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Ro 12:1-21.
繁體中文
英語原文
Ro 12:1-21.
DUTIES OF BELIEVERS, GENERAL AND PARTICULAR.
The doctrinal teaching of this Epistle is now followed up by a series of exhortations to practical duty. And first, the all-comprehensive duty.
1. I beseech you therefore--in view of all that has been advanced in the foregoing part of this Epistle.
by the mercies of God--those mercies, whose free and unmerited nature, glorious Channel, and saving fruits have been opened up at such length.
that ye present--See on
Ro 6:13,
where we have the same exhortation and the same word there rendered "yield" (as also in
Ro 12:16, 19).
your bodies--that is, "yourselves in the body," considered as the organ of the inner life. As it is through the body that all the evil that is in the unrenewed heart comes forth into palpable manifestation and action, so it is through the body that all the gracious principles and affections of believers reveal themselves in the outward life. Sanctification extends to the whole man
(1Th 5:23, 24).
a living sacrifice--in glorious contrast to the legal sacrifices, which, save as they were slain, were no sacrifices at all. The death of the one "Lamb of God, taking away the sin of the world," has swept all dead victims from off the altar of God, to make room for the redeemed themselves as "living sacrifices" to Him who made "Him to be sin for us"; while every outgoing of their grateful hearts in praise, and every act prompted by the love of Christ, is itself a sacrifice to God of a sweet-smelling savor
(Heb 13:15, 16).
holy--As the Levitical victims, when offered without blemish to God, were regarded as holy, so believers, "yielding themselves to God as those that are alive from the dead, and their members as instruments of righteousness unto God," are, in His estimation, not ritually but really "holy," and so
acceptable--"well-pleasing"
unto God--not as the Levitical offerings, merely as appointed symbols of spiritual ideas, but objects, intrinsically, of divine complacency, in their renewed character, and endeared relationship to Him through His Son Jesus Christ.
which is your reasonable--rather, "rational"
service--in contrast, not to the senselessness of idol-worship, but to the offering of irrational victims under the law. In this view the presentation of ourselves, as living monuments of redeeming mercy, is here called "our rational service"; and surely it is the most rational and exalted occupation of God's reasonable creatures. So
2Pe 1:5,
"to offer up spiritual sacrifices, acceptable to God through Jesus Christ."
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繁體中文
2. 不要效法——參
Eph 2:2; Ga 1:4，
希臘原文。
這個世界——
只要心意——不是僅僅在外表上不效法那不敬虔的世界——其許多行動本身可能是貞潔而值得稱讚的；而是借著一種內在屬靈的變化，使整個生活煥然一新——在動機和目標上更新，即使行動本身與世界毫無分別——作為一個整體來看是新的，並且是除了借著基督之愛的激勵大能之外，完全無法達到的。
更新而——
變化——或作"改變了形像"（如
Mt 17:2；
以及
2Co 3:18，
希臘原文）。
叫你們察驗——即借著經歷而察驗。（關於"經歷"一詞，參
Ro 5:4，
並比較
1Th 5:10，
其中情感相同）。
何為神的——更確切地說："那"。
善良、純全——"可喜悅的"
——可喜悅的旨意——我們（與加爾文CALVIN）寧取此譯法，而不取許多能幹的批評家［托路克THOLUCK、邁爾MEYER、德維特DE WETTE、弗里茨SCHEFRITZSCHE、腓力比PHILIPPI、阿爾福特ALFORD、霍治HODGE］所采的——"叫你們察驗"，或"辨明神的旨意，[即]何為善、可喜悅的、純全的"。神的旨意是"善的"，因為它只要求那本質上、不變地為善的事
（Ro 7:10）；
是"可喜悅的"，與一切武斷的事相對，因為它只要求神永遠喜悅的事（參
Mic 6:8,
與
Jer 9:24）；
是"純全的"，因為它對神理性的受造者所要求的，無非是完全，而他在達到完全的程度上，反映了神自己的完全。如此，蒙救贖之人的偉大通則本分就是——將自己的整個靈與魂與身子獻上，歸與那召我們進入他兒子耶穌基督交通之神。接著是具體的本分，主要是社會性的；從謙卑這一切恩典之首開始——但此處特別論到屬靈的恩賜。
英語原文
2. And be ye not conformed to this world--Compare
Eph 2:2; Ga 1:4,
Greek.
but be ye transformed--or, "transfigured" (as in
Mt 17:2;
and
2Co 3:18,
Greek).
by the renewing of your mind--not by a mere outward disconformity to the ungodly world, many of whose actions in themselves may be virtuous and praiseworthy; but by such an inward spiritual transformation as makes the whole life new--new in its motives and ends, even where the actions differ in nothing from those of the world--new, considered as a whole, and in such a sense as to be wholly unattainable save through the constraining power of the love of Christ.
that ye may prove--that is, experimentally. (On the word "experience" see on
Ro 5:4,
and compare
1Th 5:10,
where the sentiment is the same).
what is that--"the"
good and acceptable--"well-pleasing"
and perfect, will of God--We prefer this rendering (with CALVIN) to that which many able critics [THOLUCK, MEYER, DE WETTE, FRITZSCHE, PHILIPPI, ALFORD, HODGE] adopt--"that ye may prove," or "discern the will of God, [even] what is good, and acceptable, and perfect." God's will is "good," as it demands only what is essentially and unchangeably good
(Ro 7:10);
it is "well pleasing," in contrast with all that is arbitrary, as demanding only what God has eternal complacency in (compare
Mic 6:8, with Jer 9:24);
and it is "perfect," as it required nothing else than the perfection of God's reasonable creature, who, in proportion as he attains to it, reflects God's own perfection. Such then is the great general duty of the redeemed--SELF-CONSECRATION, in our whole spirit and soul and body to Him who hath called us into the fellowship of His Son Jesus Christ. Next follow specific duties, chiefly social; beginning with Humility, the chiefest of all the graces--but here with special reference to spiritual gifts.
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繁體中文
3. 我——以權威的身分。
憑著所賜我的恩——作耶穌基督的使徒；如此便示范了他自己的教訓——謙卑地退回到那使徒的職分上，這職分既授權又要求他向各階層如此坦白。
對——
……各人說：不要——在英文中幾乎無法傳達此處每個詞與其他詞之間相互強調的戲劇效果："不要志氣高大過於所當志氣的，倒要志氣謙卑，以至於清醒自守"［加爾文CALVIN、阿爾福特ALFORD］。這不過是描述一切不當的自高的一種強烈方式。
看自己過於——
……當看的——信心在此被視為一切其他恩典的入口，因此也是更新之靈魂的領受能力——即"正如神已賜給每一個人在領受他為大眾益處所設計的恩賜與恩典上各自的容量"。
要照著神所分給各人信心的大小——
英語原文
3. For I say--authoritatively
through the grace given unto me--as an apostle of Jesus Christ; thus exemplifying his own precept by modestly falling back on that office which both warranted and required such plainness towards all classes.
to every man that is among you, not to think, &c.--It is impossible to convey in good English the emphatic play, so to speak, which each word here has upon another: "not to be high-minded above what he ought to be minded, but so to be minded as to be sober-minded" [CALVIN, ALFORD]. This is merely a strong way of characterizing all undue self-elevation.
according as God hath dealt to every man the measure of faith--Faith is here viewed as the inlet to all the other graces, and so, as the receptive faculty of the renewed soul--that is, "as God hath given to each his particular capacity to take in the gifts and graces which He designs for the general good."
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繁體中文
4、5. 正如我們——在基督的身體中也有同樣的多樣而又合一——所有信徒是其各個肢體——正如在天然的身體中一樣。
……一個身子上有許多肢體等——
英語原文
4, 5. For as we have many members, &c.--The same diversity and yet unity obtains in the body of Christ, whereof all believers are the several members, as in the natural body.
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繁體中文
6-8. 按我們所得的恩賜，各有不同——請注意，此處信徒一切的恩賜都被視為純粹恩典的賜予。
……或——
……說——
預言——即受感動的教導（如
Ac 15:32）。
任何帶著神聖權威說話的人——無論關乎過去、現在或未來——都被稱為先知
（Ex 7:1）。
……就當照著——更確切地說："我們的信心的"。許多羅馬天主教注釋家和一些改正教徒（如加爾文CALVIN和本格爾BENGEL，以及雖然猶豫的伯撒BEZA和霍治HODGE）將此譯為"信仰的類比"，理解其為"信仰的一般趨勢"或"信仰的準則"——神所賜給人以為引導的。但這與上下文相悖，上下文的目的是要表明：既然信徒一切的恩賜都是按照他們各自領受的容量，他們便不當因此自高，而當純粹為其正當目的而使用。
信心的程度——
英語原文
6-8. Having then gifts differing according to the grace given to us--Here, let it be observed, all the gifts of believers alike are viewed as communications of mere grace.
whether--we have the gift of
prophecy--that is, of inspired teaching (as in
Ac 15:32).
Anyone speaking with divine authority--whether with reference to the past, the present, or the future--was termed a prophet
(Ex 7:1).
let us prophesy according to the proportion of faith--rather, "of our faith." Many Romish expositors and some Protestant (as CALVIN and BENGEL, and, though, hesitatingly, BEZA and HODGE), render this "the analogy of faith," understanding by it "the general tenor" or "rule of faith," divinely delivered to men for their guidance. But this is against the context, whose object is to show that, as all the gifts of believers are according to their respective capacity for them, they are not to be puffed up on account of them, but to use them purely for their proper ends.
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繁體中文
7. 或——"專心於"。
……作執事，就當——
……專一——此處所用的詞，指任何一種服事，從分賜生命之道
（Ac 6:4）
到辦理教會屬世事務
（Ac 6:1-3）。
後者似乎是此處所指，因與"說預言"、"教導"、"勸化"有別。
……執事——
……教導的，就當——教師被明確與先知區分開來，並列在先知之後，作為行使較低功能的人
（Ac 13:1; 1Co 12:28, 29）。
大概主要是包括闡明舊約聖經的福音意義；而亞波羅顯然正是在這方面展示了他的能力和口才
（Ac 18:24）。
英語原文
7. Or ministry, let us wait on--"be occupied with."
our ministering--The word here used imports any kind of service, from the dispensing of the word of life
(Ac 6:4)
to the administering of the temporal affairs of the Church
(Ac 6:1-3).
The latter seems intended here, being distinguished from "prophesying," "teaching," and "exhorting."
or he that teacheth--Teachers are expressly distinguished from prophets, and put after them, as exercising a lower function
(Ac 13:1; 1Co 12:28, 29).
Probably it consisted mainly in opening up the evangelical bearings of Old Testament Scripture; and it was in this department apparently that Apollos showed his power and eloquence
(Ac 18:24).
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繁體中文
8. 或作勸化的——因為無論是使徒、先知或教師的講道，都接續以勸勉
（Ac 11:23; 14:22; 15:32 等），
所以許多人認為此處所指並非某一特定等級。但若其他人也獲准偶爾在勸勉弟兄——無論是全體或較少受教的小群——上操練自己，那麼所指的或許就是這等人。
……就當專一——或許原文便是此意。但因為簡樸似乎在以下同一節中也被吩咐，或許此處意為"慷慨"，正如同一詞在
2Co 8:2; 9:11 中所譯。
或作施捨的——大概是指在私人的善行上，而非在執事職責的履行上。
……就當誠實——
或作治理的——無論是在教會中，還是在自己的家中。見
1Ti 3:4, 5，
同一詞在那裡兼用於二者。
……就當殷勤——即以熱切的心志。
或作憐憫人的——不僅不勉強付出勞苦或金錢上的幫助，並且感到"施比受更為有福"，幫助人比受幫助更蒙福。
……就當甘心。——
英語原文
8. Or he that exhorteth--Since all preaching, whether by apostles, prophets, or teachers, was followed up by exhortation
(Ac 11:23; 14:22; 15:32,
&c.), many think that no specific class is here in view. But if liberty was given to others to exercise themselves occasionally in exhorting the brethren, generally, or small parties of the less instructed, the reference may be to them.
he that giveth--in the exercise of private benevolence probably, rather than in the discharge of diaconal duty.
with simplicity--so the word probably means. But as simplicity seems enjoined in the next clause but one of this same verse, perhaps the meaning here is, "with liberality," as the same word is rendered in
2Co 8:2; 9:11.
he that ruleth--whether in the Church or his own household. See
1Ti 3:4, 5,
where the same word is applied to both.
with diligence--with earnest purpose.
he that showeth mercy, with cheerfulness--not only without grudging either trouble or pecuniary relief, but feeling it to be "more blessed to give than to receive," and to help than be helped.
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繁體中文
9. 愛人——
……不可——
……虛假。——"你們的愛要真誠"（如
2Co 6:6；
1Pe 2:22；
並見
1Jo 3:18）。
……惡要——
……厭惡；——
……善要——
……親近。——此處所教導的道德原則和情操何等崇高！不是說：禁戒這個，行那個；也不是說：轉離這個，歸向那個；而是說：厭惡這個，並以最深的同情親近那個。
英語原文
9. Let love be without dissimulation--"Let your love be unfeigned" (as in
2Co 6:6; 1Pe 2:22;
and see
1Jo 3:18).
Abhor that which is evil; cleave to that which is good--What a lofty tone of moral principle and feeling is here inculcated! It is not, Abstain from the one, and do the other; nor, Turn away from the one, and draw to the other; but, Abhor the one, and cling, with deepest sympathy, to the other.
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繁體中文
10. 愛弟兄，要彼此親熱；恭敬人，要彼此推讓。——更佳："在弟兄之愛中彼此親熱；在[給予或表示]尊敬上彼此爭先。" 譯為"推讓"的詞其實意為"走在前頭"、"帶領"，即"作榜樣"。這與異教世界盛行的道德何等相反！基督教雖然如此改變了社會的風氣，以至於在某些人身上——他們只是部分或根本沒有受福音更新之能——也閃耀著某種美好的無私和捨己精神，但惟有那些被"基督的愛激勵而不為自己活"的人，才能徹底照著這吩咐的精意而行。
英語原文
10. Be, &c.--better, "In brotherly love be affectionate one to another; in [giving, or showing] honor, outdoing each other." The word rendered "prefer" means rather "to go before," "take the lead," that is, "show an example." How opposite is this to the reigning morality of the heathen world! and though Christianity has so changed the spirit of society, that a certain beautiful disinterestedness and self-sacrifice shines in the character of not a few who are but partially, if at all under the transforming power of the Gospel, it is only those whom "the love of Christ constrains to live not unto themselves," who are capable of thoroughly acting in the spirit of this precept.
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繁體中文
11. 殷勤——
……不可——譯為".business"的詞原文意為"熱心"、"殷勤"、"志向"；指行動的活力。
……懶惰；——
……要——
……心裡——
……火熱；——
……常常——
……服事主。——即服事主耶穌（見
Eph 6:5-8）。
另有一個異讀——"服事時機"或"服事機會"——與通用讀法在形式上僅略有不同，被一些優秀的評論家所採用［路德LUTHER、奥尔肖森OLSHAUSEN、弗里茨FRITZSCHE、邁爾MEYER］。但無論抄本證據或內證都明顯反對它；贊成的人也相當少。它所產生的意義也不很合乎基督徒的精神。
英語原文
11. not slothful in business--The word rendered "business" means "zeal," "diligence," "purpose"; denoting the energy of action.
serving the Lord--that is, the Lord Jesus (see
Eph 6:5-8).
Another reading--"serving the time," or "the occasion"--which differs in form but very slightly from the received reading, has been adopted by good critics [LUTHER, OLSHAUSEN, FRITZSCHE, MEYER]. But as manuscript authority is decidedly against it, so is internal evidence; and comparatively few favor it. Nor is the sense which it yields a very Christian one.
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繁體中文
12. 在——此處保留原文的次序和動詞更為生動："在盼望中喜樂；在患難中忍耐；在禱告中恒切。" 這些操練彼此相助。我們對榮耀的"盼望"若如此確定，以至成為喜樂的盼望，我們便會覺得"在患難中忍耐"的靈自然且容易；但既然是"禱告"堅固了那產生盼望、並將其提升到確定而喜樂之期望的信心，而我們在患難中的忍耐又由此得滋養，那麼可見一切都取決於我們"恒切的禱告"。
……指望中要喜樂；在患難中要忍耐；禱告要恒切。——
英語原文
12. Rejoicing, &c.--Here it is more lively to retain the order and the verbs of the original: "In hope, rejoicing; in tribulation, enduring; in prayer, persevering." Each of these exercises helps the other. If our "hope" of glory is so assured that it is a rejoicing hope, we shall find the spirit of "endurance in tribulation" natural and easy; but since it is "prayer" which strengthens the faith that begets hope and lifts it up into an assured and joyful expectancy, and since our patience in tribulation is fed by this, it will be seen that all depends on our "perseverance in prayer."
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繁體中文
13. 一味——
……招待客旅。——即款待客人。在受逼迫之時，以及在一般客棧尚未普遍設立之前，這條吩咐的重要便立即顯出。在東方，這樣的客棧仍然稀少，這本分被視為最神聖的性質［霍治HODGE］。
英語原文
13. given to hospitality--that is, the entertainment of strangers. In times of persecution, and before the general institution of houses of entertainment, the importance of this precept would be at once felt. In the East, where such houses are still rare, this duty is regarded as of the most sacred character [HODGE].
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繁體中文
14. 逼迫你們的，要給他們祝福；——意即藉著禱告呼求福分降在他們身上。
……只要祝福，不可咒詛。——這取自山上寶訓
（Mt 5:44），
從各處的引用看來，它似乎是教會中基督徒道德的寶庫。
英語原文
14. Bless--that is, Call down by prayer a blessing on.
them which persecute you, &c.--This is taken from the Sermon on the Mount
(Mt 5:44),
which, from the allusions made to it, seems to have been the storehouse of Christian morality among the churches.
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繁體中文
15. 與喜樂的人要同樂；——
……與——"和"字大概當省去。
……哀哭的人要同哭。——此處所教導的、對別人喜樂和憂傷的同情靈何等美好！但這不過是活潑基督教那無私品格的一個可愛面貌而已。當這成為世界的主導精神，我們的世界將是何等的世界！然而二者之中，同情別人的憂傷比同情別人的喜樂更容易，因為在前一種情形他需要我們；在後一種則不然。但正因如此，後者更為無私，因而更為高尚。
英語原文
15. Rejoice with them that rejoice; and weep--the "and" should probably be omitted.
with them that weep--What a beautiful spirit of sympathy with the joys and sorrows of others is here inculcated! But it is only one charming phase of the unselfish character which belongs to all living Christianity. What a world will ours be when this shall become its reigning spirit! Of the two, however, it is more easy to sympathize with another's sorrows than his joys, because in the one case he needs us; in the other not. But just for this reason the latter is the more disinterested, and so the nobler.
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繁體中文
16. 要——"存"。
……彼此——
……同心；——不論基督徒之間的地位、修養、性情或恩賣有何等差異，那將所有基督徒彼此聯繫之共同紐帶的感覺，便是此處所吩咐的。隨後便詳細論及。
……不要——"不志向"。
……志氣——即不可懷有野心或自高的目的和欲望。這既源於把自己的利益和目標與弟兄的利益和目標自私地分開，便與前一句所教的精神完全不相容。
……高大，——
……倒要俯就——"俯就"。
……卑微的人。——或作（如有人所譯）"傾向卑微的事"。但我們寧取前者。
……不要自以為——這正是把不要高傲的警告，應用到我們對自己心智品格的估計上。
……聰明。——
英語原文
16. Be--"Being"
of the same mind one toward another--The feeling of the common bond which binds all Christians to each other, whatever diversity of station, cultivation, temperament, or gifts may obtain among them, is the thing here enjoined. This is next taken up in detail.
Mind not--"not minding"
high things--that is, Cherish not ambitious or aspiring purposes and desires. As this springs from selfish severance of our own interests and objects from those of our brethren, so it is quite incompatible with the spirit inculcated in the preceding clause.
but condescend--"condescending"
to men of low estate--or (as some render the words), "inclining unto the things that be lowly." But we prefer the former.
Be not wise in your own conceits--This is just the application of the caution against high-mindedness to the estimate we form of our own mental character.
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繁體中文
17. 不要以惡報惡；——"不以惡報惡"等語。（見
Ro 12:14 的註解。）
……眾人以為美的事要留心去作。——"留心"。
……留心——"預備"。
……去作。——"尊貴"。
……眾人以為美的——這意念（取自
Pr 3:4）
是基督徒當謹慎自處，以致博得眾人的尊敬。
……事要——
……（留心去作）。——
英語原文
17. Recompense--"Recompensing," &c.--(See on
Ro 12:14).
Provide--"Providing"
things honest--"honorable"
in the sight of all men--The idea (which is from
Pr 3:4)
is the care which Christians should take so to demean themselves as to command the respect of all men.
18
無題
繁體中文
18. 若是——意即若別人讓你們如此。
……能行，——
……總要——或作"視乎你們"。
……盡力——
……與眾人和睦。——或作"和睦"。
……若是能行，——在某些情形下這是不可能的，此處有所暗示，為要扶持那些已盡力而活不出和睦、可能受試探以為失敗必然歸咎於自己的人的心。但這吩咐何等強調：不可因我們這方面的緣故而阻礙其實現！但願基督徒在這方面無可指責！
……與眾人和睦。——
英語原文
18. If it be possible--that is, If others will let you.
as much as lieth in you--or, "dependeth on you."
live peaceably--or, "be at peace."
with all men--The impossibility of this in some cases is hinted at, to keep up the hearts of those who, having done their best unsuccessfully to live in peace, might be tempted to think the failure was necessarily owing to themselves. But how emphatically expressed is the injunction to let nothing on our part prevent it! Would that Christians were guiltless in this respect!
19
無題
繁體中文
19-21. 不要——（見
Ro 12:14 的註解。）
……自己伸冤，——
……寧可讓步，聽憑主怒；——這通常被解為"但要給怒氣留出空間讓其發盡"。但從上下文看，這吩咐是把報應交給神，所以此處的"怒"似乎不是指我們想要報復的冒犯，而是指神的報應之怒（見
2Ch 24:18），
我們受命等候它、為它讓路。（最佳解經家如此解。）
英語原文
19-21. avenge not, &c.--(See on
Ro 12:14).
but rather give place unto wrath--This is usually taken to mean, "but give room or space for wrath to spend itself." But as the context shows that the injunction is to leave vengeance to God, "wrath" here seems to mean, not the offense, which we are tempted to avenge, but the avenging wrath of God (see
2Ch 24:18),
which we are enjoined to await, or give room for. (So the best interpreters).
20
無題
繁體中文
*20. 所以，'你的仇敵若餓了，就給他吃，若渴了，就給他喝；因為你這樣行就是把炭火堆在他的頭上。' *——這取自
Pr 25:21, 22，
無疑是山上寶訓中關於這題目那些崇高吩咐的基礎，那些吩咐正是山上寶訓的最高峰。
……你這樣行，就是把炭火堆在他的頭上。——"堆炭火"在舊約中是神報應的比喻說法
（Ps 140:10; 11:6
等），所以這話的真實意義似為："那才是最有效的報應——他不得不屈服的報應"（如此者有阿爾福特ALFORD、霍治HODGE等）。
Ro 12:21
證實此解。
英語原文
20. if thine enemy hunger, &c.--This is taken from
Pr 25:21, 22,
which without doubt supplied the basis of those lofty precepts on that subject which form the culminating point of the Sermon on the Mount.
in so doing thou shalt heap coals of fire on his head--As the heaping of "coals of fire" is in the Old Testament the figurative expression of divine vengeance
(Ps 140:10; 11:6,
&c.), the true sense of these words seems to be, "That will be the most effectual vengeance--a vengeance under which he will be fain to bend" (So ALFORD, HODGE, &c.).
Ro 12:21
confirms this.
21
無題
繁體中文
21. 你不可為惡所勝，——因為那樣你便是被征服的一方。
……反要以善勝惡。——那麼勝利便是你的；你已在最高尚的意義上制伏了你的仇敵。
註，（一）神在基督裡救贖的憐憫，在信徒心中是一切聖潔順服的活潑泉源
（Ro 12:1）。
（二）正如福音下的救贖不像律法之下藉著無理性的祭牲，而是"憑著基督的寶血"
（1Pe 1:18, 19），
因此不是禮儀的而是真實的，照樣信徒如今蒙召所獻的祭都是"活祭"；這些——總歸於獻己以事奉神——是"聖潔的、是神所喜悅的"，共同構成"我們合理的"事奉
（Ro 12:1）。
（三）從這亮光看，我們當如何看羅馬教敗壞信仰的附從者多年被教導相信的、所謂"彌撒中不流血的祭、不斷獻給神作為活人死人贖罪祭"——他們被教導相信這是基督徒敬拜最高、最聖潔的舉動——與羅馬基督徒起初所受那崇高簡樹的教訓直接相反
（Ro 12:1）
——（四）基督徒不當以為只要避開明顯的罪、便可自由地效法世界；而當將自己交給那在耶穌裡的真理的更新大能，在世人面前努力展現整個心思和生活的更新
（Ro 12:2）。
（五）神所要人成為的——其一切美麗和偉大——只有當"不是用墨寫的，而是用永生神的靈寫的，不是寫在石版上，而是寫在肉心版上"時，
2Co 3:3，
才首次真正被領會
（Ro 12:2）。
（六）自足和權力欲在憐憫的器皿中尤其不可愛，因為他們各人的恩典和恩賜都是為整個身體、以及全人類益處而設的神聖託付
（Ro 12:3, 4）。
（七）忘記這一點一直是基督教會中無數、說不盡之邪惡的源頭；照樣，每一個基督徒忠心履行他自己獨特的職分和恩賜、並以愛承認弟兄的恩賜——這一切在其各自位置上同等重要——將使有形的教會改觀，使基督徒自己大得益處和安慰，並使周圍的世界驚奇
（Ro 12:6-8）。
（八）世界將會是甚麼樣，如果充滿了在生活中只有一個目標——遠超一切其他目標——即"服事主"——並且在盡一切本分時帶著"勤奮"、以及持久"心裡火熱"的基督徒
（Ro 12:11）！
（九）啊，即使是活的教會，距離本章末幾節如此美妙描繪的整個品格和靈，是何等遠
（Ro 12:12-21）！
為此何等需要聖靈新的洗！而當教會至終被這靈所貫穿之時，它將何等"美如月亮、皎如日頭、威武如展開旌旗的軍隊"！願主在它的時候快快成就！
英語原文
21. Be not overcome of evil--for then you are the conquered party.
but overcome evil with good--and then the victory is yours; you have subdued your enemy in the noblest sense.
Note, (1) The redeeming mercy of God in Christ is, in the souls of believers, the living spring of all holy obedience
(Ro 12:1).
(2) As redemption under the Gospel is not by irrational victims, as under the law, but "by the precious blood of Christ"
(1Pe 1:18, 19),
and, consequently, is not ritual but real, so the sacrifices which believers are now called to offer are all "living sacrifices"; and these--summed up in self-consecration to the service of God--are "holy and acceptable to God," making up together "our rational service"
(Ro 12:1).
(3) In this light, what are we to think of the so-called "unbloody sacrifice of the mass, continually offered to God as a propitiation for the sins both of the living and the dead," which the adherents of Rome's corrupt faith have been taught for ages to believe is the highest and holiest act of Christian worship--in direct opposition to the sublimely simple teaching which the Christians of Rome first received
(Ro 12:1)
--(4) Christians should not feel themselves at liberty to be conformed to the world, if only they avoid what is manifestly sinful; but rather, yielding themselves to the transforming power of the truth as it is in Jesus, they should strive to exhibit before the world an entire renovation of heart and life
(Ro 12:2).
(5) What God would have men to be, in all its beauty and grandeur, is for the first time really apprehended, when "written not with ink, but with the Spirit of the living God, not on tables of stone, but on the fleshy tables of the heart,"
2Co 3:3
(Ro 12:2).
(6) Self-sufficiency and lust of power are peculiarly unlovely in the vessels of mercy, whose respective graces and gifts are all a divine trust for the benefit of the common body and of mankind at large
(Ro 12:3, 4).
(7) As forgetfulness of this has been the source of innumerable and unspeakable evils in the Church of Christ, so the faithful exercise by every Christian of his own peculiar office and gifts, and the loving recognition of those of his brethren, as all of equal importance in their own place, would put a new face upon the visible Church, to the vast benefit and comfort of Christians themselves and to the admiration of the world around them
(Ro 12:6-8).
(8) What would the world be, if it were filled with Christians having but one object in life, high above every other--to "serve the Lord"--and throwing into this service "alacrity" in the discharge of all duties, and abiding "warmth of spirit"
(Ro 12:11)!
(9) Oh, how far is even the living Church from exhibiting the whole character and spirit, so beautifully portrayed in the latter verses of this chapter
(Ro 12:12-21)!
What need of a fresh baptism of the Spirit in order to this! And how "fair as the moon, clear as the sun, and terrible as an army with banners," will the Church become, when at length instinct with this Spirit! The Lord hasten it in its time!
Ro 12:1-21.
信徒當盡的本分——通則與細則。
本書信教義的教導之後，接著是一連串實踐本分的勸勉。首先，是那無所不包的本分。
1. 所以弟兄們，我以神的慈悲——鑒於本書信前文所論述的一切。
勸你們——那些慈悲，其白白的性質、榮耀的渠道、拯救的果子，已經在前面詳細展開。
將身體獻上——參
Ro 6:13，
那裡有同樣的勸勉和同樣的詞，在那裡譯為"獻"（如
Ro 12:16, 19
亦然）。
……身體——即"在身體裡的你們自己"，被視為內在生命的器官。一切在未更新的心中的惡，都是借著身體才得以明顯的表現與行動出來；照樣，信徒一切恩典的原則與情感，也是借著身體才在外在的生活中彰顯。成聖延伸至全人
（1Th 5:23, 24）。
當作活祭——與律法的祭物榮耀地相對——那些祭物除非被殺，便根本不是祭物。那"除去世人罪孽"的"神羔羊"之死，已將一切死的祭牲從神的祭壇上掃除，好為救贖之民自己作為"活祭"獻給那"使他成為罪"的主騰出空間；同時他們感恩之心每一次發出讚美，以及出於基督之愛的每一個行動，本身都是獻給神的馨香之祭
（Heb 13:15, 16）。
聖潔的——利未的祭牲無瑕疵地獻給神時被視為聖潔；照樣，信徒"將自己獻給神，好像死裡復活的人，並將他們的肢體獻給神作義的器具"，在神的估量中，不是禮儀上而是實際上"聖潔"的，並且如此
神所喜悅的——"可喜悅的"
*——*並不如利未的祭物，僅僅作為屬靈意念的指定象徵，而是在其更新的品格上、並借著他兒子耶穌基督與他親密的關係上，本質上是神所喜悅的對象。
你們如此事奉——更確切地說："合理"
乃是理所當然的——與律法之下獻上無理性祭牲相對，並非與偶像敬拜的無意義相對。按此觀點，我們將自己作為救贖慈悲的活紀念獻上，在此被稱為"我們合理的事奉"；這確實是神理性的受造者最合理、最高尚的事奉。參
2Pe 1:5，
"獻上屬靈的祭，借著耶穌基督蒙神悅納"。