R*o
发帖数: 3781 | 1 Study By: Greg Herrick
A. Introduction
In Christianity Today, Wendy Murray Zoba says that one of the more effective
evangelistic tools that Campus Crusade for Christ has developed is the Jesu
s film. She writes: “Several years ago in Peru, during the insurgence of th
e Sendero Luminoso (Shining Path), a Wycliffe couple was travelling to show
the film in a village. Their vehicle was intercepted by the Senderos, and th
ey feared for their lives (with just cause). Instead of killing them, howeve
r, the terrorists decided to seize their equipment, including the film proje
ctor. The husband boldly suggested that they might as well take the film ree
ls too.
Some time later, a man contacted them to say that he had been among the Send
eros who had robbed them. He told them they watched the film seven times (ou
t of sheer boredom), and some had been converted through it. He came to apol
ogize and to tell of his ministry in preaching and evangelism.”24 | R*o
发帖数: 3781 | 2 B. Translation of Passage in NET
1:16 For I am not ashamed of the gospel, for it is God’s power for salvatio
n to everyone who believes, to the Jew first and also to the Greek.
1:17 For the righteousness of God is revealed in the gospel from faith to fa
ith, just as it is written, “the righteous by faith will live.” | R*o
发帖数: 3781 | 3 C. Full Exegetical Outline
Idea: The reason Paul is not ashamed of the gospel is because it reveals the
very righteousness of God and as such is able to save those who trust in it
alone.
I. The reason Paul is not ashamed of the gospel is because it is the power o
f God for the salvation of everyone who believes, including the Jew first, t
hen the Gentile (1:16).
A. Paul is not ashamed of the gospel (1:16a).
B. The gospel is God’s power for salvation to everyone who believes (1:16b)
.
C. The gospel is for the Jew first, then for the Gentile (1:16c).
II. The reason the gospel is God’s saving power to everyone who believes is
because it reveals the righteousness of God—a righteousness which is by fa
ith alone, a fact which is confirmed in the OT (1:17)
A. The righteousness of God is revealed in the gospel from faith to faith (1
:17a).
B. It is written in the OT that the righteous by faith will live (1:17b).
D. Simple Point Outline
I. The Gospel: God’s Power to Save Everyone (16)
A. The Gospel is God’s Power to Save (16a)
B. The Gospel Saves Everyone Who Believes (16b)
II. The Gospel: The Revelation of God’s Righteousness and the Response of F
aith (17)
A. The Gospel: The Revelation of God’s Righteousness (17a)
B. The Gospel: The Only Response—Faith (17b) | R*o
发帖数: 3781 | 4 E. Exposition Proper
In 1:16-17 Paul tells us why he is unashamed of the gospel and eager to prea
ch it, not only in Rome (1:15), but everywhere he goes. The reason is that t
he gospel is the power of God to save everyone who believes; it is the very
revelation of the righteousness of God!
1:16 Paul says that he is not ashamed of the gospel for it is God’s power t
o save the person who believes, whether Jew or Gentile (though the Jew had s
pecial privilege in the outworking of God’s plan).
The term for (gavr, gar) draws verse 16 and verse 15 together, the latter gi
ving an explanation for Paul’s desires mentioned in the former. The fact th
at Paul is convinced that the gospel is the power of God for salvation and i
s, therefore, not ashamed of it, naturally leads to his desire to preach God
’s truth in Rome. The stress in the “for” is not so much on the fact that
the gospel is for everyone (including the Romans), as true as that might be
, but rather on its efficacy in saving those who believe.
But why does Paul say that he is not ashamed (ouj ejpaiscuvnomai, ou...epais
chunomai) of the gospel? In the next clause he says that it is because it is
the power of God for salvation. But this does not tell us precisely why he
is not ashamed, only that he has no need to be, for whatever reason, since t
he gospel is the expression of God’s power. Therefore, since it is somewhat
unclear, some have contended that the “shame” concerns the nature of the
gospel itself. After all, to the outsider the gospel sounds like nothing mor
e than the death of a Jewish carpenter, who himself was part of a small, som
ewhat insignificant, nation under Roman dominion. In light of Paul’s visit
to the capital city, a so-called gospel that included these facts might have
seemed insignificant, i.e., something to be “ashamed of” (cf. Mark 8:38;
2 Tim 1:8).
While this explanation may form part of the answer, it seems that another re
lated solution presents itself in the book and better fits the second explan
atory clause in 1:16. In 6:1, 15, the apostle is warding off the possible co
nclusion that the gospel leads to antinomianism, i.e., the perception that “
belief in the gospel of God’s grace leads to a life of fleshly indulgence.”
In other words, “if you believe a gospel that is apparently antithetical t
o the law, and doesn’t demand continuous works of the law, you will of nece
ssity become lawless.” This lawlessness, of course, would be something to b
e ashamed of. But, here in the opening of the letter, Paul wants to make it
clear that his gospel is able to deliver the believer from sin; it is nothin
g less than the power of God and for that reason he is not ashamed. This exp
lanation seems more likely in light of the explanatory clause. Let’s turn t
here now.
The second use of the term for (gavr, gar) indicates that Paul is not ashame
d of the gospel because it is the power of God for the salvation of the one
who believes. Power (duvnami", dunamis) and salvation (swthriva, soteria) we
re terms common in Hellenistic religion, though Paul’s background here is p
robably to be found in the OT (cf. 1:2-4). Such a rich OT background include
s God’s power and deliverance evident throughout his dealings with Israel a
nd now in the gospel, the message concerning the foolishness of the cross (1
Cor 1:18). “Salvation” includes both the negative aspect of being forgive
n for all sin and delivered from the penalty of sin, but it also includes in
it the positive idea of personal relationship with God, i.e., the restorati
on of a relationship previously ruined through sin (Rom 5:10-11). According
to Paul, it is only the message of the cross that affects the power of God a
nd restores the relationship between sinner and Lord.
But this power leading to a restored relationship with God is not operative
in everyone, but only in everyone who believes (pavnti tw/` pisteuvonti, pan
ti to pisteuonti). As Paul will make abundantly clear throughout the letter
to the Romans, salvation is by faith alone (cf. Romans 3:21-31; 4:1-25). And
since all men are sinners (3:9-20), and the gospel deals with the issue of
sin and alienation from God (5:1-11), all men are freely offered the gospel
irrespective of nationality, religion, sex, education, etc. Those who trust
in the gospel of God concerning his son will experience the power of God for
salvation. Thus the offer is universal, but participation is limited to tho
se who trust. | R*o
发帖数: 3781 | 5 1:17 The word for (gavr, gar) takes us back to the preceding idea in v. 16 a
bout the gospel being the power of God for salvation. How is that so? Paul k
nows that the gospel saves because it reveals the righteousness of God (dika
iosuvnh qeou`, dikaiosune theou). We may understand the expression “righteo
usness of God” in a broad sense referring both to God’s saving activity (t
he incarnation/cross/exaltation/Spirit) and the resultant status of those wh
o have been saved; they are now in a right relationship with him. The stress
, however, falls on the latter idea here and on the former in Romans 3:21-26
. It is not simply a reference to God’s character, though all that he does
in saving men and women flows from his righteous character.
The expression from faith to faith (ejk pivstew" eij" pivstin, ek pisteos ei
s pistin) has been variously interpreted throughout the history of the churc
h: (1) from the faith of OT saints to the faith of NT saints; (2) from an im
mature faith to a more mature faith; (3) from a Law-oriented faith to a gosp
el-oriented faith; (4) from the faith of the preacher to the faith of the he
arers; (5) from present faith to a future, deeper faith; 6) from God’s fait
hfulness to man’s faith, etc. All these have some truth in them, but fail t
o deal adequately with the connection of this statement with the following q
uotation from Habakkuk. In the OT, the point of Habakkuk’s comment is that
it is only by sheer faith that one can ever comprehend the seemingly difficu
lt things God does and this is probably the sense here in Romans 1:17. There
is a parallel in 2 Cor 2:16. There Paul says, in reference to non-Christian
responses to both the gospel and his ministry that he is to some the smell
of “death unto death.” His comment is intended to be rhetorical where “de
ath unto death” means sheer death. Thus we may say that, by the phrase from
faith to faith, Paul is simply arguing that it is by faith and faith alone
that one receives this righteous status and understands God’s work of savin
g sinners.
Paul argues that his doctrine of “the righteousness of God by faith,” is a
nticipated in the Old Testament just as (kaqwV", kathos) the quotation from
Habakkuk 2:4 argues. There are several complexities involved in understandin
g the precise meaning of Paul’s citation of Hab 2:4 (and we cannot go into
them here), but its immediate function is to substantiate the claim that the
gospel is appropriated only by faith. It is enough to say that by faith is
probably to be taken with the righteous rather than will live as we have tra
nslated it. (But cf. the Greek OT and the Hebrew text which take by faith wi
th will live).
Thus the point Paul is making is that the person who is righteous by faith,
will live. Paul uses this text in a way somewhat different than it is unders
tood in the OT and the reader is urged to compare the two. Nonetheless, the
meaning of the text in Hab 2:4 and that in Rom 1:17, are, in the end, not th
at disparate. The point in both cases is that sheer faith is the key to gras
ping God’s work in any situation, i.e., whether his work involves a ruthles
s invading army or Christ’s atoning work on the cross!
To conclude, we may also point out that many scholars have also suggested th
at the citation of Habakkuk stands as a title or outline for the book. Some
have said that the expression “the righteous by faith” would then refer to
the ideas in 1:18-4:25, and “will live” to those in 5:1-8:39. Though it i
s difficult to say for certain, and beyond the scope of this commentary, a c
lose study of the text tends to confirm this thesis or something very simila
r. | R*o
发帖数: 3781 | 6 F. Homiletical Idea and Outline
Idea: Do not be ashamed of the Gospel…
I. Because it is the power of God to save any person who trusts (1:16).
A. The Gospel concerning Christ is the power of God.
B. Every Person who trusts in him will be saved.
II. Because it reveals the righteousness of God—a righteousness by faith al
one (1:17).
A. The Gospel of God reveals the righteousness of God.
B. The Gospel of God is received by faith alone.
G. Contribution of the Passage to Systematic Theology
The text has several interpretive difficulties in it with differing viewpoin
ts among the commentators. This does not mean that we cannot use it in devel
oping our systematic theology, only that we must do so with some caution.
The passage contributes to our bibliology for it expresses ideas about God’
s definitive revelation in Christ and the preaching of the gospel. It also i
nvolves the use of an OT text which is connected to our bibliology and our h
ermeneutics.25 We will want to ask how Paul is using the Habakkuk text, what
it means, and how his hermeneutical decisions should impact our own interpr
etive methods.
The passage contributes to our soteriology in at least two ways. First, if i
ncluded in the idea of “the righteousness of God” is the new status the si
nner enters into, then we have here the concept of positional truth, that is
, truth about my new “standing” before God (e.g., “to be declared [not ma
de] righteous,” as in Romans 5:1-2). Second, if “from faith to faith” mea
ns “by sheer faith” or “faith alone”—and I think it does—then we have
here a positive statement about the necessity for a complete and pure trust
in Christ and a negative statement (by inference) about placing any trust in
our own good works—religious or otherwise—for salvation (cf. Rom 3:21-16;
Eph 2:8-9). Of course, this theme of “faith vs. works” for salvation and
Christian growth runs throughout the epistle, but is dealt with explicitly i
n texts such as 4:1-25.
H. Contribution of the Passage to Discipleship and Church Mission
We must keep the response to the gospel centered on genuine faith and we mus
t never forget that it is the gospel of God that is powerful to save, not ou
r evangelistic methods nor our abilities to package the gospel in ways a non
-believer can understand (as important as these things are, cf. 1 Cor 9:19-2
3). God can make fools of us in the twinkling of an eye if we start to rely
on anything other than him in the preaching of the gospel.
----------------------------------------------------------------------------
----
24 Wendy Murray Zoba, “Bill Bright’s Wonderful Plan for the World,” Chris
tianity Today, no. 14 (July 1997), 24; as cited in Larson, Choice Contempora
ry Stories and Illustrations, 103.
25 “Bibliology” concerns the study of the Bible, including such topics as
“revelation,” “inspiration,” “inerrancy,” and “canonicity,” among ot
hers. Hermeneutics is often described as the art and science of interpretati
on. Thus, it is important to discern the use of an OT citation such as Habak
kuk 2:4 in Romans 1:17 because it may help us in two areas: (1) to understan
d how the testaments relate to each other (i.e., promise –fulfillment, cont
inuity-discontinuity, etc.); and (2) how we should interpret the Bible. This
last point is related to the first, but involves complicated discussions th
at space will not allow for here.
a
k
dika
righteo
(t
wh
stress
26
does
【在 R*o 的大作中提到】
: 1:17 The word for (gavr, gar) takes us back to the preceding idea in v. 16 a
: bout the gospel being the power of God for salvation. How is that so? Paul k
: nows that the gospel saves because it reveals the righteousness of God (dika
: iosuvnh qeou`, dikaiosune theou). We may understand the expression “righteo
: usness of God” in a broad sense referring both to God’s saving activity (t
: he incarnation/cross/exaltation/Spirit) and the resultant status of those wh
: o have been saved; they are now in a right relationship with him. The stress
: , however, falls on the latter idea here and on the former in Romans 3:21-26
: . It is not simply a reference to God’s character, though all that he does
: in saving men and women flows from his righteous character.
| R*o
发帖数: 3781 | 7 Study By: Greg Herrick
A. Introduction
In Christianity Today, Wendy Murray Zoba says that one of the more effective
evangelistic tools that Campus Crusade for Christ has developed is the Jesu
s film. She writes: “Several years ago in Peru, during the insurgence of th
e Sendero Luminoso (Shining Path), a Wycliffe couple was travelling to show
the film in a village. Their vehicle was intercepted by the Senderos, and th
ey feared for their lives (with just cause). Instead of killing them, howeve
r, the terrorists decided to seize their equipment, including the film proje
ctor. The husband boldly suggested that they might as well take the film ree
ls too.
Some time later, a man contacted them to say that he had been among the Send
eros who had robbed them. He told them they watched the film seven times (ou
t of sheer boredom), and some had been converted through it. He came to apol
ogize and to tell of his ministry in preaching and evangelism.”24 | R*o
发帖数: 3781 | 8 B. Translation of Passage in NET
1:16 For I am not ashamed of the gospel, for it is God’s power for salvatio
n to everyone who believes, to the Jew first and also to the Greek.
1:17 For the righteousness of God is revealed in the gospel from faith to fa
ith, just as it is written, “the righteous by faith will live.” | R*o
发帖数: 3781 | 9 C. Full Exegetical Outline
Idea: The reason Paul is not ashamed of the gospel is because it reveals the
very righteousness of God and as such is able to save those who trust in it
alone.
I. The reason Paul is not ashamed of the gospel is because it is the power o
f God for the salvation of everyone who believes, including the Jew first, t
hen the Gentile (1:16).
A. Paul is not ashamed of the gospel (1:16a).
B. The gospel is God’s power for salvation to everyone who believes (1:16b)
.
C. The gospel is for the Jew first, then for the Gentile (1:16c).
II. The reason the gospel is God’s saving power to everyone who believes is
because it reveals the righteousness of God—a righteousness which is by fa
ith alone, a fact which is confirmed in the OT (1:17)
A. The righteousness of God is revealed in the gospel from faith to faith (1
:17a).
B. It is written in the OT that the righteous by faith will live (1:17b).
D. Simple Point Outline
I. The Gospel: God’s Power to Save Everyone (16)
A. The Gospel is God’s Power to Save (16a)
B. The Gospel Saves Everyone Who Believes (16b)
II. The Gospel: The Revelation of God’s Righteousness and the Response of F
aith (17)
A. The Gospel: The Revelation of God’s Righteousness (17a)
B. The Gospel: The Only Response—Faith (17b) | R*o
发帖数: 3781 | 10 E. Exposition Proper
In 1:16-17 Paul tells us why he is unashamed of the gospel and eager to prea
ch it, not only in Rome (1:15), but everywhere he goes. The reason is that t
he gospel is the power of God to save everyone who believes; it is the very
revelation of the righteousness of God!
1:16 Paul says that he is not ashamed of the gospel for it is God’s power t
o save the person who believes, whether Jew or Gentile (though the Jew had s
pecial privilege in the outworking of God’s plan).
The term for (gavr, gar) draws verse 16 and verse 15 together, the latter gi
ving an explanation for Paul’s desires mentioned in the former. The fact th
at Paul is convinced that the gospel is the power of God for salvation and i
s, therefore, not ashamed of it, naturally leads to his desire to preach God
’s truth in Rome. The stress in the “for” is not so much on the fact that
the gospel is for everyone (including the Romans), as true as that might be
, but rather on its efficacy in saving those who believe.
But why does Paul say that he is not ashamed (ouj ejpaiscuvnomai, ou...epais
chunomai) of the gospel? In the next clause he says that it is because it is
the power of God for salvation. But this does not tell us precisely why he
is not ashamed, only that he has no need to be, for whatever reason, since t
he gospel is the expression of God’s power. Therefore, since it is somewhat
unclear, some have contended that the “shame” concerns the nature of the
gospel itself. After all, to the outsider the gospel sounds like nothing mor
e than the death of a Jewish carpenter, who himself was part of a small, som
ewhat insignificant, nation under Roman dominion. In light of Paul’s visit
to the capital city, a so-called gospel that included these facts might have
seemed insignificant, i.e., something to be “ashamed of” (cf. Mark 8:38;
2 Tim 1:8).
While this explanation may form part of the answer, it seems that another re
lated solution presents itself in the book and better fits the second explan
atory clause in 1:16. In 6:1, 15, the apostle is warding off the possible co
nclusion that the gospel leads to antinomianism, i.e., the perception that “
belief in the gospel of God’s grace leads to a life of fleshly indulgence.”
In other words, “if you believe a gospel that is apparently antithetical t
o the law, and doesn’t demand continuous works of the law, you will of nece
ssity become lawless.” This lawlessness, of course, would be something to b
e ashamed of. But, here in the opening of the letter, Paul wants to make it
clear that his gospel is able to deliver the believer from sin; it is nothin
g less than the power of God and for that reason he is not ashamed. This exp
lanation seems more likely in light of the explanatory clause. Let’s turn t
here now.
The second use of the term for (gavr, gar) indicates that Paul is not ashame
d of the gospel because it is the power of God for the salvation of the one
who believes. Power (duvnami", dunamis) and salvation (swthriva, soteria) we
re terms common in Hellenistic religion, though Paul’s background here is p
robably to be found in the OT (cf. 1:2-4). Such a rich OT background include
s God’s power and deliverance evident throughout his dealings with Israel a
nd now in the gospel, the message concerning the foolishness of the cross (1
Cor 1:18). “Salvation” includes both the negative aspect of being forgive
n for all sin and delivered from the penalty of sin, but it also includes in
it the positive idea of personal relationship with God, i.e., the restorati
on of a relationship previously ruined through sin (Rom 5:10-11). According
to Paul, it is only the message of the cross that affects the power of God a
nd restores the relationship between sinner and Lord.
But this power leading to a restored relationship with God is not operative
in everyone, but only in everyone who believes (pavnti tw/` pisteuvonti, pan
ti to pisteuonti). As Paul will make abundantly clear throughout the letter
to the Romans, salvation is by faith alone (cf. Romans 3:21-31; 4:1-25). And
since all men are sinners (3:9-20), and the gospel deals with the issue of
sin and alienation from God (5:1-11), all men are freely offered the gospel
irrespective of nationality, religion, sex, education, etc. Those who trust
in the gospel of God concerning his son will experience the power of God for
salvation. Thus the offer is universal, but participation is limited to tho
se who trust. | R*o
发帖数: 3781 | 11 1:17 The word for (gavr, gar) takes us back to the preceding idea in v. 16 a
bout the gospel being the power of God for salvation. How is that so? Paul k
nows that the gospel saves because it reveals the righteousness of God (dika
iosuvnh qeou`, dikaiosune theou). We may understand the expression “righteo
usness of God” in a broad sense referring both to God’s saving activity (t
he incarnation/cross/exaltation/Spirit) and the resultant status of those wh
o have been saved; they are now in a right relationship with him. The stress
, however, falls on the latter idea here and on the former in Romans 3:21-26
. It is not simply a reference to God’s character, though all that he does
in saving men and women flows from his righteous character.
The expression from faith to faith (ejk pivstew" eij" pivstin, ek pisteos ei
s pistin) has been variously interpreted throughout the history of the churc
h: (1) from the faith of OT saints to the faith of NT saints; (2) from an im
mature faith to a more mature faith; (3) from a Law-oriented faith to a gosp
el-oriented faith; (4) from the faith of the preacher to the faith of the he
arers; (5) from present faith to a future, deeper faith; 6) from God’s fait
hfulness to man’s faith, etc. All these have some truth in them, but fail t
o deal adequately with the connection of this statement with the following q
uotation from Habakkuk. In the OT, the point of Habakkuk’s comment is that
it is only by sheer faith that one can ever comprehend the seemingly difficu
lt things God does and this is probably the sense here in Romans 1:17. There
is a parallel in 2 Cor 2:16. There Paul says, in reference to non-Christian
responses to both the gospel and his ministry that he is to some the smell
of “death unto death.” His comment is intended to be rhetorical where “de
ath unto death” means sheer death. Thus we may say that, by the phrase from
faith to faith, Paul is simply arguing that it is by faith and faith alone
that one receives this righteous status and understands God’s work of savin
g sinners.
Paul argues that his doctrine of “the righteousness of God by faith,” is a
nticipated in the Old Testament just as (kaqwV", kathos) the quotation from
Habakkuk 2:4 argues. There are several complexities involved in understandin
g the precise meaning of Paul’s citation of Hab 2:4 (and we cannot go into
them here), but its immediate function is to substantiate the claim that the
gospel is appropriated only by faith. It is enough to say that by faith is
probably to be taken with the righteous rather than will live as we have tra
nslated it. (But cf. the Greek OT and the Hebrew text which take by faith wi
th will live).
Thus the point Paul is making is that the person who is righteous by faith,
will live. Paul uses this text in a way somewhat different than it is unders
tood in the OT and the reader is urged to compare the two. Nonetheless, the
meaning of the text in Hab 2:4 and that in Rom 1:17, are, in the end, not th
at disparate. The point in both cases is that sheer faith is the key to gras
ping God’s work in any situation, i.e., whether his work involves a ruthles
s invading army or Christ’s atoning work on the cross!
To conclude, we may also point out that many scholars have also suggested th
at the citation of Habakkuk stands as a title or outline for the book. Some
have said that the expression “the righteous by faith” would then refer to
the ideas in 1:18-4:25, and “will live” to those in 5:1-8:39. Though it i
s difficult to say for certain, and beyond the scope of this commentary, a c
lose study of the text tends to confirm this thesis or something very simila
r. | R*o
发帖数: 3781 | 12 F. Homiletical Idea and Outline
Idea: Do not be ashamed of the Gospel…
I. Because it is the power of God to save any person who trusts (1:16).
A. The Gospel concerning Christ is the power of God.
B. Every Person who trusts in him will be saved.
II. Because it reveals the righteousness of God—a righteousness by faith al
one (1:17).
A. The Gospel of God reveals the righteousness of God.
B. The Gospel of God is received by faith alone.
G. Contribution of the Passage to Systematic Theology
The text has several interpretive difficulties in it with differing viewpoin
ts among the commentators. This does not mean that we cannot use it in devel
oping our systematic theology, only that we must do so with some caution.
The passage contributes to our bibliology for it expresses ideas about God’
s definitive revelation in Christ and the preaching of the gospel. It also i
nvolves the use of an OT text which is connected to our bibliology and our h
ermeneutics.25 We will want to ask how Paul is using the Habakkuk text, what
it means, and how his hermeneutical decisions should impact our own interpr
etive methods.
The passage contributes to our soteriology in at least two ways. First, if i
ncluded in the idea of “the righteousness of God” is the new status the si
nner enters into, then we have here the concept of positional truth, that is
, truth about my new “standing” before God (e.g., “to be declared [not ma
de] righteous,” as in Romans 5:1-2). Second, if “from faith to faith” mea
ns “by sheer faith” or “faith alone”—and I think it does—then we have
here a positive statement about the necessity for a complete and pure trust
in Christ and a negative statement (by inference) about placing any trust in
our own good works—religious or otherwise—for salvation (cf. Rom 3:21-16;
Eph 2:8-9). Of course, this theme of “faith vs. works” for salvation and
Christian growth runs throughout the epistle, but is dealt with explicitly i
n texts such as 4:1-25.
H. Contribution of the Passage to Discipleship and Church Mission
We must keep the response to the gospel centered on genuine faith and we mus
t never forget that it is the gospel of God that is powerful to save, not ou
r evangelistic methods nor our abilities to package the gospel in ways a non
-believer can understand (as important as these things are, cf. 1 Cor 9:19-2
3). God can make fools of us in the twinkling of an eye if we start to rely
on anything other than him in the preaching of the gospel.
----------------------------------------------------------------------------
----
24 Wendy Murray Zoba, “Bill Bright’s Wonderful Plan for the World,” Chris
tianity Today, no. 14 (July 1997), 24; as cited in Larson, Choice Contempora
ry Stories and Illustrations, 103.
25 “Bibliology” concerns the study of the Bible, including such topics as
“revelation,” “inspiration,” “inerrancy,” and “canonicity,” among ot
hers. Hermeneutics is often described as the art and science of interpretati
on. Thus, it is important to discern the use of an OT citation such as Habak
kuk 2:4 in Romans 1:17 because it may help us in two areas: (1) to understan
d how the testaments relate to each other (i.e., promise –fulfillment, cont
inuity-discontinuity, etc.); and (2) how we should interpret the Bible. This
last point is related to the first, but involves complicated discussions th
at space will not allow for here.
a
k
dika
righteo
(t
wh
stress
26
does
【在 R*o 的大作中提到】
: 1:17 The word for (gavr, gar) takes us back to the preceding idea in v. 16 a
: bout the gospel being the power of God for salvation. How is that so? Paul k
: nows that the gospel saves because it reveals the righteousness of God (dika
: iosuvnh qeou`, dikaiosune theou). We may understand the expression “righteo
: usness of God” in a broad sense referring both to God’s saving activity (t
: he incarnation/cross/exaltation/Spirit) and the resultant status of those wh
: o have been saved; they are now in a right relationship with him. The stress
: , however, falls on the latter idea here and on the former in Romans 3:21-26
: . It is not simply a reference to God’s character, though all that he does
: in saving men and women flows from his righteous character.
| R*o
发帖数: 3781 | 13 this series is good
effective
Jesu
th
show
th
howeve
proje
ree
【在 R*o 的大作中提到】
: Study By: Greg Herrick
: A. Introduction
: In Christianity Today, Wendy Murray Zoba says that one of the more effective
: evangelistic tools that Campus Crusade for Christ has developed is the Jesu
: s film. She writes: “Several years ago in Peru, during the insurgence of th
: e Sendero Luminoso (Shining Path), a Wycliffe couple was travelling to show
: the film in a village. Their vehicle was intercepted by the Senderos, and th
: ey feared for their lives (with just cause). Instead of killing them, howeve
: r, the terrorists decided to seize their equipment, including the film proje
: ctor. The husband boldly suggested that they might as well take the film ree
| R*o
发帖数: 3781 | 14 this is the real evangelist version
effective
Jesu
th
show
th
howeve
proje
ree
【在 R*o 的大作中提到】
: Study By: Greg Herrick
: A. Introduction
: In Christianity Today, Wendy Murray Zoba says that one of the more effective
: evangelistic tools that Campus Crusade for Christ has developed is the Jesu
: s film. She writes: “Several years ago in Peru, during the insurgence of th
: e Sendero Luminoso (Shining Path), a Wycliffe couple was travelling to show
: the film in a village. Their vehicle was intercepted by the Senderos, and th
: ey feared for their lives (with just cause). Instead of killing them, howeve
: r, the terrorists decided to seize their equipment, including the film proje
: ctor. The husband boldly suggested that they might as well take the film ree
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