Romans 11 Bible Study Guide
Author: Steve Amato
Description: Bible study guide for Romans 11
Keywords: bible study,bible, jews, chosen, calvinism, grace, predestination

翻译: English 中文 Big5

# 罗马书１１

## 以色列的余数

11:1 我且说：神弃绝了他的百姓吗？断乎没有！
因为我也是以色列人，亚伯拉罕的后裔，属便雅悯支派的。
11:2 神并没有弃绝他预先所知道的百姓。

你们岂不晓得经上论到以利亚是怎么说的呢？他在神面前怎样控告以色列人说：

11:3 “主啊，他们杀了你的先知，
拆了你的祭坛，
只剩下我一个人，他们还要寻索我的命。”（列王记上１９：１０，１４）

11:4 神的回话是怎么说的呢？他说：

“我为自己留下七千人，
是未曾向巴力屈膝的。” （列王记上１９：１８）

11:5 如今也是这样，照着拣选的恩典，还有所留的余数。
11:6 既是出于恩典，就不在乎行为；
不然，恩典就不是恩典了。

11:7 这是怎么样呢？以色列人所求的，他们没有得着，
惟有蒙拣选的人得着了，其余的就成了顽梗不化的。

11:8 如经上所记：

“神给他们昏迷的心，眼睛不能看见，
耳朵不能听见，直到今日。”（申命记２９：４；以赛亚书２９：１０）

11:9 大卫也说：

“愿他们的筵席变为网罗，变为机槛，
变为绊脚石，作他们的报应；
11:10 愿他们的眼睛昏蒙，不得看见；
愿你时常弯下他们的腰。” （诗篇６９：２２，２３）

## 以色列的恢复

11:11 我且说：他们失脚是要他们跌倒吗？断乎不是！
反倒因他们的过失，救恩便临到外邦人，要激动他们发愤。
11:12 若他们的过失，为天下的富足，他们的缺乏，为外邦人的富足，
何况他们的丰满呢？

11:13 我对你们外邦人说这话，
因我是外邦人的使徒，所以敬重我的职分（“敬重”原文作“荣耀”）。
11:14 或者可以激动我骨肉之亲发愤，好救他们一些人。

> 11:15 若他们被丢弃，天下就得与神和好，
> 他们被收纳，岂不是死而复生吗？

11:16 所献的新面若是圣洁，全团也就圣洁了；
树根若是圣洁，树枝也就圣洁了。
11:17 若有几根枝子被折下来，
你这野橄榄得接在其中，
一同得着橄榄根的肥汁，
11:18 你就不可向旧枝子夸口；
若是夸口，当知道不是你托着根，乃是根托着你。

11:19 你若说：“那枝子被折下来是特为叫我接上。”
11:20 不错。他们因为不信，所以被折下来；你因为信，所以立得住。
你不可自高，反要惧怕。

> 11:21 神既不爱惜原来的枝子，也必不爱惜你。

11:22 可见神的恩慈和严厉：
向那跌倒的人是严厉的，向你是有恩慈的，
只要你长久在他的恩慈里。不然，你也要被砍下来。
11:23 而且他们若不是长久不信，仍要被接上，
因为神能够把他们从新接上。

> 11:24 你是从那天生的野橄榄上砍下来的，
> 尚且逆着性得接在好橄榄上，
> 何况这本树的枝子
> 要接在本树上呢！

11:25 弟兄们，我不愿意你们不知道这奥秘
（恐怕你们自以为聪明）：

就是以色列人有几分是硬心的，
等到外邦人的数目添满了，
11:26 于是以色列全家都要得救，如经上所记：

> “必有一位救主从锡安出来，
> 要消除雅各家的一切罪恶。”
> 11:27 又说：“我除去他们罪的时候，
> 这就是我与他们所立的约。”" （以赛亚书５９：２０，２１；２７：９）

11:28 就着福音说，他们为你们的缘故是仇敌；
就着拣选说，他们为列祖的缘故是蒙爱的。

> 11:29 因为神的恩赐和选召是没有后悔的。

11:30 你们从前不顺服神，
如今因他们的不顺服，你们倒蒙了怜恤。
11:31 这样，他们也是不顺服，
叫他们因着施给你们的怜恤，现在也就蒙怜恤。

> 11:32 因为神将众人都圈在不顺服之中，特意要怜恤众人。

11:33 深哉，神丰富的智慧和知识！
他的判断何其难测，他的踪迹何其难寻！

> 11:34 “谁知道主的心？
> 谁作过他的谋士呢？”（以赛亚书４０：１３）
> 11:35 “谁是先给了他，
> 使他后来偿还呢？”（约伯记４１：１１）

11:36 因为万有都是本于他，倚靠他，归于他。
愿荣耀归给他，直到永远！阿们。

# 问题讨论

“余数”是什么意思？神是以哪种方式或基于什么拣选余数的？
为什么说如果在乎行为，恩典就不是恩典了？
犹太人对福音的拒绝是如何使外邦人受益的？
外邦人对福音的接受是如何使犹太人受益的？
第１７节，根代表什么？不同的枝子代表什么？
第２４节，野橄榄树代表什么？
枝子在什么情况下会被砍下？
第３２节，把众人圈在不顺服之中是什么意思？
从何种意义上讲这使得神施行怜恤？（加拉太书３：２０，２１）
这一章告诉了我们神的什么品质？
神对待信的人和不信的人有什么区别？

# 注释

vs 5 "Chosen by grace"

God's chosing is characterized by grace. In the greek, "by grace" is simply the word "grace" in the genitive without any preposition. The genitive tends to be used in a descriptive manner, like an adjective. Or perhaps an adverb "Chosen graciously".
(See http://www.bcbsr.com/greek/grklnk.html)

"Chosen by grace" does not mean that God choses arbitrarily, but rather choses those who put their faith in Christ. This is not by works, for the Bible does not categorize "believing" as a work (罗马书４：４，５) On the other hand, if one truly believes, there should be outworkings to one's faith - outworkings that are so inevitable that one might even measure their salvation status by them. But what is the difference between these outworkings of faith and the mistake that these Jews made in seeking righteousness by works? The difference is that though we have outworkings of our faith, we do not put our faith in the applications of our faith. Rather, we put our faith in the atoning work of Christ. We do not put our faith in such things as Baptism and obedience to Christ's commands to save us. Though these are applications of our faith.

vs 7 "The others were hardened"

The "elect" were those who, like Paul, put their faith in Christ. Those who refused to do so were hardened. God does not play with people like puppets as if they had no free will. For if they had no free will, then neither could they have been justly held accountable for their actions. But having resisted the gospel, they experience the corrupting effect of sin - a judgment blinding them to the truth.

vs 11+ The natural branches that were removed, had been cut off due to their unbelief and those that were grafted in were grafted in due to their faith.

"Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:" 罗马书１１：２０

If Christians lose faith, they also will be cut off. And this is a legitimate basis for fear."For if God spared not the natural branches, take heed lest he also spare not thee." 罗马书１１：２１

But what are they being joined to and cut off from? Is it salvation? I don't think so. It seems to me that Paul is referring to the outward manifestation of God's people. For example, before Christendom, the outward manifestation of God's people was the nation of Israel, or the "Jews". They represented God's people. But these people were not automatically saved just because they were born Jewish, or because they had been circumcised.

After Christ, God's people were changed from Judaism to Christianity. It changed from the Jewish nation to Christendom. But Christendom was not a new tree. It is in fact the same old tree. Christianity is the "true" Judaism. Judaism as the unbelieving Jews perceive it is contrary to Christianity. Thus they have cut themselves off from the true Judaism, which is Christianity. And if they come to faith in Christ, they can join themselves back on to the true Judaism.

When a Jew or Gentile identify with Christendom, by claiming faith in Christ and getting baptized, that may not necessarily mean that they have been "saved" (or "justified"), but rather that they can be called and treated as a Christian. But the requirement for salvation goes beyond outward things. It requires an inward faith that is confident, enduring and application-oriented. And while many "play" Christianity on an outward level, it often takes a while for a Christian to travel through the outward "nominal" stage before their faith is on the level of a conviction. And this is a basis for fear.

On the other hand, this does not contradict the concept of "Once Saved, Alway Saved". But calls into question when a person is actually saved. Thus as Paul writes:

> > "Examine yourselves to see whether you are in the faith; test yourselves. Do you not realize that Christ Jesus is in you-- unless, of course, you fail the test?" 歌林多后书１３：５ (niv)

Paul speaks of the benefits of Israel's fall. But why was it necessary for branches to be broken off? Wouldn't it have been even better if the vast majority of Jews had accepted the gospel and then spread it to the Gentiles? It seems from the book of Acts, much of the motivation and opportunity of spreading the gospel to the Gentiles was really born of the hostility the Jews had against the gospel. Persecution against Christians by the Jews helped to spread the gospel to the Gentiles. (使徒行传１３：４６ Then Paul and Barnabas answered them boldly: "We had to speak the word of God to you first. Since you reject it and do not consider yourselves worthy of eternal life, we now turn to the Gentiles.) Just as the Jew's murder of Jesus brought salvation to the world, so even their rejection of the gospel and persecution of Christians caused the gospel to be spread. Of course, this doesn't justify their behavior, for which they will be held accountable. But it shows that God can use us despite our sinfulness. They were chosen for such a purpose, acting appropriately for the role. But the story is not over. For their role is not finished. In the end they (as a category) will accept the Messiah.

What would have happened if the Jews had not acted with hostility against the gospel message? Perhaps things would not have turned out as well as they did. As Job asks "Who has known the mind of the Lord? Or who has been his counselor?" On the other hand, Paul writes:
"For who hath known the mind of the Lord, that he may instruct him? but we have the mind of Christ." 歌林多前书２：１６ So perhaps we can understand these things.

vs 32 "have mercy on them all" (Categorically not individually)