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因信稱義的福氣:站在恩典的地位 #727

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經文:羅馬書 5:1 ~ 11; 雅各書:1:2~3; 林後 4: 10 ~14:

          哈巴谷書 3:17~18;羅馬書8:35 ~37

  一、在恩典中的喜樂(512)

羅馬書 5:1 我們既因信稱義,就藉著我們的主耶穌基督得與神相和。

羅馬書 5:2 我們又藉著他,因信得進入現在所站的這恩典 [1]中,並且歡歡喜喜盼望神的榮耀。

NAU Romans 5:2 through whom also we have obtained our introduction by faith into this grace in which we stand; and we exult in hope of the glory of God.

1.      Objective Genitive

                                           a.            Glory of God èThe glory given by God 神將來給的榮耀

  1.因信與 神和好(5:1)

  因信稱義的第一項喜樂是與 神和好,為什麼與 神和好是一種喜樂?這是按罪人的險惡地位,與 神兒女之尊貴地位比較而論,罪人是站在與 神為敵的地位上。渺小的人與全能的 神為敵,怎能有平安呢?怎樣才能不與公義的 神站在敵對的地位上呢?就如一個被政府通緝的囚犯,怎能使政府不與他對立呢?怎能使法律不追究他的罪呢?上文使徒已經說過:“是用立功之法嗎?不是,乃用信主之法”(羅3:27)。我們是藉著信本乎恩的方法與 神和好,使公義的神不再與我們為敵,不再追究我們的罪;所以我們既因信稱義,得與 神和好,就不再與全能的 神為敵,反倒與他為友,這是因信稱義的人在恩典中的喜樂。

  “既在十字架上滅了冤仇,便藉這十字架使兩下歸為一體與 神和好了”(弗2:16)。這“兩下”原指猶太人與外邦人,也就是一切人。世人在神公義的律法之下,是彼此為冤仇,又與 神為冤仇的。律法既是公義的,便要刑罰一切犯罪的人,但罪人卻是無法不犯罪的;所以罪人就與 神為冤仇——與 神對立。怎能消除這樣作“冤仇”互相敵對的情形呢?藉著主的十字架。因主在十字架上已受了刑罰,所以藉這十字架,我們不再怕 神對罪的追討,且與 神相和,也與人相和了。

  “與 神相和”,不只是解決了罪的阻隔,更因我們已被稱為義,可以與 神相交往,發生愛的關系了。

  2.因信進入現在的恩典中(5:2)

  “我們又藉著他因信得進入現在所站的恩典中”。在這裡注意兩對短句,就是:

  A.“藉著他”與“因信”:“藉著他”是 神方面的工作;“因信”是人方面的責任。

  B.“進入”與“站”:進入是入門,是開端;“站”則是持守,是繼續。我們不但因信進? 神國的門,也因信繼續站在恩典中。

  “現在的恩典”—— 神的恩典雖按人的經歷來說,可分為:過去、現在、與將來。但按 神方面來說,他的恩典總是現在的,所以說我們“因信進入現在所站的恩典中”。

  3.因信盼望 神的榮耀(5:2)

  “並且歡歡喜喜盼望 神的榮耀”。既是“盼望”,當然是指將來的。在這裡沒有指明是盼望那一方面的榮耀;但不外乎以下兩方面:

  A.指主再來的時候要在榮耀中顯現(太25:31,26:64)。

  B.指信徒在 神的榮耀中分享 神的榮耀(腓3:21,約壹3:2)。

羅馬書 5:20 律法本是外添的,叫過犯顯多;只是罪在那裡顯多,恩典就更顯多了。

羅馬書 5:21 就如罪作王叫人死;照樣,恩典也藉著義作王,叫人因我們的主耶穌基督得永生。

羅馬書 6:1 這樣,怎麼說呢?我們可以仍在罪中、叫恩典顯多 (增多) 嗎? (cf. 5:20)

不可有罪多,叫恩典顯多 (增多)

羅馬書 4:4 做工的得工價,不算恩典,乃是該得的;

歌林多前書 15:10 然而,我今日成了何等人,是蒙神的恩才成的,並且他所賜我的恩不是徒然的我比眾使徒格外勞苦;這原不是我,乃是神的恩與我同在。

恩典:  是神的能力  (不是只「白白得到的好處」,也是神的能力)

羅馬書 6:2 斷乎不可!我們 ( οιτινες我們这種) 在罪上死了的人豈可仍在罪中活著呢?

( οιτινες我們这種) 強調我們这種的本性

羅馬書 5:3 不但如此,就是在患難中也是歡歡喜喜的;因為知道患難生忍耐,

羅馬書 5:4 忍耐生老練,老練生盼望;

  二、在患難中的喜樂(5:3—5)

  “不但如此,就是在患難中也是歡歡喜喜的。因為知道患難生忍耐,忍耐生老練,老練生盼望,盼望不至於羞恥;……。”(5:3—5上)

  真正的喜樂在乎有正確的人生目標和信心。有了正確人生目標和信心,便知道自己人生的價值,因而認識到自己所忍受,所犧牲的都是有價值的。所以真正的喜樂是經得起環境的考驗的。並且患難鍛煉我們的信心,使我們從實際的經驗中產生更堅強的信心,靈命就更剛強成熟了。

  使徒所要我們特別留意的是:當我們遭遇患難時,最重要的不是患難在什麼時候會過去,而是留心患難能帶給我們什麼屬靈好處,能鍛煉我們什麼美好的品格?注意中文聖經在這裡連續用了幾個“生”字,原文只一個字katergazetai是產生效果、作成,致使等的意思。本書2:9,15:18都譯為“作”。英文N. A.S.譯本譯作brings。英文R.S.V.本譯作produces。在這裡它的意思實在就是:生出某種效果。所以,怎樣才能在我們的生命中產生出忍耐?是許多患難在我們人生經歷中作工而產生的。常常忍耐之後,便產生了“老練”。不只是一兩次能忍耐患難,且是已有多次經驗的忍耐,在應付患難方面便熟練了。就像一個從未被人責罵過的少女,剛剛上任那天就被上司責罵,她可能回家大哭一頓,若是她多挨幾次責罵,就不會哭了。但如果常常挨罵,那她不只不會哭,可能把它當作耳邊風,滿不在乎。“患難”在類似的情形下,鍛煉我們的靈命,使我們變成更堅強、更成熟、更有能力勝過環境。

  注意:這絕不是說所有遭受患難的人,都會如此蒙福。不少人在患難中怨天尤人,即沒有從患難中吸取人生寶貴的教訓,又沒有使靈性獲得長進;但那些信服 神的作為,甘願接受 神鍛煉的人,就必蒙福。

  “老練生盼望”。老練怎麼會生盼望呢?真正的盼望是從經歷中體驗出來的。我們一而再地遭受患難,又一而再地從患難中得著益處,便知道神這樣地讓我們遭受患難有他的美意,會叫我們得益處。於是就產生“盼望”,甘心的忍耐眼前的患難。這種盼望不是虛幻的,是可靠可信的。所以說“盼望不至於羞恥”。不至於羞恥,就是不會落空,不是無知的自我安慰,而是必有收獲的。

  三、認識 神的愛的喜樂(5:5下一8)

羅馬書 5:5 盼望不至於羞恥,因為所賜給我們的聖靈將神的愛澆灌在我們心裡。

羅馬書 5:6 因我們還軟弱的時候,基督就按所定的日期為罪人死。

羅馬書 5:7 為義人死,是少有的;為仁人死、或者有敢做的。

羅馬書 5:8 惟有基督在我們還作罪人的時候為我們死神的愛就在此向我們顯明了。

  “因為所賜給我們的聖靈將 神的愛澆灌在我們心裡。因為我們還軟弱的時候,基督就按所定的日期為罪人死。為義人死,是少有的;為仁人死,或者有敢作的。惟有基督在我們還作罪人的時候為我們死, 神的愛就在此向我們顯明了。”(5:5下一8)

  我們能以明白 神的愛是聖靈的工作。但在患難的時候,聖靈有更好的機會,把 神的愛澆灌在我們心中。這是因信稱義的另一種福樂。在這裡提及 神的愛的特點有三:

  A.是主動的:當“我們還軟弱的時候”,就是還未信主得救,對於抗拒罪惡和明白 神的旨意還都軟弱的時候,“基督就按所定的日期為罪人死”。既是“按所定的日期”,可見基督為罪人死是 神預早計劃的,是 神主動的。他並非等候我們尋找他,乃是主動來找我們。

  B.是超凡的:一般人只有為義人、仁人死;但基督卻為罪人死。(“義人”英文欽定本及N.A.S.本都譯作righteous man即公義之人。“仁人”作good man即好人。)“義人”可能偏重於描述其為人的正直、公平方面,而“仁人”則偏重於仁愛善良方面。

  C.是向人顯明的:我們怎麼知道 神愛我們呢?看基督為我們死就知道, 神向罪人顯明了他的愛,他並非只在心中愛我們,卻沒有任何具體表現。他打發他的愛子降世,就顯明了他的愛。基督徒也當向人“顯明” 神的愛,能在患難中向人顯明 神的愛的超凡能力,是我們在患難中喜樂的理由。

  四、以 神為樂的喜樂(5911)

羅馬書 5:9 現在我們既靠著他的稱義,就更要藉著他免去神的忿怒

羅馬書 5:10 因為我們作仇敵的時候,且藉著神兒子的死,得與神和好;既已和好,就更要因他的得救了。

羅馬書 5:11 不但如此,我們既藉著我主耶穌基督得與神和好,也就藉著他以神為樂。

  “現在我們既靠著他的血稱義,就更要藉著他免去 神的忿怒。因為我們作仇敵的時候,且藉著 神兒子的死,得與 神和好;既已和好,就更要因他的生得救了。”(5:9—10)

  這兩節經文指出我們以 神為樂的理由有四:

  A.我們是因主的血稱義的(9上)。

  B.我們是藉主受苦而免去 神的忿怒的(9下)。

  C.我們因主的死已與 神和好(10上)。

  D.因他的生我們已得救(10下)。

  這四件事都已經是信徒所經歷的事實;所以我們理當以 神為樂。

  “不但如此,我們既藉著我主耶穌基督得與 神和好,也就藉著他以神為樂。”(5:11)

  本節指導我們如何以 神為樂。就是照著我們怎樣藉耶穌基督得與神和好,也照樣藉耶穌基督以 神為樂。我們如何因誠心誠意地信靠他而與 神和好,也照樣因信靠他而以神為樂。

  “以 神為樂”意思就是以 神作為我們的滿足, 神的旨意得著成就, 神的那一方面得榮耀、得好處……我們便喜樂。本來我們是站在 神對面與 神為敵, 神方面的增益便成了我們的憂愁;但如今我們站在 神這一邊, 神的增加就是我們的增加, 神的旨意成就,就是我們的成就,神的喜樂就是我們的喜樂,所以因信稱義這救贖的恩典臨到人的結果,不只叫人白白得救,而且叫一切得著救恩的人的人生觀完全改變了,以 神作為他們生活的中心。

  問題討論:

  因信稱義的人有什麼福樂?

  信徒若遭遇患難與不信的人有什麼不同?患難怎麼能生忍耐?是否所有遭受患難的人,都會得著屬靈的福分?

  神怎樣向我們顯明他的愛?我們這些蒙愛的人該怎樣向人顯明 神的愛?從本段中盡量列出 神的愛的特點。

  “以 神為樂”是什麼意思,怎樣以 神為樂?

1上      本書的雅各,就是主的兄弟雅各,但有解經者以為,這雅各雖不是十二使徒中那個首先殉道的西庇太的兒子,但卻是另外一位使徒,即亞勒腓在耶路撒冷作長老的兒子雅各(太10:3)。按照加1:18, 19所說,當保羅從亞拉伯回來上耶路撒冷時,所見的是主的兄弟雅各,這和徒15:11-29;加1:19; 2:9;林前15:7等處比較起來,就可知道,那在耶路撒冷作首領,與保羅行右手相交之禮的雅各,就是主的兄弟,也就是本書的著者。

雅各雖是主的兄弟,但在他書信的開端,並不自稱是主的兄弟,而以作神和主耶穌基督僕人的雅各謙稱,表示他並不靠屬世親情的關係,在聖工上取得人的尊敬。往往,世俗人常利用肉身方面的情誼關係,來佔取較為優越的地位或是工作的便利,但這卻不合乎屬靈的法則。世人若開了一間商店,他的親人多少會受到一點優待;但神不會因你的親人是大牧師,就給你優待,讓你可以跟著上天堂。雅各極力避免並拒絕憑那種關係而來的尊敬,可見他成為耶路撒冷教會的柱石,實在不是因為他在肉身方面跟主的特別關係。而是由於他本身悔改信主以後,在靈性上的追求和敬虔生活的結果。

雅各書 1:2 我的弟兄們,你們落在百般試煉中,都要以為大喜樂;

NAU James 1:2 ¶ Consider it all joy, my brethren, when you encounter various trials,[2]

二.試煉的益處(1:2-12

試煉和試探,在原文雖然是同一個字peirasmos,但二者之間是有些分別的。除了可以按聖經上下文的記載判別以外,它們還有兩點最大的不同,就是來源和目的之不同。試探的來源是出於魔鬼,目的是要陷害人犯罪;試煉的來源是出於神,目的要叫人得益處。一般來說,試探較多是屬情慾的事,叫人肉體方面感覺舒適;試煉卻是較多使人在肉身或精神方面受損失或痛苦;但也有許多時候,它們是同一件事的兩方面,在魔鬼是要藉著某事試探人,在神卻是要藉著魔鬼這樣的試探來試驗人。例如,魔鬼要利用災禍試探約伯,神卻利用它來試驗約伯(伯1:6-2:10)。

在此雅各首先講到試煉的益處,勉勵那些在試煉中的信徒。雖然在我們的感覺上常常覺得試煉是痛苦的,但它卻常為我們帶來各種屬靈的福氣,使我們學習到各種屬靈的功課。

1.學習百般的喜樂(1:2

2          百般的試煉」,現所給信徒的試煉是各方面的,或是在肉身、在靈性、在物質、在生活、在工作。神這樣用百般的試煉來對待祂的兒女,為要叫他們能成為有百般喜樂的人,好成就神對他們的美好計劃。像使徒保羅,就是受過神百般的試煉,而學會了處任何境遇的人(林後11:22-29; 腓4:11)。

屬靈和屬世的道路有很大不同。世界的道路常常使人第一口嚐到甜味,以後卻是無限的痛苦;但神是讓我們第一口先嚐到苦味,然後得著更大的福樂,就像得救的經歷一般──先知罪而痛苦,然後得嘗赦罪的喜樂。

都要以為大喜樂,「以為是算作的意思(參中文新舊庫譯本,K.J.V.作Count,N.A.S.B.作consider)。聖經在這裏要求信徒在百般試煉中,就是受苦也要喜樂,不僅在某一種試煉臨到時如此;就是在各種試煉一齊來臨時,也應當喜樂。

一個人怎能在受苦時,把痛苦當作喜樂?聖經並沒有要我們盲目地硬把痛苦當作喜樂,徒然承受必然失敗的後果;而是要我們對於苦難和試煉有正確的價值觀,知道神試煉人的高尚目的。若我們看見了受完試煉以後的美好盼望,和所能得著的屬靈收穫,就能夠以所受的試煉為喜樂了;所以我們在患難試煉中,應該完全相信神的美意。

大喜樂,許多信徒在試煉中只知道發怨言,頂多也只能作到保持安靜;但聖經要求我們的,卻不只是安靜,而是要以為是大喜樂。通常,在我們人生的經歷中,最大的喜樂往往不是得自順境,而是在經過患難以後得著的。主耶穌說,你們的憂愁要變為喜樂」(約16:20),這就是最大的喜樂;但在此雅各卻勉勵信徒,這種喜樂不必等到患難後才可以嘗到,而是在當中就可以看作是大喜樂了。

雅各書 1:3 因為知道你們的信心經過試驗,就生忍耐。

NAU James 1:3 knowing that the testing [3] of your faith produces endurance.

雅各書 1:4 但忍耐也當成功 [4],使你們成全、完備,毫無缺欠。

NAU James 1:4 And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing.

NET James 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything.

2.學習信心的忍耐(1:3-4

3          本書雖注重行為,但在開頭的論題中,卻講論回心的功課(本書最後一章也是講信心);可見雅各書不是不注重信心,只不過它所注重的是能夠經得起試驗的真信心而已。由此可見,信心,試驗、和忍耐互相的關係。

A.信心要經過試驗才有價值

信心既是一種內在的靈美德,不容易讓人看出它的大小虛實,但經過試驗以後就能把它顯明出來,並且會因此而更加地堅固有價值。彼得在他的書信中,以金子之經火比喻信心的試驗,精金是很昂貴的,比重大、性質穩定(不易起化學變化)、又有光耀,經過試驗後的信心也是如此,有它屬靈的價值、分量、以及榮光;甚至比屬物質的金子更為堅固而寶貴。

這裏的「試驗」,原文dokimion,是名詞,有證實或驗證的意思;與上節的試煉不同字,卻和12節的試驗同字,(上節的試煉則與12節的試探同字)。神是不試探人的,但祂會藉著試煉以試驗人的信心。

B.試驗要有信心才能勝過

信心一方面要被試驗才顯得更寶貴;另一方面,在神藉著苦難來試驗我們時,也必須有信心,才能得勝。「你們的信心經過試驗就生忍耐」意思就是,神藉各種試煉試驗我們的結果,就能叫我們生出忍耐的果子來,並不是因為神不試驗就不認識我們,而是為著我們的益處,讓我們的信心藉著這樣的試驗,能更多的顯現出來。可見,靈性生命若不受試驗就不能多結果子,所以我們應該完全信任神,更多信任神,得以更加認識祂的確實可信;因為我們一切屬靈的經歷,都是「本於信以致於信」的。

C.忍耐是信心在試驗中所生的美德

使徒保羅在羅5:3提到︰……患難生忍耐……在此應注意,這兩處經文論到忍耐都用字,原文katergazetai與羅5:3完全相同,N.A.S.B.譯作produce(產生),K.J.V.譯作worketh(運行、作工),這字在羅馬書用了十一次(羅1:27;  2:9及羅4:15; 5:3; 7:3, 8, 13, 15, 17, 18, 20; 15:18),本書只用了兩次,除了本節外,在下文20節中,和合譯本則作成就

可見忍耐不是憑著自己的禁制或修煉,就能成功的,而是神在我們生命中產生的結果。真正的忍耐,是從生命中出來的,而不必強自抑制。藉著百般的試煉,神使我們累積許多忍耐的經驗,而從生命中生出忍耐的性情來;往往,屬世的習慣是由家庭的環境所養成;但是,屬靈的習慣卻是由神所安排的試煉中磨煉而來的。

4         忍耐也當成功,新舊庫譯本作要叫忍耐作成圓滿的工作。忍耐最重要的是在乎忍耐到底,否則就不算是忍耐。屬肉體的忍耐往往只能忍一時,只有出於生命的忍耐才能到底,而出於生命的忍耐,在我們的舊生命中是找不到的,只有仰賴神的恩典在我們生命中作工,才能「生」出結果來,所以我們應當讓神繼續的在我們生

5         命中作完祂的工作。

按這節的意思,學習忍耐的功課,是神使我們達到完全的「必修科」之一。在每種屬靈的課程中,都要加上忍耐,才能成功無缺。聖經中所有聖靈的偉人都是忍耐偉人。使徒保羅告訴我們,忍耐的生命是作王的生命(提後2:12)。忍耐也是神的本性之一(詩103:8),它是神藉百般的試煉在我們身上作成的工夫。

歌林多後書 4:10 身上常帶著耶穌的,使耶穌的也顯明 [5]在我們身上。

NAU 2 Corinthians 4:10 always carrying about in the body the dying of Jesus, so that the life of Jesus also may be manifested  in our body.

歌林多後書 4:11 因為我們這活著的人是常為耶穌被交於死地,使耶穌的生在我們這必死的身上顯明出來。

歌林多後書 4:12 這樣看來,是在我們身上發動,卻在你們身上發動。

NAU 2 Corinthians 4:12 So death works in us, but life in you.

NET 2 Corinthians 4:12 As a result, death is at work in us, but life is at work in you.

 

【基督與新約執事的關係】- 林後 4章

   一、基督是光──傳講福音以顯明這光(1~6節)

   二、基督是能力──承認自己的無用以顯明這能力(7節)

   三、基督是生命──接受十字架的對付以顯明耶穌的生(8~12節)

   四、基督是復活──憑信說話以顯明神的恩典(13~15節)

【從榮耀到榮耀】- 林後 4章

   一、基督是神榮耀的光,先照在福音執事的心裏,後藉福音執事將光表明出來(1~6節)

   二、叫更多的人接受生命的恩典,而將感謝與榮耀歸與神(14~15節)

   三、福音執事忍受至暫至輕的苦楚,為要得著極重無比永遠的榮耀(16~18節)

羅馬書 6:3 受洗歸入他的死嗎?

羅馬書 6:4 所以,我們藉著洗禮歸入死

羅馬書 6:5 在他死與他聯合,也要復活上與他聯合;

受洗 = 與基督聯合

基督的死對我們有作用

基督的復活對我們有作用

羅馬書 6:3 受洗歸入基督

羅馬書 6:5 與基督聯合

Α. 5 與基督同死

Β. 5 與基督復活

舊人

·         在亞當裡的人(羅5)

·         受亞當犯罪影響的人

·         舊人死 => 罪身減绝  (身份改變)

·         舊人和罪身有密切的關係

罪身το σωμα της  αμαρτιας, the body of sin, 罪的身体

罪的身体

腓利比書 3:21 他要按著那能叫萬有歸服自己的大能,將我們這卑賤的身體 ( το σωμα της ταπεινωσεως, body o fhumiliaiton) 改變形狀,和他自己榮耀的身體相似。(the glory of God)

·         將我們這卑賤的身體 ( το σωμα της ταπεινωσεως, body o fhumiliaiton)

·         以卑踐為特徵的身體

·         榮耀的身體

·         The body of glory

·         The body characterized by glory

·         以榮耀為為特徵的身體

羅馬書 5:2 我們又藉著他,因信得進入現在所站的這恩典 [6]中,並且歡歡喜喜盼望神的榮耀。

NAU Romans 5:2 through whom also we have obtained our introduction by faith into this grace in which we stand; and we exult in hope of the glory of God.

歌林多後書 4:13 但我們既有信心,正如經上記著說:『我因信,所以如此說話。』我們也信,所以也說話。

歌林多後書 4:14 自己知道那叫主耶穌復活的,也必叫我們與耶穌一同復活,並且叫我們與你們一同站在他面前。

哈巴谷書 3:17 雖然無花果樹不發旺,葡萄樹不結果,橄欖樹也不效力 [7],田地不出糧食,圈中絕了羊,棚內也沒有牛;

NAU Habakkuk 3:17 Though the fig tree should not blossom And there be no fruit on the vines, Though the yield of the olive should fail And the fields produce no food, Though the flock should be cut off from the fold [8] And there be no cattle in the stalls,

哈巴谷書 3:18 然而,我要因耶和華歡欣,因救我的神喜樂

NAU Habakkuk 3:18 Yet I will exult in the LORD, I will rejoice in the God of my salvation.

哈巴谷書 3:19 主耶和華是我的力量;他使我的腳快如母鹿的蹄,又使我穩行在高處。這歌交與伶長,用絲弦的樂器。

(三)結論是喜樂。這本書以一個被經歷折磨的人糾纏不休的問題為開始,最後以一種歡喜快樂的陳述作結(17-19節)。這種喜樂的表達在它的背景中是值得注意的;它不是被描寫為一種處境暢順的結果,而是當那些所有通常令人愉快的事情都失落時(17節),在這種情況下仍能喜樂。在灰心失望當中,在缺少各種上帝的賜福記號時,哈巴谷能夠喜樂,因為上帝『使我的氕快如母鹿的蹄,又使我穩行在高處。』(19節)再一次,這是一種上帝的異象,這異象使先知能夠轉變他的環境,並且發出讚美的聲音。沒有異象,人民就沉溺;但是哈巴谷肯定確實有一個異象,人民因此可以繁榮昌盛。──《每日研經叢書》

羅馬書 8:35 誰能使我們與基督的愛隔絕呢?難道是患難嗎?是困苦嗎?是逼迫嗎?是飢餓嗎?是赤身露體嗎?是危險嗎?是刀劍嗎?

NAU Romans 8:35 Who will separate us from the love of Christ? Will tribulation [9], or distress, or persecution, or famine, or nakedness, or peril, or sword?

NET Romans 8:35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword?

羅馬書 8:36 如經上所記:我們為你的緣故終日被殺;人看我們如將宰的羊。

羅馬書 8:37 然 而,靠著()我們的主,在這一切的事上已經得勝有餘了。

NAU Romans 8:37 But in all these things we overwhelmingly conquer through Him who loved us.

NET Romans 8:37 No, in all these things we have complete victory through him who loved us!

  5.誰能使我們與基督的愛隔絕呢?(8:35-36)

  “誰能使我們與基督的愛隔絕呢?難道是患難嗎?是困苦嗎?是逼迫嗎?是飢餓嗎?是赤身露體嗎?是危險嗎?是刀劍嗎?”(8:35)

  保羅以上所講的,其實就是他自己的經歷,有什麼能使我們與基督的愛隔絕呢?以下保羅提起七樣苦難,他自己對這七樣苦難都有經歷,如:

  A.患難:“但知道聖靈在各城裡向我指證,說有捆鎖與患難等待我。我卻不以性命為念,也不看為寶貴,只要行完我的路程,成就我從主耶穌所領受的職事,證明 神恩惠的福音”(徒20:23-24)。保羅曾多次受患難,但患難並未使他與基督的愛隔絕,反而在患難中表現出他的忠心與勇敢。在林後1章4至7節,保羅提到患難對他的益處,也可以看出,他不但未因為基督所受患難退後,反而看定患難乃是 神的好意,叫他得造就。

  B.困苦:“我們四面受敵,卻不被困住;心裡作難,卻不至失望”(林後4:8)。可見保羅如何為福音遭遇困苦,但困苦並不能使他跌倒。

  C.逼迫:“遭逼迫,卻不被丟棄;打倒了,卻不至死亡”(林後4:9)。保羅在第一次旅行布道時,按使徒行傳13、14章所記,曾多次為主受逼迫;但他並沒有因此不愛主,反而更堅強、更樂意地為主受逼迫。

  D.飢餓:“受勞碌、受困苦。多次不得睡,又飢又渴;多次不得食,受寒冷,赤身露體”(林後11:27)。可見保羅曾多次為主受飢餓。從他寫給腓立比教會的書信中,也可以知道他已學會了如何處飢餓(腓4:12)。

  E.赤身露體:“直到如今,我們還是又飢、又渴、又赤身露體、又挨打、又沒有一定的住處”(林前4:11)。

  F.危險:“又屢次行遠路,遭江河的危險、盜賊的危險、同族的危險、外邦人的危險、城裡的危險、曠野的危險、海中的危險、假弟兄的危險”(林後11:26)。

  G.刀劍:“他們正想要殺他,有人報信給營裡的千夫長說:‘耶路撒冷合城都亂了”’(徒21:31,參徒23:12)。

  經過這一切苦難之後,保羅快要殉道之前卻滿有信心地宣告說:“從此以後,有公義的冠冕為我存留,……也賜給凡愛慕他顯現的人”(提後4:8)。可見他直到行完他的路程,還是愛慕他的主的顯現,這一切苦難並不能使他與基督的愛隔絕。

  “如經上所記:‘我們為你的緣故終日被殺,人看我們如將宰的羊。”’(8:36)

  本節引自詩44篇22節,如此引證,為要說明忠心信徒為主受苦,早在先知的預言之中。也就是說,為主的旨意而忠心受苦,乃是自古以來所有先知所同有的經歷。


 

CU5X Romans 5:1 我們既因信稱義、就藉著我們的主耶穌基督、得與 神相和。

NAU Romans 5:1 ¶ Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ,

BNT Romans 5:1 ¶ Dikaiwqe,ntej ou=n evk pi,stewj eivrh,nhn e;comen pro.j to.n qeo.n dia. tou/ kuri,ou h`mw/n VIhsou/ Cristou/

NET Romans 5:1 ¶ Therefore, since we have been declared righteous by faith, we have peace with God through our Lord Jesus Christ,

NET Notes (Rom 5:1)

1 sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.

2 tc A number of important witnesses have the subjunctive e;cwmen (echoÒmen, "let us have") instead of e;comen (echomen, "we have") in v. 1. Included in the subjunctive's support are a* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: a1 B2 F G P Y 0220vid 104 365 1241 1505 1506 1739c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the "A" rating on behalf of the indicative in the UBS4 appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, a1 might be given equal value with a*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220vid, probably a1 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA27 as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the original. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was original - just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the "indicatives of the faith." There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, "it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them" (Romans [ICC], 1:257). (5) The notion that eivrh,nhn e;cwmen (eireÒneÒn echoÒmen) can even naturally mean "enjoy peace" is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, e;comen appears to be the authentic reading.

 CU5X Romans 5:2 我們又藉著他、因信得進入現在所站的這恩典中、並且歡歡喜喜盼望 神的榮耀。

NAU Romans 5:2 through whom also we have obtained our introduction by faith into this grace in which we stand; and we exult in hope of the glory of God.

BNT Romans 5:2 diV ou- kai. th.n prosagwgh.n evsch,kamen Îth/| pi,steiÐ eivj th.n ca,rin tau,thn evn h-| e`sth,kamen kai. kaucw,meqa evpV evlpi,di th/j do,xhj tou/ qeou/Å

NET Romans 5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice in the hope of God's glory.

CU5X Romans 5:3 不但如此、就是在患難中、也是歡歡喜喜的.因為知道患難生忍耐.

NAU Romans 5:3 And not only this, but we also exult in our tribulations, knowing that tribulation brings about perseverance;

BNT Romans 5:3 ouv mo,non de,( avlla. kai. kaucw,meqa evn tai/j qli,yesin( eivdo,tej o[ti h` qli/yij u`pomonh.n katerga,zetai(

NET Romans 5:3 Not only this, but we also rejoice in sufferings, knowing that suffering produces endurance,

NET Notes (Rom 5:3)

4 tn Here de, (de) has not been translated because of differences between Greek and English style.

CU5X Romans 5:4 忍耐生老練.老練生盼望.

NAU Romans 5:4 and perseverance, proven character; and proven character, hope;

BNT Romans 5:4 h` de. u`pomonh. dokimh,n( h` de. dokimh. evlpi,daÅ

NET Romans 5:4 and endurance, character, and character, hope.

CU5X Romans 5:5 盼望不至於羞恥.因為所賜給我們的聖靈、將 神的愛澆灌在我們心裡。

NAU Romans 5:5 and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us.

BNT Romans 5:5 h` de. evlpi.j ouv kataiscu,nei( o[ti h` avga,ph tou/ qeou/ evkke,cutai evn tai/j kardi,aij h`mw/n dia. pneu,matoj a`gi,ou tou/ doqe,ntoj h`mi/nÅ

NET Romans 5:5 And hope does not disappoint, because the love of God has been poured out in our hearts through the Holy Spirit who was given to us.

NET Notes (Rom 5:5)

5 tn The phrase h` avga,ph tou/ qeou/ (heÒ agapeÒ tou theou, "the love of God") could be interpreted as either an objective genitive ("our love for God"), subjective genitive ("God's love for us"), or both (M. Zerwick's "general" genitive [Biblical Greek, §§36–39]; D. B. Wallace's "plenary" genitive [ExSyn 119–21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers' love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: "The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us" (ExSyn 121).

6 sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28–29.

CU5X Romans 5:6 因我們還軟弱的時候、基督就按所定的日期為罪人死。

NAU Romans 5:6 ¶ For while we were still helpless, at the right time Christ died for the ungodly.

BNT Romans 5:6 ¶ :Eti ga.r Cristo.j o;ntwn h`mw/n avsqenw/n e;ti kata. kairo.n u`pe.r avsebw/n avpe,qanenÅ

NET Romans 5:6 ¶ For while we were still helpless, at the right time Christ died for the ungodly.

CU5X Romans 5:7 為義人死、是少有的、為仁人死、或者有敢作的。

NAU Romans 5:7 For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die.

BNT Romans 5:7 mo,lij ga.r u`pe.r dikai,ou tij avpoqanei/tai\ u`pe.r ga.r tou/ avgaqou/ ta,ca tij kai. tolma/| avpoqanei/n\

NET Romans 5:7 (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.)

NET Notes (Rom 5:7)

7 sn Verse 7 forms something of a parenthetical comment in Paul's argument.

CU5X Romans 5:8 惟有基督在我們還作罪人的時候為我們死、 神的愛就在此向我們顯明了。

NAU Romans 5:8 But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us.

BNT Romans 5:8 suni,sthsin de. th.n e`autou/ avga,phn eivj h`ma/j o` qeo,j( o[ti e;ti a`martwlw/n o;ntwn h`mw/n Cristo.j u`pe.r h`mw/n avpe,qanenÅ

NET Romans 5:8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.

CU5X Romans 5:9 現在我們既靠著他的血稱義、就更要藉著他免去 神的忿怒。

NAU Romans 5:9 Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him.

BNT Romans 5:9 pollw/| ou=n ma/llon dikaiwqe,ntej nu/n evn tw/| ai[mati auvtou/ swqhso,meqa diV auvtou/ avpo. th/j ovrgh/jÅ

NET Romans 5:9 Much more then, because we have now been declared righteous by his blood, we will be saved through him from God's wrath.

NET Notes (Rom 5:9)

8 tn Grk "having now been declared righteous." The participle dikaiwqe,ntej (dikaioÒthentes) has been translated as a causal adverbial participle.

9 tn Or, according to BDF §219.3, "at the price of his blood."

10 tn Grk "the wrath," referring to God's wrath as v. 10 shows.

CU5X Romans 5:10 因為我們作仇敵的時候、且藉著 神兒子的死、得與 神和好、既已和好、就更要因他的生得救了。

NAU Romans 5:10 For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life.

BNT Romans 5:10 eiv ga.r evcqroi. o;ntej kathlla,ghmen tw/| qew/| dia. tou/ qana,tou tou/ ui`ou/ auvtou/( pollw/| ma/llon katallage,ntej swqhso,meqa evn th/| zwh/| auvtou/\

NET Romans 5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life?

CU5X Romans 5:11 不但如此、我們既藉著我主耶穌基督、得與 神和好、也就藉著他、以 神為樂。

NAU Romans 5:11 And not only this, but we also exult in God through our Lord Jesus Christ, through whom we have now received the reconciliation.

BNT Romans 5:11 ouv mo,non de,( avlla. kai. kaucw,menoi evn tw/| qew/| dia. tou/ kuri,ou h`mw/n VIhsou/ Cristou/ diV ou- nu/n th.n katallagh.n evla,bomenÅ

NET Romans 5:11 Not only this, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received this reconciliation.

NET Notes (Rom 5:11)

11 tn Here de, (de) has not been translated because of differences between Greek and English style.

12 tn Or "exult, boast."

CU5X Romans 8:35 誰能使我們與基督的愛隔絕呢.難道是患難麼、是困苦麼、是逼迫麼、是飢餓麼、是赤身露體麼、是危險麼、是刀劍麼。

NAU Romans 8:35 Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?

BNT Romans 8:35 ti,j h`ma/j cwri,sei avpo. th/j avga,phj tou/ Cristou/È qli/yij h' stenocwri,a h' diwgmo.j h' limo.j h' gumno,thj h' ki,ndunoj h' ma,cairaÈ

NET Romans 8:35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword?

NET Notes (Rom 8:35)

38 tn Here "sword" is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).

CU5X Romans 8:36 如經上所記、『我們為你的緣故、終日被殺.人看我們如將宰的羊。』

NAU Romans 8:36 Just as it is written, "FOR YOUR SAKE WE ARE BEING PUT TO DEATH ALL DAY LONG; WE WERE CONSIDERED AS SHEEP TO BE SLAUGHTERED."

BNT Romans 8:36 kaqw.j ge,graptai o[ti e[neken sou/ qanatou,meqa o[lhn th.n h`me,ran( evlogi,sqhmen w`j pro,bata sfagh/jÅ

NET Romans 8:36 As it is written, "For your sake we encounter death all day long; we were considered as sheep to be slaughtered."

NET Notes (Rom 8:36)

39 sn A quotation from Ps 44:22.

CU5X Romans 8:37 然而靠著愛我們的主、在這一切的事上、已經得勝有餘了。

NAU Romans 8:37 But in all these things we overwhelmingly conquer through Him who loved us.

BNT Romans 8:37 avllV evn tou,toij pa/sin u`pernikw/men dia. tou/ avgaph,santoj h`ma/jÅ

NET Romans 8:37 No, in all these things we have complete victory through him who loved us!

NET Notes (Rom 8:37)

40 tn BDAG 1034 s.v. u`pernika,w states, "as a heightened form of nika/n prevail completely u`pernikw/men we are winning a most glorious victory Ro 8:37."

41 tn Here the referent could be either God or Christ, but in v. 39 it is God's love that is mentioned.

CU5X James 1:2 我的弟兄們、你們落在百般試煉中、都要以為大喜樂.

NAU James 1:2 ¶ Consider it all joy, my brethren, when you encounter various trials,

BNT James 1:2 ¶ Pa/san cara.n h`gh,sasqe( avdelfoi, mou( o[tan peirasmoi/j peripe,shte poiki,loij(

NET James 1:2 ¶ My brothers and sisters, consider it nothing but joy when you fall into all sorts of trials,

NET Notes (Jam 1:2)

4 tn Grk "brothers," but the Greek word may be used for "brothers and sisters" or "fellow Christians" as here (cf. BDAG 18 s.v. avdelfo,j 1, where considerable nonbiblical evidence for the plural avdelfoi, [adelphoi] meaning "brothers and sisters" is cited). Where the plural term is used in direct address, as here, "brothers and sisters" is used; where the term is singular and not direct address (as in v. 9), "believer" is preferred.

5 tn Grk "all joy," "full joy," or "greatest joy."

CU5X James 1:3 因為知道你們的信心經過試驗、就生忍耐。

NAU James 1:3 knowing that the testing of your faith produces endurance.

BNT James 1:3 ginw,skontej o[ti to. doki,mion u`mw/n th/j pi,stewj katerga,zetai u`pomonh,nÅ

NET James 1:3 because you know that the testing of your faith produces endurance.

CU5X James 1:4 但忍耐也當成功、使你們成全完備、毫無缺欠。

NAU James 1:4 And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing.

BNT James 1:4 h` de. u`pomonh. e;rgon te,leion evce,tw( i[na h=te te,leioi kai. o`lo,klhroi evn mhdeni. leipo,menoiÅ

NET James 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything.

CU5X 2 Corinthians 4:10 身上常帶著耶穌的死、使耶穌的生、也顯明在我們身上。

NAU 2 Corinthians 4:10 always carrying about in the body the dying of Jesus, so that the life of Jesus also may be manifested in our body.

BNT 2 Corinthians 4:10 pa,ntote th.n ne,krwsin tou/ VIhsou/ evn tw/| sw,mati perife,rontej( i[na kai. h` zwh. tou/ VIhsou/ evn tw/| sw,mati h`mw/n fanerwqh/|Å

NET 2 Corinthians 4:10 always carrying around in our body the death of Jesus, so that the life of Jesus may also be made visible in our body.

NET Notes (2Co 4:10)

20 tn The first clause of 2 Cor 4:10 is elliptical and apparently refers to the fact that Paul was constantly in danger of dying in the same way Jesus died (by violence at least). According to L&N 23.99 it could be translated, "at all times we live in the constant threat of being killed as Jesus was."

21 tn Or "may also be revealed."

CU5X 2 Corinthians 4:11 因為我們這活著的人、是常為耶穌被交於死地、使耶穌的生、在我們這必死的身上顯明出來。

NAU 2 Corinthians 4:11 For we who live are constantly being delivered over to death for Jesus' sake, so that the life of Jesus also may be manifested in our mortal flesh.

BNT 2 Corinthians 4:11 avei. ga.r h`mei/j oi` zw/ntej eivj qa,naton paradido,meqa dia. VIhsou/n( i[na kai. h` zwh. tou/ VIhsou/ fanerwqh/| evn th/| qnhth/| sarki. h`mw/nÅ

NET 2 Corinthians 4:11 For we who are alive are constantly being handed over to death for Jesus' sake, so that the life of Jesus may also be made visible in our mortal body.

NET Notes (2Co 4:11)

22 tn Or "may also be revealed."

23 tn Grk "mortal flesh."

CU5X 2 Corinthians 4:12 這樣看來、死是在我們身上發動、生卻在你們身上發動。

NAU 2 Corinthians 4:12 So death works in us, but life in you.

BNT 2 Corinthians 4:12 w[ste o` qa,natoj evn h`mi/n evnergei/tai( h` de. zwh. evn u`mi/nÅ

NET 2 Corinthians 4:12 As a result, death is at work in us, but life is at work in you.

NET Notes (2Co 4:12)

24 tn Or "So then."

25 tn Grk "death is at work in us, but life in you"; the phrase "is at work in" is repeated in the translation for clarity.

CU5X 2 Corinthians 4:13 但我們既有信心、正如經上記著說、『我因信、所以如此說話。』我們也信、所以也說話.

NAU 2 Corinthians 4:13 ¶ But having the same spirit of faith, according to what is written, "I BELIEVED, THEREFORE I SPOKE," we also believe, therefore we also speak,

BNT 2 Corinthians 4:13 ¶ :Econtej de. to. auvto. pneu/ma th/j pi,stewj kata. to. gegramme,non\ evpi,steusa( dio. evla,lhsa( kai. h`mei/j pisteu,omen( dio. kai. lalou/men(

NET 2 Corinthians 4:13 ¶ But since we have the same spirit of faith as that shown in what has been written, "I believed; therefore I spoke," we also believe, therefore we also speak.

NET Notes (2Co 4:13)

26 tn Grk "spirit of faith according to."

27 sn A quotation from Ps 116:10.

CU5X 2 Corinthians 4:14 自己知道、那叫主耶穌復活的、也必叫我們與耶穌一同復活、並且叫我們與你們一同站在他面前。

NAU 2 Corinthians 4:14 knowing that He who raised the Lord Jesus will raise us also with Jesus and will present us with you.

BNT 2 Corinthians 4:14 eivdo,tej o[ti o` evgei,raj to.n ku,rion VIhsou/n kai. h`ma/j su.n VIhsou/ evgerei/ kai. parasth,sei su.n u`mi/nÅ

NET 2 Corinthians 4:14 We do so because we know that the one who raised up Jesus will also raise us up with Jesus and will bring us with you into his presence.

NET Notes (2Co 4:14)

28 tn Grk "speak, because." A new sentence was started here in the translation, with the words "We do so" supplied to preserve the connection with the preceding statement.

29 tc † Several important witnesses (a C D F G Y 1881), as well as the Byzantine text, add ku,rion (kurion) here, changing the reading to "the Lord Jesus." Although the external evidence in favor of the shorter reading is slim, the witnesses are important, early, and diverse (î46 B [0243 33] 629 [630] 1175* [1739] pc r sa). Very likely scribes with pietistic motives added the word ku,rion, as they were prone to do, thus compounding this title for the Lord.

CU5X Habakkuk 3:17 雖然無花果樹不發旺、葡萄樹不結果、橄欖樹也不效力、田地不出糧食、圈中絕了羊、棚內也沒有牛.

NAU Habakkuk 3:17 Though the fig tree should not blossom And there be no fruit on the vines, Though the yield of the olive should fail And the fields produce no food, Though the flock should be cut off from the fold And there be no cattle in the stalls,

 ~ynIëp'G>B; ‘lWby> !yaeÛw> xr"ªp.ti-al{) hn"åaet.-yKi(  WTT Habakkuk 3:17

 !acoê ‘hl'k.Mimi rz:ÜG" lk,ao+ hf'['ä-al{ tAmßdEv.W tyIz:ë-hfe[]m; ‘vxeKi

`~yti(p'r>B' rq"ßB' !yaeîw>

NET Habakkuk 3:17 When the fig tree does not bud, and there are no grapes on the vines; when the olive trees do not produce, and the fields yield no crops; when the sheep disappear from the pen, and there are no cattle in the stalls,

NET Notes (Hab 3:17)

54 tn Or "though."

55 tn Heb "the produce of the olive disappoints."

56 tn Heb "food."

57 tn Or "are cut off."

CU5X Habakkuk 3:18 然而我要因耶和華歡欣、因救我的 神喜樂。

NAU Habakkuk 3:18 Yet I will exult in the LORD, I will rejoice in the God of my salvation.

`y[i(v.yI yheîl{aBe hl'ygIßa' hz"Al+[.a, hw"åhyB; ynIßa]w:  WTT Habakkuk 3:18

NET Habakkuk 3:18 I will rejoice because of the LORD; I will be happy because of the God who delivers me!

NET Notes (Hab 3:18)

58 tn Or "in."


----

[1] 恩典 <5485> ca,rij charis  Meaning: grace, kindness

[2] 試煉 <3986> peirasmo,j peirasmos Meaning: an experiment, a trial, temptation

Origin: from 3985 Usage: temptation(12), testing(2), trial(3), trials(4).

[3] 試驗<31383> doki,mion dokimion Meaning: a testing

Origin: from 1384 Usage: proof(1), testing(1).

[4] 成功 <2041> e;rgon ergon Meaning: work

Origin: from a prim. vb.  erdw erdo (to do) Usage: action(1), behavior(1), deed(13), deeds(52), doing(1), effectual(1), labor(1), result(1), task(1), what...done(1), work(34), works(62).

[5]顯明<5319> fanero,w phaneroo Meaning: to make visible, make clear

[6] 恩典 <5485> ca,rij charis  Meaning: grace, kindness

[7]  效力<04639> hf,[]m; maaseh (795c) Meaning: a deed, work

[8] 圈中<04356> ha'l'k.mi miklaah or hl'k.mi miklah (476c) Meaning: an enclosure, fold

[9] Tribulation ; noun a cause of great trouble or suffering. ▶great trouble or suffering.

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