رومية ٣:٩
تأمّل عميق بلغةٍ واضحة على هذه الآية. اقرأ الأصحاح
فَمَاذَا إِذًا؟ أَنَحْنُ أَفْضَلُ؟ كَّلاَ الْبَتَّةَ! لأَنَّنَا قَدْ شَكَوْنَا أَنَّ الْيَهُودَ وَالْيُونَانِيِّينَ أَجْمَعِينَ تَحْتَ الْخَطِيَّةِ،
التفاسير
مقتطفات جُمعت من تفاسير منشورة لترسيخ القراءة.
THAT THE JEW IS SHUT UP UNDER LIKE CONDEMNATION WITH THE GENTILE IS PROVED BY HIS OWN SCRIPTURE. (Rom 3:9-20) are we better than they?--"do we excel them?" No, in no wise--Better off the Jews certainly were, for having the oracles of God to teach them better; but as they were no better, that only aggravated their guilt.
افتح المصدر ↗The apostle, in this chapter, carries on his discourse concerning justification. He had already proved the guilt both of Gentiles and Jews. Now in this chapter, I. He answers some objections that might be made against what he had said about the Jews (Rom 3:1-8). II. He asserts the guilt and corruption of mankind in common, both Jews and Gentiles (Rom 3:9-18). III. He argues thence that justification must needs be by faith, and not by the law, which he gives several reasons for (Rom 3:19 to the end). The many digressions in his writings render his discourse sometimes a little difficult, but his scope is evident.
افتح المصدر ↗3:9 No, not at all: Paul’s emphatic answer does not contradict his claim in 3:1-2 that Jews have an advantage. But that advantage has not done them any good because they have disobeyed God’s word and incurred God’s punishment. Jews, like Gentiles, have sinned against the revelation of God and stand condemned. • under the power of sin (literally under sin): Being “under” something carries the sense of being under its power. The ultimate problem of human beings is not the fact of sin, but the situation of being slaves to sin. The solution to this problem requires the liberation provided in Christ Jesus, who frees us from both the penalty and the power of sin.
افتح المصدر ↗الشواهد المتقابلة
مقاطع أخرى يربطها المجتمع بهذا المقطع أكثر من غيرها. انقر لتقرأها.
لكِنَّ الْكِتَابَ أَغْلَقَ عَلَى الْكُلِّ تَحْتَ الْخَطِيَّةِ، لِيُعْطَى الْمَوْعِدُ مِنْ إِيمَانِ يَسُوعَ الْمَسِيحِ لِلَّذِينَ يُؤْمِنُونَ.
فَمَاذَا إِذًا؟ أَنُخْطِئُ لأَنَّنَا لَسْنَا تَحْتَ النَّامُوسِ بَلْ تَحْتَ النِّعْمَةِ؟ حَاشَا!
يَقُولُ: قِفْ عِنْدَكَ. لاَ تَدْنُ مِنِّي لأَنِّي أَقْدَسُ مِنْكَ. هؤُلاَءِ دُخَانٌ فِي أَنْفِي، نَارٌ مُتَّقِدَةٌ كُلَّ النَّهَارِ.
لأَنَّ اللهَ أَغْلَقَ عَلَى الْجَمِيعِ مَعًا فِي الْعِصْيَانِ، لِكَيْ يَرْحَمَ الْجَمِيعَ.
وَنَحْنُ نَعْلَمُ أَنَّ كُلَّ مَا يَقُولُهُ النَّامُوسُ فَهُوَ يُكَلِّمُ بِهِ الَّذِينَ فِي النَّامُوسِ، لِكَيْ يَسْتَدَّ كُلُّ فَمٍ، وَيَصِيرَ كُلُّ الْعَالَمِ تَحْتَ قِصَاصٍ مِنَ اللهِ.
لأَنَّهُ مَنْ يُمَيِّزُكَ؟ وَأَيُّ شَيْءٍ لَكَ لَمْ تَأْخُذْهُ؟ وَإِنْ كُنْتَ قَدْ أَخَذْتَ، فَلِمَاذَا تَفْتَخِرُ كَأَنَّكَ لَمْ تَأْخُذْ؟
فَمَاذَا؟ مَا يَطْلُبُهُ إِسْرَائِيلُ ذلِكَ لَمْ يَنَلْهُ. وَلكِنِ الْمُخْتَارُونَ نَالُوهُ. وَأَمَّا الْبَاقُونَ فَتَقَسَّوْا،
فَلَمَّا رَأَى الْفَرِّيسِيُّ الَّذِي دَعَاهُ ذلِكَ، تَكَلَّمَ فِي نَفْسِهِ قِائِلاً:«لَوْ كَانَ هذَا نَبِيًّا، لَعَلِمَ مَنْ هذِهِ الامَرْأَةُ الَّتِي تَلْمِسُهُ وَمَا هِيَ! إِنَّهَا خَاطِئَةٌ».
فَمَا هُوَ إِذًا؟ أُصَلِّي بِالرُّوحِ، وَأُصَلِّي بِالذِّهْنِ أَيْضًا. أُرَتِّلُ بِالرُّوحِ، وَأُرَتِّلُ بِالذِّهْنِ أَيْضًا.
فَمَاذَا؟ غَيْرَ أَنَّهُ عَلَى كُلِّ وَجْهٍ سَوَاءٌ كَانَ بِعِلَّةٍ أَمْ بِحَقّ يُنَادَى بِالْمَسِيحِ، وَبِهذَا أَنَا أَفْرَحُ. بَلْ سَأَفْرَحُ أَيْضًا.