先敗壞了本性—然後這一切也屬於他的後裔，藉著參與、歸咎和延續。”

(摘譯自Calvin, Romans, 201)

Day 6

第6日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。

Scriptural Reflection
Romans 6:1–11

In praising the greatness of the grace in Christ Jesus, Paul makes a point in the last chapter that “where sin increased, grace increased all the more” (5:20). He understands that such a statement would (and likely has) invite criticism and abuse. So, he provides his defense in this chapter.

1. In emphatically answering, “No”, Paul asks a very passionate rhetorical question in v. 2: “We are those who have died to sin, how can we live in it any longer?”  In our justification by faith, we know we have made a commitment to renounce sin (which has separated us from God, brought upon us eternal death, and for which Christ has died). Have you considered yourself having died to sin at the same time?    
Why or why not?

[It appears that not all of his hearers have the same recognition, but they all have been baptized. This was common in Paul’s day for believers were baptized immediately upon conversion.]

2. Using the procedures likely being used for baptism in those days (immersion) where “water is present” (Acts 8:38-39), Paul makes his first point about the meaning of baptism.  Paul considers the “burying” in to the water as being buried with Christ into His death. 
a. What is meant by “the death He died, He died to sin once for all” in v. 10?

b. What has Christ’s death on the cross accomplished, as far as we are concerned?

c. In what way then have we been united with Him in His death and what are the implications according to vv. 6-7?

d. How does baptism portray this reality?
3. What has Christ’s resurrection from the death accomplished for us?

4. In what way have we been united with Him in His resurrection?

5. What are the implications of such a union with Christ in His resurrection?

6. How does baptism portray this reality?

7. Can one be united with Christ in His resurrection without first being united with Him in His death?

8. In v. 11, Paul admonishes us in a practical sense that we should “count” ourselves dead to sin, but alive to God in Christ Jesus.  What does the use of the word “count” mean to you?  How may you apply it in your life?

9. If you have yet to be baptized, what reason can you give for not so doing, as all of the early Christians did immediately upon their conversion?

10. What is the main message to you today and how may you apply it to your life?

經文默想
羅馬書6:1-11

請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。

論到在基督耶穌裡的恩典時，保羅在上一章結束時說：「罪在哪裡顯多，恩典就更顯多」(5:20) 。他知道這句話會引來誤解，故此在這裡先作辯護：

(1) 在你決志信主時，你有否「向罪死」的意識？為什麼？

(2) 在初期教會信主的人必是立時受洗的，故此保羅用當時相信慣用的「浸禮」儀式來比喻我們是與基督一同「埋葬」的意義：

a. 「祂死是向罪死了，只有一次」是什麼意思？(6:10)

b. 基督在十字架上的死為我們成就了什麼？

c. 我們「歸入祂的死」(6:3)、「與祂同埋葬」(6:4) ，「在死的形狀上與祂聯合」(6:5) 和「與祂同釘十字架」(6:6)是什麼意思？是否各有各的重點？

d. 「浸禮」為何是這些最佳的徵記？

(3) 基督的復活為我們成就了什麼？

(4) 我們怎樣「在祂復活的形狀上與祂聯合」？

(5) 這樣與祂在祂復活的形狀上聯合帶來了什麼後果？

(6) 「浸禮」又如何表達這事實？

(7) 人可以不與基督在死的形狀上聯合，就可以與祂在復活上的形狀上聯合嗎？

(8) 在結束這小段時，保羅勸告我們向罪「當看」自己是死的，向神卻是「當看」自己是活的(6:11) 。「當看」是什麼意思？我們怎樣應用在這新生命中？

(9) 如果初期的信徒都是立時在信的時候受洗，若然你尚未受洗，你可有理由不立刻受洗呢？

(10) 今日對你主要的提醒是什麼？你會怎樣應用在你的生命中？

Meditative Reflection
To be Baptized or Not to be Baptized

As our Lord Jesus severely attacks the Pharisees on their outward religion and hypocrisy and often points out their futility of keeping rituals and human traditions, He has given us, nonetheless, two ordinances to observe.  One is the Lord’s Supper and the other is baptism.  As a result, these two must carry a very important significance and are very dear to His heart. 

As we know, throughout the books of the New Testament, apart from the four Gospels, new believers appear to be baptized immediately upon their conversion.  I am sure part of the reason is that they do recognized this as a command from the Lord Himself.  On the other hand, there is also a very practical side to their immediate baptism.

In most cases, being a follower of Christ was not a matter to be taken lightly, especially in those early days.  Persecution was part of the acknowledgement of being a Christian. Therefore, a public act of baptism was a sure sign that the repentance and belief of the one baptized would be genuine.  No one in his right mind would willingly invite hardship to his life by publicly confessing his faith in Christ, if it was not genuine.

In other words, there could hardly be an “unbaptized” Christian during the time of the New Testament.

This brings me to one of the phenomena that bothers me greatly as a pastor.  There are many “unbaptized” Christians in the church today.  If in the New Testament time, there were no “unbaptized” Christians, why should there be any today?

靈修默想小篇
受洗與否

雖然主耶穌極力指摘法利賽人假冒為善，祇顧遵守外表的儀文，祂卻為我們留下兩個禮儀，就是「主餐」和「浸禮」。因此，這兩個禮儀一定是很有意義和主所看重的。

相信讀聖經的人都會看到初期的信徒，都是信而受洗，而且是立刻的受洗的。一方面，這是主的吩咐；另一方面立刻受洗是有當時重要的意義的。作決定跟從耶穌，特別在當時的世代是個極不簡單的決定，因為逼迫是公開承認信耶穌的人所常常遇見的。所以，公開受洗的舉動是一個悔改和相信的人真心的明證。若非真心沒有人甘願公開受洗，以招來逼迫的。

換言之，初期的教會是鮮有沒有受洗的信徒。

我很不明白為何今天教會中會有這麼多沒有受洗的基督徒。如果初期教會是沒有不受洗的信徒的，為何今日可以有這個分別呢？

Day 7

第7日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。

Scriptural Reflection
Romans 6:12–23

Paul now exhorts us how to live as one dead to sin and alive in Christ:

1. Using the imagery of an instrument/weapon, “hópla" can have the general meaning “instruments” but Pauline usage suggests the more specific military meaning “weapons” (Moo, Romans, 384).  Paul, in v. 13, admonishes us not to offer any part of ourselves as a weapon of wickedness, but rather offer our every part as a weapon of righteousness.
a. If Paul means “instrument”, what does it say to you?

b. If Paul means “weapon”, what does it say to you?

c. As much as there might be a difference in nuance, what might be the common theme between the two?

d. What does “offer” mean in either case?
2. What is a slave?

3. Do you agree that “you are slaves of the one you obey”? (6:16)

4. Recount your life before your conversion. Does it resemble what Paul describes in v. 19?

5. Examine your life today:
a. Who then are you obeying these days?

b. Does it resemble what Paul describes in vv. 17-18?
6. How can you convince a non-believer that he or she is a slave to either sin or obedience (according to v. 16), but also that they do have a choice of who their master is?

7. How can vv. 20-23 help them to make a choice for Christ?

8. What is the main message to you today and how may you apply it to your life?

經文默想
羅馬書6:12-23

請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。

保羅在此勸導我們要向罪死，並當向神活：

(1) 「器具」原文似應指「武器」(Moo, Romans, 384) 。保羅勸導我們不要把肢體獻給罪，乃要獻給神：

a. 如果譯作「器具」，對你有什麼意思？

b. 如果譯作「武器」，對你又有什麼意思？

c. 雖然二者有不同的著重點，兩個譯法的共通點是什麼？

d. 「獻上」是什麼意思？

(2) 請形容什麼是「奴僕」？

(3) 你同意保羅所說：「順從誰，就作誰的奴僕」嗎？(6:16)

(4) 回想你未信主前的生命，是否像6:19所言？

(5) 請誠實的自省：

a. 你今天順從的是誰？

b. 與6:17-18所形容的相似嗎？

(6) 你可以怎樣說服未信者，他們其實是「奴僕」(6:16)，不過他們卻可選擇作誰的奴僕？

(7) 第20-23節可以怎樣幫助他們作出正確的選擇？

(8) 今日對你主要的提醒是什麼？你會怎樣應用在你的生命中？

Meditative Reflection
Is Justification by Faith Dangerous?

Historically, one of the biggest objections to justification by faith apart from the law (and work) has been the accusation that such a notion will give license to believers to sin, because presumably you can always repent and seek forgiveness and then sin again.

In fact, there was a notorious sect in Russia, called the Khlysty (flagellants) of which the evil genius, Gregory Rasputin, was allegedly an adherent.  “Rasputin taught and exemplified the doctrine of salvation through repeated experiences of sin and repentance.  He held that, as those who sin most require most forgiveness, a sinner who continues to sin with abandon enjoys, each time he repents, more of God’s forgiving grace than any ordinary sinner.”  (Bruce, Romans, 127)

No wonder many prefer to associate work with salvation and, in fact, to impose work as a condition of salvation.  Presumably this was the preference of many Jewish Christians in Paul’s days.  But Paul would have none of that. As he puts it in Romans 3:3-4, our unfaithfulness cannot nullify the faithfulness of God nor can our lies the truthfulness of God. As he reiterates in 4:14, if we insist on justification by the works of law, “faith has no value and the promise (of God) is worthless.”

I think, in our sincere search to understand the truth of God, it is helpful to be reminded that we can never be holier than God, more merciful than God, nor wiser than God.  His way is always the best way.

靈修默想小篇
因信稱義的危機？

在基督教的歷史上，有不少人反對因信稱義是因為他們擔心會導致信徒任意的犯罪，以為祇要不斷的認罪悔改就可得赦免，也就可以不斷的犯罪！

歷史中也確有這樣的人。就如蘇俄曾有一邪教叫Khlysty(自鞭者) ，是名人Gregory Rasputin曾隸屬的。“Rasputin不但自己是如此，也教導別人可藉不斷的犯罪和悔改得救的道理。他認為越多犯罪的就需要越多的赦免，故此凡繼續樂於犯罪的，每次他的悔改會帶來比其他罪人更多赦罪的恩典。” (Bruce, Romans, 127)

無怪不少人情願把救恩與德行相連，甚至以行為作為得救的條件(或條件之一) 。似乎保羅時代的猶太基督徒多有此傾向。但保羅絕不妥協，指出人的失信(或濫用) ，絕不能廢掉神的信實(羅3:3-4) ，人的虛謊不能影響神的真實。因為，如果稱義是藉著行為，「信就歸於虛空，應許也就廢棄了」(羅4:14)。

我們需要知道，在追尋明白真理時，我們用心雖然良好，但我們總不能比神更神聖、總不能比祂更仁慈、也不能比祂更有智慧。祂所設立的一定是最美好的。

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