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)
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勸人寬容；基督的治理（主後五十八年）
¹ 信心軟弱的，你們要接待，但不要辯論所疑惑的事。
² 有人信百物都可吃；但那軟弱的，只吃蔬菜。
³ 吃的人不可輕看不吃的人；不吃的人不可論斷吃的人；因為神已經收納他了。
⁴ 你是誰，竟論斷別人的僕人呢？他或站住或跌倒，自有他的主人在；而且他也必要站住，因為主能使他站住。
⁵ 有人看這日比那日強；有人看日日都是一樣。只是各人心裏要意見堅定。
⁶ 守日的人是為主守的。吃的人是為主吃的，因他感謝神；不吃的人是為主不吃的，也感謝神。
⁷ 我們沒有一個人為自己活，也沒有一個人為自己死。
⁸ 我們若活著，是為主而活；若死了，是為主而死。所以，我們或活或死總是主的人。
⁹ 因此基督死了又活了，為要作死人並活人的主。
¹⁰ 你這個人，為甚麼論斷弟兄呢？又為甚麼輕看弟兄呢？因我們都要站在神的臺前。
¹¹ 經上寫著：主說：我憑著我的永生起誓：萬膝必向我跪拜；萬口必向我承認。
¹² 這樣看來，我們各人必要將自己的事在神面前說明。
¹³ 所以，我們不可再彼此論斷，寧可定意誰也不給弟兄放下絆腳跌人之物。
¹⁴ 我憑著主耶穌確知深信，凡物本來沒有不潔淨的；惟獨人以為不潔淨的，在他就不潔淨了。
¹⁵ 你若因食物叫弟兄憂愁，就不是按著愛人的道理行。基督已經替他死，你不可因你的食物叫他敗壞。
¹⁶ 不可叫你的善被人毀謗；
¹⁷ 因為神的國不在乎吃喝，只在乎公義、和平，並聖靈中的喜樂。
¹⁸ 在這幾樣上服事基督的，就為神所喜悅，又為人所稱許。
¹⁹ 所以，我們務要追求和睦的事與彼此建立德行的事。
²⁰ 不可因食物毀壞神的工程。凡物固然潔淨，但有人因食物叫人跌倒，就是他的罪了。
²¹ 無論是吃肉，是喝酒，是甚麼別的事，叫弟兄跌倒，一概不作才好。
²² 你有信心，就當在神面前守著。人在自己以為可行的事上能不自責，就有福了。
²³ 若有疑心而吃的，就必有罪，因為他吃不是出於信心。凡不出於信心的都是罪。
我們在本章有，
I. 一段關於基督教會中爆發的不幸紛爭的記述。我們的主曾預言絆腳跌人的事必來到；果然，因缺少那本可防止紛爭、維持他們中間聯合的智慧和愛心，絆腳跌人的事就發生了。
1. 他們中間在食物和日子的區分上有分歧；這是指定的兩件事。可能還有其他類似的分歧緣由，只是這兩件事最為喧嚷、最受人注意。情況是這樣的：羅馬基督教會的成員有些本是外邦人，另有些是猶太人。我們看到在羅馬有猶太人信了主，Ac 28:24。那些原為猶太人的，從小受教遵守關於食物和日子的禮儀律例。這些與他們骨肉相連的習慣，即使在他們歸信基督之後，也很難從肉體中根除；尤其是在某些人身上，他們長久以來所依戀的東西不容易戒除。他們對於基督的死已經廢除禮儀律這事沒有受足夠的教導，所以仍然保留禮儀的規條，並照此實行；而另一些更明白自己、知道自己的基督徒自由的基督徒，卻不作這樣的區分。(1.) 關於食物（Ro 14:2）：有人信百物都可吃——他確信食物按潔淨與不潔淨的禮儀區分已不再有效，而是神所造的樣樣都是好的，沒有甚麼當拒絕的；沒有本來不潔淨的，Ro 14:14。這一點他不僅從福音的一般要旨和範圍確信，更特別從作受割禮人之使徒（因而與此更直接相關）的彼得所得的啟示中得知，Ac 10:15,28。這一點堅強的基督徒心中清楚，並照此實行，凡擺在面前的就吃，不為良心的緣故問甚麼話，1Co 10:27。另一方面，另一個軟弱的人在這一點上不滿足，對自己的基督徒自由不清楚，反而傾向於認為律法所禁止的食物仍然不潔淨；因此為了遠離這些，他一點肉也不吃，只吃蔬菜，僅以地上的果子為足。看一個良心的敏感會屈從到何等克己自制、捨己的地步。除了經歷過的人，無人知道良心的約束力和驅動力有多大。(2.) 關於日子，Ro 14:5。那些仍認為自己在某種程度上受禮儀律約束的人看這日比那日強——保持對逾越節、五旬節、新月和住棚節時節的尊重；認為這些日子比別的日子更好，並照此以特別的遵守來記念，約束自己在這些日子有某種宗教的安息和操練。那些知道這一切都被基督的來臨廢除和取消的人，看日日都是一樣。我們必須在理解時把主日除外——那是所有基督徒一致遵守的；但對於猶太人那些過時的節期，他們全不放在心上，也不予理會。此處使徒將食物和日子的區分視為一種無關緊要的事——當它不過是某些從小受教如此遵守的個人的意見和行為，因此他們若難以放棄，就更可寬容。但在寫給加拉太人的書信中，他對付的是那些本為外邦人、卻受了某些猶太化教師影響的人——他們不僅相信這樣的區分並照此實行，更把它當作得救的必要條件加以強調，並使猶太節期的遵守成為公開和會眾性的——在那裏情形就不同了，這被指控為破壞福音的宗旨、從恩典中墜落了，Ga 4:9-11。羅馬人是出於軟弱如此行，加拉太人是出於任性和惡意如此行；所以使徒對待他們如此不同。這封信被認為寫於加拉太書之前一些時候。使徒似乎願意讓禮儀律逐漸枯萎，讓它得一個體面的葬禮；如今這些軟弱的羅馬人不過是哭泣著隨它到墳墓，而那些加拉太人卻是在從灰燼中把它扒出來。
2. 造成危害的不是分歧本身，而是分歧的處理失當——使它成了爭論的根源。(1.) 那些堅強的、知道並使用自己基督徒自由的人，輕看了那些軟弱、不使用自由的人。他們本當憐憫他們、幫助他們，以溫柔友善的教導待他們，卻踐踏他們，視他們為愚蠢、乖僻、迷信——竟然對那些他們明知合法的事吹毛求疵：有知識的人如此容易被知識所膨脹，並輕蔑藐視地看待弟兄。(2.) 那些軟弱的、不敢使用基督徒自由的人，論斷和譴責那些堅強使用自由的人，好像他們是放蕩的基督徒、屬肉體的信仰表白者，不在乎自己作甚麼，而是任意妄為、無所顧忌。他們論斷他們為違背律法者、藐視神律例的人等等。這樣的論斷顯出極大的草率和缺乏愛心，無疑會大大導致感情疏離。這就是當時的病症，我們看見它至今仍存留於教會中；類似的分歧以類似的方式被處理失當，仍然是教會平安的擾亂者。但是，
II. 我們在此有合宜的指示和建議，為要平息這紛爭，防止其惡果。使徒如同智慧的醫生，為這病症開了合宜的藥方，由規則和理由組成。他所用的是如此溫和的方法，以人的繩索將他們拉在一起；不是藉著開除教籍、停止聚會、使任何一方禁聲，而是藉著勸說雙方彼此寬容：作為忠心的中間人，他將手按在雙方身上，向堅強的一方講理——他們不當如此藐視，向軟弱的一方講理——他們不當如此論斷。若相爭的雙方肯順服這公正的仲裁，各人減少其嚴苛，將他們的分歧獻給他們的恩典，一切很快就會好轉。讓我們留意他給的規則——有些是給堅強之人的，有些是給軟弱之人的，有些是給雙方的，因為它們交織在一起；並將理由歸到各自的規則之下。
1. 軟弱的人必須被接待，但不要辯論所疑惑的事，Ro 14:1。以此為一條總則；把你的熱心花費在你和神一切的百姓都同意的事上，不要為可疑的事爭論。接待他，proslambavesthe——接待他到你們那裏，歡迎他，以最大的情意和體貼接待他；porrigite manum（敘利亞文譯本如此）：向他伸手，幫助他，把他拉到你們這裏，鼓勵他。接待他到你們的團契、相交和相通之中，以樂意和屈尊的態度款待他，以一切可能的親暱待他。接待他：不是為了與他爭吵，不是為了在爭議中的不確定之點上辯論——那只會使他混亂，使他的腦中充滿空洞的觀念，使他困惑，動搖他的信心。不要讓你們基督徒的友誼和團契被這類虛妄的爭論和言語之爭所擾亂。不要辯論他所疑惑的事（旁註如此），「不要套出他在那些疑惑之事上的軟弱看法，好讓你們論斷和定罪他。」接待他，不是為了暴露他，而是為了教導和堅固他。參見 1Co 1:10，Php 3:15,16。
2. 堅強的人絕不可輕看軟弱的人；軟弱的人也不可論斷堅強的人，Ro 14:3。這是直接針對雙方的過失。這樣的紛爭很少有不是雙方都有過失的，雙方都必須改正。他一併反對這兩樣：我們不可輕看弟兄，也不可論斷弟兄。為何不可？
(1.) 因為神已經收納了他們；我們若拒絕神所收納的，就是反映了他。神從未棄絕任何有真恩典的人，縱然他在其中不過軟弱；從未折斷壓傷的蘆葦。堅強的信徒和軟弱的信徒，吃的和不吃的，若他們是真信徒，都為神所悅納。當我們受試探要輕蔑地對待弟兄、輕看和論斷他們時，問自己這個問題是大有益處的：「神豈不是已經收納了他們嗎？他若已經收納，我敢不認他們嗎？」「不，神不僅收納他，更扶持他，Ro 14:4。你以為吃的人會因他的放肆而跌倒，或是不吃的人會被自己的恐懼和顧慮的重壓所壓垮；但他們若有真信心，並仰望神——一個在明智地使用基督徒自由上，另一個在良心的禁戒上——他們必被扶持——一個在他的正直上，另一個在他的安慰上。這盼望建立在神的大能上，因為神能使他站住；他既能，無疑也願為保全屬他自己的人而運用這大能。」關於屬靈的艱難和危險（我們自己的和別人的），我們的盼望和安慰有許多是建立在神的大能上的，1Pe 1:5，猶 1:24。
(2.) 因為他們是他們自己主人的僕人（Ro 14:4）：你是誰，竟論斷別人的僕人呢？我們認為干預別人的僕人、對他們挑毛病、論斷他們，是不禮貌的。軟弱的和堅強的基督徒誠然是我們的弟兄，卻不是我們的僕人。這種草率的論斷在 Jam 3:1 被責備，被描述為「作多人師傅」。當我們這樣論斷弟兄，尤其是論斷他們的心思和意圖——那是超乎我們視野之外的，論斷他們的人和狀態——對於這些，憑我們所知有限的少數跡象難以作出結論時，我們就使自己成了弟兄的主人，實際上篡奪了神的寶座。神不像人那樣看人；他才是他們的主人，不是我們。在論斷和譴責弟兄時，我們干預了不屬於我們的事：我們自己在家中有足夠的工作可作；若一定要論斷，就讓我們把自己的才能用在自己的內心和道路上吧。——他或站住或跌倒，自有他的主人在；即他的定案將照他主人的判決，而非照我們的。我們是多麼有福，不必照著彼此的判斷站住或跌倒，而是照著神公義無誤、按真理而行的判斷！「當你弟兄的案情在你的判斷之前時，那是coram non judice——在一個非法官面前；天上的法庭才是審判的正當法庭，在那裏，也唯獨在那裏，判決才是決定性和最終的；若他的心正直，他可以從你的草率論斷中舒適地上訴到此。」
(3.) 因為雙方若都是真信徒、在主要的事上是對的，就都仰望神，並在自己所行的事上向神悅納，Ro 14:6。那守日的人——良心上重視猶太人的禁食和節期，不將之強加於人，也不加以強調，只是甘願照自己所想的站在更穩妥的一邊，認為在那些日子歇了世俗的勞碌、敬拜神並無不可——這是好的。我們有理由認為，因為他在別的事上行事為人如同好基督徒，所以在這事上他的眼光也是單純的，他是為主守的；神必悅納他誠實的意願，縱然他在日子的遵守上有所誤解；因為心的真誠和正直從未因頭腦的軟弱和脆弱而被拒絕：我們所事奉的主就是如此美好。另一方面，那不守日的人——不把這日和那日加以區分，不把一日稱為聖、另一日稱為俗，一日稱為吉、另一日稱為凶，而是看日日都是一樣——他不是出於反對、矛盾或輕看弟兄的靈如此行。他若是好基督徒，就不會、也不敢從這樣的原則出發；所以我們滿有恩惠地斷定他是為主不守的。他之所以不作這樣的區分，不過是因為他知道神並未作區分；所以他努力將每一天獻給神，以此為尊榮神。另一個例子也是如此：那吃凡擺在他面前的，即使是血、是豬肉，只要是適合他的食物，他是為主吃的。他明白神所賜給他的自由，並用以榮耀神，仰望神在福音之下擴充我們的限度、並卸下律法限制之軛的智慧和良善；他為自己所有的食物和吃的自由感謝神，並感謝神在這些事上他的良心未受捆綁。另一方面，那不吃禮儀律所禁止之肉的，是為主不吃的。這是為神的緣故，因為他害怕吃了他確知曾一度被禁止的東西會冒犯神；他也感謝神——除此之外還有足夠的。他若良心上捨棄他以為是禁果的東西，仍為花園中別的樹上的果子可以自由享用而稱頌神。如此，雙方既在他們所行的事上仰望神，並以正直在神面前自證，為何其中任何一方要被論斷或輕看呢？當留意，無論我們吃肉或吃蔬菜，以感恩的心仰望神——我們一切恩惠的創始者和賜予者——能使之成為聖潔並甘甜。桑森博士在他的第三十四篇講章（論 1Ti 4:4）中，公正地作出這樣的觀察：由此可見，飯前飯後謝恩（我們通常如此稱呼，或許出於 1Co 10:30）是教會中一切基督徒——無論軟弱的還是堅強的——所共知的通行慣例：一種古老、可稱許、使徒的、基督徒的慣例，從基督的榜樣流傳下來，經過教會各個世代，Mt 14:19,15:36，Lu 9:16，Joh 6:11，Mt 26:26,27，Ac 27:35。在使用之前奉神的名為受造之物祝福，在使用之後為它們稱頌神的名，這兩者都包含在內；因為eulogein（稱頌）和eucharistein（感謝）是交替使用的。為了澄清這反對草率論斷和輕看的論證，他指出對真基督信仰而言，仰望神而非自己是何等根本；因此，除非有明顯的相反證據，我們當如此假定那些在次要的事上與我們不同的人。留意他從真基督徒的目標和旨趣（Ro 14:7,8）及其根基（Ro 14:9）所描繪的真基督徒的樣式。
[1.] 我們的目標和旨趣：不是自己，而是主。正如特定的目標界定了行動，照樣總體的方向和傾向界定了狀態。我們若想知道自己走的是哪條路，就必須問自己朝著甚麼目標走。第一，不是自己。我們已經學會了捨己；這是我們的第一課：我們沒有一個人為自己活。這是所有神的百姓在其中合一的事，無論他們在別的事上如何不同；雖然有些軟弱、有些堅強，卻都在這一點上一致——不為自己活。沒有一個奉基督之名的人是蒙允許的自私者；這與真基督信仰的根基相悖。我們既不為自己活，也不為自己死。我們不是自己的主人，也不是自己的擁有者——我們不由自己支配。我們生命的業務不是討自己的喜悅，而是討神的喜悅。我們死亡的業務——我們每天都暴露在其中並蒙拯救脫離的——不是使自己被人談論；我們不出於虛榮而冒這樣的危險，雖然我們每日都在死。當我們真正臨到死時，那也不是為自己；不僅僅是我們想要脫去衣服、卸下肉體的重擔，而是為主——好叫我們離開與基督同在，得以與主同在。第二，而是為主（Ro 14:8），為主基督——一切權柄和審判都交託了他，在他的名裏我們受教作為基督徒，凡所作的都為他而作（Col 3:17），仰望基督的旨意為我們的準則，基督的榮耀為我們的目標，Php 1:21。基督是我們無論生死所追求的益處。我們活著要在一切生活和事務的行動中榮耀他；我們死去——無論是自然的還是暴力的死——也是為榮耀他，並去與他同得榮耀。基督是中心，生命和死亡的一切線都匯聚於此。這就是真基督信仰，使基督成為一切的一切。所以，我們或活或死總是主的人——獻身於他、倚靠他、為他而設計並設計。雖然有些基督徒軟弱、有些堅強——雖然在次要的事上體型、容量、理解和實踐不同，卻都是屬主的——都仰望基督、事奉基督、在基督面前自證，並照此為他所收納和悅納。那麼我們豈可論斷或輕看他們，好像我們是他們的主人，他們當以討我們的喜悅為業，照我們的判決站住或跌倒？
[2.] 這事的根基，Ro 14:9。它建立在基督絕對的主權和統治上——這是他死和復活的果子與目的。因此他死了、又活了、又復甦了（他既復活，就進入了屬天的生活——他先前所有的榮耀），為要作死人並活人的主——為要作普世的君王、萬有的主（Ac 10:36），統管一切有生命和無生命的受造之物；因為他是教會的萬有之首。他是活人的主——為要治理他們；是死人的主——為要接收他們並使他們復活。這就是神因他的降卑而賜給他的那超乎萬名之上的名，Php 2:8,9。正是在他死了並復活之後，他才說：天上地下所有的權柄都賜給我了（Mt 28:18），隨即他運用那權柄頒發使命，Ro 14:19,20。如今基督既為他對靈魂和良心的統治付了如此大的代價，並有如此公義無可爭議的權利來行使這統治，我們就不可稍有侵佔或侵犯的意味，不可藉著論斷弟兄的良心、將他們傳喚到我們的法庭前來如此行。當我們準備毀謗和議論已故之人的名聲和記念，並對他們作出判斷時（有人更是如此作，因為對死者的這類判斷更可能不受控制和不被反駁地通過），我們必須考慮到基督是死人的主，也是活人的主。他們若已死了，就已經交了他們的賬，讓這個夠了。這又引出另一個反對論斷和輕看的理由，
(4.) 因為雙方都必須不久交賬，Ro 14:10-12。以信心仰望大日的審判，必能止息這一切草率的論斷：你這軟弱的人，為甚麼論斷你堅強的弟兄呢？你這堅強的人，為甚麼輕看你軟弱的弟兄呢？為甚麼基督徒之間有這一切衝突、反對和論斷呢？我們都要站在基督的審判臺前，2Co 5:10。基督將是審判者，他既有權柄又有能力照各人的行為斷定他們永遠的狀態，在他面前我們將作為受審者站立，交出賬目，從他期待我們最終的判決——那將是永遠決定性的。為說明這一點（Ro 14:11），他引用了舊約的一段經文，論到基督普世的主權和統治，並以誓言設立：我憑著我的永生起誓：萬膝必向我跪拜。這引自賽 45:23。那裏是我指著自己起誓；這裏是我憑著我的永生。所以每逢神說我憑著我的永生，當解釋為指著自己起誓；因為在自己有生命乃是神的特權：那裏還有進一步的批準——話已經從我口中出了。這是一段關於基督統治的預言；在此十分充分地應用於大日的審判——那將是他統治權最高、最輝煌的運用。此處是基督神性的證據：他是主，他是神，與父同等。當歸給他神聖的尊榮，也必歸給他。這是藉著他作為中保歸給神的。神將藉著他審判世界，Ac 17:31。向他屈膝，用舌頭承認，不過是內在敬拜和讚美的外表表達而已。萬膝和萬口，無論是自願的還是被迫的。
[1.] 他一切的朋友都自願如此行，在他掌權的日子甘心樂意。恩典是靈魂對耶穌基督甘樂、全然、公開的順服。第一，向他屈膝——理智向他的真理屈膝，意志向他的律法屈膝，全人向他的權柄屈膝；這以屈膝——敬拜和禱告的姿勢——來表達。在我們的約瑟面前宣告說：屈膝，Ge 41:43。雖然單單身體的操練益處不多，但當它受內在敬畏和尊崇的引導時，就蒙悅納。第二，向他承認——承認他的榮耀、恩典和偉大——承認我們自己的卑微和卑劣，向他認罪；有人如此理解。
[2.] 他一切的仇敵必被迫如此行，無論願意與否。當他駕雲降臨、眾目要看見他時，那時，也只有那時，一切論到他勝過仇敵、仇敵臣服於他的應許才得著完全徹底的應驗；那時他的仇敵必作他的腳凳，他一切的仇敵必舔土。因此他總結（Ro 14:12）：*我們各人必要將自己的事在神面前說明。*我們不必為別人交賬，別人也不必為我們交賬；而是各人為自己。我們必須交代我們如何使用了時間、如何善用了機會、作了甚麼以及如何作的。所以，第一，我們論斷別人的事極少，因為他們不向我們交賬，我們也不為他們交賬（Ga 2:6）：至於那些有名望的，不論他是何等人，都與我無干。神不以外貌取人。無論他們是甚麼、無論他們作甚麼，他們必向他們自己的主人交賬，不是向我們；我們若能在任何事上幫助他們的喜樂，那很好；但我們對他們的信心沒有統治權。第二，我們論斷自己的事更多。我們有自己的賬要算，這對我們已經足夠；讓各人察驗自己的行為（Ga 6:4），核對自己的賬，搜查自己的內心和生命；讓這事佔據他的心思，那嚴格論斷自己、謙卑自己的人，就不會輕易論斷和輕看弟兄。讓這一切分歧都交由大日基督的仲裁來裁定。
(5.) 因為基督信仰的重點不當放在這些事上，它們也不是宗教的本質，無論從哪一方面看都不是。這是他的理由（Ro 14:17,18），可歸入這勸勉的這一分支。為何要把你的熱心花在那些在宗教上如此微小、無關緊要的事上——無論是贊成還是反對？有人以此為理由說明，在可能冒犯人的情形下，我們當節制使用基督徒的自由；但這看起來是一般性地針對他在雙方所觀察到的對這些事的狂熱。神的國不在乎吃喝等等。在此留意，
[1.] 真基督信仰的性質，它是甚麼：此處被稱為神的國；這是一種旨在治理我們的宗教，一個國度：它存在於對神的權柄和統治真誠而衷心的順服中。福音的時代特別被稱為神的國，以區別於律法的時代，Mt 3:2,4:17。第一，它不在乎吃喝：它既不在於使用或禁戒某些食物和飲料。基督信仰在那種情形下沒有給出規則——無論是這樣還是那樣。猶太教在很大程度上在乎食物和飲料（Heb 9:10）——宗教性地禁戒某些食物（Le 11:2），宗教性地吃另一些食物，如在幾種祭物中——其中一部分要在耶和華面前吃：但這一切規條如今都已廢除，不復存在，Col 2:21,22。這事已被完全放開。神所造的樣樣都是好的，1Ti 4:4。所以，論到別的事，受割禮不受割禮都無關緊要（Ga 5:6,6:15，1Co 7:19），不是屬於這黨派和見解、在次要的事上持這種或那種意見，就能使我們蒙神悅納。在大日不會被問：「誰吃了肉，誰吃了蔬菜？」「誰守了聖日，誰沒有守？」也不會被問：「誰是國教派的，誰是非國教派的？」而會被問：「誰敬畏神、行義，誰沒有？」將基督信仰放在那些侵蝕本質的形式、儀式和細節上，沒有比這更破壞真基督信仰的了。第二，它只在乎公義、和平，並聖靈中的喜樂。這些是基督信仰的一些本質要素，是所有神的百姓都同意的事，在追求這些事上我們當花費熱心，並當以卓越的勤勉留意。公義、和平和喜樂是非常廣泛的詞；每一個都包含許多——既有宗教的根基，也有上層建築。若容我限制它們的意義，當如此說：——論到神，我們最大的關切是公義——靠基督受死的功勞稱義、靠他恩典的靈成聖，得以在他面前顯現；因為公義的主喜愛公義。論到我們的弟兄，這是和平——與他們生活在和平、愛心和慈善中，追求與眾人和睦：基督來到世上是要作偉大的和平之君。論到我們自己，這是聖靈中的喜樂——那由蒙福的聖靈在信徒心中所生發的屬靈喜樂，這喜樂仰望神為我們和好的父，仰望天堂為我們期望的家。除了我們對神的順從之外，宗教的生命在於我們在他裏面的滿足；在於常常以耶和華為樂。我們所事奉的真是好主，他使和平和喜樂成為我們宗教如此根本的要素。那時，也只有那時，我們可以期望聖靈中的和平和喜樂——當根基建立在公義上時，賽 32:17。第三，是在這些事上服事基督（Ro 14:18），以尊重基督自己為我們的主、尊重他的旨意為我們的準則、尊重他的榮耀為我們的目標來作這一切。使我們一切善行蒙悅納的，是在作這些事時對基督的仰望。我們當服事他在世界中的利益和旨意——這首先是要使我們彼此和好。基督信仰不就是服事基督嗎？我們甘願服事他——他為我們、為我們的救恩取了僕人的形像。
[2.] 這樣作的益處。那正當遵守這些事的人，第一，為神所喜悅。神喜悅這樣的人，縱然他在凡事上不正好合乎我們的尺度。他有神的愛和恩惠；他的人、他的作為都為神所悅納，我們不需要別的來使我們快樂。神如今若悅納你的工作，你就可以歡喜快樂地吃你的餅。那些最以神為滿足的人最蒙神喜悅；他們就是在聖靈中的和平和喜樂上最豐盛的人。第二，為人所稱許——為一切智慧和善良的人所稱許，別人的意見不必理會。為神所悅納的人和事當為我們所稱許。神所喜悅的，我們豈不也當喜悅嗎？成聖是甚麼，不就是與神同心嗎？當留意，人的稱許不可輕看；因為我們當在眾人面前留心行光明的事，並留心那些可愛的、有好名聲的事：但神的悅納當首先渴慕和追求，因為遲早神必使全世界都與他同心。
3. 此處所給的另一條規則是：在這些可疑的事上，各人不僅可以、更必須照著神所賜給他的亮光行事為人。這在 Ro 14:5 中立定：只是各人心裏要意見堅定；即「在這些事上照你自己的判斷實行，也讓別人如此行。不要論斷別人的實行；讓他們享有自己的意見；他們若在自己心中確信當如此如此行，不要定罪他們；但你若的清醒見解不同，不要以他們的實行為你的準則，正如你不可將你的定為他們的準則一樣。當心不要違背疑惑良心的指引而行。先確信你所行的是合法的，才可冒然去行。」在可疑的事上，靠著籬笆的穩妥一邊是好的。軟弱的基督徒若疑惑吃肉是否合法，當他在那疑惑之下時，最好暫且禁戒，直到他在自己心中完全確信。我們不可把自己的信心釘在別人的袖子上，也不可把別人的實行當作我們的準則；而當跟隨自己理智的指引。在此意義上他論證，Ro 14:14,23，這兩節解釋了這一點，給了我們不可違背以下指引的規則，
(1.) 不可違背錯誤良心的指引，Ro 14:14。一件事若是無關緊要的，即不作它本身不是罪，但我們若真以為作它是罪，那對我們而言就是罪——雖然對別人不是——因為我們違背了自己的良心，縱然那良心是錯誤的和被誤導的。他指明眼前的情形，論到食物的區分。當留意，
[1.] 他自己在這事上的清楚。我憑著主耶穌確知深信——我完全確信，我熟悉自己的基督徒自由，並在其中滿足，毫無疑惑和顧慮，凡物本來沒有不潔淨的，即沒有任何處於禮儀不潔之下的肉類，也沒有被禁止食用的——只要是適合人身體的食物。猶太人被禁止吃好幾種肉，為的是如別的事一樣，使他們成為獨特而分別出來的百姓，Le 11:44，De 14:2,3。罪給整個受造之物帶來了咒詛：地必為你的緣故受咒詛；對受造之物的使用和統治權都被喪失了，所以對人而言一切都是不潔淨的（多 1:15），為表明這一點，神在禮儀律中禁止了某些的使用，以顯明他本可以對一切都如此行；但如今基督既除去了咒詛，這事又完全放開了，那禁令也被撤去了。所以保羅說他是憑著主耶穌確信的——不僅以他為那確信的創始者，更以他為那確信的根基；這是建立在基督受死的功效上——他除去了咒詛，卸下了虧欠，恢復了我們對受造之物的一般權利，因而結束了那特定的分別性禁令。所以如今凡物本來沒有不潔淨的，神所造的樣樣都是好的；沒有俗物：旁註如此，ouden koinon；沒有甚麼是別人可以吃、而信仰的表白者卻被限制不可吃的：沒有甚麼是俗的；猶太人在這意義上使用俗這個詞。這在 Ac 10:14 藉著akatharton（不潔淨的）一詞來解釋，沒有俗的或不潔淨的。保羅學會不把任何東西看作俗的或不潔淨的，不僅是從彼得在這事上所得的啟示，更是從整個福音的要旨和傾向，以及基督受死的一般明顯宗旨中學的。這是保羅自己的清楚，他也照此實行。
[2.] 但此處他給那些在這事上沒有他所具有之清楚的人一個警告：那以為不潔淨的——縱然是他的錯誤——在他就不潔淨了。這樣判定的特定情形給出了一條一般性的規則：凡行他真誠相信為不合法之事的人，無論那事本身如何，對他而言就是罪。這出自我們受造時那不可改變的律——即我們的意志在一切的選擇、動機和方向上都當跟隨我們理智的指引。這是自然的秩序；若理智（縱然被誤導）告訴我們某事是罪，我們卻偏要去作，這秩序就被破壞了。這是立志行惡；因為它若在我們看來是罪，在作它的時候意志就有同樣的敗壞和腐化——如同它真是罪一般；所以我們不當去作。這不是說任何人的良心有能力改變行動本身的性質，而只是改變對他自己的關係。這也當附帶這個條件來理解：雖然人的判斷和意見可能使本身為善的事對他們成為惡，他們卻不能使本身為惡的事成為善——無論是在本身或對他們而言。一個人若真確信（這是桑森博士的例證，論 Ro 14:23 的講章）求父親祝福是惡的，那錯誤的確信會使之對他成為惡：但他若同樣真確信咒詛父親是善的，這卻不會使之成為善。法利賽人教導人藉口良心，當他們以各耳板作為拒絕濟助父母的藉口時，Mt 15:5,6。但這並不奏效，正如保羅錯誤的良心不能為他對基督信仰的狂熱辯護（Ac 26:9），他們的也不能，Joh 16:2。
(2.) 我們也不可違背疑惑良心的指引。在那些我們確知不作不是罪、卻不清楚作是否合法的無關緊要的事上，當我們仍在那些疑惑之下時，我們不可去作；因為那疑惑而吃的，就必有罪（Ro 14:23），即這對他變成罪；他被定罪，katakekritai——他被自己的良心定罪，因為他不是出於信心吃的，因為他作了那他沒有完全確信可以合法去作的事。他不清楚吃豬肉是否合法（假設），卻不顧疑惑被吸引去吃——因為他看見別人如此行，因為他要以此滿足口腹之慾，或因為他不願因自己的與眾不同而被指責。在此他自己的心不能不定他為犯法者。我們的規則是，照我們所已經達到的去行，不可超過，Php 3:15,16。*——凡不出於信心的都是罪。*一般地理解，這與使徒所說的（Heb 11:6）相同：*到神面前來的人必須信有神。*我們在宗教上所作的任何事，若不是出於信心的原則——不仰望基督的旨意為我們的準則、基督的榮耀為我們的目標、基督的義為我們的 plea——都不會有好結果。此處似乎是更嚴格地理解：凡不出於信心的（即我們在未完全確信其合法性時所作的），就是違背良心的罪。那敢於去作自己良心提示為不合法之事的人——縱然那事本身並非如此——也會因類似的試探被引導去作良心告訴他真是不合法的事。人的靈是耶和華的燈，腐蝕良心、對良心施加暴力是危險的事——縱然良心是在錯誤之下。這似乎是那句聽起來有些深奧的格言（Ro 14:22）的意思：*人在自己以為可行的事上能不自責，就有福了。*許多人允許自己在實行上作那他在判斷和良心上卻責備自己的事——為了其中的快樂、利益或名聲而允許——因隨從習慣而允許；然而當他作這事、並為之辯護時，他自己的心卻責備他，他的良心定他的罪。那安排自己為人處世、使自己在任何行動上都不暴露於自己良心的質問和責備之下的人有福了——那不使自己自己的心成為仇敵的人有福了——他若作了自己所不清楚是否可以合法去作的事，就必然如此。那心中有和平安靜的人有福了，因為良心的見證在艱難時期將是特別的安慰。縱然人定我們的罪，若我們自己的心不定我們的罪，那就夠好了，1Jo 3:21。
4. 此處所規定的另一條規則，是對那些在這些事上清楚、知道自己的基督徒自由的人——卻要當心不要使用自由以致得罪軟弱的弟兄。這在 Ro 14:13 中立定：所以我們不可再彼此論斷。「你們迄今為止在這不慈善的實行上堅持，已經夠了；不要再如此作了。」為更好地引入這勸勉，他把自己也包括在內：我們不可；好像他是在說：「這是我已經決心反對的，所以你們也當放棄：而是寧可定意——與其論斷別人的實行，不如注意我們自己的，誰也不給弟兄放下絆腳跌人之物」——*proskomma, e skandalon。*我們當心防說或作任何可能使弟兄絆腳或跌倒的事；前者指較輕、後者指較重的損害和冒犯——那可能是以下情況的緣由，
(1.) 使弟兄憂愁，「一個軟弱的人，以為吃這類食物是不合法的，看見你吃必大為不安——出於他對他以為禁止這些的律法的尊榮的關切，以及他對他以為被這些所損害的你的靈魂的益處的關切——尤其是當你故意並以似乎放肆的態度如此作，而非以那合乎你的、對你軟弱弟兄的體貼和為使滿意而盡的努力如此作時。」基督徒當當心不要彼此惹動憂愁，不要使基督的小子心裏憂愁。參見 Mt 18:6,10。
(2.) 使弟兄犯罪。前者是絆腳石——使弟兄大大搖動，成為他的阻礙和挫折；但這是跌人之物。「你軟弱的弟兄若單單因你的榜樣和影響——在未獲得關於他基督徒自由的任何滿足的情況下——被引誘違背自己的良心、逆著他所有的亮光而行，以致在靈魂上招致罪咎，縱然那事對你是合法的，然而對他既非如此（他尚未達到），你給予這緣由就當受責備。」參見此情形的解釋，1Co 8:9-11。在同一意義上（Ro 14:21）他推薦我們小心，不要因使用合法的事而冒犯任何人：無論是吃肉，是喝酒，一概不作才好；這些誠然是合法而舒適的事，卻非維持人生存所必需，所以我們可以、也必須在其中捨己，而非冒犯人。才好——討神喜悅、對弟兄有益、對自己無害。但以理和他的同伴吃素菜喝水，比那些吃王所派之肉的人更加俊美。這是一種慷慨的捨己，我們有保羅的榜樣（1Co 8:13），食物若叫我弟兄跌倒；他不說我就永遠不吃肉——那是毀滅自己；而是我就不吃肉——那是捨己，直到世界末了。這當推廣到一切使你弟兄跌倒或被冒犯的無關緊要的事——無論是使他陷入罪還是陷入憂愁：或是使他軟弱——他的恩典軟弱、他的安慰軟弱、他的決心軟弱。使他軟弱，即因他的論斷和顧慮而顯出軟弱。我們不可使軟弱的人更軟弱；那是把將殘的燈火吹滅、把壓傷的蘆葋折斷。當留意強化這警告的動機。
[1.] 思念基督徒愛心和慈善的至尊律法，它因此被破壞了（Ro 14:15）：你若因食物叫弟兄憂愁——看見你吃摩西律法所禁止的東西而憂愁，然而你卻可以合法地如此作；你可能準備說：「現在他說話愚蠢軟弱，他說甚麼都無關緊要。」在這樣的情形下，我們容易把一切過失都歸到那一邊。但此處的責備是給那更堅強、更明白的基督徒的：你若因食物叫弟兄憂愁，就不是按著愛人的道理行。如此使徒站在最軟弱的一方，定這一方的愛心缺乏之罪，過於那一方的知識缺乏之罪；這與他在別處的原則相符——愛的道路是更妙的道路，1Co 12:31。知識叫人自高自大，唯有愛心能造就人，1Co 8:1-3。*就不是按著愛人的道理行。*對弟兄靈魂的愛心是最好的愛心。真愛會使我們顧惜他們的平安和純潔，並對他們的良心以及我們自己的良心都加以尊重。基督溫柔地對待那些有真恩典的人，縱然他們在其中軟弱。
[2.] 思念基督受死的宗旨：基督已經替他死，你不可因你的食物叫他敗壞，Ro 14:15。第一，將一個靈魂引向罪威脅著那靈魂的毀壞。藉著動搖他的信心、激起他的情慾、試探他違背自己良心的亮光而行，你是盡你所能毀壞他——給他緣由回到猶太教。*Me apollye。這表示完全的毀壞。罪的開始如同放水；我們不能確定它會在永遠毀壞的這一邊任何地方止住。第二，思念基督在為靈魂受死中所顯的愛，當使我們非常顧惜靈魂的幸福和救恩，小心不可作任何可能阻礙和妨礙它們的事。基督為靈魂捨了那樣的生命——那樣的生命，我們竟不肯為他們捨一塊肉嗎？我們竟輕看那些基督以如此高價估價的人嗎？他以為為他們捨己如此之多——為他們受死——是值得的，我們竟不以為為他們捨己如此之少——禁戒肉食——是值得的嗎？——因你的食物。*你辯稱那是你自己的食物，你可以隨意處置；但要記念，雖然食物是你的，被它冒犯的弟兄卻是基督的，是他所買贖的一部分。當你毀壞你的弟兄時，你是在助長魔鬼的計劃，因他是大毀壞者；你是盡你所能阻撓基督的計劃，因他是大拯救者；你不僅得罪了你的弟兄，更得罪了基督；因為拯救的工作正是他心所繫的。但是，基督為之受死的人中有被毀壞的嗎？若我們將此理解為基督受死的充足性和一般意向——要在福音條件下拯救所有人——無疑有成千上萬的人如此。若是論到他的受死之功效對選民的特定決定，那麼，雖然蒙賜給基督的人沒有一個會滅亡（Joh 6:39），你卻可以盡你所能毀壞這樣的人。若他們不被毀壞，不是你的功勞；你藉著作有此傾向的事，顯出對基督極大的反對。不但如此，你可能完全毀壞一些人——他們的信仰表白可能如此合理，以至於你當在愛心的判斷中相信基督為他們死了。請將此與 1Co 8:10,11 對照。
[3.] 思念神的工程（Ro 14:20）：不可因食物毀壞神的工程——恩典的工程，特別是在你弟兄靈魂中的信心之工。和平和安慰的工程因這樣的冒犯而被毀壞；所以當心；不要拆毀神已經建立的。你們當與神同工，不要破壞他的工作。第一，恩典和平安的工程是神的工程；是由他作成的，也是為他作成的；是他所開始的善工，Php 1:6。當留意，基督為之受死的人（Ro 14:15）在此被稱為神的工程；除了為我們作成的工之外，還有在我們裏面要作成的工，好使我們得救。每一個聖徒都是神的傑作、他的農場、他的房屋，Eph 2:10，1Co 3:9。第二，我們當非常小心，不可作任何趨向毀壞這工程的事——無論是在自己身上還是在別人身上。我們當在自己的食慾、嗜好和使用基督徒自由上捨己，以免阻礙和損害自己或別人的恩典和平安。許多人為食物和飲料毀壞了在自己身上神的工程（沒有甚麼比放縱和討好肉體、滿足它的私慾更毀壞靈魂的了），照樣也毀壞了在別人身上的——藉著故意冒犯人。想想你所毀壞的是甚麼——神的工程，他的工程是榮美榮耀的；想想你是為了甚麼而毀壞它——為了食物，那不過是為肚腹，肚腹也為食物。
[4.] 思念冒犯人的邪惡，以及它是何等濫用我們的基督徒自由。他承認凡物固然潔淨。我們可以合法地吃肉，甚至那些禮儀律所禁止的肉；但我們若濫用這自由，它就對我們變成罪：那是那帶著冒犯吃的人的罪。合法的事可能被不合法地作。——帶著冒犯吃，無論是無意地還是故意地冒犯弟兄。當留意使徒將他的責備主要指向那些給予冒犯的人；不是說那些因無知於基督徒自由、因缺少那不輕易發怒、不計算人的惡的愛心而無緣無故地、軟弱地接受冒犯的人不當受責備（他幾次含蓄地反映了他們），而是他將他的話指向堅強的人，因為他們更能承受責備、並開始改革。為進一步強調這規則，我們在此可留意兩條與之相關的指示：——第一，不可叫你的善被人毀謗（Ro 14:16）——當心不可作任何可能給別人緣由來毀謗的事，無論是對基督信仰的一般毀謗，還是對你的基督徒自由的特別毀謗。福音是你的善；它所賜的自由和特權、特恩和豁免是你的善；你分辨和使用自己在爭議之事上的自由的知識和恩典力量是你的善——這是軟弱的弟兄所沒有的善。如今不可讓這善被人毀謗。我們確實不能攔截放蕩不受約束的舌頭不說我們的壞話、不說我們所有最好的事物的壞話；但我們不可（若能做到）給他們任何緣由如此作。不可讓毀謗因我們的任何過失而起；如 1Ti 4:12，不可叫人小看你，即不可使自己可輕看。所以此處，不可使用你的知識和力量以那種會給人緣由稱之為放肆和放蕩行走、違背神律法的方式。我們在許多情形下當為保全自己的信譽和名聲而捨己，禁戒不作我們正確知道可以合法去作的事——當我們的作可能損害我們的好名聲時；如當它可疑、有作惡的外表時，或當它在善良人中成為絆腳石時，或在任何方面帶有污點時。在這樣的情形下，我們寧可委屈自己也不可使自己蒙羞。雖然不過是小小的愚妄，卻可能如死蒼蠅一般，對那在智慧和尊榮上有名聲的人非常有害，傳 10:1。我們可更廣泛地應用。我們當以那不可被人毀謗的方式管理我們一切善的責任。那些在實質上善良無可指摘的事，有時因處理失當——在安排時間、表達和其他為造就人的細節上缺少智慧——而變得易受許多指摘和毀謗。好的禱告、講道和交談，常因缺少在安排時間、用辭和其他細節上為造就人的智慧，而被人毀謗。為任何這類細節上的錯誤而毀謗那善的，誠然是那些如此作之人的罪，但我們若給他們緣由如此作，卻是我們的愚昧。我們若重視我們所表白和實行的善的名聲，就當如此安排，使它不可被人毀謗。第二，你有信心，就當在神面前守著，Ro 14:22。這不是指稱義的信心（那不可隱藏，而當藉我們的行為彰顯），而是指對我們在爭議之事上的基督徒自由的知識和確信。「你在這特定的點上清楚嗎？你滿足於可以吃各樣的肉、看所有的日子（除了主日）都一樣嗎？在神面前守著，即在你自己的胸懷中享受其中的安慰，不要以使用它的不當方式——當它可能冒犯人、使你軟弱的弟兄絆腳跌倒時——麻煩別人。」在這些無關緊要的事上，雖然我們絕不可違背我們的確信，卻有時可以隱藏它——當表明它會造成更多損害而非益處時。在神面前守著——作你自己的準則（不是要強加於人、或作為他們的準則），或作你自己的喜樂。在可疑之事上的清楚大大有助於我們舒適的行走，因為它釋放我們脫離那些沒有如此清楚的人無盡地陷入的顧慮、嫉妒和疑心。請對照 Ga 6:4，各人當察驗自己的行為，即把它帶到神的話語的試金石前，藉此如此精確地試驗，好叫自己在所作的事上充分滿足；然後他就*有理由在己前喜樂，不在別人前。保羅在這些事上有信心：我確知深信凡物本來沒有不潔淨的；但他把它守在自己那裏，不以使用自由去冒犯別人。教會是何等有福，若那些在可爭議之事上有清楚的人滿足於在神面前守著它，不把它強加於人、不以此為相通的條件——沒有甚麼比這更與基督徒自由相悖，也沒有甚麼更同時破壞教會的和平和良心的和平。那醫治的方法不因其常見而不卓越：在必需的事上當有合一，在非必需的事上當有自由，在兩者中都當有愛心，那麼一切很快就會好轉。——在神面前守著。*這類知識的目的是，既我們在自己的自由上滿足，就可以有一個無虧的良心向著神，讓這滿足我們。那才是我們在神面前所有的真安慰。那些在神眼前如此行的人，誠然是正確的。
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.
使徒在前一章指導了我們在屬世之事上彼此相待的行事為人，又為我們身為國家一分子的緣故，定下了當遵守的正義、和平與秩序的神聖法則。如今在本章及下一章的一部分，他照樣指導我們在屬聖之事上彼此相待的態度；這些事更直接關乎良心與信仰，是我們作為教會的一分子所當遵守的。特別是，他給予了一些規則，教導我們當如何處理對那些無關緊要之事的不同看法；看來在羅馬基督徒中間——使徒正是寫信給他們——在處理這些事上確有些不妥之處，他在此便竭力加以糾正。然而這些規則是通用的，在教會中有持久的功用，為要保守他在前一章所極力強調的那份基督徒的愛——因為愛就成全了律法。誠然，再沒有甚麼比信徒之間的紛爭與分裂對基督徒群體更為致命、更具威脅了。宗教的生命與靈魂正是在這些創傷中消亡。如今在本章裏，我們得到了基列的乳香這奇妙的良藥；這位蒙福的使徒如同明醫開方。「我百姓的損傷為何不得痊癒」？豈不是因為他的指示沒有被遵行嗎？本章若被正確理解、善加運用、切實遵行，便能使萬事歸正，醫治我們眾人。