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 9:1–13

1. If you were a Jew, having read or listened to Paul’s passionate argument in the last few chapters about the futility of the law of Moses (on which you were raised to esteem as holy and to rely on as your assurance of salvation in God), what likely reactions (or feelings) might be evoked in you?

2. Why does Paul invoke his conscience and even the Holy Spirit to make his point?

3. Whom does Paul remind you of in his love for his people? (See Exod. 32:32.)

4. How can you emulate Paul in your intercession for the salvation of your loved one(s)?

5. List the special blessings (or privileges) that the Israelites have as mentioned by Paul.  How do these privileges reveal the heart of God?

6. Read the last part of v. 5.  Who is Christ?  How does this verse speak to the doctrine of Trinity?

7. Obviously, the Israelites have been chosen according to God’s plan, so the logical question that follows is: “Has God failed in His plan?”, or in Paul’s words, “Has God’s word failed?”. What is Paul answer in verse 6?

8. In continuation of his theme of “sonship” of chapter 8, Paul points out the true basis of this adoption, which is based on “promise” and not of “work” or “flesh”:
a. How does Genesis 21:12 prove his point?

b. How does Genesis 25:23 prove his point?

c. How does Malachi 1:1-3 prove his point?
9. As much as Paul is talking about Israel, how true is it concerning your “sonship” in Christ?

10. Are you bothered by the reading of Malachi 1:1-3?  Why or why not?

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


經文默想
羅馬書9:1-13

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。

(1) 若你是以色列人，當你讀到保羅在前幾章激烈的批評摩西律法不能叫人稱義，而你從小就極其尊崇律法，也以此為稱義的憑據；你會有何反應或感受？

(2) 保羅為何在此特要提到有他的良心被聖靈感動來做他的見證呢？

(3) 保羅如此的愛以色列人，令你連想起舊約那一位人物？(參出32:32)

(4) 你可以怎樣學效保羅去為你所關心的人代禱？

(5) 保羅在此列出一連串以色列人的特別福氣包括了什麼？神怎樣藉此表明祂的心意？

(6) 保羅在第5節怎樣論到基督？在你對「三位一體」真理的認識上有幫助否？

(7) 以色列人既是神自己揀選的，他們的失敗豈不暗示神也失敗嗎？保羅怎樣回答這問題？

(8) 「兒子的名分」原文是指「領養/adoption」得來的，是第八章所引出的主題。保羅現在強調這名分是本於應許，並非本於肉身或行為。試分析他所引用的以下經文怎樣支持他的論點：

a. 創世記21:12？

b. 創世記25:23？

c. 瑪拉基書1:1-3?

(9) 保羅雖然是在討論以色列人得「兒子的名分」的根據，但也適用於我們嗎？

(10) 請再思想瑪拉基書1:1-3。這小段有否給你一點的衝擊？為什麼？

(11) 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
True Love Hurts

Can you imagine this?  Wherever Paul went, he would enter into the local synagogue, not just because it was a logical, tactical beachhead for the sharing of the gospel, but also because he loved his own people deeply, longing for them to believe in Christ as he did.  Yet, almost invariably, he was not only rejected by his people, but would suffer persecution which was not confined to beatings, but also to attempts on his life.

However, persecution did not stop him from the synagogue. In fact, it prompted him to go beyond the synagogue and into the temple in Jerusalem (Acts 21).  Why?  Before he made his ultimate trip to Jerusalem, he bared his soul to the Gentile Christians in Rome, saying,
“I have great sorrow and unceasing anguish in my heart, for I could wish that I myself were cursed and cut off form Christ for the sake of my people, those of my own race, the people of Israel.” (Rom. 9:2-3)
If he was willing to exchange his own salvation for his people’s, could anything on earth prevent him from reaching his own people for Christ!

As we know, only two characters from the Bible had ever loved his people to this extent — one was Paul, and the other one Moses (Exod. 32:32).

But both were deeply hurt by his people, and neither one gave up on his people.

What an example we, pastors, need to emulate — albeit a hard one!

What an example we all have to follow, as we seek the salvation of our loved ones!

靈修默想小篇
受創的愛

你說是否難以想像呢！保羅無論到那一個城市，總是先到會堂裡傳福音。這不單是因為是最合理的策略，更是因為他心愛和關心自己同胞的靈魂。但每每換來的，不單是反對與逼迫，更是性命的危險。

但不論逼迫是怎樣的厲害也不能阻止他走進會堂，更驅使他要走進聖殿的重地(使徒行傳21章) 。為何他要這樣做？保羅在有機會動身往耶路撒冷之前，早已在寫給羅馬教會的外邦信徒時，坦誠地分享他的情懷：「我是大有憂愁，心裡時常傷痛；為我弟兄，我骨肉之親，就是自己被咒詛，與基督分離，我也願意」(9:2-3) 。

他既然連自己的永生也不顧，尚有什麼可以攔阻他向自己的同胞傳福音呢！

我們曉得在聖經中只有兩位是如此愛他們的百姓的：一位是保羅，另一位是摩西(見出32:32) 。兩位同時得來的是百姓的拒絕，但二人沒有放棄他們的百姓。這是我們身為牧者的當學的功課！這也是我們每一個願意愛和關心親友靈魂的當學的榜樣。

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 9:14–21

1. In your answer to question 10 in the previous lesson, did you raise the same objection as Paul did in v. 14?

2. In reiterating the sovereignty of God, Paul appeals to two incidents in Exodus to prove that “it does not depend on human desire or effort, but on God’s mercy” (Rom. 9:16):
a. How does Exodus 9:16 prove his point?  (Note 1)

b. How does Exodus 33:19 prove his point? (Note 2)
3. What then can you say about the “hardening” of the heart of Pharaoh (Exod. 8:32)? (Again, may I draw your attention to my previous quote of Tom Rees —"the same sun that hardens the clay, melts the wax”.)

4. Have you even raised the question Paul mentioned in v. 19? What was the basis of your question?

5. Paul gives two “no-nonsense” answers in the form of rhetorical questions.  What are they?

6. Take the two cases Paul uses in the previous sections, i.e. vv. 1-13.  While it is true that Isaac was chosen over Ishmael as the heir of the promise, and likewise, Jacob over Esau — does it mean that Ishmael and Esau would not be blessed or inherit eternal life (i.e. salvation)?

7. Do you care if you are being chosen for “special purposes” or for a “common use” as long as you are truly God’s children? (9:21)

8. Based on your sense of justice (or what you perceive as God’s injustice), what should have happened to you?  How should God have treated you?

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

Note 1:    
This was pronounced by God to Pharaoh before further plagues (especially the last one which caused the loss of life) were carried out.  What then was God’s desire in telling Pharaoh these words?  How should Pharaoh respond to these words from God? Does it not prove God’s mercy?
Note 2:
It is helpful to read this small section from Exodus 33:12-23 to give you a context to understand v.19.  What was the intended message to Moses?

經文默想
羅馬書9:14-21

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。

(1) 在思想昨日第10條的問題時，你是否也產生保羅在9:14所提出的問題呢？

(2) 在堅持神的主權時，保羅引用了出埃及記的兩件事蹟來作例證，說明「這不在乎那定意的，也不在乎那奔跑的，只在乎發憐憫的神」。請試分析這兩段怎樣支持他的論點：

a. 出埃及記9:16？(註一)

b. 出埃及記33:19?( 註二)

(3) 既是這樣你可以怎樣領會法老的「硬心(註三)」呢？

(4) 你有否提出類似第19節的問題呢？若有，是什麼引起你的問題？

(5) 保羅非常率直的以那兩個問題作反問？

(6) 請再讀昨天的經文。保羅引用的二例：那應許的後裔是以撒並非以實瑪利 (雖二人同出於亞伯拉罕) ；神揀選了雅各而非以掃(雖二人同出於以撒) 。是否以撒瑪利和以掃就因此沒得著祝福呢？他們是否因此就被棄於永生之外？

(7) 若然你真是神的兒女，你會以神有否揀選自己作貴重器皿為最重要嗎？

(8) 按著你的公義(或正義) 感，你認為神應該怎樣對待你？

(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？

註一： 這是神在再施更厲害的災殃(特別是殺長子) 之前所警告法老的話。祂期望法老會怎樣回答祂？

註二： 要更明白神所說的這句話，可參33:12-23整段經文。這句向摩西所說的話其真意是什麼？

註三： 我曾引用Tom Rees的話：「那叫泥土硬化的日頭，同樣叫蠟熔化。」

Meditative Reflection
Tough Question, Tough Answer!

I have been asked many times over the years both by believers and non-believers about God’s apparent lack of fairness in creating us only to let us sin and be condemned.

Many of them further challenged the idea of pre-destination in that how can God blame us or condemn us if He has already decided on our fate.

Obviously, these are questions which have been asked for thousands of years by mankind.  Not surprisingly, the Apostle Paul was confronted with the same or similar questions.  But the difference between the Apostle Paul and me is that he does not hesitate to confront these touchy questions with even tougher answers!  This is what we read in Romans 9:20-21:
“But who are you, a human being, to talk back to God?  Shall what is formed say to the one who formed it, ‘Why did you make me like this?’ Does not the potter have the right to make out of the same lump of clay some pottery for special purposes and some for common use?”
In essence, Paul has not given us any answer.  Whether we like it or not, Paul says we simply cannot challenge God.  This is his answer.  If I were to put words in his mouth, I think Paul is saying that there are questions to which there may not be satisfactory answers this side of heaven.

Indeed, I believe that the issue of “predestination” is one of those mysteries that is best left unanswered, and if we attempt to answer them (often out of our desire to exonerate God or to defend Him), we might end up being like the three friends of Job, inviting a direct reprimand from God:
“Who is this that darkens my counsel with words without knowledge?”  (Job 38:2)
As far as I am concerned, the issue of God’s fairness has once for all been settled by the sacrifice of His Son on the cross.

靈修默想小篇
坦率的問與答

我常常被問及為何神早知我們會犯罪而仍創造我們的問題。發問者有信徒，也有非信徒的。他們都覺得神豈不是不公平嗎！

當然，這問題也順理成章的帶到另一個問題：「豫定」的問題了。

當然，這是被問了幾千年的問題。。無怪使徒保羅也要面對類似的質問。不過，保羅在被問及這類問題時，與我有很大的分別，就是他給這些不容易回答的問題，還以更坦率、更厲害的反問：

「你這個人哪！你是誰，竟敢向神強嘴呢？受造之物豈能對造他的說：你為甚麼這樣造我呢？窯匠難道沒有權柄從一團泥裡拿一塊做成貴重的器皿，又拿一塊作成卑賤的器皿麼？」

其實，保羅並沒有直接的回答問題的。不論我們是否同意，他坦率的說，我們沒有資格挑戰神的主權。換言之，保羅告訴我們，有些關乎神的問題，是今生都沒有答案的。

恐怕「豫定」的問題是屬於這一類的。如果我們硬要加以解釋(似乎要為神辯護) ，可能換來的會是神對約伯及其三友的責備：「誰用無知的言語，使我的旨意暗昧不明？」(伯38:2) 。

對我來說，神是否公允的問題已經在十字架上一次過的解決了。

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 9:22–33

Perhaps, it is helpful to bear in mind Paul’s preceding argument where he uses people like Pharaoh as his example of God’s object of wrath. Now, he seeks to elaborate on it further.

1. In what way, in the case of Pharaoh, did God show great patience with him?

2. How did such patience eventually serve to make known God’s wrath and power?

3. How did God’s patience and demonstration of His wrath and power play out even on the people of Israel? Consider their history up to the time of Paul.

4. According to 9:23-24, who are now the objects of God’s mercy and how does this mercy make the riches of His glory known? (Phil. 4:19)

5. In the demonstration of God’s mercy, especially upon the Gentiles, Paul quotes from Hosea 2:23 and 1:10 respectively. 
The traditional view is that these prophecies refer to the fate of the ten Northern tribes as they were deported to Assyria in 722 B.C.— They would go to a foreign land not as “My people” (1:10), but they would eventually be brought back as God’s people.  

But Paul points out that those spoken of, in fact, refer not only to His people, Israel, but to foreign peoples in foreign places — the Gentiles (you and me). 

How does the fulfillment of these prophecies demonstrate God’s mercy on you and me? (Try to substitute your name in place of the pronouns in the prophecies of Hosea).
6. It is quite obvious that, from the beginning of chapter 9 that Paul intends to express his compassion for his people, Israel.  So, in affirming the amazing mercy of God that befalls the Gentiles (who were not loved and not God’s people formerly), he now quotes from Isaiah 10:22-23 and 1:9 to point out God’s mercy even on Israel. 

How do these passages from Isaiah serve as passages of hope and not condemnation?

7. In 9:30-33, Paul points out once again the core reason for the failure of Israel.
a. What is the core reason given by Paul?

b. In what way might the present-day Muslims be like the Jews in this respect?

c. Who is the stumbling stone in the passages quoted by Paul from Isaiah 8:14 and 28:16?
8. Later on, Paul will repeat his quote from Isaiah 28:16 in Romans 10:11. The emphasis is on not being put to shame. 

Why would Paul, in quoting from Isaiah twice,  seek to encourage the Jews that the pursuit of God apart from work or law, and by faith in Christ, “will not be put to shame”.

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9:22-33

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。

這一段承接著上一段，以法老為神彰顯忿怒對像之例：

(1) 以法老為例，神在他身上怎樣顯出祂的忍耐？

(2) 這樣的忍耐怎樣至終顯明神的忿怒和大能在法老身上？

(3) 同樣，神的忍耐怎樣至終顯明神的忿怒和大能在以色列人身上？

(4) 9:23所指蒙憐憫的器皿是誰？神豐盛的榮耀又是怎樣顯在他們身上？(參腓4:19)

(5) 保羅引用何西亞書2:23和1:10來說明神施行在外邦人身上的憐憫。對這些預言的傳統解釋是指北國十支派在主前722被擄到亞述及後回歸而言的。保羅在此卻用在外邦之地的外邦人(即你和我)身上。這些預言的應驗如何顯明神對你和我的憐憫？(試把你代入何西亞這些預言中) 。

(6) 第九章一開始保羅就表白了他對猶太人的情懷。一方面，他在此指出神向外邦人(不蒙愛、不是祂子民的)所施的憐憫，同時亦藉以賽亞書10:22-23和1:9指出神對以色列的憐憫。但以賽亞書這兩處豈不是審判的話嗎？那裡看得出是帶希望的話呢？

(7) 9:30-33:

a. 保羅指出以色列人失敗的主因是什麼？

b. 今天的回教徒與他們有何相似之處？

c. 誰是以賽亞書8:14和28:16中所提的絆腳石？

(8) 保羅在此引用的以賽亞書28:16, 在下一章10:11再次重複引用。為何他要重複的提醒他們，信靠耶穌的人必不至於羞愧？

(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
Never be Put to Shame

From time to time, I would hear well-meaning Christians encourage non-believers to make a decision for Christ by saying something like: “Give it (meaning the Christian faith) a try.  Even if you die and you find out that there is really no heaven or hell, you have nothing to lose.”

I doubt it very much that the Apostle Paul would agree with such an approach of evangelism.

For one thing, people can make the same claim of almost all “good” religions in the world.

But for Christians, if we do so, we are not only making the prophets of old, but the apostles and Jesus potential liars. Worse, we make them out to be fools.  Who would die for a faith that might not be true after all?  Only fools would do that!

Several times in his letter to the church in Rome, Paul assures them that their faith in the gospel of Jesus Christ will never be put to shame (5:5; 9:33; 10:11) and that he himself is not ashamed of the gospel because it is the power of God for salvation of everyone who believes (1:16).

In the Book of Romans itself, Paul shows us the power of God in creation, in the history of Israel (God’s chosen people), and most powerfully in the death and resurrection of Jesus Christ.  In other words, the Christian faith is solidly grounded in historical facts and common sense.  But Paul further validates the power of the gospel through the personal experience of victory over sin in the life of all who believe.

In other words, the Christian faith is objectively attested and subjectively affirmed.

However, I am afraid no one can experience this power of the gospel in their life by “giving it a try”.  I doubt that the early disciples would risk instant persecution by simply “giving the gospel a try”, unless they were totally convicted of their sinfulness and convinced of the gospel’s certainty.

靈修默想小篇
「必不至於羞愧」

我曾不止一次的聽到用心良好的基督徒在勸導別人信主時說：「試一試吧。如果到死的時候，發覺真是沒有天堂、地獄的話，你也沒有什麼損失！」

我不曉得保羅會怎樣回答這樣傳福音的人！

其實，其他宗教的人士同樣可以這樣勸別人信他們的宗教的。但是如果我們身為基督徒的這樣的勸人信耶穌的話，不但叫眾先知、門徒和主耶穌成為可能的騙子，我們更是說他們其實是傻瓜！誰會為一個可能不一定真實的信仰而死呢？除非他們是大傻瓜！

保羅在羅馬書中多次的告訴羅馬的信徒，他們這樣堅信基督耶穌的福音是「必不至於羞愧的」(5:5；9:33；10:11) 。不但如此，他自己也不以福音為恥，因這福音本是神的大能，要救一切相信的人(1:16) 。

在羅馬書中，保羅就論到神的能力已顯明在被造之物上、在以色列人的歷史上，更有力的顯明在耶穌基督的死而復活上。換言之，這福音是有歷史的根據，也是合情合理的。保羅更以信徒親身的經歷(當然包括他自己在內) 來證明這福音改變人生命的大能。

換言之，這福音不但有客觀理念的支持，更有主觀經歷的明證。

但可惜的是，一個半信半疑的人是不能經歷這福音的大能。我深信，早期的信徒絕不會願意遭受極厲害的逼迫而肯「試一試」的作基督徒吧，除非他們是深深的認識到自己的罪，也深深的相信這福音的真確。

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 10:1–13

1. Although Paul appears to be judging the Jews with all the proofs from the Old Testament, he maintains that his desire and prayer is for their salvation.  How may you emulate Paul’s heart and attitude as you reason with those whose salvation you seek?

2. Paul always considers himself well-suited to share the gospel with the Jews.  Why? (See also Acts 22:17-21.)

3. Paul says that the zeal of the Jews is not based on “knowledge” because they do not “know” the righteousness that comes from God:
a. What is that righteousness that comes from God?

b. How would you define knowledge in this context?
4. What is meant by “Christ is the end (télos) of the law”?

5. Paul continues to elaborate on how righteousness by faith in Christ is foretold in the Law (which cannot really give life as he previously proved) in Deuteronomy 30:12-14.  What does Moses try to point out in Deuteronomy 30:12-13?  How does Paul interpret them to us?

6. Moses points out that the word is (so) near to us and that it is in our “mouth” and in our “heart” in Deuteronomy 30:14.  As Paul refers to this word as “the word of faith”:
a. How is faith expressed by the mouth?

b. How is faith expressed by the heart?
7. What is the significance of confessing with our mouth, “Jesus is Lord”?

8. What is the significance of believing in our heart that “God raised Him (Jesus) from the dead”?

9. Romans 10:9 is said to be words used by the early Christians at the time of baptism.  Can one only confess with the mouth and not in the heart, or vice versa?  Why or why not?

10. How long have you been a Christian?  Was there a time in your life that you doubted if what you believed in was true?  How might Romans 10:11-13 help you in this respect?

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

經文默想
羅馬書10:1-13

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) 雖然保羅在力證猶太人死守律法的錯誤時所用的言詞有時亦屬尖銳，但他是否恨惡猶太人呢？何以見得？我們應怎樣學效他的心？

(2) 保羅常覺得自己很適合向猶太人傳福音的。為什麼？(參徒22:17-21)

(3) 保羅說猶太人的熱心不是按著「真知識」，因為他們不「知道」神的義。

a. 神的義是怎樣被「知道」的？

b. 既是這樣，什麼才是「真知識」？

(4) 「律法的總結就是基督」是什麼意思？(註：約19:30的「成了」與「總結」這字是同根的。前者是動詞、後者是名詞。)

(5) 保羅繼而引用申命記30:12-14來指出因信基督稱義早已被摩西提到。請翻到申命記30: 12-13，看看

a. 摩西的話的總意是什麼？

b. 保羅現在怎樣引用摩西的話？

(6) 摩西說這道離我們「甚」近，就「在」我們口裡，也「在」我們心中(申30:14) 。保羅就指出這正是「信主的道」。

a. 我們的「信主的道」是怎樣藉著「口」得來的？

b. 又是怎樣藉著「心」得來的？

(7) 用口來認「耶穌為主」有何重要？

(8) 用心來相信「神叫祂從死裡復活」又有何重要？

(9) 一般解經家認為羅馬書10:9是早期信徒受洗時所誦讀的話。你認為「口」和「心」，兩者不能缺一的重要性何在？

(10) 請問你信主已有多久？你曾否信主後仍對所信的有疑惑？若然，羅馬書10:11-13可以怎樣幫助你？

(11) 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
Christian Anti-Semitism

It is true that the Apostle Paul passionately attacks the notion of justification by work espoused by the Jews of his time.  But it is equally clear that Paul is attacking its heresies, not the Jewish people of whom he is one.  In fact, from chapter 9 onward, in his epistle to the church in Rome which is primarily made up of Gentile Christians, he bares his love for his own people, the Jews, with words just as passionate as his attack on their heresies.

In the few centuries after the Apostle Paul, we see increased persecution of Christians which was sponsored by the state, and, no doubt, fanned in part by the Jews within the Roman Empire. As a result, many early church fathers continued to warn the Jewish people of their continuous rejection of their Messiah, Jesus Christ.  Some of them preached with as strong a tone as the Apostle Paul:
“And the calamities they (the Jews) have suffered because they were a most wicked nation, which although guilty of many other sins, yet has been punished so severely for none as for those that were committed against our Jesus.”
(Origen, 185-254)
Unfortunately, as Rome was Christianized and the church became institutionalized and powerful, some of the rhetoric of the fathers became a license for anti-Semitic actions, leading to civil and political discrimination against the Jewish people. In some instances, physical attacks on and killings of the Jews resulted.

Antisemitism became popular at times in European Christian culture, and escalated in the 13th century with King Edward I who expelled Jews from England in 1290.  In 1492, the Jews in Spain were ordered either to convert to Catholicism or leave the country.  Many fled to Portugal, only to be expelled again in 1497.

Many scholars opine that Christian anti-Semitism played a role in the Nazi Third Reich and the Holocaust.

But one cannot link such horrible actions to the teachings of the New Testament.  As much as it is a fact that God has punished Israel for their rebellion with the destruction of their nation, so clearly foretold by their prophets, and as much as it is a fact that they have rejected their Messiah and crucified Him on the cross, it is equally a fact that Jesus died on the cross for them. God’s love has never departed from them,
“For God so loved the world…” (Jn. 3:16)
and they are certainly part of “the world”.

The fact that Israel is still in a state of rejection of Jesus Christ should only arouse our love and passion for them, as Martin Luther said in one of his last sermons,
“We want to treat them (the Jews) with Christian love and to pray for them, so that they might become converted and would receive the Lord.”

靈修默想小篇
基督徒對猶太人的敵視

在羅馬書中我們讀到保羅對那些固守律法，拒絕信靠耶穌而稱義的猶太人作非常猛烈的攻擊，但他絕非敵視他們，因為他本身亦是猶太人。其實由第九章開始他更坦率的表明自己對同胞的深切的愛。

在保羅之後的數個世紀，我們知道對基督徒的逼迫愈來愈厲害，在政府策動或支持的逼害中，有十萬計以上的信徒被殺，也有不少猶太人在鼓吹或支持這些逼迫。因此，我們讀到早期的教父多有像保羅一樣嚴責猶太人的不悔改，並向他們提出警告。以下是Origen的一番話：

「因為他們是大惡的國家，引至他們遭受苦難。他們雖然多有過犯，但沒有一項比干犯耶穌的罪而遭受的審判更厲害。」(Origen, 185-254)

相信Origen所提的審判是主後70年羅馬提多將軍拆毀聖殿的事件。

不幸的是，自羅馬帝國改為基督教國家後，教會勢力日增，這些在屬靈上對猶太人的警告就被利用為在社會和政治上排斥猶太人的藉口，慢慢導致對猶太人廣泛的迫害，甚至殺害。

這種對猶太人的敵視在十三世紀的歐洲(基督教)文化社會中愈來愈嚴重，引至英皇愛德華一世於1290年驅逐猶太人出境。在1492年，西班牙政府強迫猶太人改信天主教，否則他們也要離境。不少猶太人逃到鄰近的葡萄牙，想不到在1497年也被迫離境。

不少學者相信德國納粹黨對猶太人的迫害和大屠殺是與基督徒當時對猶太人的敵視有關的。

但我們絕不能把這些罪行歸咎於聖經的教導。當然，先知對以色列人提出警告是事實，他們遭受神的審判也是事實。他們親手把他們的彌賽亞釘死在十架上也確是事實。但耶穌基督是為他們、替他們而死的，也是事實。神的愛從來沒有離開他們，因為聖經明說：「神愛世人……」(約3:16) 。世人當然包括猶太人在內了。

所以今天大部份的猶太人仍拒絕相信基督耶穌，這只能叫我們對他們產生更大的哀傷和憐憫，就像馬丁路德在他死前的講道中這樣的提醒我們：「我們要以基督徒的愛心對待他們(指猶太人)，為他們禱告，盼望他們會悔改，接受主。」

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 10:14–21

It was as if Paul could hear some of his Jewish audience object, “What if some of the people did not have the chance to hear this way of righteousness (i.e. by faith)?”  Now Paul presents his response:

1. The sequence, if reversed, would read: No sending, no preaching; no preaching, no hearing; no hearing, no believing; and no believing, no calling on the name of the Lord (Rom. 10:13).  Does this make sense to you?  Why? Why not?

2. How then do all these make the feet of those who bring good news beautiful (Isa. 52:7)?  Do you like the use of the word “beautiful” to describe these feet?

3. Isaiah 52:7 simply proclaims, “Your God reigns”, but how was this proclamation evidenced in Paul’s life?

4. Paul points out in 10:16 that not all Israelites accepted the good news (Isa. 53:1) and he raises several possibilities and answers each of them from the Old Testament:
a. Is it because they have not had the chance to hear? (Ps. 19:4)

b. Is it because they do not understand? (Deut. 32:21)

c. What is the real reason according to 10:21 (quoting from Isa. 65:2)?
5. Paul asserts that our salvation as Gentiles has made the Israelites envious and angry.  How true is this assertion?  What might the official and unofficial discrimination against Christians in Israel today indicate?  (As I wrote previously, all Jews except Messianic Jews, i.e. Jewish Christians, can return to be permanent residents automatically in Israel.)

6. While Paul’s argument is right, as far as the Israelites are concerned, what about the Gentiles who make up the bulk of the world’s population today? What is its implication to us, or rather, to you?

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

經文默想
羅馬書10:14-21

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。

似乎保羅曉得聽眾或讀者中的猶太人，或許在問，以前的先祖豈有機會聽到保羅這樣的傳講呢？保羅在此作出回答：

(1) 保羅在10:14-15所說的有道理嗎？為什麼？

(2) 為何以賽亞稱傳喜信的人之腳蹤為「佳美」？

(3) 以賽亞書52:7只提到好信息是「你的神作王了」。其實，保羅所傳的好信息包括什麼呢？

(4) 保羅指出不是每個猶太人都聽從了(賽53:1) ，他就引用舊約中的經文來提出幾個可能性。你認為怎樣？

a. 他們沒有機會聽見嗎？(詩19:4)

b. 他們不明白嗎？(申32:21)

按以賽亞書65:2，真正的原因是什麼？

(5) 我們這些外邦人的信主，是否真的惹動猶太人的憤恨？何以見得？(要記得我先前曾提及凡屬以色列的後人都會自動回歸，除了那些信了耶穌的猶太人外。)

(6) 這段對猶太人的批評固然確實，但對外邦人所提到的又如何？這帶給我們什麼挑戰？

(7) 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 God Reigns

As Paul laments the unbelief of his people, he explodes into jubilation at the thought that the good news has been proclaimed after all, “How beautiful are the feet of those who bring good news” (Rom. 10:15).  The author of the song below, indeed, beautifully picks up on Paul’s thoughts and depicts the beauty of the gospel itself.  Let’s reflect on his lyrics and, if you know the tune, sing along in adoration and praise. 

Our God Reigns
Chorus
Our God reigns!
Our God reigns!
Our God reigns!
Our God reigns!

1   
How lovely on the mountains are the feet of Him
Who brings good news, good news;
Announcing peace, proclaiming news of happiness:

2   
He had no stately form, He had no majesty
That we should be drawn to Him.
He was despised and we took no account of Him.

3   
It was our sin and guilt that bruised and wounded Him.
It was our sin that brought Him down.
When we like sheep had gone astray our Shepherd came
And on His shoulders bore our shame.

4   
Meek as a lamb that’s led out to the slaughterhouse,
Dumb as a sheep before its shearer,
His life ran down upon the ground like pouring rain
That we might be born again.

5   
Out from the tomb He came with grace and majesty;
He is alive, He is alive.
God loves us so, see here His hands, His feet, His side
Yes we know, He is alive.

Leonard E. Smith, Jr.

靈修默想小篇
神掌權Our God Reigns

保羅雖然在為自己的同胞拒絕福音而哀傷，但一想到福音已得傳開，他就發出讚嘆，引述以賽亞的預言：「報福音、傳喜信的人，他們的腳蹤何等佳美」(羅10:15) 。以下一首詩歌的作者不但論到傳喜信者腳蹤的佳美，更帶領我們思想這喜信本身的美麗。

1. 傳報福音豋山，報喜信的腳蹤何等佳美，佳美。

傳報平安，報好信息的向人說，

神已作王，神掌權。

副歌：

神作王，神掌權，神作王，神掌權！

2. 祂無佳形美容，祂不被人尊重，

無人羨慕祂美貌。被人藐視，

被人厭棄掩面不看，祂已作王，掌王權。

副歌：

神作王，神掌權，神作王，神掌權！

3. 出離墳墓，祂帶能力祂有恩典，

祂已復活，復活。請看主手，主腳，

祂捨身為愛我，我深知道，祂活著。

副歌：

神作王，神掌權，神作王，神掌權！

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 11:1–12

While Paul will not give an inch in compromising the good news of justification apart from the law, which is through faith in Jesus Christ, he is inching closer to revealing God’s ultimate plan for the people of Israel with whom the Abrahamic covenant was originally made.

1. In v. 1, what evidence does Paul give in proving that “God did not reject His people, whom He foreknew”?

2. What do the quotes from 1 Kings 19:10, 14 and 18, serve to prove?

3. How does the choosing of Paul (as one of the remnants in the present time) reinforce that this choosing is based not on work, but by grace?

4. Most commentators (that I have come across) interpret v. 7 in agreement with the NIV (i.e. “the elect among them did”).  So, while the remnant (i.e. the elect among them) did obtain righteousness (by faith), the hearts of the rest were hardened.  Paul quotes from Deut. 29:4 and Ps. 69:22-23 to prove his point.  The former quote is obvious, but the latter (from Ps. 69) is interesting.  Paul attributes clearly this messianic psalm to David who is a type of Christ and verses 22-23 concern his enemy:
a. How have those who are bent on work and law become enemies of Christ?

b. What does “table” normally denote in the Old Testament (e.g. Ps. 23:5)?  In 11:9, what is the “table” that has turned into a “snare…and a stumbling block” for one who rejects Christ?
5. Indeed, if the stumbling and the transgression of the Israelites mean salvation and riches to the Gentiles, what if the whole household of Israel repents of their transgression?  Can you imagine what that day will be like?

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

經文默想
羅馬書11:1-12

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。

雖然保羅的箭頭是針對著以色列人，但他的批判是帶著盼望的：

(1) 保羅在11:1如何證明神沒有棄絕祂豫先所知道的百姓呢？

(2) 他引用列王紀上19:10, 14及18為要證明什麼？

(3) 神揀選了保羅(他正是「餘數」中的一位) 如何顯明神的揀選是出於恩典，不在乎行為？

(4) 大部份的解經家似乎都同意英譯NIV11:7的繙譯：「惟有在他們中蒙揀選的人得著了」，意思是指惟有餘數的因信稱義，其他的是硬心的。保羅跟著引用申命記29:4和詩篇69: 22-23來作證明。前者或許其意思較明顯，後者(即詩69) 則值得思考：

a. 保羅提到這詩篇的作者是誰？

b. 作為「彌賽亞的詩篇」，22-23節是對基督的敵人而言的：保羅在此處引用，是指那些人作了基督的敵人呢？

c. 「筵席」在舊約中一般是指什麼呢(如詩23) ？用在拒絕基督的人身上是什麼意思呢？

(5) 誠然，如果以色列人的絆跌和過犯成為「天下的富足」，他們若全家得救，你可以想像那時的情景會是怎樣的？

(6) 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 Remnant

Most situations in the Christian life might cause us to fret and lose heart. Instead of seeing a glass half empty, we can always look at the glass of life as half full. This is not so much a philosophic choice, but a reality as the children of God.  As the beloved of the Lord, we can count on the reality of the promise that God causes “all things to work for the good of those who love Him” (Rom. 8:28)

This is how Paul looks at the present demise of his people, the Jews, as well.  As much as he chastises them for their rejection of their Messiah, Jesus Christ, he sees a glimmer of hope in that there is a remnant among them, chosen by grace (Rom. 11:5).  His is not a philosophic explanation either. He is one of those remnants.  And because God has preserved a remnant, it is a precursor of the full return of His people one day. In other words, the glass may be half full today, but it will be overflowing one day.

It reminds me of a similar sentiment expressed by Matthew as he penned the first chapter of the genealogy of Jesus: As the three 14-generation periods saw a continuous downward spiral-slide — from the glorious patriarchal period to the divided kingdom period to the eventual exile period — yet a remnant was preserved by God.  Just as Israel thought all hopes were gone, there dawned the brightest moment in the history of Israel, the Son of David and Abraham was born!  The glass that was only half-full, is now overflowing!

靈修默想小篇
餘剩的民

英諺語有說：「這杯是半滿的」。我們可以用這態度去看人生大多數所遭遇的逆境。但在基督徒而言，這卻非哲理性的分析，乃是作為神的兒女的事實。因為凡蒙神所愛的，都可以肯定「萬事都互相效力，叫愛神的人得益處」(羅8:28) 。

這正是保羅對他的同胞屬靈處境的領會。雖然他責備他們拒絕基督耶穌，但他想到神給他們留下「餘數」這恩典而感恩(羅11:5-6) 。這並非是哲理性的分析，因為他就是這「餘數」中的一個。神既留下「餘數」，其餘的也必有得救的一天。

這正是馬太在馬太福音第一章詳細追溯基督耶穌的家譜時的信息。當他分三個十四代的時期去追溯基督耶穌的家譜時，就看到真是一代不如一代： — 由列祖蒙揀選的時代，轉到大衛的失敗、引至國家分裂的時代、繼而是被擄的時代。但雖然那時國破家亡、民亦被擄，但神卻給他們留下「餘數」— 正以為希望盡失、國運進入無盡的黑暗時，大衛的子孫、亞伯拉罕的後裔—耶穌基督降生了！

對，神從來不會放棄屬祂的人。

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 11:13–24

Anti-Semitic feelings, for some reason, exist in some Christian circles, and this passage by Paul should once and for all quell any such feelings or justification for it.

1. Is Paul ’s ministry to the Gentiles his own choice?  (Acts 9:15) 

2. If it is up to him, what would have been his choice? (Acts 22:17-21)?

3. Is (part of) his motive for being the Apostle to the Gentiles justified?  (Rom. 11: 13-14) Why or why not?

4. The traditional view of the “firstfruits” and the “root” is that they refer to Abraham, Isaac and Jacob (Calvin, Lenski etc.). The modern view is that they refer to the first (Jewish) disciples, like Paul.  Which one makes more sense to you as you try to understand this passage? (see Note)

5. I am not sure whether you have come across Christians who harbor discrimination against the people of Israel based on their past rebellion against God in the OT, and their rejection and crucifying of Christ on the cross. If so, how does Paul respond to such an attitude in 11:17-18?  Do you agree with Paul?  Why?

6. Paul asks us to consider the kindness and the sternness of God in 11:22.
a. Try to describe the sternness of God toward Israel in their history and up to the present time.

b. Try to describe the kindness of God toward us Gentiles. Bear in mind what Romans 1 says about who we were once.
7. Do you think all self-proclaimed Christians are necessarily saved? (See Matt. 13:24-30; 3:12.)

8. What ground does Paul have in considering that even as hard-hearted the Jews are, they will be “much more readily” grafted back onto the olive tree?

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

Note:  
The traditional view is based on an understanding that the subjects in the passage are not individual Jews or individual Gentiles, but people groups. So, the grafting and the cutting off, all refer to Gentiles and Jews as people groups.  This has support within the chapter as Paul refers to the “full number of Gentiles” (11:25) and “all Israel” (11:26).  And 11:28 serves to explain that the election of the latter (Israel) is based “on account of the patriarchs”, hence the meaning of the first fruits and root.
 


經文默想
羅馬書11: 13-24

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。

基督徒對猶太人的敵視似乎歷代都存在，但保羅早在這樣指出這些態度的不當：

(1) 保羅作外邦人的使徒是否他自己的選擇？(參徒9:15)

(2) 如果由他去選擇，你以為他的揀選會是什麼呢？(參徒22:17-21)

(3) 他在這裡(11:13-14) 所提到作外邦使徒的原因是否正確？為甚麼？

(4) 11:16傳統的解釋(如加爾文、Lenski第) 以「新麵」和「樹根」為列祖(即亞伯拉罕等) ，近代的解釋則多以為是指像保羅的初期的門徒。你以為那個較可取？

(5) 我不曉得你遇見過或讀到因以色列人歷代對神的叛逆，加上把神兒子也釘在十架，而憎恨他們的基督徒沒有。若有，你同意保羅在11:17-18給他們的回答嗎？為什麼？

(6) 保羅叫我們思量神的恩慈和嚴厲：

a. 請形容神對以色列(從古至今)是怎樣的嚴厲呢？

b. 請形容神對我們這些外邦的是怎樣的恩慈呢？(請不要忘記羅馬書第一章的形容)

(7) 你以為是否所有稱為基督徒的都是得救的呢？(參太13:24-30；3:12)

(8) 保羅對雖是不信的猶太人仍帶著希望的原因是什麼呢？有根據嗎？

(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
Eternal Security

The passage for today’s scriptural reflection (Rom. 11:13-24) “seems…to throw in a doubt as to salvation”.  Allow me to share with you the traditional view of this passage from the commentary by John Calvin as follows:
“To this I answer — that as this exhortation (to beware lest they also should not be spared) refers to the subduing of the flesh, which is ever insolent even in the children of God, he derogates nothing from the certainty of faith.  And we must especially notice and remember what I have before said, — that Paul’s address is not so much to individuals as to the whole body of the Gentiles, among whom there might have been many, who were vainly inflated, professing rather than having faith.  On account of these Paul threatens the Gentiles, not without reason, with excision...of which he speaks, could not apply to individuals, whose election is unchangeable, based on the eternal purpose of God.  Paul therefore declares to the Gentiles, that if they exulted over the Jews, a reward for their pride would be prepared for them; for God will again reconcile to himself the first people whom he has divorced.”
(Calvin, Romans, 430)

靈修默想小篇
永生的保障

今天所思想的這段經文(羅11:13-24) 似乎使人懷疑得救的保障；故此容許我引述以下加爾文對此的分析：

「這是我對這個問題的回答：(保羅在11:21說) 這個勸導是叫我們要控制這個一直在神兒女身上是強頑的肉體，但卻絕無滅少信心的確實。我們更要留意我先前所說的話，就是保羅在此不是針對信徒個人而言，乃是論及外邦人的群體—他們當中不少只在口頭上相信，而非真心的相信。因此，保羅針對他們，對這外邦群體發出『砍下來』」的警告。但這警告不能用在個別信徒身上，因為神的揀選，基於神永遠的計劃，是不能變更的。所以保羅就對外邦人宣告，如果他們自以為比猶太人好而誇口，他們就要面對同樣的審判；而神會致終收納祂以前離異屬祂的子民。」

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