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 11:25–32

Paul continues to warn the Gentile Christians against harboring any ill feelings toward Israel:

1. What is the mystery that Paul now reveals to us about the future of Israel?

2. When will it happen?

3. What then is its implication to you, personally?

4. While Paul uses OT passages to affirm the reality of this mystery (like Isa. 59:20-21 and Jer. 31:33-34), such prophecies could have been considered fulfilled if we consider the Gentile Christians as the “spiritual Israel”.  Therefore, by citing these passages which support the revelation of this mystery, is Paul not telling us that God’s covenant with Israel is not only to be understood spiritually, but also factually?  What do you think, especially in light of v. 29?

5. How can you reconcile the apparent contradiction in v. 28?  It is easier to understand that they are “beloved” because of the fathers, but why would Paul say that they are enemies (of God) “because of” the Gentiles?

6. Paul seeks to further assure us of the certainty of the repentance of Israel with a logical deduction in v. 30:

Gentiles:   
  Once disobedient—
    through Israel’s disobedience→
      they now obtain mercy

Israel:   
  Now disobedient —
    through Gentile’s mercy →
      they may obtain mercy!

“Gentile’s mercy” probably means the kind of mercy received by the Gentiles —
What conclusion does Paul draw in v. 32 because of this?

7. Reflect carefully on Paul’s conclusion in v. 32;
a. What has caused the disobedience of the Gentiles?

b. What has caused the disobedience of Israel?

c. What could God have done because of the disobedience of both (people groups)?

d. What has God done instead?
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11:25-32

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 。

在這一段保羅繼續提醒外邦信徒不要鄙視猶太人：

(1) 保羅在此顯示有關以色列人的「奧秘」是什麼？

(2) 在什麼時候才發生？

(3) 這「奧秘」對你個人有什麼挑戰？

(4) 保羅所引用的舊約預言豈不都已應驗在我們這些「屬靈的以色列人」身上嗎？按第29節我們應怎樣看這些預言？

(5) 第28節所言似有點互相矛盾。你認為怎樣？「為列祖的緣故是蒙愛的」是較容易理解；為何說以色列人為外邦人的緣故「是仇敵」呢？

(6) 保羅似用推理來說明以色列人悔改之確鑿(11:30-31) ：

外邦人：從前不順服 à

因以色列的不順服 à

現在倒蒙憐恤！

以色列人：現在不順服 à

因外邦蒙憐恤 à

現可蒙憐恤！

因此，保羅在第32節作了什麼結論？

(7) 再仔細思量第32節的結論：

a. 是什麼叫外邦人從前不順服？

b. 是什麼叫以色列人不順服？

c. 神本可怎樣處理外邦人和以色列人的不順服？

d. 神結果怎樣處理他們？

(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
All Israel will be Saved

I have to admit that I am not someone who is comfortable with debating political viewpoints, because I do not wish to be drawn into partisan politics.  As a Bible-believing Christian, I certainly cannot agree with the pro-abortion and pro-gay agenda of the left, but I am equally leery of some of the anti-immigrant rhetoric of the right.  Worse, I do not wish to be drawn into the debate concerning the actions of Israel in the Middle East.

At heart, I love Israel exactly as Paul puts it, “they are loved on account of the patriarchs.” (Rom. 11:28)  In spite of their hardening of heart, they remain God’s covenant people.

Some Christians rejoice at the news that there appears to be a resurgence of religious fervor in Israel, with many people devoting themselves to the study of the Torah.  However, the news of this religious resurgence is not all good, especially among many of these ultra-Orthodox groups, like the Edah Haredit.  Recently in a place called Beit Shemesh, they managed to stop the construction of a mall by smashing windows and vandalizing the construction site, because they believed that “the mall would lead inevitably to mixing of the sexes and immodest behavior.”  A new girl’s school has been opened in the same city. Groups of Haredi men would scream at the parents and spit on the girls; someone threw manure on the walls of the school.  Now, school children have to be escorted to school with police protection, all because these ultra-Orthodox groups’ attempt to limit women’s social roles and educational possibilities.

Their back-to-the-Torah fervor appears to be a further hardening of their hearts to the true gospel in Jesus Christ.

In the meantime, externally, Israel continues to face forces that seek to eliminate their existence.  But I believe, the darker the night is, the closer it is to dawn.  God is faithful. One day “all Israel will be saved”, and the name of Jesus will be honored not only by the Gentiles, but also by His own people.

(News of the Beit Shemesh incident is excerpted from A Spade to Dig With, First Things, November, 2012.)

靈修默想小篇
以色列全家得救

我得承認自己是不大願意談政治的，特別是有關黨派的立場。作為篤信聖經的基督徒，我當然不能同意自由派對墮胎和同性戀的立場，但同時我亦對保守派對少數民族和移民的政策不感苟同。不過我更不想被捲入以色列和巴勒斯坦紛爭的漩渦。

我的心底是愛以色列的，就如保羅所言：「他們為列祖的緣故是蒙愛的」(羅11:28) 。他們雖然繼續的硬心，卻仍是神的選民。

我聽見和讀到一些基督徒的領袖在歌頌那些傳統的以色列人(Orthodox Jews)，說越來越多人回去鑽研摩西的律法(Torah) 。這些宗教熱衷並不一定是好事。就如最近在Beit Shemesh的地方，這些極端的傳統猶太人就打破窗戶，毀壞一個購物商場的地盤，因為他們認為「商場會叫男、女混雜，引至不合宜的行為」。現在，那城市設立了一間女校，不少屬於Edah Heridt這激進的Orthodox Jews在學校的周圍向家長咒罵，向女同學吐唾沫，更有人把糞塗在學校的牆上，還要動用警察護送學生上學。全因這些保守自以為虔敬的猶太教徒不願女性有求學的機會。

恐怕這樣的對摩西律法的熱衷，只會更叫他們對基督耶穌的福音心硬。

與此同時，以色列繼續的受外來要全面消滅他們的威脅。但我們知道無論在屬靈和政治的前境如何，黑夜越深，黎明就越近了。神是信實的，有一天，「以色列全家都要得救」(羅11:26) 。耶穌的尊名會受外邦和猶太人所稱頌的。

(部份資料來自A Spade to dig With, First Things, November, 2012)

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 11:33–12:2

1. Paul bursts into one of the most glorious doxologies, prompted by his conclusion in v. 32.  So, review your thoughts on v. 32 of the last lesson (and if you skipped this question, it is necessary for you to reflect on it, before you can grasp Paul’s doxology which follows).

2. Based on your thoughts prompted also by v. 32, how would you echo Paul’s praises of God’s plan of salvation for both Israel and the Gentiles?
a. What richness is being embodied?

b. What wisdom is being revealed?

c. What knowledge is being demonstrated?

d. Why does Paul say that His judgment is unsearchable?

e. How are His paths (or ways) “beyond tracing”?
3. Paul is echoing the same praise of Isaiah 40:13 when he thinks of God’s plan of salvation.  What part of God’s plan of salvation might be the most unthinkable (to you)?

4. Paul also quotes from Job 41:11, a speech by God in confronting Job of His mighty power revealed in creation.  What is the point that Paul makes concerning God’s plan of salvation?

5. In v. 36, Paul draws our attention to who God is and His relationship to all created things. He uses the following prepositions concerning “all things”. What do they tell you about God’s greatness?
a. from Him

b. through Him

c. to Him!
6. Remember that this doxology has been prompted by the thought of God’s “mercy” in v. 24.  How then can you define God’s mercy?  In what way can you echo this doxology?

7. How then shall we live, as recipients of such mercy?

8. What is meant by:
a. Offering our “bodies” as sacrifices?

b. Being a “living”, not “dead”, sacrifice?
9. We normally focus our worship to Sundays.  What does Paul tell us about the true meaning of worship?

10. As Christians, we all had a mind patterned after the world (before our conversion), and our minds are still subject to its influence.
a. How then can our mind be transformed (the original word signifies “metamorphosis”)?

b. How can we “detect” the part of our mind which is still after the pattern of the world?

c. What is the factor that has prevented us from knowing the will of God?

d. In truly understanding God’s will, why does Paul ask us to “test and approve” it?
e. How does God’s will differ from our own will?
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11:33 – 12:2

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) 保羅一想到神的憐恤(見第32節) 就發出極厲害的讚頌。請翻到昨日你對第7題的思想，作為今天反思的準備。

(2) 按你的感受，因著祂對外邦人和以色列人的憐恤，你對保羅所言有何回應？

a. 神的豐富(riches) 是怎樣顯明的 ？

b. 神的智慧是怎樣看出的？

c. 神的知識是如何的深哉？

d. 神的判斷有何超奇？

e. 神的蹤跡(ways) 是如何的難尋？

(3) 想到神的憐恤，保羅想起以賽亞書40:13的話(羅11:34) 。對你而言，神在祂救恩計劃中所顯的憐憫，最超奇的是什麼？

(4) 保羅亦想起約伯記41:11，神藉祂創造的權能教訓約伯的一番話(羅11:35) 。這番話與神拯救的憐憫有何干？

(5) 保羅在第36節想到神與萬有的關係。讓我們藉著他所用以下的詞語來思想神的偉大：萬有都 a. 本於祂(from Him)

b. 倚靠祂(through Him)

c. 歸於祂(unto Him)

(6) 這讚頌既是出於對神憐恤而發出的，請試就神的救恩給憐恤下一個定義。這頌讚的那方面最引起你的共鳴呢？

(7) 作為這憐恤的受惠者，你當怎樣活你的命？

(8) 12:1-2 保羅勸導我們應怎樣回應神的大憐憫：

a. 把「身體」獻作「祭」是什麼意思？

b. 為何強調「活祭」？

(9) 如此「事奉」如譯作「敬拜」更佳。明顯這裡不是單指每周到教會的敬拜。故此，敬拜的真義是什麼？

(10) 在信主之前，我們的心思自然是「效法世界」的樣式，信主之後，仍不免繼續受它的影響：

a. 我們的心意如何才能「更新而變化(原文指metamorphosis)」呢？

b. 我們如何能察驗自己的心意是否仍在效法世界呢？

c. 是什麼攔阻我們明白神的旨意？

d. 在明白神的旨意的過程中，為何保羅要我們去「察驗」？

e. 神的旨意與人(包括你)的旨意有何不同？

(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
O Love That Wilt Not Let Me Go

As Paul considers the mercy of God which He bestows on both Gentiles and Israel — totally rebellious and undeserved sinners — he bursts into one of the greatest doxologies in the Bible (Rom. 11:33-36).  I invite you to join me in basking in the mercies of God in Jesus Christ through this marvelous hymn by George Matheson as our response to the unsearchable riches of God’s love.

O Love That Wilt Not Let Me Go
1    
O Love that wilt not let me go,
I rest my weary soul in thee;
I give thee back the life I owe,
That in thine ocean depths its flow
May richer, fuller be.

2   
O light that followest all my way,
I yield my flickering torch to thee;
My heart restores its borrowed ray,
That in thy sunshine’s blaze its day
May brighter, fairer be.

3   
O Joy that leekest me through pain,
I cannot close my heart to thee;
I trace the rainbow through the rain,
And feel the promise is not vain,
That morn shall tearless be.

4   
O Cross that liftest up my head,
I dare not ask to fly from thee;
I lay in dust life’s glory dead,
And from the ground there blossoms red
Life that shall endless be.
George Matheson, 1842-1906

靈修默想小篇
不忍棄我的愛

我們今天讀到保羅想到神對外邦和以色列人（即全人類—我們這些叛逆和不配的罪人）所施的極大憐恤，不禁發出的頌讚(羅馬書11:33-36) 。讓我邀請你和我一同的藉著以下的詩歌去感受神在基督裡無比的慈愛與憐憫：

1. 不忍棄我，偉大的愛，疲勞靈魂因你得安；

所賜生命我今歸還，願它流入恩典深洋，

翻作壯闊波瀾。

2. 照我行路，生命真光，將殘的燈帶來就你； 我心因此得蒙亮光，並有主的榮光照及，

更顯光明、美麗。

3. 歡樂，你在苦中找我，我又何能關閉心門？ 我在雨中瞻望彩虹，知道應許不會落空，

天明不留淚痕。

4. 我所仰望，因主十架，實在不敢片刻離棄； 今世榮華現歸塵土，紅花開遍荒涼墓地，

生命永無止息。

George Matheson, 1842-1906

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 12:3–8

1. “Grace” is used twice in this passage of exhortation, once in v. 3 and then in v. 6:
a. What are the different emphases in these two places?

b. What might be common in these emphases?
2. Paul asks us not to be prideful in viewing our gift(s), but to use sober judgment and in accordance to the “measure of faith” that God has given us.  What does that mean?  What does faith have to do with the exercise of our gift(s)?

3. In the exercise of our gifts, Paul resorts to his familiar imagery of a body.  In referring to the physical body, his emphasis is on the different functions; but in referring to the body in Christ, what is his emphasis and why?

4. In naming the different gifts, the original writing reads more like,
“Or prophesy, in proportion to his faith;
Or ministry, in ministry;
Or encouragement, in encouragement;
Or contributing, in simplicity;
On leadership, in leadership;
Or showing mercy, in cheerfulness…”
If Cranfield is right that “the proportion of faith” is essentially the same as the “measure of faith” in v. 3, (see Cranfield, Romans, 621) then (in my opinion), Paul’s emphasis here appears to be exhorting us to use our gifts “in proportion” to our faith; this is not confined to the gift of prophecy, but to all gifts.

However, (a) many commentators opine that Paul’s emphasis is for us to recognize our gift and use it, and (b) other translators see the emphasis as “being focused” on using the particular gift being given.

You may wish to adopt (a) or (b) in the following reflection. However, I would also suggest that you consider reflecting on how to exercise
 each gift below based on what it means to exercise them “in proportion to” your faith.
a. To prophesy “in proportion to” your faith

b. To minister “in proportion to” your faith

c. To teach “in proportion to” your faith

d. To encourage “in proportion to” your faith

e. To contribute “in proportion to” your faith, generously (or in simplicity)

f. To lead “in proportion to” your faith, in diligence

g. To show mercy “in proportion to” your faith, cheerfully.
5. What is the main message to you today and how may you apply it to your life?


經文默想
羅馬書12: 3-8

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) 其實第3和第6節都提到「恩典/grace」

a. 兩處的重點有何不同？

b. 共同之處又何在？

(2) 保羅勸導我們不要因所得的恩賜高看自己，乃要「照神分給各人信心的大小」，看得合乎中道。這是什麼意思？

(3) 保羅愛用身體為例來談論恩賜。其重點是什麼？

(4) 論到各種恩賜時，原文是有點古怪的：

「或是預言、當照(according to)信心的程度；

或是執事、在(in)執事；

或是教導、在(in)教導；

或是勸化、在(in) 勸化；

施捨、在(in) 誠實；

治理、在(in) 殷勤；

憐恤、(in) 甘心。」

解經家Cranfield認為第3與6節所論信心的話是同義的。既是這樣，按「信心的程度/大小」應不是單指說預言而已，乃要用於每一恩賜。請試以這角度來思想所提之恩賜：什麼是按信心來

a. 說預言？

b. 作執事？

c. 作教導？

d. 作勸化？

e. 作誠實的施捨？

f. 作殷勤的治理？

g. 作甘心的憐恤？

(5) 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
From Faith to Faith

In today’s devotion, I will explain that the use of faith is not confined to exercising the gift of prophecy, but it is for exercising all gifts given us by God.  I do agree with Cranfield that “the measure of faith” in Romans 12:3 is essentially the same as the “proportion of faith” in 12:6, although he interprets it as some kind of standard of faith against which our lives and our ministries should be measured.

However, I believe that “measure” and “proportion” point to something that cannot be measured. Rather it is honestly discerned by the individual Christian when it comes to the exercise of one’s gift.

For example, the gift of prophecy is used when a person is prompted by the Holy Spirit to speak to some immediate situation.  It is therefore important for the person to speak only as prompted; saying anything beyond what is prompted by the Holy Spirit would render him a false prophet.

Such a rigid attitude should apply to the exercise of all gifts:
-      If we think we can minister without the help of the Holy Spirit, we will be relying on our own strength and wisdom. That renders our ministry carnal and self-centered.

-      If we think we can teach without the help of the Holy Spirit, we will not be able to divide the Word of God correctly, because only the Holy Spirit can lead us into His truth.

-      If we think we can encourage without faith, our encouragement can only be like secular counseling, and it will not be life-giving.

-      If we seek to help the needy without the exercise of faith, we will fall into the trap of works of - righteousness.

-      If we seek to lead on our own, and not rely on faith, we can only lead the church down the road of the world.

-      If we seek to show mercy without faith, we will only end up in despair, because the need for mercy is endless.
Indeed, we have entered the door of salvation through faith, but it does not stop there.  The entire Christian life is one of faith, especially in the exercise of our gifts given by the Holy Spirit for the common good of the Body.

靈修默想小篇
本於信、以致於信

在今天的讀經提示中我提到羅馬書12:3-8這段的重點為「神所分給各人信心」 (12:3) 。這句話與12:6的「信心的程度」原是同一的意思(Cranfiled, 620-621) 。故此，保羅在對恩賜運用的勸導似非和合本所(意) 譯的「專一」，而是按信心的使用。

我們信主當然是藉著信心，但我發覺在事奉的時候，我們好像不用靠信心，甚至以為與信心無關。對，我們會絕對同意，若是說豫言，當然是按聖靈的感動和所賜信心的程度來說，否則我們就是假先知了。但同樣嚴謹的態度是應該用於每一個恩賜的運用上。就如：

- 在作執事(即在教會中的事奉上) ：如果不是靠聖靈所賜的信心而作，我們的事奉必然是屬肉體的，也必然是自我中心的；

- 在教導上：如果不是靠聖靈所賜的信心而作，我們就不能「按正意分解真理的道」了；

- 在勸化上：如果不是靠聖靈所賜的信心而作，我們的勸化就只不過像世俗的輔導一樣，不能帶來生命的改變；

- 在施捨上：如果不是靠聖靈所賜的信心而作，我們就會落在靠行為自義的網羅中；

- 在治理上：如果不是靠聖靈所賜的信心而作，我們很容易把教會帶到世俗處事的模式裡；

- 在施憐憫上：如果不是靠聖靈所賜的信心而作，我們會容易灰心，因為效果往往是短期裡看不見的。

我們既靠信心入門，就不要停在那裡。整個基督徒的人生是一個信心的旅程，特別是在運用聖靈所賜的恩賜上，基督的身體才因我們得到益處。

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 12:9–21

It appears that Paul is finally done with his theological debates and now turns to ethical teachings concerning the Christian life. While many scholars prefer to treat this passage as “parenesis” (a collection of ethical sayings), based on the use of many participial clauses and a few finite verbs, I tend to agree with some scholars that v. 9, the exhortation to love (agape love), is the main theme and the rest are practical exhortations on how to love.

Vv. 9-13:  Love is the main term, followed by six pairs of participles (according to Cranfield):

1. Do you think Paul is referring to loving God or loving people?

2. Why does he stress that love should be sincere (or as the original writing indicates, not counterfeit)?

3. Let’s reflect on the following six pairs of participles that ask:

- “What do they have to do with sincere (or non- counterfeit) love”?
- “What is the relationship between the two participles within the pair”?
a. Hating evil and clinging to good;

b. Loving one another in brotherly love and honoring one another;

c. Not lacking in zeal, but burning in spirit;

d. Serving the Lord and rejoicing in hope;

e. Enduring affliction and praying unceasingly;

f. Sharing with needy saints and pursuing hospitality.
Vv. 14-21:  Dealing mostly with that which is unpleasant with agape love:

4. What are the reasons given here for us not to curse or repay evil to those who persecute or do evil to us?

5. Paul tells us to bless instead. How should we bless not only with words but with deeds according to v. 18 and v. 20?

6. Why should we care about “the eyes of everybody”?

7. Many commentators categorize this section as dealings with non-Christians. Do you agree?  Why or why not?

8. If we are to obey these exhortations, should our ultimate purpose be that God will repay our enemies?  Why or why not?

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

Note:
 Vv. 15-16 appear related to the preceding section of vv. 9-13, and use the infinitives, “to rejoice” and “to weep”, and the participle, “minding”, to emphasize harmony and humility within the faith community.


經文默想
羅馬書12:9-21

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。

似乎保羅為因信稱義和外邦人與猶太人同等的辯證告一段落了，現在他集中教導有關信徒生活的種種方面。這一段的思想和結構較為零碎，但主題明顯是第9節的愛(agape)；特別第9-13節，愛是主詞，其他的都是分詞(participles):

第9-13節：「肢體中的愛」

(1) 和合本譯作「愛人不可虛假」，原文是沒有「人」字的：你以為和合本譯得對嗎？或應包括「神」在內？何以見得？

(2) 一般英譯為愛要「真誠」。為何中譯用「不可虛假」負面的勸導？兩者有何分別？

(3) Cranfield認為這段所用的分詞是一對一對的編排。試思想它們：

a. 與「不虛假的愛」有何關係？

b. 每對之間又有何關係？

- 惡惡、親善；

- 親熱(brotherly love) 與恭敬；

- 不懶惰與(靈裡) 火熱；

- 事主與指望的喜樂；

- 忍耐患難與恆切禱告；

- 幫助聖徒與款待。

第14、17-21節：「逼迫中的愛」

(4) 試找出保羅告訴我們不要咒詛，反要祝福的各種原因。

(5) 口頭的祝福已不容易，保羅還要我們怎樣行出來？(參12:18, 20)

(6) 為何我們要理會眾人以為美的事？(12:17)

(7) 一般解經家以這小段指到我們與「非信徒」的關係。你同意嗎？為什麼？

(8) 如果我們是因至終能看到仇敵遭報而聽從這裡的勸導，你說是對嗎？這是否乎合「不虛假的愛」？

(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：第15-16節是沒有主詞的，其內容也似與第9-13節更有關連。

Meditative Reflection
Love must be Sincere

Many non-Christians, like Gandhi, esteem the ethical teachings of our Lord, especially His teaching that we should love our enemies and pray for those who persecute us (Matt. 5:44).  As Paul exhorts us to love sincerely, that is, not with counterfeit love, he urges us too to bless those who persecute us (Rom. 12:14).

To not seek revenge on those who hurt us is already very hard to do and to bless them is even harder.  But to bless a person can be verbal only, and so Paul quotes from Proverbs 25:21-22.  We are to feed our hungry enemy and give him a drink when he is thirsty in order to demonstrate love which is genuine and not counterfeit.  That requires much more than words.

For the longest time, I thought Proverbs encourages us to love our enemies in order to “heap burning coals” on their heads as an insult or revenge.  But if this is the case, then it can hardly be in tune with sincere love.

I finally understood it when I had the opportunity to travel under an Egyptian guide. His work for the government was to certify the authenticity of things of antiquity.  I doubt if he had ever read this proverb from the Bible, but as we traveled along the sandy desert, he casually pointed out, “The night in the desert is very cold, and in the old days, people burnt coals and put them on their heads to keep warm.”

I could not help but smile at my stupidity.  I thought that by treating my enemy with kindness, I would in fact send him a kind of more severe judgment.  But that would hardly be agape love, would it?

靈修默想小篇
愛：不可虛假

不少非基督徒，包括甘地在內，都很尊崇基督耶穌道德方面的教導，特別在要求我們去愛是否仇敵，並要為逼迫我們的禱告(太5:44)。保羅勸導我們愛人不要虛假時，同樣要求我們向逼迫我們的祝福(羅12:14)。

不咒詛逼迫我們的人，不以惡報惡，已是不容易做得到；還要祝福他們就更困難了。口頭上的祝福或許還容易，保羅卻要求我們聽從箴言25:21-22所吩咐的：給肚餓的仇敵吃的，給饑渴的仇敵水喝，就更不容易了。但保羅說，這才是不虛假的愛的真諦。

從小每次讀到這裡所吩咐對仇敵的義行，「這樣行，就是把炭火堆在他的頭上」(12:20)，我就會心的微笑；因為我以為這是指要仇敵至終受損。誰知這並非是經文的意思。

有一次我們在埃及旅行。作導遊的並非普通人，乃是埃及有權簽發古物鑒定證書的其中一位官員。在觀賞一望無際的沙漠時，他告訴我們在夜間這些沙漠往往是寒冷的，古時的埃及人就用炭火包在頭上取暖。聽到這話，我才醒悟自己的愚昧。如果我們要以善勝惡最終的心意是要仇敵遭殃，這何來是沒有虛假的愛呢！

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 13:1–7

1. Paul lived under the authority of the Roman Empire.  According to your knowledge, what kind of rulers are these Caesars, in terms of morality, godliness and their exercise of power?

2. How would they compare to your government in these aspects?

3. Given the immoral, godless and ruthless nature of these Caesars, Paul still insists that we should submit to them.  What reason does he give in v. 1?  How then should we understand the meaning of being “established” by God?

4. What does God desire of these rulers according to vv. 3-4?

5. Does Paul’s exhortation depend on whether these rulers fulfill their God-desired role?  Why or why not?

6. Of course, we know that not submitting to the authority of the land will bring punishment, but Paul asks us to submit also for reason of “conscience”.  What does he mean?

7. In submitting to the authority, how should we express it according to v. 7?

8. As a result, we obviously cannot evade taxes.  But according to the spirit of submission:
a. Should we strive to avoid paying taxes and exploit tax loopholes?

b. Have you ever thought of paying taxes out of an attitude of respect and honor?

c. How then should you look at your duty to pay taxes from now on?
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13:1-7

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) 保羅是活在羅馬帝國統治的時代。按你所知，一般的羅馬凱撒的道德生活、宗教的思想和權力的使用是怎樣的？

(2) 與你身處的政權可作怎樣比較？

(3) 羅馬的帝王既是道德敗壞、個性兇殘，更有自稱為神，強迫百姓敬拜他們的像，為何保羅要信徒順服他們呢？(參13:1) 「神所命的」是什麼意思？

(4) 神對所「命」定的掌權者原有什麼心意？(參13:3-4)

(5) 我們對掌權者的順服與他們是否行出神的心意有關嗎？為什麼？

(6) 怕刑罰而順服是自然的，為何保羅說：「也是因為良心」呢？

(7) 第7節列出什麼實例是我們要順服的呢？

(8) 明顯的，我們不能瞞稅。但若在順服之餘還需要出於恭敬：

a. 我們應否盡用稅例的漏洞？

b. 你有否想到繳稅應出於恭敬呢？

c. 你從今應持什麼態度納稅呢？

(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
Blind Submission?

To read about an exhortation to submit to the authority of the rulers of the land in the Bible should not be too surprising; but to read Paul’s exhortation in this respect to the church in Rome during the time of the Roman Empire is a bit surprising.

Whether or not Paul was writing when Nero was in power is beside the point. The Roman Emperors, in general, are not exactly moral, godly or peaceful rulers.

The immorality among the leaders of the Roman Empire is well documented.  To quote one writer, “They (the Roman emperors) became unprincipled, immoral and debauched … cruel, murderous, incestuous, merciless, tyrannical, pitiless, sexually depraved and savage are just some of the words which can be used to describe many of the characteristics of these evil Roman emperors.”

It is said that Caligula (who reigned shortly after Jesus’ time, between AD. 37-41) opened a brothel in the palace, raped whomever he wished, reported on the woman’s performance to her husband, committed incest, killed for greed, and thought he should be treated as a god.    

In fact, many Roman Emperors proclaimed themselves as god and demanded the erection of their own statutes and worship by their citizens.

It was under such a background that the Apostle Paul commands the Christians in Rome, “Let everyone be subject to the governing authorities.”

Is Paul advocating blind submission?

Obviously not. As F.F. Bruce puts it,
“When the decrees of the civil magistrate conflict with the commandments of God, then say Christians, ‘we must obey God rather than men’ (Acts 5:29). And when it came to the worship of Caesar’s image, Christians in the Roman Empire had demonstrated they would rather be killed than to worship anyone or anything other than their Lord Jesus Christ.”
But irrespective of the character of the rulers, as far as decrees that do not contradict the commandments of God, F.F. Bruce has this account:
“…in the last years of the first century, a leader in the Roman church who could remember the outrageous ferocity of the Neronian persecution thirty years before, and had very recent experience of Domitian's malevolence, reproduces a prayer for the rulers who have received ‘glory and honor and power’ over earthly things from God, the eternal King, ‘that they may administer with piety, in peace and gentleness, the authority given to them’.  Such language shows how seriously the Roman church took to heart Paul’s injunctions about the duty of Christians to the powers that be.” 
(Bruce, Romans, 222)

Food for thought, indeed.

靈修默想小篇
盲目的順服？

讀到聖經吩咐我們要順服掌權的，我們不會覺得希奇，但讀到保羅在處身羅馬帝國的時代，而這樣吩咐我們，就總叫人有點希奇。。

我們知道羅馬帝國的皇帝是怎樣的敗壞、敵對神和兇殘；保羅時代的尼祿(Nero)就更不用說了。

羅馬帝國的凱撒道德的敗壞也是人所共知的。就像其中一位歷史學者所言：「他們(指羅馬的凱撒) 變成沒有原則，道德淪亡和放縱......兇殘成性、謀殺、亂倫、無憐憫、專權、色情、野蠻人一樣……」

就如凱撒Caligula(主後37-41) 不但在宮廷開設妓院，姦污婦女，作出亂倫的行徑，為財殺人，更以神靈自居。其實歷代的凱撒多有自立己像，強迫人民敬拜。

就是在這種環境下，保羅吩咐羅馬教會的信徒說：「在上有權柄的，人人當順服他」(羅13:1) 。

保羅豈不是叫我們盲目的順從嗎？

當然不是。就如解經家F.F. Bruce所言：「當本地政府的命令與神的命令相抵，基督徒就當說：順從神、不順從人(使徒行傳5:29) 。就像羅馬的信徒被命令向皇帝的像下拜時說，我們情願被殺，也不向基督耶穌以外的任何人或物下拜。」

但若所頒佈的命令與神的命令沒有抵觸，不論在上掌權者的品格如何，F.F. Bruce就用以下的事例告訴我們初期教會如何遵守保羅的吩咐：

「…在第一世紀末，羅馬教會其中的一位領袖仍清楚記得三十年前尼祿兇殘的暴行；也親身經歷凱撒Domitians的暴政，卻為這些被設立掌管地上的君王寫了一篇禱文：『讓他們能在敬虔中，以和平與溫柔，使用所得的權柄來施政。』這禱文充份顯示當時的羅馬教會是怎樣嚴謹的遵守保羅的教訓，去盡基督徒的本份來順從地上的掌權者。」(Bruce, Romans, 222)

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 13:8–14

When he draws near the end of his epistle, Paul continues with ethical exhortations, using the thought of “debt” in v. 7 and applying it, once again, to love:

1. In his emphasis of love, why do you think he once again ties it to the “law”?

2. Of the Ten Commandments in Exodus 20, why does Paul cite only these commandments? (i.e. what is the point he is trying to make?)

3. Compare it to what Jesus says in Matthew 22:37-40.  Why does he cite only the latter or second part of what Jesus has said, and can still make the same conclusion in v. 10?

4. How does 1 John 4:20 reinforce Paul’s emphasis of loving our neighbors?  Have you been able to “fulfill the law”?

5. What does Paul mean by “our salvation is near”?  Have we not been saved? (See Rom. 8:23.)

6. Paul likens the coming of the Lord as the arrival of the “day” and urges us (a) to wake up or arise from our slumber, (b) to cast off our deeds of darkness, and (c) to put on the armor of light.
a. In what ways can you identify your present condition as being still in a slumber?

b. What are the deeds of darkness that we need to cast off, according to v. 13?  Which one speaks to you most?

c. What is the armor of light we should put on according to Ephesians 6:11ff?
7. Finally, Paul uses the imagery of clothing again, but this time he asks us to “clothe yourselves with the Lord Jesus Christ”.  How might clothing ourselves with the Lord differ in nuance from that of the armor of light?

8. Why does Paul contrast being clothed with the Lord with the gratification of the desires of our flesh (which is Paul’s way of referring to our sinful nature or body)?

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13:8-14

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。

保羅承接上文「欠稅」的題目，現在引用在愛的「虧欠」上：

(1) 既是要提醒我們去愛，保羅為何又重提律法呢？

(2) 既引用出埃及記第20章之十誡，他為何只提其中幾誡？用意何在？

(3) 在馬太福音22:37-40耶穌也論到律法與愛。保羅在此只提其一，卻能跟主一樣下同一的結論(13:10)。何解？

(4) 約翰壹書4:20怎樣支持保羅的說話。你有否「完全了律法」？

(5) 保羅說「我們得救，現今……更近了」是什麼意思？我們不是已經得救了麼？(參羅8:23)

(6) 保羅以白晝喻基督之再來，並勸導我們(i) 當睡醒，(ii) 脫去暗昧的行為和(iii) 帶上光明的兵器(即軍裝) ：

a. 今天你有沒有仍未「睡醒」的感覺？

b. 按第13節，我們當脫去的暗昧行為包括什麼？那一個是你現在當脫去的？

c. 按以弗所書6:11-18我們當穿上什麼軍裝？

(7) 保羅在此兩次用穿衣作比喻：穿戴軍裝與披戴(原文是穿上) 基督有何分別？

(8) 第14節以披戴基督與放縱肉體(即身體) 作對比。用意何在？

(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
The Night is Nearly Over

Soon after I became a Christian in my late teen years, I was deeply drawn to the prophecies of the end-times.  I would seize every opportunity to attend conferences that sought to unfold the mystery of the end-times and the signs of Jesus’ second coming.  I would try to lay my hands on books and articles that claimed to unlock the secrets of the end of the world.  I spent quite a bit of time in studying in detail  books like Revelation and Daniel, drawing charts and penning timelines.  I came across books that even gave precise dates of Jesus’ coming, and others that named Kissinger and others as Anti-Christs.

Naturally, I was disappointed with many of these irresponsible interpretations of the prophecies and far-fetched predictions.  I did not lose the zeal and urge to know more about the end-times until I grew more in knowing what God required of me — to pursue His love through His word, and not for the sake of gaining knowledge, even spiritual knowledge.

Yes, I am still acutely sensitive to the events that happen around me and in the world. They constantly remind me of the Lord’s imminent coming, but I am not the least bit concerned about who the Anti-Christ is and when Jesus will likely come.  It is far more important that I am prepared to meet the Lord, whether through death or His return.

靈修默想小篇
黑夜已深

初信主的時候，我深深的帶著熱衷追求認識主再來的預言。我盡量不放過參加有關這主題的奮興會的機會，也到處尋找解釋主再來的預兆的書籍，希望能把握解釋主再來預言的鑰匙。我自己也用不少的時間專心的鑽研啟示錄和但以理書，畫出不少的圖表和時間表。在這尋索的過程中，我讀了不少著作，其中甚至給主再來的日子作出預測，也有指名道姓的宣告誰是敵基督(包括基申格/ Kissinger在內) 。

自然地，隨著時間的過去，我對這些不負責任的講解感到失望。但我對希望明白末世的預言的熱衷沒有減卻，直到我慢慢的在主裡成長，明白更多有關主對我的盼望和要求—知道我研讀聖經是為要追求更愛祂，而非在乎增加我的知識，包括屬靈的知識在內。

今日我仍對身邊和國際的事件保持敏銳的觸覺，知道主再來是快要成就的事。但我絕對沒有興趣知道誰是敵基督和主再來的真正時刻。因為我知道，更重要的是我已否準備好迎見我的神—或是在祂再來之時，或是我要先回天家的那一刻！

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 14:1–12

Paul now turns to address some of the common issues which do not pertain to the essence of the gospel and yet have unnecessarily divided the early church.  They are the same issues that Paul addresses the church in Corinth (1 Cor. 8) and the church in Colosse (Col. 2:16), namely the eating of food sacrificed to idols and the observance of certain days as sacred.

1. Although the issues addressed here are different from those of the previous chapter, what common thread can you detect among the issues addressed?

2. What then do you understand as the main challenge to the church community then and now?

3. I call the issue of eating food sacrificed to idols and the observance of so-called sacred days as non-essential to the gospel.  Do you agree?  Why or why not?

4. Why does Paul call those who eat “vegetables only” weak in faith?

5. What is the reason given by Paul that even though they may be “weak”, we cannot show contempt nor judge them (according to v. 4)?  What might happen if we do, as implied by this verse?

6. In holding on to our position concerning food or sacred days, what should be our key motive, according to v.6?

7. As we hold our position over non-essential issues, what other motives might we have that are not pleasing to the Lord?

8. Can you honestly say that “If I live, I live for the Lord, and if I die, I die for the Lord”?  Why or why not?  (Please pause and think through this question.)

9. Paul concludes with warning us that even as Christians, “we will all stand before God’s judgment seat…(and) give an account of ourselves to God.”  How then shall you live, especially among brothers and sisters in the church?

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14:1-12

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。

保羅現在要處理的是一般初期教會共通的問題，包括哥林多教會提出的信徒應否吃祭祀過的食物(哥林多前書8) 和歌羅西教會的守節日的問題(西2:16):

(1) 其實在處理這些「共通」的問題上，其重點與第13章的問題是有相同之處的，你看得出嗎？

(2) 既是如此，你明白到教會今與昔所面對的共通難處是什麼嗎？

(3) 如果我說，吃肉和守節與否並非是福音真道的基要，你同意嗎？為什麼？

(4) 為何保羅說只吃蔬菜的是「那輭弱的」？

(5) 保羅要我們不可輕看或論斷這些輭弱的，何故？按14:4，如果不聽他的話，我們錯在什麼地方？

(6) 不論我們在這些事上支持什麼立場，保羅提醒我們最重要的是什麼？(14:6)

(7) 你在真道的非基要事上的堅持，常常是出於什麼不討神喜悅的動機呢？請自省。

(8) 你能否坦然認為自己是「活著為主、死也為主」呢？(請用些時間反思)

(9) 保羅最後的警告：「我們都要站在神的臺前……必要將自己的事在神面前說明(即交賬)」。既是這樣，我們當怎樣活在神的家中？

(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
Living and Dying for the Lord

As I reflect on whether I actually live and die for the Lord, I find it easier to discern the former than the latter.

Whether we are living for the Lord obviously has to do with both our goals in life and also in the decisions we make on a daily basis, be it big or small.

Not everyone likes to sit down and write down their goals in life.  Some do.  If we do, it is important that we make certain that our goals will bring glory to God and are in tune with His will.  But if we do not have written goals, it is even more important that we spend time in self-examination to ascertain what our goals really are and whether they will bring glory to God and be in tune with His will for us.

However, I believe it is equally important that the decisions we make on a daily basis also meet the above two criteria, i.e. that they would bring glory to God and are in tune with His will.  Decisions in small things are just as important as decisions in important matters.

But what about dying for the Lord?  Most of us will not die as martyrs for the sake of the Lord.  How then will we know that we also die for the Lord?  I guess it is reflected in how we face death.

I have come across many good Christians who have eagerly served the Lord most of their lives.  But when it comes to the time of facing terminal or prolonged sickness, I am surprised to hear their complaints and to see their desperation.  On the contrary, I have visited some very ordinary Christians who exhibit peace, great peace as they calmly face the possibility of death and are obviously totally prepared or even looking forward to meeting their Savior.  It is at times like this, that I have come to understand that only when we are able to die for the Lord that we can truly live for Him.

靈修默想小篇
為主活、為主死

思想到保羅“為主活和為主死” 的說話時，我覺得要知道自己是否為主活比較容易，但要省察自己會否為主死就不容易了。

要知道自己是否為主活，就要看看我們人生的目標是什麼，也需看看我們每天所作大小的決定。

我知道不是每一個人都會坐下來清楚的思想和訂定自己人生的目標的。若然我們清楚寫下自己人生的目標，就要看看它們是否能帶給神榮耀，和是否合乎祂在我們身上的旨意。若然我們沒有寫下自己的人生目標，這並不是說我們沒有人生目標；而是我們更需要用時間安靜自省，看看我們實在是為什麼而活；我們的生命是否給神帶來榮耀；我們人生的方向是否合乎神的旨意。

不過，我認為我們每天所作的大小決定是同樣重要的；我們同樣要省察我們的決定是否能給神帶來榮耀和合乎祂的旨意。我們每天所作的決定不論小與大是同樣重要的。

不過我們是否為主而死呢？大多數的基督徒都不需為主殉道的。那麼如何知道自己是否為主而死呢？我相信這當然與我們怎樣看死和怎樣面對死亡有關。

我遇見一些很熱心事奉又常常傳福音的基督徒，在知道自己患上重病，特別是絕症的時候，其表現就變得判若兩人。我見到的不再是平安的面貌，而是一遍愁容，和滿有埋怨的口舌。相反地，我亦探望過不少很平凡的信徒，在病中仍是滿有平安，毫無怨言的準備迎見愛他們的救主。在這些時刻我就深深的領會到，原來真正為主而活的生命是在乎我們是否為主而死看出來的。

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