Chú giải chương
Romans Chương 14
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The apostle having, in the former chapter, directed our conduct one towards another in civil things, and prescribed the sacred laws of justice, peaceableness, and order, to be observed by us as members of the commonwealth, comes in this and part of the following chapter in like manner to direct our demeanour one towards another in sacred things, which pertain more immediately to conscience and religion, and which we observe as members of the church. Particularly, he gives rules how to manage our different apprehensions about indifferent things, in the management of which, it seems, there was something amiss among the Roman Christians, to whom he wrote, which he here labours to redress. But the rules are general, and of standing use in the church, for the preservation of that Christian love which he had so earnestly pressed in the foregoing chapter as the fulfilling of the law. It is certain that nothing is more threatening, nor more often fatal, to Christian societies, than the contentions and divisions of their members. By these wounds the life and soul of religion expire. Now in this chapter we are furnished with the sovereign balm of Gilead; the blessed apostle prescribes like a wise physician. "Why then is not the hurt of the daughter of my people recovered," but because his directions are not followed? This chapter, rightly understood, made use of, and lived up to, would set things to rights, and heal us all.
1-23
Exhortations to Candour; The Dominion of Christ (58 AD)
简体中文
论宽容；基督的主权（公元58年）
¹ 信心软弱的，你们要接纳，但不要辩论所疑惑的事。 ² 有人信百物都可吃；但那软弱的，只吃蔬菜。 ³ 吃的人不可轻看不吃的人；不吃的人不可论断吃的人；因为神已经收纳他了。 ⁴ 你是谁，竟论断别人的仆人呢？他或站住，或跌倒，自有他的主人在；而且他也必要站住，因为主能使他站住。 ⁵ 有人看这日比那日强；有人看日日都是一样。只是各人要在自己的心意上坚定。 ⁶ 守日的人是为主守的；吃的人是为主吃的，因他感谢神；不吃的人是为主不吃的，也感谢神。 ⁷ 我们没有一个人为自己活，也没有一个人为自己死。 ⁸ 我们若活着，是为主而活；若死了，是为主而死。所以，我们或活或死总是主的人。 ⁹ 因此基督死了，又活了，为要作死人并活人的主。 ¹⁰ 你这个人，为什么论断弟兄呢？又为什么轻看弟兄呢？因我们都要站在神的台前。 ¹¹ 经上写着：「主说：我凭着我的永生起誓：万膝必向我跪拜；万口必向我承认。」 ¹² 这样看来，我们各人必要将自己的事在神面前说明。 ¹³ 所以，我们不可再彼此论断，宁可定意谁也不给弟兄放下绊脚跌人之物。 ¹⁴ 我凭着主耶稣确知深信，凡物本来没有不洁净的；惟独人以为不洁净的，在他就不洁净了。 ¹⁵ 你若因食物叫弟兄忧愁，就不是按着爱人的道理行。基督已经替他死，你不可因你的食物叫他败坏。 ¹⁶ 不可叫你的善被人毁谤； ¹⁷ 因为神的国不在乎吃喝，只在乎公义、和平，并圣灵中的喜乐。 ¹⁸ 在这几样上服事基督的，就为神所喜悦，又为人所称许。 ¹⁹ 所以，我们务要追求和睦的事与彼此建立德行的事。 ²⁰ 不可因食物毁坏神的工程。凡物固然洁净，但有人因食物叫人跌倒，就是他的罪了。 ²¹ 无论是吃肉，是喝酒，是什么别的事，叫弟兄跌倒，一概不做才好。 ²² 你有信心，就当在神面前守着。人在自己以为可行的事上能不自责，就有福了。 ²³ 若有疑心而吃的，就必有罪，因为他不是出于信心。凡不出于信心的都是罪。
在本章中我们有以下内容：
一、关于基督教会中已经爆发的、令人痛心的纷争的记述。我们的主曾预言绊倒人的事必然会有；果然如此——这是因为他们缺乏那本可防止纷争、维持合一的智慧与爱心。
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他们之间在饮食与日子的区分上有分歧，这是所提及的两件事。可能还有其他类似的分歧缘由，只是这两件事闹得最大、最受人注意。情形如下：罗马教会的成员中，有些原是外邦人，有些原是犹太人。我们在《使徒行传》28:24看到有犹太人在罗马信主。那些原本是犹太人的，自幼受教遵守有关饮食与日子的礼仪律例。这种从小植入骨子里的习惯，即使在他们归信基督之后，也不容易从肉体中除掉；尤其对其中一些人而言，他们长久执守的事，不容易摆脱。他们在基督之死已经废除了礼仪律这一事上并未得着清楚的教导，因此仍保留礼仪条例，并照着遵行；而另一些更明白自己身份、认识基督里自由的基督徒，却不作这样的区分。(1) 关于饮食（罗14:2）：「有人信百物都可吃」——他确知礼仪上洁净与不洁净的区分已经不再有效，凡神所造的物都是好的，没有一样可弃绝的，没有「本来不洁净的」（罗14:14）。这一点他不仅从福音的总意和宗旨得以确信，更特别从彼得——受割礼人的使徒，因此在这事上更直接相关——所得的启示而明白（徒10:15、28）。信心坚固的基督徒对此清楚，并照此而行，凡摆在面前的都吃，不为良心的缘故问什么（林前10:27）。另一方面，「但那软弱的，只吃蔬菜」——他在这一点上不清楚，对自己的基督徒自由没有把握，反而倾向于认为律法所禁止的食物仍然不洁净；因此为远避这些食物，他索性不吃任何肉食，「只吃蔬菜」，只以地上的出产为满足。可见一颗柔嫩的良心能屈己到何等的克己与舍己程度。除非亲身经历，无人能知道良心的约束力与催迫力有多大。(2) 关于日子（罗14:5）。那些以为自己仍受某种礼仪律约束的人，「看这日比那日强」——仍尊重逾越节、五旬节、月朔、住棚节的节期，认为这些日子比别的日子更好，并以特别的礼仪来守节，在这些日子约束自己守某种宗教的安息与操练。那些知道这一切都已被基督的降临所废除的人，则「看日日都是一样」。这话我们必须理解为例外主的日（主日），那是所有基督徒一致遵守的；但他们并不理会犹太人那些过时的节期。在此使徒把饮食与日子的区分当作一件中性的事——只要它仅限于某些从小习惯此类遵守之人的意见与实践，因此他们若难以放下，也较为可恕。但在《加拉太书》中，他所对付的是那些原本是外邦人，却受了某些犹太化教师影响，不仅相信这种区分并照此遵行，更将其当作得救的必要条件，并将遵守犹太节期公然化、会众化的人——在这里情形就不同了，使徒指控他们这样一来便挫败了福音的宗旨，是从恩典中坠落了（加4:9-11）。罗马人是出于软弱这样做，加拉太人是出于任性与恶行这样做；因此使徒对他们二者的处理截然不同。本书信据说写于《加拉太书》之前。使徒似乎愿意让礼仪律渐渐枯萎，给它一个体面的葬礼；这些软弱的罗马人不过是跟在它后面哭泣送殡到坟墓，而那些加拉太人却是从灰烬中把它重新翻出来。
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造成危害的，与其说是分歧本身，不如说是分歧的处理失当——把它变成了争执的骨头。(1) 那些坚固的、认识自己基督徒自由并享用它的人，轻看那些不这样的软弱者。他们本应当怜恤他们、帮助他们，以温柔友好的教导扶持他们，却把他们践踏在脚下，看他们为愚蠢、任性、迷信——竟然对那些明知合法的事心存顾忌。可见有知识的人多么容易因知识而自高，并轻蔑鄙夷地看待弟兄。(2) 那些软弱的、不敢享用自己基督徒自由的人，则论断并责难那些这样行的坚固者，仿佛他们是放纵的基督徒、属肉体的信徒，行事毫不在乎，胆大妄为，无所顾忌。他们论断他们为违犯律法之人、藐视神典章之人等等。这样的责难显出极大的草率与缺乏爱心，无疑会大大疏离彼此的感情。这就是当时教会的病症，我们看见它存留至今；同样的分歧，若同样处理失当，仍是教会和睦的扰乱者。但是，
二、我们在此看到为平息这场纷争、防止其恶果而设下的恰当指示与劝勉。使徒如同一位明智的医生，为这病开出对症的良药，其中包括规则与理由。他所用的是如此温柔的方法，用「人的绳索」（参何11:4）将他们拉到一起——不是借着将任何一方逐出教会、停止聚会或使之缄默，而是劝双方彼此宽容。他如同一位忠信的中保，将手按在双方身上：与坚固者讲理，劝他们不要如此轻慢；与软弱者讲理，劝他们不要如此吹毛求疵。争执的双方若肯顺服这公正的仲裁，各人减少自己的严苛，将分歧献祭于恩典的祭坛，很快一切都会好转。让我们留意他所给的规则——有些给坚固者，有些给软弱者，有些给双方，因为它们彼此交织；并把理由归纳到相应的规则之下。
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那些软弱的人必须被「接纳，但不要辩论所疑惑的事」（罗14:1）。以此作为通则：当把你们的热心花在你和一切神子民都同意的事上，不要辩论那些可疑的事。「接纳他」——把他接到你们这里来，欢迎他，以最大的爱心与温柔接纳他；叙利亚译本作「伸出你的手」，扶助他，把他带到你这里，鼓励他。接纳他进入你们的团契、相交与交通，以乐意与谦卑款待他，以一切可能的亲切待他。接纳他——不是为与他争吵，不是为辩论那些有争议的不确定之点（那只会使他困惑，使他头脑充满空洞的观念，使他动摇，搅乱他的信心）。不要让你们的基督徒友谊与团契被这样虚妄的言辞争竞所扰乱。——「不论断他所疑惑的意念」（旁注如此），「不要盘问他对于那些疑虑之事的软弱看法，好借机责难定罪他。」接纳他，不是为暴露他，而是为教导并坚固他。参林前1:10；腓3:15-16。
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坚固的人决不可轻看软弱的；软弱的人也不可论断坚固的（罗14:3）。这话直接针对双方的过犯。很少有这类纷争只是一方有过错，双方都必须改正。他针对这两件事一并论证：我们既不可轻看，也不可论断我们的弟兄。为何不可呢？
(1) 因为神已经收纳了他们；我们若拒绝神所收纳的，就是冒犯他。神从未弃绝任何一个有真实恩典的人，即使他在恩典上软弱；「压伤的芦苇，他不折断」。坚固的信徒与软弱的信徒，吃的与不吃的，若都是真信徒，就都蒙神悦纳。当我们受到试探要轻慢地对待弟兄、轻看他并责难他时，若扪心自问，对我们大有好处：「神岂不是已经接纳他们了吗？他若已接纳，我敢不认吗？」不，神不仅收纳他，还「扶持他」（罗14:4）。你以为那吃的人会因他的放任而跌倒，或那不吃的人会因自己的恐惧与顾忌而下沉；但他们若真有信心、仰望神——一个在明智地运用基督徒自由上，另一个在敬虔地节制上——他们必蒙扶持——一个在他的正直上，另一个在他的安慰上。这盼望建立在神的大能上，因为「主能使他站住」；他既能，无疑也愿意为保全属他的人而施展那大能。论到属灵的艰难与危险（我们自己的与别人的），我们的盼望与安慰多有赖于神的大能（彼前1:5；犹24）。
(2) 因为他们各自是属于自己的主人（罗14:4）：「你是谁，竟论断别人的仆人呢？」我们常以为，过问别人的仆人、挑剔责难他们是失礼之举。软弱的与坚固的基督徒诚然是我们的弟兄，但他们不是我们的仆人。雅3:1在「不要多人作师傅」的名目下责备了这种草率的论断。当我们如此论断弟兄——尤其是论断他们的心思意念（这些是我们看不见的），论断他们的为人与光景（凭我们所能观察到的少数迹象很难下结论）——我们就是把自己当作弟兄的主人，实际上篡夺了神的宝座。神不像人那样看人；他是他们的主人，不是我们。论断责难弟兄时，我们插手了不属于我们的事；我们在自己家里已有够多的工可做；若一定要论断，让我们把这功能用在自己的内心与行为上吧。——「他或站住，或跌倒，自有他的主人在」；意即他的定案要照他主人的判语，不是照我们的。我们不全凭彼此的判断站立或跌倒，而是凭神那照着真理、公义无谬的判断，这于我们是何等大的福气！「当弟兄的案子在你审判席前时，那是在一个不是法官的人面前；天上的法庭才是正当的审判之所，惟有在那里，判语才是决定性的、终结性的；他的心若是正直的，便可从你的草率责难中安然上诉于那里。」
(3) 因为无论这一方还是那一方，若是真信徒、在大体上是对的，就都仰望神、在所行的事上向神证明自己（罗14:6）。「守日的人」——就是敬虔遵守犹太人的禁食与节期，不强加于人，不以为必要，只愿照自己所想站在更稳妥的一面，以为在这些日子歇了世俗的劳碌、敬拜神并无害处——这是好的。我们有理由相信，因为他在别的事上行事像个好基督徒，在这事上他的心意也是单纯的，「他是为主守的」；神也必悦纳他诚实的用意，即使他在守日的事上有所误解；因为内心的真诚正直，从未因头脑的软弱与缺失而被弃绝——我们所事奉的主何等美好。另一方面，「不守日的人」——不在这一日与那一日之间作区分，不称某一日为圣、另一日为俗，不以为某一日吉利、另一日不吉利，而看日日都是一样——他不是出于反对、悖逆或轻看弟兄的灵而这样行。他若是个好基督徒，就不会、也不敢从这样的原则出发；因此我们本着爱心断定，「他是为主不守的」。他之所以不作日子的区分，只是因为他知道神并未作区分；因此他尽力把每一日都献给神，以尊荣他。至于另一个例子也是如此：「吃的人」——凡摆在面前的都吃，即便是血，即便是猪肉，只要是合宜的食物——他「是为主吃的」。他明白神所赐他的自由，并用以荣耀神，存着敬慕神的心意——在福音之下神扩大了我们的许可，卸下了律法限制的轭——他「感谢神」，为着他所得食物的丰富和他可以享用的自由，并且在这些事上他的良心未受捆绑而感谢。另一方面，「不吃的人」——就是不吃礼仪律所禁之物的——「是为主不吃的」。这是为神的缘故，因为他怕因吃了那曾经被禁之物而冒犯神；他也「感谢神」，因为此外还有足够可吃的。他若敬虔地舍己不吃那他所认为禁果之物，却因园中别的树上的果子可以自由享用而称颂神。如此，双方既在所行的事上都仰望神、在正直中向他证明自己，那为何要彼此论断或轻看呢？请注意，无论我们吃肉或吃蔬菜，使饮食分别为圣并使之甘甜的，就是对神——我们一切恩惠的源头与赐予者——存感恩的敬慕。Sanderson主教在他论提前4:4的第34篇讲道中公正地指出：由此可知，「谢恩」（我们通常如此称呼，也许出自林前10:30）——饭前与饭后的谢恩——是教会中众信徒，无论软弱的还是坚固的，所共同公认的实行：一个古老、可嘉、使徒传承的基督徒实行，从基督的榜样一代代传下，贯穿教会历世历代（太14:19，15:36；路9:16；约6:11；太26:26-27；徒27:35）。在使用之前奉神的名称颂受造之物，使用之后为受造之物称颂神的名，二者都包括在内；因为 eulogein 与 eucharistein 是交互使用的。为澄清这反对草率论断与轻看的论证，他指出向神而不仅向自己有所敬慕，对真基督教何等紧要——因此，除非显然有相反的证据，对于在次要事上与我们不同的人，我们都当以此存想。请注意他根据真基督徒的宗旨与目标（罗14:7-8）及其根基（罗14:9）对他们所作的描述。
[1] 我们的宗旨与目标：不是自己，乃是主。正如特殊的宗旨界定具体的行动，总体的趋向与倾向也界定整个人所处的状态。我们若要知道自己走的是哪条路，就必须查问自己朝着什么目标走。第一，不是为自己。我们已经学了舍己——这是我们最初的一课：「我们没有一个人为自己活」。在这一点上，所有神的子民都是合一的，无论他们在别的事上如何不同；尽管有软弱的也有坚固的，双方都同意这一点——不为自己活。没有一个奉基督之名的人是被允许专为自己的；这与真基督教的根基相违。我们「没有一个人为自己活，也没有一个人为自己死」。我们不是自己的主人，不是自己的拥有者——我们不归自己支配。我们一生的目的不是讨自己喜悦，而是讨神喜悦。我们死的目的——我们每日都面对并蒙保守脱离的死亡——也不是要叫自己被人谈论；我们不是为虚荣而冒这些危险，因为我们「天天冒死」。当我们真正面对死亡时，那也不是为自己；不只是为了卸下、脱离肉体的重担，而是为主——好叫我们离世与基督同在，得以与主同在。第二，乃是「为主」（罗14:8）——为主基督，一切的权柄与审判都交托了他；我们作基督徒，凡事都奉他的名而行（西3:17），以基督的旨意为我们的准则，以基督的荣耀为我们的目标（腓1:21）。基督是我们或生或死所追求的益处。我们活着，要在人生一切的事务与行动中荣耀他；我们死——无论是自然之死还是殉道之死——也是为荣耀他，并为要与他在荣耀中同在。基督是那中心，生与死的一切线路都汇聚于他。这才是真基督教——使基督在凡事上为凡事之主。所以，「我们若活着，是为主而活；若死了，是为主而死。我们或活或死总是主的人」——归于他、靠他、为他而设并定意为他而活。尽管有些基督徒软弱，有些坚固——尽管在次要的事上分量、容量、见解与实行各不相同，他们都是属主的——都仰望基督、事奉基督、向基督证明自己，并因此蒙他悦纳接纳。既然如此，我们岂可论断或轻看他们，仿佛我们是他们的主人，他们理当以讨我们喜悦为业，凭我们的判语站立或跌倒？
[2] 这事的根基（罗14:9）。它建立在基督绝对的至上主权与统治之上，而这主权是他死而复活的果子与目的。「因此基督死了，又活了」（他既复活，就进入了属天的生活，就是他先前所有的荣耀），「为要作死人并活人的主」——为要作普世的君王，作万有的主（徒10:36），统管一切有生命与无生命的受造之物；因为他「为教会作万有之首」。他是活人之主，为要治理他们；是死人之主，为要收纳他们并使他们复活。这就是神因他的降卑而赏赐他的那「超乎万名之上的名」（腓2:8-9）。正是在他死而复活之后，他说：「天上地下所有的权柄都赐给我了」（太28:18），随即他就运用这权柄，颁布使命（参太28:19-20）。基督既为他对灵魂与良心的统治权付了如此重价，并对这统治权的行使有如此公正无可争议的权利，我们就不可似乎有所侵犯，也不可借论断弟兄的良心、把他们召到我们的法庭前而侵犯它。当我们想要毁谤已死之人的名声与记忆，并要对他们下判语时（有些人更愿意这样做，因为对死者的这类判断更可能无人反驳、无人纠正地蒙混过去），我们必须想到，基督是死人的主，也是活人的主。他们若已死，就已经交账了，让这够了吧。这就引出另一个反对论断与轻看的理由——
(4) 因为无论这一方还是那一方，都快要交账了（罗14:10-12）。以信心仰望那大日的审判，就能使这一切草率的论断沉默。「你这软弱的，为什么论断你坚固的弟兄呢？你这坚固的，为什么轻看你软弱的弟兄呢？」基督徒之间为何有这许多冲突、对立、责难？「因我们都要站在神的台前」（林后5:10）。基督将是审判者，他既有权柄也有能力按人的行为断定他们永远的状态；在他面前我们将作为受审之人站立，交账，等候他最终的判语——那判语将是永远终结性的。为说明这一点（罗14:11），他引用旧约一段经文，论到基督普世的至高主权与统治，并以起誓为确立：「主说：我凭着我的永生起誓：万膝必向我跪拜。」这话引自赛45:23。在那里是「我自己起誓」，在这里是「我凭着我的永生」。所以每当神说「我凭着我的永生」，都当理解为指着自己起誓；因为生命在神自己里面，这是神的特权。在那里还有进一步的确认：「这话已经从我口中发出。」这是一般性地预言基督的统治；在这里被十分完满地应用到大日的审判上——那将是这统治最高、最辉煌的彰显。这里是基督神性的证据：他是主，他是神，与父同等。当把属神的敬拜归给他，并必如此献上。这敬拜是借着基督作中保而归于神的。神要借他审判天下（徒17:31）。向他屈膝，用口承认，不过是内心敬拜与颂赞的外在表达。「万膝」「万口」，或出于甘心，或出于勉强。
[1] 他一切的朋友都甘心这样做——在他掌权的日子，他们都甘心乐意。恩典就是灵魂甘愿、完全、公开地顺服耶稣基督。第一，向他屈膝——悟性屈从于他的真理，意志屈从于他的律法，全人屈从于他的权柄；这在屈膝——敬拜与祷告的姿态——之中表达出来。在我们的约瑟面前宣告说：「屈膝」（创41:43）。单凭身体的操练益处甚少，但若由内心的敬畏与敬虔所引导，便蒙悦纳。第二，向他承认——承认他的荣耀、恩典与伟大——承认我们自己的卑微与卑劣，向他认罪；有人如此理解。
[2] 他一切仇敌都要被迫这样做，无论愿意与否。当他驾云降临，众目都要看见他时，那时——也惟有那时——一切论到他胜过仇敌、仇敌服他的应许才得以完全彻底地应验；那时他的仇敌要作他的脚凳，他一切的敌人要舔土尘。因此他下结论说（罗14:12）：「我们各人必要将自己的事在神面前说明。」我们不是为别人交账，别人也不是为我们交账；各人要为自己交账。我们要交待我们怎样用了时间，怎样把握了机会，做了什么、怎样做的。因此，第一，论断别人的事，我们所当做的不多——他们不向我们交账，我们也不为他们交账（加2:6）：「至于那些有名望的，不论他是何等人，都与我无干；神不以外貌取人。」他们是什么样的人、做什么样的事，都要向他们自己的主人交账，不是向我们；我们若能在任何事上帮助他们得着喜乐，那就好了；但我们并没有对他们良心的统治权。第二，论断自己的事，我们所当做的是更多。我们有自己的账要算，这就够我们忙了；「各人应当察验自己的行为」（加6:4），整理自己的账目，省察自己的内心与生活；让这占据他的心思——那严格自省、谦卑己心的人，就不会轻易论断并轻看弟兄。让这一切的分歧都交托大日基督的仲裁吧。
(5) 因为基督教的重心并不放在这些事上，它们也绝非宗教的本质，无论在这一方还是那一方。这是他的理由（罗14:17-18），可归入这一劝勉的分支之下。为何要把热心耗费在这些宗教上如此微小、如此无关紧要的事上——无论是为它们还是反对它们？有人以此为理由，说明在可能引起冒犯的情形下我们当节制对基督徒自由的运用；但这话看来一般性地针对他所观察到的双方在这些事上的狂热。「神的国不在乎吃喝。」请看——
[1] 真基督教的性质，它是什么：此处称为「神的国」——它是一种为要治理我们而设的宗教，是一个国度；它在于对神的权能和统治真实的、由衷的顺服。福音的安排特别称为「神的国」，以区别于律法的安排（太3:2，4:17）。第一，它「不在乎吃喝」：它既不在于用或不用这类那类的饮食。基督教在此事上既不如此规定，也不那样规定。犹太教在乎吃喝（来9:10）——敬虔地禁戒某些食物（利11:2），又敬虔地吃另一些食物，正如在几种祭物中，有一部分要在耶和华面前吃：但这一切条例如今都已废除，不再有效（西2:21-22）。这事已完全放开。「凡神所造的物都是好的」（提前4:4）。论到别的事也是如此——「受割礼不受割礼全无功效」（加5:6，6:15；林前7:19）；不属于这一党、在次要之事上持这一意见或那一见解，并不能使我们蒙神悦纳。在大日所问的，不是「谁吃了肉，谁吃了蔬菜？」「谁守了圣日，谁没有守？」也不会问「谁是国教徒，谁是非国教徒？」而要问：「谁敬畏神、行义，谁没有？」把基督教放在模式、形式与枝节上，而把其中要道蚕食殆尽，再也没有什么比这更具毁灭性了。第二，它「只在乎公义、和平，并圣灵中的喜乐」。这些才是基督教的一些要道——是所有神子民都同意的事，是我们当倾注热心去追求的事，是我们当以卓越的殷勤留心的事。公义、和平、喜乐，都是涵盖很广的词；每一个都包含宗教根基与上层建筑许多内容。我若可限定其含义，当如此说：论到神，我们最大的关切是「公义」——靠基督之死的功劳得以称义，借他恩典的灵得以成圣而显在神前；因为公义的主喜爱公义。论到弟兄，就是「和平」——与他们活在和平、爱心与慈善之中，与众人和睦追求；基督到世上来，就是为作那伟大的和平之君。论到自己，就是「圣灵中的喜乐」——就是那蒙福的圣灵在信徒心中所动的属灵喜乐，这喜乐是以神为已和好的父，以天堂为所盼望的家。其次是我们对神的顺服之外，宗教的生命就在于我们在他里面的满足——「以耶和华为乐」始终不渝。我们所事奉的实在是一位好主，他使和平与喜乐成为我们宗教如此要紧的部分。惟当根基建立在公义之上时，我们才可指望圣灵中的和平与喜乐（赛32:17）。第三，「在这几样上服事基督」（罗14:18）——这一切都出于对基督自己的敬重，看他为主；以他的旨意为准则，以他的荣耀为目标。我们一切善行之所以蒙悦纳，全在乎行这些事时对基督的敬重。我们当事奉他在世上的旨意与计划，而那计划首要的便是使我们彼此和好。基督教岂不就是事奉基督吗？我们理当事奉他——他为我们、为我们的救恩，反倒取了仆人的形像。
[2] 这样行的益处。那敬虔遵守这些事的人，第一，为神所喜悦。神喜悦这样的人，即使他在凡事上并不恰好合我们的尺度。他有神的爱与恩；他的为人、他的行事都蒙神悦纳——我们再无所求以得福乐。神如今若悦纳你的工作，你便可安然欢喜吃你的饼。最讨神喜悦的人，乃是那以神为最大满足的人；而那在圣灵中的和平与喜乐上最丰盛的人，正是这样的人。第二，为人所称许——为一切智慧善良之人所称许；别人的意见不必放在心上。神所悦纳的人和事，我们也当称许。神所喜悦的，我们岂不也当喜悦吗？分别为圣是什么，岂不就是与神同心吗？请注意，人的称许不可轻忽；因为我们「留心做光明的事」（参林后8:21），并留心那些可爱、有美名的事；但神的悦纳当首先渴慕追求，因为或迟或早，神必使全世界都与他同心。
- 此处所给的另一条规则是：在这些可疑的事上，各人不仅可，而且必须照神所赐他的亮光行事。这话在罗14:5中设立：「只是各人要在自己的心意上坚定。」意即：「在这些事上照你们自己的判断去行，也任凭别人这样行。不要论断别人的实行；让他们持守自己的意见；他们若在自己心中确信当这样那样行，就不要定罪他们；但你们若清醒地另有见解，也不要把他们的实行当作你们的准则，正如你们不可把自己的实行强加于他们为准则一样。当心不要违背一颗怀疑的良心的指引。先确信你们所行的是合法的，再去行。」在可疑之事上，留在篱笆的稳妥一侧为好。软弱的基督徒若怀疑吃肉是否合法，在仍有疑虑之时，最好暂且不吃，直等到他在自己心中完全确信。我们不可把信心钉在别人的袖口上，也不可把别人的实行当作我们的准则；而当跟随自己悟性的指引。使徒在此意上论证（罗14:14、23），这两节经文解释了这一点，并给我们一条规则：不可违背——
(1) 误谬良心的指引（罗14:14）。一件事若是中性的——即不做它本身并不是罪——但我们若真以为做它是罪，那么对我们而言它就是罪，尽管对别人不是，因为我们违背良心行事，虽然良心是错的、是被误导的。他指出当前关于饮食区分的例子。请看——
[1] 他自己在这事上的清楚。「我确知深信」——我完全确信，我认识我基督徒的自由，并对此毫无疑虑地满足——「凡物本来没有不洁净的」，即没有任何一种食物在礼仪上不洁净，也没有任何一种被禁吃，只要它是适合人体的食物。犹太人有好几种食物被禁，为要在那件事上，也在别的事上，作特别分别出来的子民（利11:44；申14:2-3）。罪已经使咒诅临到整个受造之物：「地必为你的缘故受咒诅」；受造之物的使用权与统治权既已丧失，对人而言它们就都是不洁净的（多1:15），为表明这一点，神在礼仪律中禁止了其中一部分的使用，借此表明他本来可以对全部都如此行；但如今基督既已除去咒诅，这事便重新放开，那禁令也随之取消。所以保罗说他「凭着主耶稣」确知深信——这不仅指主耶稣是那确信的来源，更是那确信的根基；这确信建立在基督之死的功效上——基督之死除去了咒诅，卸下了丧失，恢复了我们对受造之物总体的权利，从而终止了那特别的、分别性的禁令。所以如今「凡物本来没有不洁净的，凡神所造的物都是好的」；没有「俗物」：旁注作 ouden koinon；没有什么是别人可吃而宗教徒却被禁的；没有什么是不圣的；犹太人就是在此意义上使用「俗」这字的。这话由徒10:14的 akatharton 一字加以解释：「凡俗物和不洁净的物。」保罗之所以学会不算什么为俗或不洁，不仅是从彼得在这事上所得的启示，更是从全福音的总意与倾向、从基督之死在总体上明显的设计而明白的。这就是保罗的清楚，他也照此而行。
[2] 但他在此对那些在这事上没有他这般清楚的人发出警告：「惟独人以为不洁净的，在他就不洁净了」——即使是他的错误，对他而言就是不洁净的。这一个别情形这样断定，便给出一条通则：一个人若做他真以为不合法的事，无论那事本身如何，对他就是罪。这源于我们受造时那条不可更改的律——我们的意志在一切选择、动向与方向上都当跟随悟性的指引。这是本性之序；若悟性（虽被误导）告诉我们某件事是罪，我们却偏要行，这秩序就被破坏了。这就是「立志行恶」；因为我们若看它是罪，那么在行其中所存的意志的邪僻与败坏，与它真是罪时并无两样；所以我们不当去行。这并不是说任何人的良心有能力改变行动本身的性质，只能改变那行动对他自己的性质。这话还须附上这一条件：虽然人的判断与意见能使那本身为善之事对他们成为恶，他们却不能使那本身为恶之事成为善——无论是就其本身还是对他们而言。一个人若真以为求父亲祝福是恶的（这是 Sanderson 博士论罗14:23讲道中的例子），那错误的成见会使这事对他成为恶；但他若同样真以为咒诅父亲是善的，这并不会使它成为善。法利赛人教人借「奉献」为借口，推卸对父母的供养之责时，便教人诉诸良心（太15:5-6）。但这样并不能帮他们什么，正如保罗错误的良心不能为他向基督教的暴怒自辩一样（徒26:9），也不能为他们自辩（约16:2）。
(2) 我们也不可违背一颗怀疑的良心的指引。对于那些我们明知不做也不是罪、却又不确定是否合法可做的事，我们在仍存疑虑之时就不可去做；因为「若有疑心而吃的，就必有罪」（罗14:23），意即这对他便成了罪；他「就有罪」——他自己的良心定了他的罪，因为他「不是出于信心」而吃，因为他所做的并不是他完全确信可以合法去做的。他不确定吃猪肉是否合法（假设），却仍不顾自己的疑虑去吃——因为他看见别人这样做，因为他想借此满足口腹之欲，或因为他不愿因自己的与众不同而受责难。在此他自己的心不能不定他为有过犯。我们的规则是：照我们已达成的程度而行，不可超过（腓3:15-16）。——「凡不出于信心的都是罪。」一般而言，这话与使徒所说（来11:6）「到神面前来的人必须信有神」是相同的。我们在宗教上所做的一切，除非本于信心的原则而做——以信靠基督的旨意为准则，以基督的荣耀为目标，以基督的义为申诉——否则都无益处。此处这话当取更严格的意义：凡不出于信心（即在我们尚未清楚确信其合法之时所做）的，都是违背良心的罪。那敢于做良心所暗示为不合法之事的人（虽然那事本身并非如此），在类似的试探之下，也会被引诱去做良心所告诉他实在不合法之事。人的灵是耶和华的灯（参箴20:27），使良心堕落、强加于良心，即使它在误解之下，也是危险的事。这话似乎正是那听起来颇隐晦之格言的含义（罗14:22）：「人在自己以为可行的事上能不自责，就有福了。」许多人放纵自己去行那在自己的判断与良心中却自责的事——为其中的乐趣、利益或名声而放纵——随从风俗而放纵；然而当他行在其中、为之辩护时，他自己的心却指控他在说谎，他的良心定他的罪。这样，「那不自责的人就有福了」——他如此端正自己的为人，以致在任何行动上都不招惹自己良心的质问与责难——他不让自己的心成为对头，正如他若做自己所不清楚是否合法之事，就必如此。那内心有平安安静的人是有福的，因为良心的见证在艰难时世中将是他特别的甘甜。纵使人定我们罪，只要我们自己的心不定我们罪，也就罢了（约壹3:21）。
- 此处所规定的另一条规则，是给那些在这些事上清楚、认识自己基督徒自由的人：仍当谨慎，免得因运用这自由而使软弱的弟兄跌倒。这话在罗14:13中设立：「我们不可再彼此论断。」「你们迄今延续在这无爱的实行中已经够了，不要再这样了。」为更好地引出这劝勉，他把自己也算在其中：「我们不可」；仿佛他说：「这是我已经决意弃绝的事，所以你们也当离开它；」「宁可定意……谁也不给弟兄放下绊脚跌人之物」——原文 proskomma ē skandalon。我们当谨言慎行，免得在任何事上使弟兄绊跌或跌倒；前者表示较轻的损害，后者表示较重的危害与冒犯——那可能成为——
(1) 叫弟兄忧愁的缘由。「那软弱的、以为吃这类那类食物不合法的人，看见你吃这些，就大大忧愁——因为他顾惜他所认为禁止这些食物的律法之尊荣，又为你所认为被这些食物损害的灵魂担忧，尤其当你故意、似乎是放任地这样行，而没有以对待软弱弟兄所当有的温柔和说明的关切去行时。」基督徒当谨慎，不可叫弟兄忧愁，不可叫基督小子们的心悲伤。参太18:6、10。
(2) 叫弟兄犯罪的缘由。前者是「绊脚之物」，给弟兄极大的震动，成为他的阻碍与灰心；但这是「跌人之物」。「你的软弱弟兄若单因你的榜样与影响，而在未得着自己基督徒自由的任何确据之前，被引诱违背良心、反他所见的亮光而行，以致在灵魂上招罪——虽然那事对你合法，但对他既不合法（他尚未达到那地步），你就要为给这机会而受责备。」参看这事的详解（林前8:9-11）。为同一目的（罗14:21），他劝我们要谨慎，免得因运用合法之事而冒犯任何人：「无论是吃肉，是喝酒……一概不做才好」；这些事诚然合法且舒适，却非维持人生所必需，因此我们可也必须在这些事上舍己，胜于冒犯人。「才好」——讨神喜悦，对弟兄有益，对自己也无损。但以理和他的同伴吃素菜、喝白水，比那些吃王膳的人更显俊美。这是慷慨的舍己，我们有保罗的榜样（林前8:13）：「食物若叫我弟兄跌倒」；他没有说「我就永远不吃食物」——那是苦待自己；而是说「我就永远不吃肉」——那是舍己，「世界还存留的时候」。这当推广到一切「叫弟兄跌倒，或被冒犯，或变软弱」的中性之事上：或在罪中，或在困苦中；「或变软弱」——他的恩典削弱，他的安慰削弱，他的心志削弱。「变软弱」即借他的责难与顾忌表明他的软弱。我们不可使软弱的人更软弱；那是把「将残的麻秸吹灭」，把「压伤的芦苇折断」（参赛42:3）。请注意督促这警告的动机。
[1] 当顾及基督徒爱与慈善的至尊律法，因为这事破坏了它（罗14:15）：「你若因食物叫弟兄忧愁」——他因看见你吃摩西律法所禁之物而忧愁（虽然你这样做本为合法）；也许你满心以为：「如今他说愚蠢软弱的话，他说什么大不了。」在这种情形下，我们容易把一切过错都推到那一边。但责备在此是给那更有知识、更坚固的基督徒的：「就不是按着爱人的道理行。」如此，使徒站在最软弱的人那一边，责备这一方在爱心上的缺失，过于那一方在知识上的缺失——这与他在别处所持的原则相符：爱的道路是「最妙的道」（林前12:31）。「知识是叫人自高自大，惟有爱心能造就人」（林前8:1-3）。「就不是按着爱人的道理行。」对弟兄灵魂的爱才是最好的爱。真爱会使我们顾惜他们的平安与纯洁，关心他们的良心，正如关心我们自己的良心一样。基督温柔地对待那些有真实恩典的人，即使他们在其中软弱。
[2] 当顾及基督之死的目的：「基督已经替他死，你不可因你的食物叫他败坏」（罗14:15）。第一，把一个灵魂引到罪中，就是威胁那灵魂的毁灭。你既动摇他的信心，激动他的情绪，试探他违背自己良心的亮光而行，你就是尽你所能地毁灭他——给他一个退回犹太教的口实。原文 me apollye，表示彻底的毁灭。罪之起头如同「水之漏出」（参箴17:14）；我们不能保证它会在这边或那边止住，直到永远的毁灭。第二，思念基督为灵魂受死的爱，当使我们十分顾惜灵魂的幸福与救恩，谨慎不做任何可能阻碍、妨碍他们的事。基督既为灵魂舍了生命——如此的生命——我们岂不舍一口食物吗？我们岂可轻看基督以如此高价所重看的人？他既认为为他们受死、如此舍己是值得的，我们岂不也认为为他们舍一点、就是禁吃肉食，是值得的吗？——「你不可因你的食物叫他败坏」。你辩称那是你自己的食物，你爱怎样就怎样；但要记住，虽然食物是你的，被冒犯的弟兄却是基督的，是他所买赎之产业的一部分。你毁灭弟兄时，就是在助长魔鬼的计划，因为他是那大毁灭者；你尽你所能地阻挠基督的计划，因为他是那大拯救者；你不仅冒犯了弟兄，也冒犯了基督——因为救恩之工正是他心所系。但是，基督为之受死的人中，有谁真被毁灭了呢？我们若把这理解为基督之死的充足性与总体意向——其目的乃是在福音的条件下拯救众人——无疑有成千上万的人如此。若理解为他之死的功效在选民身上的特别决定——那么，虽然父所赐给基督的人没有一个灭亡（约6:39），你却可以在你所能及的范围内毁灭这样的人。若他们不灭亡，并不归功于你；你既做那有此倾向之事，就显出你对基督极大的敌挡。不，你也许会彻底毁灭一些人——他们的信仰表面看来无可指摘，以致你按爱心的判断有责任相信基督为他们而死。请将此与林前8:10-11比较。
[3] 当顾及神的工程（罗14:20）：「不可因食物毁坏神的工程」——就是恩典之工，特别是你弟兄灵魂里的信心之工。和平与安慰之工因这样的冒犯而被毁；因此当谨慎；不可推翻神所做的。你当与神同工，不可破坏他的工作。第一，恩典与和平之工是神的工；是他做的，也是为他做的；是他所开始的善工（腓1:6）。请注意，那基督为之受死的人（罗14:15），在此被称为「神的工程」；除了为我们做成的工之外，为着我们的救恩，在我们里面也有当作成的工。每一个圣徒都是神的作为——他的耕田、他的房屋（弗2:10；林前3:9）。第二，我们当十分谨慎，不做任何倾向于毁坏这工的事——无论在我们自己里面还是别人里面。我们当在食欲、嗜好并基督徒自由的运用上舍己，胜于阻碍、损害自己或别人的恩典与平安。许多人因饮食毁了神在他们里面的工（没有比纵养肉体、满足肉体的情欲更毁灭灵魂的了），别人也因故意冒犯而被毁。请想想你所毁坏的是什么——「神的工程」，他的工作本是荣耀可畏的；请想想你为何毁坏它——「因食物」，那不过是「为肚腹，肚腹也为食物」（林前6:13）。
[4] 当顾及冒犯人的恶，以及这是对基督徒自由的何等滥用。他承认「凡物固然洁净」。我们可以合法地吃肉，甚至礼仪律所禁的食物；但我们若滥用这自由，它就对我们成为罪：「但有人因食物叫人跌倒，就是他的罪了。」合法的事可以以不合法的方式去做。——「因食物叫人跌倒」，或漫不经心地冒犯弟兄，或蓄意冒犯。值得注意的是，使徒把责备主要指向那给人冒犯的人；并非说那些因不认识基督徒自由、因缺少「不轻易发怒、不计算人的恶」的爱心而徒然软弱地被冒犯的人不该受责备（他多次含蓄地反省他们），而是他把话指向坚固的人，因为他们更能承受责备，更能起首改革。为进一步督促这规则，我们在此可留意两条与之相关的指示：——第一，「不可叫你的善被人毁谤」（罗14:16）——当谨慎，免得做什么事给人口实，使人论断基督教本身，或论断你特别的基督徒自由。福音是你的善；它所赐的自由与特权、豁免与特惠，是你的善；你分辨并在争议之事上运用自由的知识与恩典之力，是你的善——是软弱弟兄所没有的。那么不要让这善被人毁谤。诚然，我们不能拦阻那些放荡不受约束之舌说我们的坏话，说我们最好之事的坏话；但我们必不可（若能避免）给他们任何口实。不要让毁谤起因于我们的过失；正如提前4:12所说「不可叫人轻看你」，意即「不要使自己可轻看」。所以在此：不要以这样的方式运用你的知识与力量，以致给人借口称之为放任、放荡、违背神律法。为保全我们的名声与声誉，我们在许多情形下当舍己，禁戒我们所明知可合法去做的事——当我们的实行可疑、有恶的外观，或在敬虔人中成为绊脚石，或有了什么污名时。在这种情形下，我们宁可克制自己，也不可羞辱自己。虽然是「一点愚昧」，也可能如同「死苍蝇」一般，使那有智慧尊荣之人受到很大损害（传10:1）。这话可更广泛地应用。我们当以这样的方式安排我们一切善工，使之不被毁谤。那按其本质为善、无可指责的事，有时因安排失当——在时间、表达及造就人的其他情节上缺少智慧——而可能招致许多非议与责难。好的祷告、讲道、谈吐，常因缺少安排时间、表达方式及其他情节上的智慧，而被人毁谤。那些因这类枝节上的失误而论断善事为恶的人，诚然是他们自己的罪；但我们若给他们口实，便是我们的愚昧了。我们既看重自己所宣认并实行的善之名声，就当如此安排，使之不被毁谤。第二，「你有信心，就当在神面前守着」（罗14:22）。这并不是指称义的信心（那不可隐藏，而当借行为表明），而是指在争议之事上对基督徒自由的认识与确信。「你在某件事上有清楚吗？你满足于自己可以吃各样食物、看一切日子（除主日外）都一样吗？」「就当在神面前守着」，意即在内心的怀抱中享受其中的安慰，不要因不明智地运用而烦扰别人——在可能引起冒犯、使软弱弟兄绊跌之时。在这些中性之事上，我们虽绝不可违背自己的确信，却有时可以隐藏它——当公开宣认它弊多利少之时。「就当在神面前守着」——作为你自己的准则（不强加于人，不作别人的准则），或作为你自己的喜乐。在可疑之事上的清楚，大大有助于我们舒适的行事为人，因为它使我们摆脱那些没有这等清楚的人所陷入的无尽顾忌、嫉妒、猜疑。请与加6:4比较：「各人应当察验自己的行为」，就是把行为带到神话语的试金石前，借此精确地察验，使他对所行的有满足；这样「他就有理由在神面前自己喜乐，不在别人身上夸口」。保罗在这些事上有信心：「我确知深信凡物本来没有不洁净的」；但他把这信心守在自己里面，不运用到得罪别人的地步。教会中若有那些在争议之事上有清楚的人，肯满足于在神面前把这清楚守在自己里面，不把这些事强加于人，也不以此为交通的条件——再没有什么比这更与基督徒自由相违，更破坏教会的和睦与良心的平安了——那是何等有福。那医人之法并不因其平常而稍减其妙：「在要紧的事上当合一，在不必要的事上当自由，在两者上都当有爱心」，那么一切很快就会好转。——「就当在神面前守着。」这类知识的终点乃在于：既满足于自己的自由，便能有无亏的良心向神，并以此为足。我们在神面前所有的，才是真正的安慰。在神眼中为正的人，才真是正的。
bản gốc tiếng anh
Exhortations to Candour; The Dominion of Christ (58 AD)
¹ Him that is weak in the faith receive ye, but not to doubtful disputations.
² For one believeth that he may eat all things: another, who is weak, eateth herbs.
³ Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him.
⁴ Who art thou that judgest another man's servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.
⁵ One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.
⁶ He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.
⁷ For none of us liveth to himself, and no man dieth to himself.
⁸ For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's.
⁹ For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.
¹⁰ But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.
¹¹ For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.
¹² So then every one of us shall give account of himself to God.
¹³ Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother's way.
¹⁴ I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.
¹⁵ But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died.
¹⁶ Let not then your good be evil spoken of:
¹⁷ For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.
¹⁸ For he that in these things serveth Christ is acceptable to God, and approved of men.
¹⁹ Let us therefore follow after the things which make for peace, and things wherewith one may edify another.
²⁰ For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence.
²¹ It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.
²² Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth.
²³ And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.
We have in this chapter,
I. An account of the unhappy contention which had broken out in the Christian church. Our Master had foretold that offences would come; and, it seems, so they did, for want of that wisdom and love which would have prevented discord, and kept up union among them.
1. There was a difference among them about the distinction of meats and days; these are the two things specified. There might be other similar occasions of difference, while these made the most noise, and were most taken notice of. The case was this: The members of the Christian church at Rome were some of them originally Gentiles, and others of them Jews. We find Jews at Rome believing, Ac 28:24. Now those that had been Jews were trained up in the observance of the ceremonial appointments touching meats and days. This, which had been bred in the bone with them, could hardly be got out of the flesh, even after they turned Christians; especially with some of them, who were not easily weaned from what they had long been wedded to. They were not well instructed touching the cancelling of the ceremonial law by the death of Christ, and therefore retained the ceremonial institutions, and practised accordingly; while other Christians that understood themselves better, and knew their Christian liberty, made no such difference. (1.) Concerning meats (Ro 14:2): One believeth that he may eat all things—he is well satisfied that the ceremonial distinction of meats into clean and unclean is no longer in force, but that every creature of God is good, and nothing to be refused; nothing unclean of itself, Ro 14:14. This he was assured of, not only from the general tenour and scope of the gospel, but particularly from the revelation which Peter, the apostle of the circumcision (and therefore more immediately concerned in it), had to this purport, Ac 10:15,28. This the strong Christian is clear in, and practises accordingly, eating what is set before him, and asking no question for conscience' sake, 1Co 10:27. On the other hand, another, who is weak, is dissatisfied in this point, is not clear in his Christian liberty, but rather inclines to think that the meats forbidden by the law remain still unclean; and therefore, to keep at a distance from them, he will eat no flesh at all, but eateth herbs, contenting himself with only the fruits of the earth. See to what degrees of mortification and self-denial a tender conscience will submit. None know but those that experience it how great both the restraining and the constraining power of conscience is. (2.) Concerning days, Ro 14:5. Those who thought themselves still under some kind of obligation to the ceremonial law esteemed one day above another—kept up a respect to the times of the passover, pentecost, new moons, and feasts of tabernacles; thought those days better than other days, and solemnized them accordingly with particular observances, binding themselves to some religious rest and exercise on those days. Those who knew that all these things were abolished and done away by Christ's coming esteemed every day alike. We must understand it with an exception of the Lord's day, which all Christians unanimously observed; but they made no account, took no notice, of those antiquated festivals of the Jews. Here the apostle speaks of the distinction of meats and days as a thing indifferent, when it went no further than the opinion and practice of some particular persons, who had been trained up all their days to such observances, and therefore were the more excusable if they with difficulty parted with them. But in the epistle to the Galatians, where he deals with those that were originally Gentiles, but were influenced by some judaizing teachers, not only to believe such a distinction and to practise accordingly, but to lay a stress upon it as necessary to salvation, and to make the observance of the Jewish festivals public and congregational, here the case was altered, and it is charged upon them as the frustrating of the design of the gospel, falling from grace, Ga 4:9-11. The Romans did it out of weakness, the Galatians did it out of wilfulness and wickedness; and therefore the apostle handles them thus differently. This epistle is supposed to have been written some time before that to the Galatians. The apostle seems willing to let the ceremonial law wither by degrees, and to let it have an honourable burial; now these weak Romans seem to be only following it weeping to its grave, but those Galatians were raking it out of its ashes.
2. It was not so much the difference itself that did the mischief as the mismanagement of the difference, making it a bone of contention. (1.) Those who were strong, and knew their Christian liberty, and made use of it, despised the weak, who did not. Whereas they should have pitied them, and helped them, and afforded them meek and friendly instruction, they trampled upon them as silly, and humoursome, and superstitious, for scrupling those things which they knew to be lawful: so apt are those who have knowledge to be puffed up with it, and to look disdainfully and scornfully upon their brethren. (2.) Those who were weak, and durst not use their Christian liberty, judged and censured the strong, who did, as if they were loose Christians, carnal professors, that cared not what they did, but walked at all adventures, and stuck at nothing. They judged them as breakers of the law, contemners of God's ordinance, and the like. Such censures as these discovered a great deal of rashness and uncharitableness, and would doubtless tend much to the alienating of affection. Well, this was the disease, and we see it remaining in the church to this day; the like differences, in like manner mismanaged, are still the disturbers of the church's peace. But,
II. We have proper directions and suggestions laid down for allaying this contention, and preventing the ill consequences of it. The apostle, as a wise physician, prescribes proper remedies for the disease, which are made up of rules and reasons. Such gentle methods does he take, with such cords of a man does he draw them together; not by excommunicating, suspending, and silencing either side, but by persuading them both to a mutual forbearance: and as a faithful daysman he lays his hand upon them both, reasoning the case with the strong that they should not be so scornful, and with the weak that they should not be so censorious. If the contending parties will but submit to this fair arbitration, each abate of his rigour, and sacrifice their differences to their graces, all will be well quickly. Let us observe the rules he gives, some to the strong and some to the weak, and some to both, for they are interwoven; and reduce the reasons to their proper rules.
1. Those who are weak must be received, but not to doubtful disputations, Ro 14:1. Take this for a general rule; spend your zeal in those things wherein you and all the people of God are agreed, and do not dispute about matters that are doubtful. Receive him, proslambavesthe—take him to you, bid him welcome, receive him with the greatest affection and tenderness; porrigite manum (so the Syriac): lend him your hand, to help him, to fetch him to you, to encourage him. Receive him into your company, and converse, and communion, entertain him with readiness and condescension, and treat him with all possible endearments. Receive him: not to quarrel with him, and to argue about uncertain points that are in controversy, which will but confound him, and fill his head with empty notions, perplex him, and shake his faith. Let not your Christian friendship and fellowship be disturbed with such vain janglings and strifes of words.—Not to judge his doubtful thoughts (so the margin), "not to pump out his weak sentiments concerning those things which he is in doubt about, that you may censure and condemn him." Receive him, not to expose him, but to instruct and strengthen him. See 1Co 1:10, Php 3:15,16.
2. Those who are strong must by no means despise the weak; nor those who are weak judge the strong, Ro 14:3. This is levelled directly against the fault of each party. It is seldom that any such contention exists but there is a fault on both sides, and both must mend. He argues against both these jointly: we must not despise nor judge our brethren. Why so?
(1.) Because God hath received them; and we reflect upon him if we reject those whom he hath received. God never cast off any one that had true grace, though he was but weak in it; never broke the bruised reed. Strong believers and weak believers, those that eat and those that eat not, if they be true believers, are accepted of God. It will be good for us to put this question to ourselves, when we are tempted to behave scornfully towards our brethren, to disdain and censure them: "Hast not God owned them; and, if he has, dare I disown them?" "Nay, God doth not only receive him, but hold him up, Ro 14:4. You think that he who eateth will fall by his presumption, or that he who eateth not will sink under the weight of his own fears and scruples; but if they have true faith, and an eye to God, the one in the intelligent use of his Christian liberty and the other in the conscientious forbearance of it, they shall be held up—the one in his integrity, and the other in his comfort. This hope is built upon the power of God, for God is able to make him stand; and, being able, no doubt he is willing to exert that power for the preservation of those that are his own." In reference to spiritual difficulties and dangers (our own and others), much of our hope and comfort are grounded upon the divine power, 1Pe 1:5, Jude 1:24.
(2.) Because they are servants to their own master (Ro 14:4): Who art thou that judgest another man's servant? We reckon it a piece of ill manners to meddle with other people's servants, and to find fault with them and censure them. Weak and strong Christians are indeed our brethren, but they are not our servants. This rash judging is reproved, Jam 3:1, under the notion of being many masters. We make ourselves our brethren's masters, and do in effect usurp the throne of God, when we take upon us thus to judge them, especially to judge their thoughts and intentions, which are out of our view, to judge their persons and state, concerning which it is hard to conclude by those few indications which fall within our cognizance. God sees not as man sees; and he is their master, and not we. In judging and censuring our brethren, we meddle with that which does not belong to us: we have work enough to do at home; and, if we must needs be judging, let us exercise our faculty upon our own hearts and ways.—To his own master he stands or falls; that is, his doom will be according to his master's sentence, and not according to ours. How well for us is it that we are not to stand nor fall by the judgment one of another, but by the righteous and unerring judgment of God, which is according to truth! "While thy brother's cause is before thy judgment, it is coram non judice—before one who is not the judge; the court of heaven is the proper court for trial, where, and where only, the sentence is definitive and conclusive; and to this, if his heart be upright, he may comfortably appeal from thy rash censure."
(3.) Because both the one and the other, if they be true believers, and are right in the main, have an eye to God, and do approve themselves to God in what they do, Ro 14:6. He that regards the day—that makes conscience of the observance of the Jewish fasts and festivals, not imposing it upon others, nor laying a stress upon it, but willing to be as he thinks on the surer side, as thinking there is no harm in resting from worldly labours, and worshipping God on those days—it is well. We have reason to think, because in other things he conducts himself like a good Christian, that in this also his eye is single, and that he regardeth it unto the Lord; and God will accept of his honest intention, though he be under a mistake about the observance of days; for the sincerity and uprightness of the heart were never rejected for the weakness and infirmity of the head: so good a master do we serve. On the other hand, he that regards not the day—that does not make a difference between one day and another, does not call one day holy and another profane, one day lucky and another unlucky, but esteems every day alike—he does not do it out of a spirit of opposition, contradiction, or contempt of his brother. If he be a good Christian, he does not, he dares not, do it from such a principle; and therefore we charitably conclude that to the Lord he does not regard it. he makes no such difference of days only because he knows God hath made none; and therefore intends his honour in endeavouring to dedicate ever day to him. So for the other instance: He that eateth whatever is set before him, though it be blood, though it be swine's flesh, if it be food convenient for him, he eateth to the Lord. He understands the liberty that God has granted him, and uses it to the glory of God, with an eye to his wisdom and goodness in enlarging our allowance now under the gospel, and taking off the yoke of legal restraints; and he giveth God thanks for the variety of food he has, and the liberty he has to eat it, and that in those things his conscience is not fettered. On the other hand, he that eatest not those meats which were forbidden by the ceremonial law, to the Lord he eateth not. It is for God's sake, because he is afraid of offending God by eating that which he is sure was once prohibited; and he giveth God thanks too that there is enough besides. If he conscientiously deny himself that which he takes to be forbidden fruit, yet he blesses God that of other trees in the garden he may freely eat. Thus, while both have an eye to God in what they do, and approve themselves to him in their integrity, why should either of them be judged or despised? Observe, Whether we eat flesh, or eat herbs, it is a thankful regard to God, the author and giver of all our mercies, that sanctifies and sweetens it. Bishop Sanderson, in his 34th sermon, upon 1Ti 4:4, justly makes this observation: It appears by this that saying grace (as we commonly call it, perhaps from 1Co 10:30) before and after meat was the common known practice of the church, among Christians of all sorts, weak and strong: an ancient, commendable, apostolical, Christian practice, derived down from Christ's example through all the ages of the church, Mt 14:19,15:36, Lu 9:16, Joh 6:11, Mt 26:26,27, Ac 27:35. Blessing the creatures in the name of God before we use them, and blessing the name of God for them after, are both included; for eulogein and eucharistein are used promiscuously. To clear this argument against rash judging and despising, he shows how essential it is to true Christianity to have a regard to God and not to ourselves, which therefore, unless the contrary do manifestly appear, we must presume concerning those that in minor things differ from us. Observe his description of true Christians, taken from their end and aim (Ro 14:7,8), and the ground of it, Ro 14:9.
[1.] Our end and aim: not self, but the Lord. As the particular end specifies the action, so the general scope and tendency specify the state. If we would know what way we walk in, we must enquire what end we walk towards. First, Not to self. We have learned to deny ourselves; this was our first lesson: None of us liveth to himself. This is a thing in which all the people of God are one, however they differ in other things; though some are weak and others are strong, yet both agree in this, not to live to themselves. Not one that hath given up his name to Christ is allowedly a self-seeker; it is contrary to the foundation of true Christianity. We neither live to ourselves nor die to ourselves. We are not our own masters, nor our own proprietors—we are not at our own disposal. The business of our lives is not to please ourselves, but to please God. The business of our deaths, to which we are every day exposed and delivered, is not to make ourselves talked of; we run not such hazards out of vain-glory, while we are dying daily. When we come to die actually, neither is that to ourselves; it is not barely that we would be unclothed, and eased of the burden of the flesh, but it is to the Lord, that we may depart and be with Christ, may be present with the Lord. Secondly, But to the Lord (Ro 14:8), to the Lord Christ, to whom all power and judgment are committed, and in whose name we are taught, as Christians, to do every thing we do (Col 3:17), with an eye to the will of Christ as our rule, to the glory of Christ as our end, Php 1:21. Christ is the gain we aim at, living and dying. We live to glorify him in all the actions and affairs of life; we die, whether a natural or a violent death, to glorify him, and to go to be glorified with him. Christ is the centre, in which all the lines of life and death do meet. This is true Christianity, which makes Christ all in all. So that, whether we live or die, we are the Lord's, devoted to him, depending on him, designed and designing for him. Though some Christians are weak and others strong,—though of different sizes, capacities, apprehensions, and practices, in minor things, yet they are all the Lord's—all eying, and serving, and approving themselves to Christ, and are accordingly owned and accepted of him. Is it for us then to judge or despise them, as if we were their masters, and they were to make it their business to please us, and to stand or fall by our dooms?
[2.] The ground of this, Ro 14:9. It is grounded upon Christ's absolute sovereignty and dominion, which were the fruit and end of his death and resurrection. To this end he both died, and rose, and revived (he, having risen, entered upon a heavenly life, the glory which he had before) that he might be Lord both of dead and living—that he might be universal monarch, Lord of all (Ac 10:36), all the animate and inanimate creatures; for he is head over all things to the church. He is Lord of those that are living to rule them, of those that are dead to receive them and raise them up. This was that name above every name which God gave him as the reward of his humiliation, Php 2:8,9. It was after he had died and risen that he said, All power is given unto me (Mt 28:18), and presently he exerts that power in issuing out commissions, Ro 14:19,20. Now if Christ paid so dearly for his dominion over souls and consciences, and has such a just and undisputed right to exercise that dominion, we must not so much as seem to invade it, nor intrench upon it, by judging the consciences of our brethren, and arraigning them at our bar. When we are ready to reproach and reflect upon the name and memory of those that are dead and gone, and to pass a censure upon them (which some the rather do, because such judgments of the dead are more likely to pass uncontrolled and uncontradicted), we must consider that Christ is Lord of the dead, as well as of the living. If they are dead, they have already given up their account, and let that suffice. And this leads to another reason against judging and despising,
(4.) Because both the one and the other must shortly give an account, Ro 14:10-12. A believing regard to the judgment of the great day would silence all these rash judgings: Why dost thou that art weak judge thy brother that is strong? And why dost thou that art strong set at nought thy brother that is weak? Why is all this clashing, and contradicting, and censuring, among Christians? We shall all stand before the judgment-seat of Christ, 2Co 5:10. Christ will be the judge, and he has both authority and ability to determine men's eternal state according to their works, and before him we shall stand as persons to be tried, and to give up an account, expecting our final doom from him, which will be eternally conclusive. To illustrate this (Ro 14:11), he quotes a passage out of the Old Testament, which speaks of Christ's universal sovereignty and dominion, and that established with an oath: As I live (saith the Lord), every knee shall bow to me. It is quoted from Isa 45:23. There it is, I have sworn by myself; here it is, As I live. So that whenever God saith As I live, it is to be interpreted as swearing by himself; for it is God's prerogative to have life in himself: there is a further ratification of it there, The word is gone out of my mouth. It is a prophecy, in general, of Christ's dominion; and here very fully applied to the judgment of the great day, which will be the highest and most illustrious exercise of that dominion. Here is a proof of Christ's Godhead: he is the Lord and he is God, equal with the Father. Divine honour is due to him, and must be paid. It is paid to God through him as Mediator. God will judge the world by him, Ac 17:31. The bowing of the knee to him, and the confession made with the tongue, are but outward expressions of inward adoration and praise. Every knee and every tongue, either freely or by force.
[1.] All his friends do it freely, are made willing in the day of his power. Grace is the soul's cheerful, entire, and avowed subjection to Jesus Christ. First, Bowing to him—the understanding bowed to his truths, the will to his laws, the whole man to his authority; and this expressed by the bowing of the knee, the posture of adoration and prayer. It is proclaimed before our Joseph, Bow the knee, Ge 41:43. Though bodily exercise alone profits little, yet, as it is guided by inward fear and reverence, it is accepted. Secondly, Confessing to him—acknowledging his glory, grace, and greatness—acknowledging our own meanness and vileness, confessing our sins to him; so some understand it.
[2.] All his foes shall be constrained to do it, whether they will or no. When he shall come in the clouds, and every eye shall see him, then, and not till then, will all those promises which speak of his victories over his enemies and their subjection to him have their full and complete accomplishment; then his foes shall be his footstool, and all his enemies shall lick the dust. Hence he concludes (Ro 14:12), Every one of us shall give account of himself to God. We must not give account for others, nor they for us; but every one for himself. We must give account how we have spent our time, how we have improved our opportunities, what we have done and how we have done it. And therefore, First, We have little to do to judge others, for they are not accountable to us, nor are we accountable for them (Ga 2:6): Whatsoever they were, it maketh no matter to me, God accepteth no man's person. Whatever they are, and whatever they do, they must give account to their own master, and not to us; if we can in any thing be helpers of their joy, it is well; but we have not dominion over their faith. And, Secondly, We have the more to do to judge ourselves. We have an account of our own to make up, and that is enough for us; let every man prove his own work (Ga 6:4), state his own accounts, search his own heart and life; let this take up his thoughts, and he that is strict in judging himself and abasing himself will not be apt to judge and despise his brother. Let all these differences be referred to the arbitration of Christ at the great day.
(5.) Because the stress of Christianity is not to be laid upon these things, nor are they at all essential to religion, either on the one side or on the other. This is his reason (Ro 14:17,18), which is reducible to this branch of exhortation. Why should you spend your zeal either for or against those things which are so minute and inconsiderable in religion? Some make it a reason why, in case of offence likely to be taken, we should refrain the use of our Christian liberty; but it seems directed in general against that heat about those things which he observed on both sides. The kingdom of God is not meat, etc. Observe here,
[1.] The nature of true Christianity, what it is: it is here called, The kingdom of God; it is a religion intended to rule us, a kingdom: it stands in a true and hearty subjection to God's power and dominion. The gospel dispensation is in a special manner called the kingdom of God, in distinction from the legal dispensation, Mt 3:2,4:17. First, It is not meat and drink: it does not consist either in using or in abstaining from such and such meats and drinks. Christianity gives no rule in that case, either in one way or another. The Jewish religion consisted much in meats and drinks (Heb 9:10), abstaining from some meats religiously (Le 11:2), eating other meats religiously, as in several of the sacrifices, part of which were to be eaten before the Lord: but all those appointments are now abolished and are no more, Col 2:21,22. The matter is left at large. Every creature of God is good, 1Ti 4:4. So, as to other things, it is neither circumcision nor uncircumcision (Ga 5:6,6:15, 1Co 7:19), it is not being of this party and persuasion, of this or the other opinion in minor things, that will recommend us to God. It will not be asked at the great day, "Who ate flesh, and who ate herbs?" "Who kept holy days, and who did not?" Nor will it be asked, "Who was conformist and who was non-conformist?" But it will be asked, "Who feared God and worked righteousness, and who did not?" Nothing more destructive to true Christianity than placing it in modes, and forms, and circumstantials, which eat out the essentials. Secondly, It is righteousness, and peace, and joy in the Holy Ghost. These are some of the essentials of Christianity, things in which all the people of God are agreed, in the pursuit of which we must spend our zeal, and which we must mind with an excelling care. Righteousness, peace, and joy, are very comprehensive words; and each of them includes much, both of the foundation and the superstructure of religion. Might I limit the sense of them, it should be thus:—As to God, our great concern is righteousness—to appear before him justified by the merit of Christ's death, sanctified by the Spirit of his grace; for the righteous Lord loveth righteousness. As to our brethren, it is peace—to live in peace and love, and charity with them, following peace with all men: Christ came into the world to be the great peace-maker. As to ourselves, it is joy in the Holy Ghost—that spiritual joy which is wrought by the blessed Spirit in the hearts of believers, which respects God as their reconciled Father and heaven as their expected home. Next to our compliance with God, the life of religion consists in our complacency in him; to delight ourselves always in the Lord. Surely we serve a good Master, who makes peace and joy so essential to our religion. Then and then only we may expect peace and joy in the Holy Ghost when the foundation is laid in righteousness, Isa 32:17. Thirdly, It is in these things to serve Christ (Ro 14:18), to do all this out of respect to Christ himself as our Master, to his will as our rule and to his glory as our end. That which puts an acceptableness upon all our good duties is a regard to Christ in the doing of them. We are to serve his interests and designs in the world, which are in the first place to reconcile us one to another. What is Christianity but the serving of Christ? And we may well afford to serve him who for us and for our salvation took upon him the form of a servant.
[2.] The advantages of it. He that duly observeth these things, First, Is acceptable to God. God is well pleased with such a one, though he be not in every thing just of our length. He has the love and favour of God; his person, his performances, are accepted of God, and we need no more to make us happy. If God now accepts thy works, thou mayest eat thy bread with joy. Those are most pleasing to God that are best pleased with him; and they are those that abound most in peace and joy in the Holy Ghost. Secondly, He is approved of men—of all wise and good men, and the opinion of others is not to be regarded. The persons and things which are acceptable to God should be approved of us. Should not we be pleased with that which God is pleased with? What is it to be sanctified, but to be of God's mind? Observe, The approbation of men is not to be slighted; for we must provide things honest in the sight of all men, and study those things that are lovely and of good report: but the acceptance of God is to be desired and aimed at in the first place, because, sooner or later, God will bring all the world to be of his mind.
3. Another rule here given is this, that in these doubtful things every one not only may, but must, walk according to the light that God hath given him. This is laid down Ro 14:5, Let every man be fully persuaded in his own mind; that is, "Practise according to your own judgment in these things, and leave others to do so too. Do not censure the practice of others; let them enjoy their own opinion; if they be persuaded in their own mind that they ought to do so and so, do not condemn them, but, if your sober sentiments be otherwise, do not make their practice a rule to you, any more than you must prescribe yours as a rule to them. Take heed of acting contrary to the dictates of a doubting conscience. First be persuaded that what you do is lawful, before you venture to do it." In doubtful things, it is good keeping on the sure side of the hedge. If a weak Christian doubts whether it be lawful to eat flesh, while he remains under that doubt he had best forbear, till he be fully persuaded in his own mind. We must not pin our faith upon any one's sleeve, nor make the practice of others our rule; but follow the dictates of our own understanding. To this purport he argues, Ro 14:14,23, which two verses explain this, and give us a rule not to act against the dictates,
(1.) Of a mistaken conscience, Ro 14:14. If a thing be indifferent, so that it is not in itself a sin not to do it, if we really think it a sin to do it it is to us a sin, though not to others, because we act against our consciences, though mistaken and misinformed. He specifies the case in hand, concerning the difference of meats. Observe,
[1.] His own clearness in this matter. "I know and am persuaded—I am fully persuaded, I am acquainted with my Christian liberty, and am satisfied in it, without any doubt or scruple, that there is nothing unclean of itself, that is, no kind of meat that lies under any ceremonial uncleanness, nor is forbidden to be eaten, if it be food proper for human bodies." Several kinds of meat were forbidden to the Jews, that in that, as in other things, they might be a peculiar and separate people, Le 11:44, De 14:2,3. Sin had brought a curse upon the whole creation: Cursed is the ground for thy sake; the use of the creatures and dominion over them were forfeited, so that to man they were all unclean (Tit 1:15), in token of which God in the ceremonial law prohibited the use of some, to show what he might have done concerning all; but now that Christ has removed the curse the matter is set at large again, and that prohibition is taken away. Therefore Paul says that he was persuaded by the Lord Jesus, not only as the author of that persuasion, but as the ground of it; it was built upon the efficacy of Christ's death, which removed the curse, took off the forfeiture, and restored our right to the creature in general, and consequently put a period to that particular distinguishing prohibition. So that now there is nothing unclean of itself, every creature of God is good; nothing common: so the margin, ouden koinon; nothing which is common to others to eat, from the use of which the professors of religion are restrained: nothing profane; in this sense the Jews used the word common. It is explained by the word akatharton, Ac 10:14, nothing common or unclean. It was not only from the revelation made to Peter in this matter, but from the tenour and tendency of the whole gospel, and from the manifest design of Christ's death in general, that Paul learned to count nothing common or unclean. This was Paul's own clearness, and he practised accordingly.
[2.] But here is a caution he gives to those who had not that clearness in this matter which he had: To him that esteemeth any thing to be unclean, though it be his error, yet to him it is unclean. This particular case, thus determined, gives a general rule, That he who does a thing which he verily believes to be unlawful, however the thing be in itself, to him it is a sin. This arises from that unchangeable law of our creation, which is, that our wills, in all their choices, motions, and directions, should follow the dictates of our understandings. This is the order of nature, which order is broken if the understanding (though misguided) tell us that such a thing is a sin, and yet we will do it. This is a will to do evil; for, if it appears to us to be sin, there is the same pravity and corruption of the will in the doing of it as if really it were a sin; and therefore we ought not to do it. Not that it is in the power of any man's conscience to alter the nature of the action in itself, but only as to himself. It must be understood likewise with this proviso, though men's judgments and opinions may make that which is good in itself to become evil to them, yet they cannot make that which is evil in itself to become good, either in itself or to them. If a man were verily persuaded (it is Dr. Sanderson's instance, sermon on Ro 14:23) that it were evil to ask his father's blessing, that mispersuasion would make it become evil to him: but, if he should be as verily persuaded that it were good to curse his father, this would not make it become good. The Pharisees taught people to plead conscience, when they made corban an excuse for denying relief to their parents, Mt 15:5,6. But this would not serve any more than Paul's erroneous conscience would justify his rage against Christianity (Ac 26:9), or theirs, Joh 16:2.
(2.) Nor must we act against the dictates of a doubting conscience. In those indifferent things which we are sure it is no sin not to do, and yet are not clear that it is lawful to do them, we must not do them while we continue under those doubts; for he that doubteth is damned if he eat (Ro 14:23), that is, it turns into sin to him; he is damned, katakekritai—he is condemned of his own conscience, because he eateth not of faith, because he does that which he is not fully persuaded he may lawfully do. He is not clear that it is lawful for him to eat swine's flesh (suppose), and yet is drawn, notwithstanding his doubts, to eat it, because he sees others do it, because he would gratify his appetite with it, or because he would not be reproached for his singularity. Here his own heart cannot but condemn him as a transgressor. Our rule is, to walk as far as we have attained, not further, Php 3:15,16.—For whatsoever is not of faith is sin. Taking it in general, it is the same with that of the apostle (Heb 11:6), Without faith it is impossible to please God. Whatever we do in religion, it will not turn to any good account, except we do it from a principle of faith, with a believing regard to the will of Christ as our rule, to the glory of Christ as our end, and to the righteousness of Christ as our plea. Here it seems to be taken more strictly; whatever is not of faith (that is, whatever is done while we are not clearly persuaded of the lawfulness of it), is a sin against conscience. He that will venture to do that which his own conscience suggests to him to be unlawful, when it is not so in itself, will by a like temptation be brought to do that which his conscience tells him is unlawful when it is really so. The spirit of a man is the candle of the Lord, and it is a dangerous thing to debauch and put a force upon conscience, though it be under a mistake. This seems to be the meaning of that aphorism, which sounds somewhat darkly (Ro 14:22), Happy is he that condemns not himself in that thing which he allows. Many a one allows himself in practice to do that which yet in his judgment and conscience he condemns himself for—allows it for the sake of the pleasure, profit, or credit of it—allows it in conformity to the custom; and yet whilst he does it, and pleas for it, his own heart gives him the lie, and his conscience condemns him for it. Now, happy is the man who so orders his conversation as not in any action to expose himself to the challenges and reproaches of his own conscience—that does not make his own heart his adversary, as he must needs do who does that which he is not clear he may lawfully do. He is happy that has peace and quietness within, for the testimony of conscience will be a special cordial in troublesome times. Though men condemn us, it is well enough if our own hearts condemn us not, 1Jo 3:21.
4. Another rule here prescribed is to those who are clear in these matters, and know their Christian liberty, yet to take heed of using it so as to give offence to a weak brother. This is laid down Ro 14:13, Let us not judge one another any more. "Let it suffice that you have hitherto continued in this uncharitable practice, and do so no more." The better to insinuate the exhortation, he puts himself in; Let us not; as if he had said, "It is what I have resolved against, therefore do you leave it: but judge this rather, instead of censuring the practice of others, let us look to our own, that no man put a stumbling-block, or an occasion to fall, in his brother's way,"—proskomma, e skandalon. We must take heed of saying or doing any thing which may occasion our brother to stumble or fall; the one signifies a less, the other a greater degree of mischief and offence—that which may be an occasion,
(1.) Of grief to our brother, "One that is weak, and thinks it unlawful to eat such and such meats, will be greatly troubled to see thee eat them, out of a concern for the honour of the law which he thinks forbids them, and for the good of thy soul which he thinks is wronged by them, especially when thou dost it wilfully and with a seeming presumption, and not with that tenderness and that care to give satisfaction to thy weak brother which would become thee." Christians should take heed of grieving one another, and of saddening the hearts of Christ's little ones. See Mt 18:6,10.
(2.) Of guilt to our brother. The former is a stumbling-block, that gives our brother a great shake, and is a hindrance and discouragement to him; but this is an occasion to fall. "If thy weak brother, purely by thy example and influence, without any satisfaction received concerning his Christian liberty, be drawn to act against his conscience and to walk contrary to the light he has, and so to contract guilt upon his soul, though the thing were lawful to thee, yet not being so to him (he having not yet thereto attained), thou art to be blamed for giving the occasion." See this case explained, 1Co 8:9-11. To the same purport (Ro 14:21) he recommends it to our care not to give offence to any one by the use of lawful things: It is good neither to eat flesh nor to drink wine; these are things lawful indeed and comfortable, but not necessary to the support of human life, and therefore we may, and must, deny ourselves in them, rather than give offence. It is good—pleasing to God, profitable to our brother, and no harm to ourselves. Daniel and his fellows were in better liking with pulse and water than those were who ate the portion of the king's meat. It is a generous piece of self-denial, for which we have Paul's example (1Co 8:13), If meat make my brother to offend; he does not say, I will eat no meat, that is to destroy himself; but I will eat no flesh, that is to deny himself, while the world stands. This is to be extended to all such indifferent things whereby thy brother stumbleth, or is offended, is involved either in sin or in trouble: or is made weak—his graces weakened, his comforts weakened, his resolutions weakened. Is made weak, that is, takes occasion to show his weakness by his censures and scruples. We must not weaken those that are weak; that is to quench the smoking flax and to break the bruised reed. Observe the motives to enforce this caution.
[1.] Consider the royal law of Christian love and charity, which is hereby broken (Ro 14:15): If thy brother be grieved with thy meat—be troubled to see thee eat those things which the law of Moses did forbid, which yet thou mayest lawfully do; possibly thou art ready to say, "Now he talks foolishly and weakly, and it is no great matter what he says." We are apt, in such a case, to lay all the blame on that side. But the reproof is here given to the stronger and more knowing Christian: Now walkest thou not charitably. Thus the apostle takes part with the weakest, and condemns the defect in love on the one side more than the defect in knowledge on the other side; agreeably to his principles elsewhere, that the way of love is the more excellent way, 1Co 12:31. Knowledge puffeth up, but charity edifieth, 1Co 8:1-3. Now walkest thou not charitably. Charity to the souls of our brethren is the best charity. True love would make us tender of their peace and purity, and beget a regard to their consciences as well as to our own. Christ deals gently with those that have true grace, though they are weak in it.
[2.] Consider the design of Christ's death: Destroy not him with thy meat for whom Christ died, Ro 14:15. First, Drawing a soul to sin threatens the destruction of that soul. By shaking his faith, provoking his passion, and tempting him to act against the light of his own conscience, thou dost, as much as in thee lies, destroy him, giving him an occasion to return to Judaism. Me apollye. It denotes an utter destruction. The beginning of sin is as the letting forth of water; we are not sure that it will stop any where on this side of eternal destruction. Secondly, The consideration of the love of Christ in dying for souls should make us very tender of the happiness and salvation of souls, and careful not to do any thing which may obstruct and hinder them. Did Christ quit a life for souls, such a life, and shall not we quit a morsel of meat for them? Shall we despise those whom Christ valued at so high a rate? Did he think it worth while to deny himself so much for them as to die for them, and shall not we think it worth while to deny ourselves so little for them as abstaining from flesh comes to?—with thy meat. Thou pleadest that it is thy own meat, and thou mayest do what thou wilt with it; but remember that, though the meat is thine, the brother offended by it is Christ's, and a part of his purchase. While thou destroyest thy brother thou art helping forward the devil's design, for he is the great destroyer; and, as much as in thee lies, thou art crossing the design of Christ, for he is the great Saviour, and dost not only offend thy brother, but offend Christ; for the work of salvation is that which his heart is upon. But are any destroyed for whom Christ died? If we understand it of the sufficiency and general intendment of Christ's death, which was to save all upon gospel terms, no doubt but multitudes are. If of the particular determination of the efficacy of his death to the elect, then, though none that were given to Christ shall perish (Joh 6:39), yet thou mayest, as much as is in thy power, destroy such. No thanks to thee if they be not destroyed; by doing that which has a tendency to it, thou dost manifest a great opposition to Christ. Nay, and thou mayest utterly destroy some whose profession may be so justifiable that thou art bound to believe, in a judgment of charity, that Christ died for them. Compare this with 1Co 8:10,11.
[3.] Consider the work of God (Ro 14:20): "For meat destroy not the work of God—the work of grace, particularly the work of faith in thy brother's soul." The works of peace and comfort are destroyed by such an offence given; take heed of it therefore; do not undo that which God hath done. You should work together with God, do not countermine his work. First, The work of grace and peace is the work of God; it is wrought by him, it is wrought for him; it is a good work of his beginning, Php 1:6. Observe, The same for whom Christ died (Ro 14:15) are here called the work of God; besides the work that is wrought for us there is a work to be wrought in us, in order to our salvation. Every saint is God's workmanship, his husbandry, his building, Eph 2:10, 1Co 3:9. Secondly, We must be very careful to do nothing which tends to the destruction of this work, either in ourselves or others. We must deny ourselves in our appetites, inclinations, and in the use of Christian liberty, rather than obstruct and prejudice our own or others' grace and peace. Many do for meat and drink destroy the work of God in themselves (nothing more destructive to eh soul than pampering and pleasing the flesh, and fulfilling the lusts of it), so likewise in others, by wilful offence given. Think what thou destroyest—the work of God, whose work is honourable and glorious; think for what thou destroyest it—for meat, which was but for the belly, and the belly for it.
[4.] Consider the evil of giving offence, and what an abuse it is of our Christian liberty. He grants that all things indeed are pure. We may lawfully eat flesh, even those meats which were prohibited by the ceremonial law; but, if we abuse this liberty, it turns into sin to us: It is evil to him that eats with offence. Lawful things may be done unlawfully.—Eats with offence, either carelessly or designedly giving offence to his brethren. It is observable that the apostle directs his reproof most against those who gave the offence; not as if those were not to be blamed who causelessly and weakly took the offence from their ignorance of Christian liberty, and the want of that charity which is not easily provoked and which thinketh no evil (he several times tacitly reflects upon them), but he directs his speech to the strong, because they were better able to bear the reproof, and to begin the reformation. For the further pressing of this rule, we may here observe two directions which have relation to it:—First, Let not then your good be evil spoken of (Ro 14:16)—take heed of doing any thing which may give occasion to others to speak evil, either of the Christian religion in general, or of your Christian liberty in particular. The gospel is your good; the liberties and franchises, the privileges and immunities, granted by it, are your good; your knowledge and strength of grace to discern and use your liberty in things disputed are your good, a good which the weak brother hath not. Now let not this be evil spoken of. It is true we cannot hinder loose and ungoverned tongues from speaking evil of us, and of the best things we have; but we must not (if we can help it) give them any occasion to do it. Let not the reproach arise from any default of ours; as 1Ti 4:12, Let no man despise thee, that is, do not make thyself despicable. So here, Do not use your knowledge and strength in such a manner as to give occasion to people to call it presumption and loose walking, and disobedience to God's law. We must deny ourselves in many cases for the preservation of our credit and reputation, forbearing to do that which we rightly know we may lawfully do, when our doing it may be a prejudice to our good name; as, when it is suspicious and has the appearance of evil, or when it becomes scandalous among good people, or has any way a brand upon it. In such a case we must rather cross ourselves than shame ourselves. Though it be but a little folly, it may be like a dead fly, very prejudicial to one that is in reputation for wisdom and honour, Ec 10:1. We may apply it more generally. We should manage all our good duties in such a manner that they may not be evil spoken of. That which for the matter of it is good and unexceptionable may sometimes, by mismanagement, be rendered liable to a great deal of censure and reproach. Good praying, preaching, and discourse, may often, for want of prudence in ordering the time, the expression, and other circumstances to edification, be evil spoken of. It is indeed their sin who do speak evil of that which is good for the sake of any such circumstantial errors, but it is our folly if we give any occasion to do so. As we tender the reputation of the good we profess and practise, let us so order it that it may not be evil spoken of. Secondly, Hast thou faith? Have it to thyself before God, Ro 14:22. It is not meant of justifying faith (that must not be hid, but manifested by our works), but of a knowledge and persuasion of our Christian liberty in things disputed. "Hast thou clearness in such a particular? Art thou satisfied that thou mayest eat all meats, and observe all days (except the Lord's day) alike? Have it to thyself, that is, enjoy the comfort of it in thy own bosom, and do not trouble others by the imprudent use of it, when it might give offence, and cause thy weak brother to stumble and fall." In these indifferent things, though we must never contradict our persuasion, yet we may sometimes conceal it, when the avowing of it will do more hurt than good. Have it to thyself—a rule to thyself (not to be imposed upon others, or made a rule to them), or a rejoicing to thyself. Clearness in doubtful matters contributes very much to our comfortable walking, as it frees us from those scruples, jealousies, and suspicions, which those who have not such clearness are entangled in endlessly. Compare Ga 6:4, Let every man prove his own work, that is, bring it to the touchstone of the word and try it by that so exactly as to be well satisfied in what he does; and then he shall have rejoicing in himself alone, and not in another. Paul had faith in these things: I am persuaded that there is nothing unclean of itself; but he had it to himself, so as not to use his liberty to the offence of others. How happy were it for the church if those that have a clearness in disputable things would be satisfied to have it to themselves before God, and not impose those things upon others, and make them terms of communions, than which nothing is more opposite to Christian liberty, nor more destructive both to the peace of churches and the peace of consciences. That healing method is not the less excellent for being common: in things necessary let there be unity, things unnecessary let there be liberty, and in both let there be charity, then all will be well quickly.—Have it to thyself before God. The end of such knowledge is that, being satisfied in our liberty, we may have a conscience void of offence towards God, and let that content us. That is the true comfort which we have before God. Those are right indeed that are so in God's sight.
使徒在前一章中已指导了我们在属世事务上彼此相待的行为，又为我们这些作为社会成员的人规定了公义、和睦与秩序的圣洁法则，如今在本章及下一章的一部分中，照样指导我们在属圣之事上彼此相待的举止——这些事更直接关乎良心与信仰，是我们作为教会成员所当遵守的。他特别就如何处理我们对于无关紧要之事的不同见解，定下规则；看来在他所写信的对象——罗马基督徒——之中，在这一类的处理上确有不妥之处，他便在此尽力加以纠正。但这些规则是通用的，在教会中长久有效，为要保守他在前一章所恳切强调、视为律法之成全的那种基督徒的爱。诚然，对基督徒团体而言，再没有什么比成员之间的纷争与分裂更具威胁、更常致命了。信仰的生命与灵魂正是因这些伤口而衰残断绝。如今本章为我们备下了基列的乳香——那上等的良药；这位蒙福的使徒如同明智的医生开出处方。「我百姓的伤痕为何不得痊愈呢？」岂不是因为他的指导未得遵行吗？本章若被正确理解、善加运用，并身体力行，便能使万事归正，医治我们众人。