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罗马书
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之十九:律法是圣洁的,诫命也是圣洁、公义、良善的
7月19日
主日信息
朱志山牧师
经文: 罗7:6-13
课题:
靠圣灵而活,
神为与人为,
人的心灵,
自由,
律法,
标签:
律法与恩典,
心灵的新样,
律法的煽动性,
得胜控告,
知罪,
神为,
律法主义,
非律法主义,
律法的精意,
心灵的构造,
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我们借着《罗7》当清楚认识律法,罪和我们心灵的构造。今天有很多人就是在这三者的关系靠人性或人的逻辑来认识,所以总是无法经历福音的大能,反而越认识神的话却越被捆绑。事实上,律法本为善,但一旦罪临到,律法不但不能解决罪的问题,反倒会发动人的罪性。但虽是如此,律法却不是恶,乃是善,律法也不是我们犯罪的原因。我们所以会犯罪,根本的因素乃是我们堕落的性情。所以基于这理由,我们又要怎么在心灵里面对律法的存在与罪的现实呢?确实上,这是只有基督福音才能解决的事,但首先我们必需理解怎么在克服罪的事情上不要给予他人不对的药方,另外我们也要明白在说明与释放福音的能力中,我们绝对要谨慎不让自己成为一个律法主义者(专使用律法的规条、准则、要求来催逼人走圣洁的道路),也不要掉入以非律法主义者的教义来释放那犯罪而害怕受控告的人。这两者的做法都是危害人的心灵,使人走迷路。他们不但不能解决罪的问题,也无法成为一个真实与罪搏斗的人。相反的,使人越来越进到看不见神的光景里。基本上,《7:1-6》已经将律法与以心灵服侍神做了一个非常清楚的绪论。我们可用三方面来讲:① 人不能同时向律法和基督效忠。倘若第一段婚姻没有因死亡终结,再婚就不能合法。所以,若我们要全然委身于基督,在灵里服侍神,我们必需全然看自己是向律法死的(不再以行律法为自己的义,也不受律法的要求摆布信仰生活);② 律法激发我们的恶欲,以致我们的结成死亡的果子。从这个角度来看,当律法被应用来制服罪的时候,结果就是造成人会犯更多的罪(更败坏或更骄傲,以至于死),离神的心意更远;③ 我们这已经在基督里的人是已经脱离律法了,但若我们心里一日未从律法的要求准则得释放,我们就无法享受那圣灵掌控的生命生活。那么,当保罗说到这里,我们按人的逻辑与性情会很容易认为福音是带有一种非律法主义者的精神,而律法也似乎是叫人犯罪的起因。但保罗在此又再次强烈的反驳那类的想法(断乎不是!),然后也声明律法绝对是圣洁的,诫命也是圣洁、公义、良善的。所以我们在此要清楚律法与罪的论证,以至能对神的律法带有正确的精神与心态
We need to know the law, sin, and the structure of our spirit clearly through <Ro 7>. Today, many people know these 3 things through their humanity and logic, therefore, they always fail to experience the great power of gospel; instead, the more they know about God the more they are being bound. In fact, the law is inherently good. But when sin comes, not only is law powerless in solving the problem of sin, it stirs man’s sinful nature instead. Despite so, the law is still not evil but good; the law is also not the reason why we sin. The reason of our sin comes from our fallen nature. Based on this reason, how can we possibly face the presence of law and the reality of sin in our hearrs? Indeed, this is something only the gospel of Christ can solve, but firstly, we need to understand how to prevent ourselves from giving others the wrong prescription in overcoming sin. Also, we need to be absolutely cautious so that we are becoming a legalist (use the decrees, standards and requirements of law to force people to walk the path of sanctification) when we are in the midst of explaining and releasing the power of gospel. We also need to be vigilant so that we don’t turn to the teaching of non-legalist in liberating people who sin, but are afraid of man’s accusations. The strategies of these 2 people pose threat to man’s spirit and cause man to lose their tracks even more. Not only are they unable to solve the problem of sin, they are fail in becoming a man who is genuine and wrestle with sin. In contrary, they enter into a state of not able to meet God more and more. Basically, <7:1-6> has already given a very clear introduction of the law, and what it means to serve God in the spirit. In there areas: ① Man cannot be loyal to both the law and Christ simultaneously. If the first marriage does not end because of death, re-marriage is not legal. Therefore, if we are to yield to Christ completely and serve God in the spirit, we need to see ourselves dead to sin completely (not deeming the law as own’s righteousness, and not leading our faith based on the requirement of the law); ② the law stirs our sinful passions, causing us to bear fruits of death. In this angle, when law is used to deal with sins, it will cause people to commit even more sins (more corrupted, more proud, to the extent of death), and further from the heart of God; ③ We who are in Christ are already released from the law, but if our hearts aren’t released from the requirement and decrees of the law, we cannot enjoy the life that is guided by the Holy Spirit. As Paul reached this part, based on our human logic and disposition, it is easy for us to assume that gospel brings a spirit of non-legalist, and the law appears to be the reason why man sin. But once again, Paul strongly opposed such thinking (Certainly not!), and reiterated that the law is absolutely holy, and the commandment is holy, righteous and good. Hence, we need to know the argument behind the law and sin clearly, such that we can restore the correct spirit and attitude towards the law of God.
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