《科学学习》与我的操练（六）

《罗马书》

      保罗的书信充分流露他的真情至性，字字句句是以笔墨和著血泪铭刻在人心版上。每封书信都是有感而发，例如腓立比书是在收受教会托以巴弗提送来的馈赠，感念其爱心而写的；哥林多书则是在听革来氏家的人提起哥林多教会中有分争结党之事，痛心之馀写下的劝诫。正因为他的书信充满感情，及对话般的生动、恳切，彷佛与亲近的友人话家常一般的亲切自然，所以它们会如此打动人心。

　　若非保罗这些书信，基督的福音无法那么快速地打入西方世界各个强硬、讲求实际、蓬勃发展中的国家。使徒约翰的思想偏重属灵的透视，指导人探索福音的真理，而省略字句的辩解。使徒彼得的逻辑推理则受早年希伯来教育、训练的影响，在主耶稣的教导薰陶下，看任何事情都从希伯来文化社会的角度作出发默。保罗虽然是个典型的希伯来人，所运用的圣经诠释法，是他当年在迦玛列门下受教的传统解经法，深奥而冷僻，但其逻辑推理、辩证的风格、遣辞用句的简练有力，则近似西方文化。保罗生长在罗马帝国的光荣盛世，衰落的希腊文化则融入普世的思想语文潮流中，连闭关自守、顽固排外的犹太社区也不能完全将它杜绝于外。因此保罗的书信处处流露西洋的风味；未来几个世纪的潮流，已在这些篇章中酝酿出端倪。他的思想在西方文明中一直是现代的。他的教导使奥古斯丁受益，更启发了马丁路德。他的思想、观念融入基督教史上几个最伟大的哲人和文学家的思维笔墨中。他撒下的种子，在现代的教育、法律、自由思想、文明中开花结果。在他的影响下，产生了无数敬虔的牧师、献身的宣教士、杰出的基督徒、留名青史的名著典籍、信心、慈善、贞洁的典范轶事。

　　在新约圣经中，有十三封书信经保罗署名，其真实性及可信度是众所公认的。即使最极端派的批评人士，也不得不承认哥林多书、加拉太书、罗马书确实出自保罗的手笔。这些信大约在主后五十二年至六十八年间写成。其写作背景也都不同：有的充满年轻、新鲜的喜乐和盼望；有的是在他遭受压迫、拦阻的困境；有的是身陷囹圄、备尝锁链之苦；另有些则在世间之路已至尽头时写就。每封书信大体上都反映内在及外面的世界，流露对主赤诚的忠心。保罗常在书信中自称是「基督耶稣的仆人保罗」

天空里的大爱

Share to u , those words from Him:

Be joyful in hope, patient in affliction, faithful in pr. (Romans12:12 NIV) ​ 

The night is nearly over; the day is almost here. So let us put aside the deeds of darkness and put on the armor of light. (Romans13:12 NIV) ​

Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will.(Romans 12:2 NIV)

Romans 中出现的“law”并不仅仅指代一种 律法，“律法”出现了76次，“信”出现了62次，“罪”出现了60次，“死”出现了42次，“在基督里”出现33次，“福音”出现13次，发问一共83次。以下分析 law（律）的几重意思：

law 律法：

原文词根为“投掷”，意识上传达了教导，训诫，悔过的行为规范。

"sin"“罪”： 原文指 失不中的。 失不中的，愿意是指像人射击偏离了靶心，这与“投掷”失去目标的意思差不多。

律法，最终是用于刻在人的心板上。但，“罪”使人失落了上帝的形象，从而亏缺了上帝本身的荣耀。

那么，出现了78次的“律法”，律，有哪些层次的解释？

1，一般法律：

指一个国家或团队，将人们普遍认为公平，公正，合理，适合于共同生活的行为标准，以文字方式制定的法典。法律是一种对任何人都有约束力的，强制性的行为规范准则，对任何违反的人都要进行惩处。如罗马书4:15 5:13里，“律法”虽然是指摩西律法而言 但也同样应用于一般法律上。romans 7:1-3里的“律法”应是特指一般法律而言。

2，指摩西五经。romans3:21 “有律法和先知为证”，指犹太人对整本旧约圣经之统称而指。“律法”指摩西五经，“先知”指其他旧约书卷。（如果您没有泛读一遍旧约与新约，可能不懂我的话。所以，前提是您必须泛读一遍holy bible)

3, 指整本旧约圣经 romans3:19 “律法上的话”指romans3:10-18所引用的一连串的旧约书卷里的经文，一些来自“诗篇”，一些引自“以赛亚书”。此处的“law”指整本旧约圣经。

4，部分“law”指律法中的诫命，即俗语中的道德律法。比如“因为律法不是为义人设立的，乃是为不法和不服的，不虔诚和犯罪的，不圣洁和恋世俗的，弑父母和杀人的，行淫和亲男色的，抢人口和说谎话的，并起假誓的，或是为别样敌正道的事设立的”。

5，有时指律法的礼仪，比如  来10:1 “律法既是将来美事的影儿，不是本物的真像（或作 真相）”。

6，部分“law”指宗教习俗里的割礼或一些繁文缛节的规条而言。如“他们那些受割礼的，连自己也不守律法。他们愿意你们受割礼，不过要籍着你们的肉体夸口（加拉太书 6:13）”。“我再指着凡受割礼的人确实地说：他是欠着行全律法的债（加 5:3）”

7，主要指 相对于因信靠恩典称义。律法 均指相对于 靠恩称义 而 靠行为称义的一种追求原则。参考加拉太书3:12 5:4 罗马书3:27，此段落里的法 原文与法律相同，指原则而言。

参考加拉太书：

3:21-29节，保罗讲奴仆和儿子的关系：奴仆是在律法之下，儿子是在恩典之中！奴仆是罪人，儿子是因信称义的义人。

3:21-22节，律法与恩典没有矛盾，律法是叫人知罪，它不能叫人不犯罪。圣经把众人都圈在罪里，使所蒙应许永生的福因信耶稣而得。

3:23-25节，律法是训蒙的师傅，它的总纲就是基督（太5:17-20），因信得救的真理还未显明，所有人都在律法之下，基督既来了，并且为众人的罪受了律法的咒诅，他从死里复活，便叫信他的人与他一同复活，灵性复活的人才是神的儿女。神的儿女不在师傅（律法）手下，而在因信称义的恩典中，便与亚伯拉罕同蒙福（太8：5-13）。

从大自然里感悟主道

英语原文加拉太书 三章 非常重要，分享：

Chapter 3

God gave the gospel to Abraham—The Mosaic law was added because of transgressions—The law was a schoolmaster until Christ—The Saints are children of God by faith—All who are of the faith and baptized into Christ become Abraham’s seed.

1 O foolish Galatians,who hathabewitched you,that ye should not obey the truth,before whose eyes Jesus Christ hath been evidently set forth,crucified among you?

2 This only would I learn of you,Received ye the Spirit by the works of thealaw,or by thebhearing of faith?

3 Are ye so foolish? having begun in the Spirit,are ye now made perfect by the flesh?

4 Have ye suffered so many things in vain? if it be yet in vain.

5 He therefore thataministereth to you the Spirit,and worketh miracles among you,doeth he it by the works of the law,or by the hearing of faith?

6 Even as Abraham believed God,and it was accounted to him forarighteousness.

7 Know ye therefore that they which are of faith,the same are theachildren of Abraham.

8 And the scripture,foreseeing that God would justify theaheathen through faith,preached before thebgospel unto Abraham,saying,In thee shall allcnations bedblessed.

9 So then they which be of faith areablessed with faithful Abraham.

10 For as many as are of the works of the law are under the curse: for it is written,aCursed is every one that continueth not in all things which are written in the book of the law to do them.

11 But that no man is justified by the law in the sight of God,it is evident: for,The just shall live byafaith.

12 And the law is not of faith: but,The man that doeth them shall live in them.

13 Christ hatharedeemed us from thebcurse of theclaw,being made a curse for us: for it is written,dCursed is every one that hangeth on a tree:

14 That theablessing of Abraham might come on the Gentiles throughbJesus Christ;that we might receive thecpromise of the Spirit through faith.

15 Brethren,I speak after the manner of men;Though it be but a man’s covenant,yet if it be confirmed,no man disannulleth,or addeth thereto.

16 Now toaAbraham and his seed were thebpromises made. He saith not,And to seeds,as of many;but as of one,And to thy seed,which is Christ.

17 And this I say,that the covenant,that was confirmed before of God in Christ,the law,which wasafour hundred and thirty years after,cannot disannul,that it should make the promise of none effect.

18 For if theainheritance be of the law,it is no more of promise: but God gave it to Abraham by promise.

19 Wherefore then serveth the law? It wasbadded because of transgressions,till the seed should come to whom the promise was made;and it was ordained by angels in the hand of a mediator.

20 Now a mediator is not a mediator of one,but God is one.

21 Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life,verily righteousness should have been by the law.

22 But the scripture hath concluded all underasin,that the promise by faith of Jesus Christ might be given to them that believe.

23 But before faith came,we were kept under the law,shut up unto the faith which should afterwards be revealed.

24 Wherefore thealaw was ourbschoolmaster to bring us unto Christ,that we might becjustified by faith.

25 But after that faith is come,we are no longer under a schoolmaster.

26 For ye are all theachildren of God bybfaith in Christ Jesus.

27 For as many of you as have beenabaptized into Christ have put on Christ.

28 There is neither Jew noraGreek,there is neither bond nor free,there is neither male nor female: for ye are allbone in Christ Jesus.

29 And if ye be Christ’s,then are yeaAbraham’sbseed,andcheirs according to the promise.

以上是用类比法分享《加拉太书》与《罗马书》的异同与关联。暂时告一段落。

（写于2018-10-10/11/12，整理于2018-10-29/28）

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