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因信稱義的必要 #726

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哈巴谷書 2:4 迦勒底人自高自大,心不正直[1];惟義人因信得生神的拯救)。

a.       NAU Habakkuk 2:4 "Behold, as for the proud one, His soul is not right within him; But the righteous will live by his faith.

b.    NET Habakkuk 2:4 Look, the one whose desires are not upright will faint from exhaustion, but the person of integrity will live because of his faithfulness[2].

2)      羅馬書 1:17 因為神的義正在這福音上顯明出來;這義是本於信,以致於信。如經上所記:「義人必因信得生。」

3)      加拉太書 3:11 沒有一個人靠著律法在神面前稱義,這是明顯的;因為經上說,「義人必因信(基督耶穌的救恩)得生。」CU5X Galatians 3:13 基督既為我們受了咒詛、〔受原文作成〕就贖出我們脫離律法的咒詛.因為經上記著、『凡掛在木頭上都是被咒詛的。』CU5X Galatians 3:14 這便叫亞伯拉罕的福、因基督耶穌可以臨到外邦人、使我們因信得著所應許的聖靈。

a.    NAU Galatians 3:11 Now that no one is justified by the Law before God is evident; for, "THE RIGHTEOUS MAN SHALL LIVE BY FAITH."

b.    NET Galatians 3:11 Now it is clear no one is justified before God by the law, because the righteous one will live by faith.

4)      希伯來書 10:38 只是義人(有古卷:我的義人)必因信得生[3] [4](得神的喜悅)。他若退後,我心裡就不喜歡他。

a.    NAU Hebrews 10:38 BUT MY RIGHTEOUS ONE SHALL LIVE BY FAITH; AND IF HE SHRINKS BACK, MY SOUL HAS NO PLEASURE IN HIM.

b.    NET Hebrews 10:38 But my righteous one will live by faith, and if he shrinks back, I take no pleasure in him.


 

(二)忠實守信是過公義生活的關鍵(哈巴谷書 2: 4節)[5]。第四節的內容是難以確切地翻譯的,但是大致上它的主題看來是清楚的。一個不正直的人,將不會有勇氣和堅穩的心志去在生活中取得成功。而那個披戴上帝公義的義人,必將成功地生活。公義生活的關鍵是忠誠守信faithfulness,這是希伯來原文所表達的;標準修訂本譯作信心,是受到新約引用這段的影響:參見下面)。因此,忠誠守信這個詞指出在上帝和人之間的關係的完整性(integrity);因為上帝是人類存在意義的重心。對於哈巴谷,忠誠守信意味向上帝靠攏,即使在他不能理解上帝的作為,或者當上帝的時間在先知看來完全缺乏任何一點行動時,還是相信上帝。

忠實守信要求與上帝繼續保持關係,甚至當經驗超越信心,和持守信念的目標出現問題時,還要保持與上帝的關係。信心的生活不要求人們放棄理性和知識,正像哈巴谷所堅持的詢問已經表明了這一點。但信心的生活可能繼續要求相信,甚至理由和知識都已經耗盡時仍要如此。我們不可能常常明白上帝的行動,或者明白祂表面上的缺乏行動。然而,如果關係是穩固的,甚至當知識的道路變成死巷時,我們仍堅持信心的路。

(三)公義和信心是直接相關的。在新約中,第四節的意思因闡釋福音而被加強,遠超過哈巴谷原本的信息含義。像引用所有舊約的經文一樣,新約引用哈巴谷書,是引七十士(希臘)譯本的。使徒保羅寫信給在羅馬的教會,說:『因為上帝的義,正在這福音上顯明出來;這義是本於信,以致於信,如經上所記「義人必因信得生」(引自哈巴谷書二4)。』(羅一17)而對加拉太教會,他寫道:『沒有一個人靠律法在上帝面前稱義,這是明顯的;因為經上說,「義人必因信得生」。』(加三11)這個相同的主題在寫給希伯來的書信中(來十38)再一次被提及,藉馬丁.路德所寫的和所講的,使它變成新教改教運動的關鍵主題。一個人不是靠人為的工作而獲上帝接納,而是因信稱義。

雖然新約的作者和許多世紀以來基督徒神學家的論點,已經與哈巴谷起初所表達的思想核心距離很遠,然而他們都持守相同的傳統。人類生存意義的核心是甚麼呢?在古代的猶太人看來,它就是忠於與上帝的關係,而不是人類可以知道、了解,或者行動的能力。從基督教福音的觀點來看,與上帝的這種關係是同等的核心。它也在耶穌基督裏賜給我們這些外邦人;它不能靠金錢或者工作來取得,而只能藉信心從上帝領受並對祂存感恩之心。但是哈巴谷清楚地說:我們生命的意義和被稱為義的可能性,是從向上帝委身而來的,是藉我們的信心和持續不斷地忠實守信而得來的。

周聯華- 《中文聖經註釋》[6]:Habakku C2-V4 的解釋:「看哪,凡是內心不正直的人,一定因得意忘形而失敗」。「看哪」是上帝啟示的內容來了,要先知注意。「內心」嚴格翻譯應是「他內裏的靈魂」。正直帶有倫理意識,希伯來的思想當然還包括做討上帝喜歡的事,合乎上帝標準的事。「得意忘形」是「因驕傲(自高自大)而失敗」。

  惟義人因信得生 和合本的翻譯大概是受新約羅馬書一17「義人必因信得生」的影響。而羅馬書則是引用希臘文七十士譯本,把這關鍵字譯作「信」,而演繹出「因信稱義」的教義。但是哈巴谷所用的字,不是信仰的信,而是信實的信,應該解釋為忠心。義人是好人,是走在正路上的人,是討上帝喜歡的人,是行在上帝旨意中的人。但是義人因他的忠能夠存。忠的原文是從「阿們」演繹過來,解釋作「穩定」、「忠心」、「堅固」。出埃及記十七12:「……亞倫和戶珥扶他的手,一個在這邊,一個在那邊,他(摩西)的手就穩住」了,這裏「穩住」就是同一個字。應用到哈巴谷書,就是義人要穩住他們的信仰,對上帝忠心不二。這種人是能存活的。經過大難也不死,還有在最後審判的時候,一定保全。

羅馬書註釋

            I 引言(一1-17){\LinkToBook:TopicID=112,Name=I 引言(一1-17)}

            II 神的正義的需要(Doctrine)──全人類都被定罪(一18-三20)==》成聖的需要{\LinkToBook:TopicID=116,Name=II 神的正義的需要──全人類都被定罪(一18-三20)}

            III 神的正義的顯明──因信稱義的救恩(三21-五21)==》成聖是甚麽?{\LinkToBook:TopicID=125,Name=III 神的正義的顯明──因信稱義的救恩(三21-五\cs1621)}

            IV 因信稱義的果效──聖潔的生活(六1-八39)==》成聖與我的關係{\LinkToBook:TopicID=132,Name=IV 因信稱義的果效──聖潔的生活(六1-八39)}

            V 以色列人的問題──以色列人在神救恩計劃中的地位(九1-十一36){\LinkToBook:TopicID=148,Name=V 以色列人的問題──以色列人在神救恩計劃中的地位(九1-十一36)}

            VI 因信稱義的表現──基督徒應有的生活(十二1-十五13){\LinkToBook:TopicID=163,Name=VI 因信稱義的表現──基督徒應有的生活(十二1-十五13)}

            VII 結論(十五14-十六27){\LinkToBook:TopicID=178,Name=VII 結論(十五14-十六27)}

經文:羅馬書1:16~18;25~28;2:1;17~22; 3:20~27

CU5X Romans 1:16 我不以福音為恥.這福音本是 神的大能、要救一切相信的、先是猶太人、後是希利尼人。

NAU Romans 1:16 ¶ For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.

34 sn Here the Greek refers to anyone who is not Jewish.

CU5X Romans 1:17 因為 神的義()、正在這福音上顯明出來.這義是本於信、以致於信.如經上所記、『義人必因信得生。』

NAU Romans 1:17 For in it the righteousness of God is revealed from faith to faith; as it is written, "BUT THE RIGHTEOUS man SHALL LIVE BY FAITH."

NET Notes (Rom 1:17)

35 tn The nature of the "righteousness" described here and the force of the genitive qeou/ ("of God") which follows have been much debated. (1) Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:98) understand "righteousness" to refer to the righteous status given to believers as a result of God's justifying activity, and see the genitive "of God" as a genitive of source (= "from God"). (2) Others see the "righteousness" as God's act or declaration that makes righteous (i.e., justifies) those who turn to him in faith, taking the genitive "of God" as a subjective genitive (see E. Käsemann, Romans, 25–30). (3) Still others see the "righteousness of God" mentioned here as the attribute of God himself, understanding the genitive "of God" as a possessive genitive ("God's righteousness").

36 tn Grk "in it"; the referent (the gospel) has been specified in the translation for clarity.

37 tn Or "by faith for faith," or "by faith to faith." There are many interpretations of the phrase evk pi,stewj eivj pi,stin (ek pisteoÒs eis pistin). It may have the idea that this righteousness is obtained by faith (evk pi,stewj) because it was designed for faith (eivj pi,stin). For a summary see J. Murray, Romans (NICNT), 1:363–74.

38 sn A quotation from Hab 2:4.

CU5X Romans 1:18 原來 神的忿怒、從天上顯明在一切不虔不義的人身上、就是那些行不義阻擋真理的人。

NAU Romans 1:18 ¶ For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness,

NET Notes (Rom 1:18)

39 tn The genitive avnqrw,pwn could be taken as an attributed genitive, in which case the phase should be translated "against all ungodly and unrighteous people" (cf. "the truth of God" in v. 25 which is also probably an attributed genitive). C. E. B. Cranfield takes the section 1:18–32 to refer to all people (not just Gentiles), while 2:1–3:20 points out that the Jew is no exception (Romans [ICC], 1:104–6; 1:137–38).

40 tn "Their" is implied in the Greek, but is supplied because of English style.

41 tn Or "by means of unrighteousness." Grk "in (by) unrighteousness."

CU5X Romans 1:25 他們將 神的真實變為虛謊、去敬拜事奉受造之物、不敬奉那造物的主.主乃是可稱頌的、直到永遠。阿們。

NAU Romans 1:25 For they exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen.

CU5X Romans 1:26 因此 神任憑他們放縱可羞恥的情慾.他們的女人、把順性的用處、變為逆性的用處.

NAU Romans 1:26 ¶ For this reason God gave them over to degrading passions; for their women exchanged the natural function for that which is unnatural,

NET Romans 1:26 ¶ For this reason God gave them over to dishonorable passions. For their women exchanged the natural sexual relations for unnatural ones,

NET Notes (Rom 1:26)

54 tn Grk "for their females exchanged the natural function for that which is contrary to nature." The term crh/sij (chreÒsis) has the force of "sexual relations" here (L&N 23.65).

CU5X Romans 1:27 男人也是如此、棄了女人順性的用處、慾火攻心、彼此貪戀、男和男行可羞恥的事、就在自己身上受這妄為當得的報應。

NAU Romans 1:27 and in the same way also the men abandoned the natural function of the woman and burned in their desire toward one another, men with men committing indecent acts and receiving in their own persons the due penalty of their error.

NET Romans 1:27 and likewise the men also abandoned natural relations with women and were inflamed in their passions for one another. Men committed shameless acts with men and received in themselves the due penalty for their error.

NET Notes (Rom 1:27)

55 tn Grk "likewise so also the males abandoning the natural function of the female."

56 tn Grk "burned with intense desire" (L&N 25.16).

57 tn Grk "another, men committing…and receiving," continuing the description of their deeds. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

CU5X Romans 1:28 他們既然故意不認識 神、 神就任憑他們存邪僻的心、行那些不合理的事.

NAU Romans 1:28 ¶ And just as they did not see fit to acknowledge God any longer, God gave them over to a depraved mind, to do those things which are not proper,

NET Romans 1:28 ¶ And just as they did not see fit to acknowledge God, God gave them over to a depraved mind, to do what should not be done.

NET Notes (Rom 1:28)

58 tn Grk "and just as they did not approve to have God in knowledge."

59 tn Grk "the things that are improper."

==

CU5X Romans 2:1 你這論斷人的、無論你是誰、也無可推諉、你在甚麼事上論斷人、就在甚麼事上定自己的罪.因你這論斷人的、自己所行卻和別人一樣。

NAU Romans 2:1 ¶ Therefore you have no excuse, everyone of you who passes judgment, for in that which you judge another, you condemn yourself; for you who judge practice the same things.

NET Romans 2:1 ¶ Therefore you are without excuse, whoever you are, when you judge someone else. For on whatever grounds you judge another, you condemn yourself, because you who judge practice the same things.

CU5X Romans 2:17 你稱為猶太人、又倚靠律法、且指著 神誇口.

NAU Romans 2:17 ¶ But if you bear the name "Jew " and rely upon the Law and boast in God,

NET Romans 2:17 ¶ But if you call yourself a Jew and rely on the law and boast of your relationship to God

36 sn The law refers to the Mosaic law, described mainly in the OT books of Exodus, Leviticus, Numbers, and Deuteronomy.

37 tn Grk "boast in God." This may be an allusion (暗示)to Jer 9:24.

CU5X Romans 2:18 既從律法中受了教訓、就曉得 神的旨意、也能分別是非、〔或作也喜愛那美好的事〕

NAU Romans 2:18 and know His will and approve the things that are essential, being instructed out of the Law,

NET Romans 2:18 and know his will and approve the superior things because you receive instruction from the law,

CU5X Romans 2:19 又深信自己是給瞎子領路的、是黑暗中人的光、

NAU Romans 2:19 and are confident that you yourself are a guide to the blind, a light to those who are in darkness,

NET Romans 2:19 and if you are convinced that you yourself are a guide to the blind, a light to those who are in darkness,

NET Notes (Rom 2:19)

40 tn This verb is parallel to the verbs in vv. 17–18a, so it shares the conditional meaning even though the word "if" is not repeated.

CU5X Romans 2:20 是蠢笨人的師傅、是小孩子的先生、在律法上有知識和真理的模範。

NAU Romans 2:20 a corrector of the foolish, a teacher of the immature, having in the Law the embodiment of knowledge and of the truth,

NET Romans 2:20 an educator of the senseless, a teacher of little children, because you have in the law the essential features of knowledge and of the truth–

CU5X Romans 2:21 你既是教導別人、還不教導自己麼.你講說人不可偷竊、自己還偷竊麼.

NAU Romans 2:21 you, therefore, who teach another, do you not teach yourself? You who preach that one shall not steal, do you steal?

NET Romans 2:21 therefore you who teach someone else, do you not teach yourself? You who preach against stealing, do you steal?

NET Notes (Rom 2:21)

41 tn The structure of vv. 21–24 is difficult. Some take these verses as the apodosis of the conditional clauses (protases) in vv. 17–20; others see vv. 17–20 as an instance of anacoluthon (a broken off or incomplete construction).

CU5X Romans 2:22 你說人不可姦淫、自己還姦淫麼.你厭惡偶像、自己還偷竊廟中之物麼.

NAU Romans 2:22 You who say that one should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples?

NET Romans 2:22 You who tell others not to commit adultery, do you commit adultery? You who abhor idols, do you rob temples?

CU5X Romans 3:9 這卻怎麼樣呢.我們比他們強麼.決不是的.因我們已經證明、猶太人和希利尼人都在罪惡之下.

NAU Romans 3:9 ¶ What then? Are we better than they? Not at all; for we have already charged that both Jews and Greeks are all under sin;

NET Romans 3:9 ¶ What then? Are we better off? Certainly not, for we have already charged that Jews and Greeks alike are all under sin,

CU5X Romans 3:20 所以凡有血氣的沒有一個、因行律法、能在 神面前稱義.因為律法本是叫人知罪。

NAU Romans 3:20 because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin.

NET Romans 3:20 For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin.

NET Notes (Rom 3:20)

23 sn An allusion to Ps 143:2.

24 tn Grk "because by the works of the law no flesh is justified before him." Some recent scholars have understood the phrase e'rga no,mou (erga nomou, "works of the law") to refer not to obedience to the Mosaic law generally, but specifically to portions of the law that pertain to things like circumcision and dietary laws which set the Jewish people apart from the other nations (e.g., J. D. G. Dunn, Romans [WBC], 1:155). Other interpreters, like C. E. B. Cranfield ("'The Works of the Law' in the Epistle to the Romans," JSNT 43 [1991]: 89-101) reject this narrow interpretation for a number of reasons, among which the most important are: (1) The second half of v. 20, "for through the law comes the knowledge of sin," is hard to explain if the phrase "works of the law" is understood in a restricted sense; (2) the plural phrase "works of the law" would have to be understood in a different sense from the singular phrase "the work of the law" in 2:15; (3) similar phrases involving the law in Romans (2:13, 14; 2:25, 26, 27; 7:25; 8:4; and 13:8) which are naturally related to the phrase "works of the law" cannot be taken to refer to circumcision (in fact, in 2:25 circumcision is explicitly contrasted with keeping the law). Those interpreters who reject the "narrow" interpretation of "works of the law" understand the phrase to refer to obedience to the Mosaic law in general.

25 tn Grk "is."

CU5X Romans 3:21 但如今 神的義在律法以外已經顯明出來、有律法和先知為證.

NAU Romans 3:21 ¶ But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets,

NET Romans 3:21 ¶ But now apart from the law the righteousness of God (which is attested by the law and the prophets) has been disclosed–

NET Notes (Rom 3:21)

26 tn Nuni. de, (Nuni de, "But now") could be understood as either (1) logical or (2) temporal in force, but most recent interpreters take it as temporal, referring to a new phase in salvation history.

27 tn Grk "being witnessed by the law and the prophets," a remark which is virtually parenthetical to Paul's argument.

CU5X Romans 3:22 就是 神的義、因信耶穌基督、加給一切相信的人、並沒有分別.

NAU Romans 3:22 even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction;

NET Romans 3:22 namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe. For there is no distinction,

CU5X Romans 3:23 因為世人都犯了罪、虧缺了 神的榮耀。

NAU Romans 3:23 for all have sinned and fall short of the glory of God,

NET Romans 3:23 for all have sinned and fall short of the glory of God.

CU5X Romans 3:24 如今卻蒙 神的恩典、因基督耶穌的救贖、就白白的稱義。

NAU Romans 3:24 being justified as a gift by His grace through the redemption which is in Christ Jesus;

NET Romans 3:24 But they are justified freely by his grace through the redemption that is in Christ Jesus.

NET Notes (Rom 3:24)

29 tn Or "declared righteous." Grk "being justified," as a continuation of the preceding clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

CU5X Romans 3:25  神設立耶穌作挽回祭、是憑著耶穌的血、藉著人的信、要顯明 神的義.因為他用忍耐的心、寬容人先時所犯的罪. 26 好在今時顯明他的義、使人知道他自己為義、也稱信耶穌的人為義。

NAU Romans 3:25 whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed; 26 for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus.

NET Romans 3:25 God publicly displayed him at his death as the mercy seat accessible through faith. This was to demonstrate his righteousness, because God in his forbearance had passed over the sins previously committed. 26 This was also to demonstrate his righteousness in the present time, so that he would be just and the justifier of the one who lives because of Jesus' faithfulness.

30 tn Or "purposed, intended."

31 tn Grk "whom God publicly displayed." Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

32 tn Grk "in his blood." The prepositional phrase evn tw/| auvtou/ ai[mati (en toÒ autou haimati) is difficult to interpret. It is traditionally understood to refer to the atoning sacrifice Jesus made when he shed his blood on the cross, and as a modifier of i`lasth,rion (hilasteÒrion). This interpretation fits if i`lasth,rion is taken to refer to a sacrifice. But if i`lasth,rion is taken to refer to the place where atonement is made as this translation has done (see note on the phrase "mercy seat"), this interpretation of evn tw/| auvtou/ ai[mati creates a violent mixed metaphor. Within a few words Paul would switch from referring to Jesus as the place where atonement was made to referring to Jesus as the atoning sacrifice itself. A viable option which resolves this problem is to see evn tw/| auvtou/ ai[mati as modifying the verb proe,qeto (proetheto). If it modifies the verb, it would explain the time or place in which God publicly displayed Jesus as the mercy seat; the reference to blood would be a metaphorical way of speaking of Jesus' death. This is supported by the placement of evn tw/| auvtou/ ai[mati in the Greek text (it follows the noun, separated from it by another prepositional phrase) and by stylistic parallels with Rom 1:4. This is the interpretation the translation has followed, although it is recognized that many interpreters favor different options and translations. The prepositional phrase has been moved forward in the sentence to emphasize its connection with the verb, and the referent of the metaphorical language has been specified in the translation. For a detailed discussion of this interpretation, see D. P. Bailey, "Jesus As the Mercy Seat: The Semantics and Theology of Paul's Use of Hilasterion in Romans 3:25" (Ph.D. diss., University of Cambridge, 1999).

33 tn The word i`lasth,rion (hilasteÒrion) may carry the general sense "place of satisfaction," referring to the place where God's wrath toward sin is satisfied. More likely, though, it refers specifically to the "mercy seat," i.e., the covering of the ark where the blood was sprinkled in the OT ritual on the Day of Atonement (Yom Kippur). This term is used only one other time in the NT: Heb 9:5, where it is rendered "mercy seat." There it describes the altar in the most holy place (holy of holies). Thus Paul is saying that God displayed Jesus as the "mercy seat," the place where propitiation was accomplished. See N. S. L. Fryer, "The Meaning and Translation of Hilasterion in Romans 3:25, " EvQ 59 (1987): 99-116, who concludes the term is a neuter accusative substantive best translated "mercy seat" or "propitiatory covering," and D. P. Bailey, "Jesus As the Mercy Seat: The Semantics and Theology of Paul's Use of Hilasterion in Romans 3:25" (Ph.D. diss., University of Cambridge, 1999), who argues that this is a direct reference to the mercy seat which covered the ark of the covenant.

34 tn The prepositional phrase dia. pi,stewj (dia pisteoÒs) here modifies the noun i`lasth,rion (hilasteÒrion). As such it forms a complete noun phrase and could be written as "mercy-seat-accessible-through-faith" to emphasize the singular idea. See Rom 1:4 for a similar construction. The word "accessible" is not in the Greek text but has been supplied to clarify the idea expressed by the prepositional phrase (cf. NRSV: "effective through faith").

35 tn Grk "for a demonstration," giving the purpose of God's action in v. 25a. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

36 tn Grk "because of the passing over of sins previously committed in the forbearance of God."

CU5X Romans 3:26   26 好在今時顯明他的義、使人知道他自己為義、也稱信耶穌的人為義。

NAU Romans 3:26 26 for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus.

NET Romans 3:26. 26 This was also to demonstrate his righteousness in the present time, so that he would be just and the justifier of the one who lives because of Jesus' faithfulness.

CU5X Romans 3:27 既是這樣、那裡能誇口呢.沒有可誇的了。用何法沒有的呢、是用立功之法麼.不是、乃用信主之法。

NAU Romans 3:27 ¶ Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith.

NET Romans 3:27 ¶ Where, then, is boasting? It is excluded! By what principle? Of works? No, but by the principle of faith!

NET Notes (Rom 3:27)

41 tn Although a number of interpreters understand the "boasting" here to refer to Jewish boasting, others (e.g. C. E. B. Cranfield, "'The Works of the Law' in the Epistle to the Romans," JSNT 43 [1991]: 96) take the phrase to refer to all human boasting before God.

42 tn Grk "By what sort of law?"


 

7. 義人 ---信神的人

 

創世紀 38:26 猶大承認說:「他比我更有義,因為我沒有將他給我的兒子示拉。」從此猶大不再與他同寢了。

·       他瑪比猶大更有義qyDIc

·         珥

·         俄南

·         示拉

·       摩西及聖靈都同意「他瑪比猶大更有義qyDIc」

·          猶大不讓他瑪與示拉結婚,達反猶太人的傳统,因比「他瑪比猶大更有義

·         他瑪一直仍要守猶太人的傳统,因比「他瑪比猶大更有義

1.       

·        è公義qyDIc是從relational關係來看

qyDIc  公義:RELATIONAL

1.       促進好關係  (他瑪與他丈夫、珥、俄南、示拉==.因她要盡珥的本份)

2.       與好關係相関的行為 (聽而看神的話語後,與神維持好的關係,喜悅做當做的事)

 

創世紀 38:26 猶大承認說:「他比我更有義,因為我沒有將他給我的兒子示拉。」從此猶大不再與他同寢了。

創世紀 38:29 隨後這孩子把手收回去,他哥哥生出來了;收生婆說:「你為什麼搶著來呢?」因此給他起名叫法勒斯。

創世紀 38:30 後來,他兄弟那手上有紅線的也生出來,就給他起名叫謝拉。

神與人關係。神的義促進這好關係?這相関是以「約」( Covenant)的方式表逗希來。這约是出於神的恩典。在這約的關係建立在地位上的聖潔,所以只有聽從聖經上教導聖潔的人,才可保持,促進與神的好關係,因此,

·         有了次要的意義---道德上的聖潔

·         因「神的義」,神的作為與衪自己的屬性相稱。=>這使衪與自巳有好關係

Romans 1:18- 3:20: Not just Justifications稱義because of sin, but RELATIONSHIP

Romans 3:4 – 5  (God’s rogthnewousness is to prepare God’s salvation such that made them to have a good relationship with God

Romans Ch 6 to Ch 8:  God wants his people to have a good deed (holiness =>成聖)


----

[1] 詩篇 15:2 就是行為正直、做事公義、心裡說實話的人。

         2     He who awalks with integrity, and works righteousness,

And bspeaks truth in his heart.

詩篇 24:4 就是手潔心清、不向虛妄、起誓不懷詭詐的人。

以賽亞書 33:15 行事公義、說話正直、憎惡欺壓的財利、擺手不受賄賂、塞耳不聽流血的話,閉眼不看邪惡事的,

撒迦利亞 8:16 你們所當行的是這樣:各人與鄰舍說話誠實,在城門口按至理判斷,使人和睦。

[2] 15 tn Or "loyalty"; or "integrity." The Hebrew word hn"Wma/ ('emunah) has traditionally been translated "faith," but the term nowhere else refers to "belief" as such. When used of human character and conduct it carries the notion of "honesty, integrity, reliability, faithfulness." The antecedent of the suffix has been understood in different ways. It could refer to God's faithfulness, but in this case one would expect a first person suffix (the original form of the LXX has "my faithfulness" here). Others understand the "vision" to be the antecedent. In this case the reliability of the prophecy is in view. For a statement of this view, see J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 111–12. The present translation assumes that the preceding word "[the person of] integrity" is the antecedent. In this case the LORD is assuring Habakkuk that those who are truly innocent will be preserved through the coming oppression and judgment by their godly lifestyle, for God ultimately rewards this type of conduct. In contrast to these innocent people, those with impure desires (epitomized by the greedy Babylonians; see v. 5) will not be able to withstand God's judgment (v. 4a). 

[3]約翰福音 20:31 但記這些事要叫你們信耶穌是基督,是神的兒子,並且叫你們信了他,就可以因他的名得生命。

[4] CU5X John 3:15 叫一切信他的都得永生。〔或作叫一切信的人在他裡面得永生〕

[5]每日研經叢書

[6]周聯華- 《中文聖經註釋》

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