聖經註釋書

使徒既已充分闡明並確立了基督教首要的基本教義，便接下來強調主要的本分。我們若只把信仰看作一套觀念體系和思辨的指引，便是誤解了我們的信仰。不，它是一種實踐的信仰，旨在引導我們正當地為人處世。它的設計不僅是要啟發我們的判斷，更是要革新我們的心靈和生活。從使徒在本書信——以及其他一些書信——的寫作方法（正如從基督國度中主要大臣的施政方式）中，神奧秘的管家可以得着指引，知道當如何分解真理的道：不要把本分與特權分開來強調，也不要把特權與本分分開來強調；兩者當並行，互相配合，如此才能彼此大大促進、彼此扶持。本分是從特權中引伸出來的，是推理的結果。基督徒實踐的根基必須建立在基督徒的知識和信心上。我們必須先明白自己如何接受了主基督耶穌，然後才能更好地知道當如何在他裏面行事為人。本章規定了許多本分。這些勸勉簡短而精闢，扼要地總結了甚麼是善，以及主我們的神在基督裏對我們的要求。它是基督徒生活指南的摘要，是一部為人處世當與福音相稱的優秀規則彙編。它以「所以」一詞與前文的論述相連。教義真理的實際應用正是講道的生命。他已詳細論述了因信稱義、豐富的免費恩典，以及我們對將要顯明之榮耀的憑據和確據。屬肉體的放縱者由此容易推論說：「所以我們可以隨心所欲地生活，照自己和眼所喜好的去行。」然而這推論並不成立；使人稱義的信心是「使人生發仁愛的信心」。除了聖潔和順服的道路之外，再沒有別的通天之路。所以神所配合的，人不可分開。本章具體的勸勉可以歸納為基督徒本分的三大要項：我們對神的本分、對自己的本分，以及對弟兄的本分。神的恩典教導我們在總體上「敬虔、節制、公義」地生活，並拒絕一切與此相反的事。本章雖略有交織，卻要使我們明白甚麼是敬虔、節制和公義。

Such displays of God's mercy as Jews and Gentiles have received should induce them to consecrate themselves to Him; and not be conformed to the world, Romans 12:1, Romans 12:2. Christians are exhorted to think meanly of themselves, Romans 12:3. And each to behave himself properly in the office which he has received from God, Romans 12:4-8; Various important moral duties recommended, Romans 12:9-18. We must not avenge ourselves, but overcome evil with good, Romans 12:19-21.

The apostle having now finished the doctrinal part of this epistle, proceeds to the practical; and here it may be necessary to take a view of his arguments in the preceding chapters.

The election, calling, and justification of the believing Gentiles, and their being admitted into the kingdom and covenant of God, and having an interest in all the privileges and honors of his children.

(1.) That they have a clear and substantial title to all these he has proved in Romans 1, 2, and 3.

(2.) That this right is set on the same footing with Abraham's title to the blessings of the covenant he proves Romans 6.

(3.) That it gives us a title to privileges and blessings, as great as any the Jews could glory in, by virtue of that covenant, Romans 5:1-12.

(4.) He goes still higher, and shows that our being interested in the gift and grace of God in Christ Jesus is perfectly agreeable to the grace which he has bestowed upon all mankind, in delivering them from that death of the body brought on them by Adams' transgression, Romans 5:12-21.

(5.) He fully explains, both with regard to the Gentiles and Jews, the nature of the Gospel constitution in relation to its obligations to holiness, and the advantages it gives for encouragement, obedience, and support, under the severest trials and persecutions, Romans 6, 7, 8.

(6.) As to the pretences of the Jews, that "God was bound by express promise to continue them as his only people for ever, and that this was directly inconsistent with the election and calling of the Gentiles, on the condition of faith alone;" he demonstrates that the rejection of the Jews is consistent with the truth of God's word, and with his righteousness: he shows the true cause and reason of their rejection, and concludes with an admirable discourse upon the extent and duration of it; which he closes with adoration of the Divine wisdom in its various dispensations, Romans 9, 10, 11. Thus, having cleared this important subject with surprising judgment, and the nicest art and skill in writing, he now proceeds, after his usual manner in his epistles and the apostolic method of preaching, to inculcate various Christian duties, and to exhort to that temper of mind and conduct of life which are suitable to the profession of the Gospel, and the enjoyment of its privileges. - Dr. Taylor.

INTRODUCTION TO Romans 12

The doctrines concerning predestination, justification, &c. being established, the duties of religion are built upon them, and enforced by them in this and the following chapters. The apostle first exhorts all the members of the church in common to a regard to the worship of God, in opposition to the things of the world; and then the officers of the church particularly, to the discharge of their duty; and next all of them, both officers and members, to the performance of various duties respecting God, themselves, one another, and the men of the world. The duty of attending public worship is first mentioned, signified by a presentation of their bodies to the Lord, Romans 12:1, to which they are moved, partly by the plenteous mercy and goodness of God to them; and partly by the acceptableness of it to God; as also by the reasonableness of the thing: then follows a dehortation from conformity to the world, the men and manners of it, in superstition and will worship, or in acts of immorality, Romans 12:2, and also an exhortation to a different course of life, in seeking to please God; which is proposed upon a principle of grace in them, being renewed in the Spirit of their mind; and with this end and view, that they might the better prove, try, and discern, and come at, a greater knowledge of the mind and will of God: and whereas gifts are apt to swell men with pride and vanity, such as qualify men to bear any office in the church, the apostle cautions against this spirit and conduct, and exhorts to sobriety and humility; by observing, that what gifts they have, are such that God has given them, and which they have not of themselves; and what they have is only in part and in measure, some one and some another; and none have all gifts, Romans 12:3, this he illustrates, Romans 12:4, by an human body and the members of it, which being many, have not the same office, but some one and some another; which he accommodates to the body of Christ the church, Romans 12:5, which though but one in Christ, has many members; and these are members one of another, and are designed mutually to serve and help each other, for which the gifts among them were bestowed: and then the apostle proceeds to take notice of the particular officers in the church, and exhorts them to the function of their offices, according to their different gifts; as, first, the preacher to preach according to the rule of faith, and the measure of gifts bestowed, Romans 12:6, and then the deacon, the other officer, to attend to his deaconship, Romans 12:7, and inasmuch as these officers, according to their different gifts, may be distinguished, some having a talent for stating, explaining, and defending doctrines, and may be called doctors, or teachers, let them attend to the doctrinal part of the word; and others having a talent in the practical way of preaching, whether by way of exhortation or comfort, and may be called exhorters or comforters, let them attend to that branch of the ministry, Romans 12:8, and as for the deacon, the performance of his office, whether it be by distributing to the poor, let him do it impartially and faithfully; or by assisting in the government of the church, let it be done with all diligence; or by showing mercy to the poor in distress, besides what they usually receive, let it be done with a cheerful countenance: next follow various duties which are mentioned, not in an exact order or method, but may be reduced to these heads; such as concern God, an unfeigned love of him, abhorrence of all evil, and a close attachment to whatsoever is good, Romans 12:9, and also the worship of him, which is to be performed with diligence and fervency, Romans 12:11, the exercise of the grace of hope with joy, patience in the midst of tribulations, and perseverance in prayer, Romans 12:12, then such duties as concern one another, as Christians and brethren in a church relation; as to exercise an affectionate brotherly love to each other, and to honour one another; and even to give each other the preference, who may be equal or superior, both in spiritual gifts, and in temporal things, Romans 12:10, and with respect to poor saints, to communicate cheerfully to their necessities; and with respect to strangers, to entertain them hospitably, Romans 12:13, and as to every member, whether in prosperous or adverse circumstances, to bear a part with them, rejoicing with the one, weeping with the other, Romans 12:15, and to behave with humility, modesty, and sobriety, towards all, Romans 12:16, and next such duties as concern the men of the world, particularly to bless, and not curse persecutors, Romans 12:14, not to retaliate evil for evil, but to do everything that is of good report in the sight of men, Romans 12:17, to study, if possible, to live peaceably with all men, Romans 12:18, to bridle passion and refrain from wrath, and not seek private revenge, but leave it with the Lord to take vengeance, Romans 12:19, on the other hand, to he kind and beneficent to enemies, by giving them food and drink when hungry and thirsty, expressed in the words of Solomon, Proverbs 25:21, the reasons for which are, because hereby an enemy may be wrought upon, and be brought either to shame or repentance, and become a friend, Romans 12:20, and because by doing otherwise, resenting and returning the evil, a man is conquered by it; whereas, by the other method, the enemy is conquered by good, Romans 12:21, and it is much more commendable and honourable to be a conqueror, than to be conquered.

CHAPTER 12.

CHAPTER 12. The distinction of doctrinal and practical is not one that can be pressed anywhere in the N.T., and as little in Paul as in any other writer. It is under practical compulsion of some kind that he develops most of his characteristic doctrines, and he has no doctrines which do not imply a corresponding practice. Yet the distinction does exist, and the remainder of this epistle, especially chaps. Romans 12:1 to Romans 15:13, may be properly described as the practical part of it. Not that it is independent of the other. On the contrary, it is nothing but the application of it. (οὖν Romans 12:1.) Christian ethics are relative to the Christian revelation. It is the relations in which we stand that determine our duties, and the new relations in which we are set both to God and to other men by faith in Jesus Christ have a new morality corresponding to them. There is such a thing as a Christian ethic with a range, a delicacy, a flavour, all its own. There is no formal exposition of it here, though perhaps the nearest approach to such a thing that we have in the N.T., but a comprehensive illustration of it in a variety of bearings. Paul starts (Romans 12:1 f.) with a general exhortation, covering the whole Christian life. From this he proceeds to the spirit and temper which ought to characterise Christians as members of the same society, dwelling especially on the graces of humility and love (Romans 12:3-21). In the following chapter he discusses the duties of the individual to his legal superiors (Romans 13:1-7); his duties to his neighbour, as comprehended in the love which fulfils the law (Romans 13:8-10); and the urgent duty of sanctification in view of the Parousia. With chap. 14 he comes to a different subject, and one apparently of peculiar interest in Rome at the time. It is one of those questions in which the claim of Christian liberty has to accommodate itself to the social necessity created by the weakness of brethren, and the discussion of it extends from Romans 14:1 to Romans 15:13, and concludes the “practical” part of the epistle.

CHAPTER 12

Romans 12:2. Instead of the imperatives, which Tisch. also defends, Lachm. has, what Griesb. already approved: συσχηματίζεσθαι and μεταμορφοῦσθαι, according to A B** D F G, min. Theoph. The preponderating evidence of the codd. is in favour of the infinitives, while that of the VSS. (Vulg. It. Syr. etc.) and Fathers is in favour of the imperatives. But, since the frequent practical use of the precept in the direct paraenetic form of expression at any rate suggested—especially considering the closely similar pronunciation of the infinitives and imperatives—the writing of the latter rather than the former, the infinitive reading is to preferred, which א also supports by reading μεταμορφοῦσθαι, although it has συσχηματίζεσθε.

ὑμῶν] is wanting in A B D* F G, 47, 67*, Copt. Clem. Cypr. Omitted by Lachm. and Tisch. The preponderance of evidence, as well as the circumstance that ὑμῶν very readily suggested itself to mechanical copyists for repetition from Romans 12:1, justifies the omission.

Romans 12:5. Lachm. and Tisch. 8 : τό, according to A B D* F G P א, 47*, Antioch. Damasc. Rightly; τὸ δὲ χαθʼ εἷς, not being understood, was exchanged with ὁ δὲ καθʼ εἷς, as the antithesis of οἱ πολλοί.

Romans 12:11. τῷ καιρῷ] So Griesb., after Erasm. 2, Steph. 3, Mill, and others. But Erasm. 1, Beza, Elz., Matth., Lachm., Scholz, Tisch., and Rinck have τῷ κυρίῳ. The former is found in D* F G, 5, and Latin Fathers; the latter in A B D** E L P א, and most min. VSS. and Greek Fathers. See the accurate examination of the evidence in Reiche, Comm. crit. p. 70 ff., who decides for κυρίῳ, and in Tisch. 8. Κυρίῳ is certainly the oldest and most diffused reading. Nevertheless, if it were original, we cannot well see why καιρῷ should have been substituted for it; for δουλ. τῷ κυρίῳ is a very usual Pauline thought (Acts 20:19; Ephesians 6:7; Romans 14:18; Romans 16:18; Colossians 3:24, et al.), and would suit our passage very well. It would be far easier to take exception to καιρῷ than to κυρίῳ (as in Romans 13:11, instead of καιρόν, the reading κύριον is already found in Clement), especially as the principle itself, τῷ καιρῷ δουλεύειν, might readily seem somewhat offensive to a prejudiced moral feeling. Hardly can κυρίῳ, considering its great diffusion, be a mere copyist’s error (in opposition to Fritzsche).

Romans 12:13. χρείαις] D* F G, Clar. Boern. codd. Lat., in Rufinus and some Latin Fathers: μνείαις (defended by Mill). Its origin is due to the reverence for martyrs: “lectio liturgica pro tempore ficta,” Matth.

Romans 12:17. ἐνώπιον] A** has ἐνώπιον τοῦ Θεοῦ, καὶ ἐνώπιον. F G, Arm. Goth. Vulg. and several Fathers: οὐ μόνον ἐνώπιον τ. Θεοῦ, ἀλλὰ καὶ ἐνώπιον. Ascetic amplification, after Proverbs 3:4; 2 Corinthians 8:21.

Instead of πάντων Lachm. has τῶν, according to A** D * F G, min. It. Harl. Guelph. Tol. Tert. Lucif. Probably, however, this was connected with that amplification.

Romans 12:20. ἐὰν οὖν] A B P א, min. Copt. Arm. Vulg. Clar. Bas. Dam.: ἀλλὰ ἐὰν (so Lachm. and Tisch. 8). D* F G, min. Goth.: ἐάν, which is to be preferred, with Griesb.; the other readings aim at furnishing a connection.

the second, or practical part of the epistle

Ro 12:1-21.

信徒當盡的本分——通則與細則。

本書信教義的教導之後，接著是一連串實踐本分的勸勉。首先，是那無所不包的本分。

1. 所以弟兄們，我以神的慈悲——鑒於本書信前文所論述的一切。

勸你們——那些慈悲，其白白的性質、榮耀的渠道、拯救的果子，已經在前面詳細展開。

將身體獻上——參

Ro 6:13，

那裡有同樣的勸勉和同樣的詞，在那裡譯為"獻"（如

Ro 12:16, 19

亦然）。

……身體——即"在身體裡的你們自己"，被視為內在生命的器官。一切在未更新的心中的惡，都是借著身體才得以明顯的表現與行動出來；照樣，信徒一切恩典的原則與情感，也是借著身體才在外在的生活中彰顯。成聖延伸至全人

（1Th 5:23, 24）。

當作活祭——與律法的祭物榮耀地相對——那些祭物除非被殺，便根本不是祭物。那"除去世人罪孽"的"神羔羊"之死，已將一切死的祭牲從神的祭壇上掃除，好為救贖之民自己作為"活祭"獻給那"使他成為罪"的主騰出空間；同時他們感恩之心每一次發出讚美，以及出於基督之愛的每一個行動，本身都是獻給神的馨香之祭

（Heb 13:15, 16）。

聖潔的——利未的祭牲無瑕疵地獻給神時被視為聖潔；照樣，信徒"將自己獻給神，好像死裡復活的人，並將他們的肢體獻給神作義的器具"，在神的估量中，不是禮儀上而是實際上"聖潔"的，並且如此

神所喜悅的——"可喜悅的"

*——*並不如利未的祭物，僅僅作為屬靈意念的指定象徵，而是在其更新的品格上、並借著他兒子耶穌基督與他親密的關係上，本質上是神所喜悅的對象。

你們如此事奉——更確切地說："合理"

乃是理所當然的——與律法之下獻上無理性祭牲相對，並非與偶像敬拜的無意義相對。按此觀點，我們將自己作為救贖慈悲的活紀念獻上，在此被稱為"我們合理的事奉"；這確實是神理性的受造者最合理、最高尚的事奉。參

2Pe 1:5，

"獻上屬靈的祭，借著耶穌基督蒙神悅納"。

我勸你們——使徒既已完成了本書信的論證，如今便以實際的勸勉應用作結，指明這論證與人生義務、並信仰之實際影響的關係。福音的一切教義都不是要成為冰冷乏果的玄思。它們關乎人的心靈與生命；因此使徒呼籲受書人，把自己毫無保留地獻給神。

所以——意即作為前述論證或教義的果效或結果。換言之，前十一章的全部論證，正是要顯明我們當將自己獻給神的義務。從這類表達可以清楚看出，使徒從不以為恩典的教義有引人放縱的傾向。許多人斷言，因信稱義、揀選與諭旨、聖徒的堅忍等教義必有此傾向。但保羅顯然沒有這種顧慮。他在充分陳明並確立這些教義之後，所得的結論正是：我們因此當過聖潔的生活；而且他正是以這些教義為根據，勸勉人如此行。

以神的慈悲——這裡的「以」（διὰ dia）表示他們當如此行的理由，或呼籲的根據。神的慈悲既是如此浩大，這便構成他們獻上身體等事的理由；見 1 Corinthians 1:10; Romans 15:30。「慈悲」在此指施與不配之人的恩惠，即恩慈、憐恤等。用複數是仿效希伯來文的「憐憫」一詞，該詞沒有單數。這詞在新約中不常見；見 2 Corinthians 1:3，那裡稱神為「發慈悲的父」；另見 Philippians 2:1; Colossians 3:12; Hebrews 10:28。使徒在此特別指著的慈悲，是施與受書之人的。他已證明眾人本性上都伏在罪之下，對神沒有任何權利可求；而神竟在這光景中賜下祂的兒子為他們死、又赦免他們的罪，顯出極大的憐憫。這便是他們當把自己獻給神的根據或理由。

獻上——這裡所用之詞通常指把祭牲或其他祭物帶到祭壇前獻上的行動。它含著這行動乃是自由、自願之奉獻的意思。信仰是自由的；把自己獻給神的行動，是我們所行最自由的行動之一。

將身體——獻祭的是牲畜的身體。使徒有見於此，特別提到他們的身體。然而所獻的乃是全隻牲畜；保羅在此的意思顯然等同於說：把你們自己、你們的全人獻給神的事奉；參 1 Corinthians 6:16; James 3:6。按猶太人通用的語言，把祭說成靈魂或靈的奉獻，既不合慣例也不恰當；因此使徒把他們慣用的祭禮語言，應用到基督徒將自己獻給神的奉獻上。

當作活祭——祭物是作為罪的贖價獻給神的供物，或作為感恩與敬奉的表示、獻給神和祂事奉的一切供物。它意味著獻祭者將其全然交出，放棄對它的一切權利要求，任憑它為神的榮耀而處置。就祭牲而言，是把它宰殺，獻上血；就初熟之物等其他供物而言，是把它分別出來歸給神的事奉；獻祭者放棄對它的一切權利，把它交給神，憑祂旨意處置。這便是使徒懇求羅馬人作出的奉獻：把自己獻給神，如同對自己不再有任何權利；任憑神處置；忍受並擔當祂所指定的一切；以祂所吩咐的任何方式促進祂的榮耀。這便是真信仰的本質。

活——ζῶσυν zōsun。這說法大概意為他們當把身體與靈魂中活潑能動的力量獻給神的事奉。猶太人把祭牲帶來宰殺，獻上的是死的；它不能再被獻上。與此相對，我們要帶著一切活潑的生命之力獻上自己。基督教所要求的，不是死寂或無所作為的事奉；它要求人以活潑能動的力量事奉救主神。這樣的祭景叫人深受感動：把生命連同其一切精力——智力、道德力、體力——看作一場長久的祭，一份向神不斷呈獻的供物；一個不朽的存在者獻給神，日復一日自願地帶著全副精力獻上，直到生命終結，以致可以說：他活著是一份白白獻給神的祭，死時亦然。這就是信仰。

是聖潔的——本義是無瑕無疵。別樣的祭不能獻給神。猶太人被明文禁止獻有殘疾的、瞎眼的、或有任何殘缺的；見 Deuteronomy 15:21; Leviticus 1:3, Leviticus 1:10; Leviticus 3:1; Leviticus 22:20; Deuteronomy 17:1；參 Malachi 1:8。若所獻的毫無這些殘缺，便算為聖潔，即合宜地分別出來、奉獻給神。照樣，我們當把我們最好的機能、心思的活力、才幹與光陰分別給神。不僅是病中的軟弱，不僅是晚年，也不僅是無法另作他用的時間，而當把身心初度的活力與精力、我們的青春、健康與力量獻上。我們獻給神的祭不可是支離的、割裂的，而當是完全而完整的。許多人指望在病中作基督徒，許多人指望在老年如此；這等於存心把瞎眼的、瘸腿的獻給祂。這祭必須無罪；不可是割裂的、破損的、染污的事奉，而當以我們心中與生命中最美好的情感獻上。

是神所喜悅的——他們受勸勉要獻上神所悅納的祭，就是他剛才指明的那種——活的、聖潔的祭。凡神所不喜悅的祭都不當獻。異教徒的祭物、穆斯林的朝聖、羅馬天主教徒那些神未曾吩咐的自苦之刑，都不能蒙神悅納。惟獨神所指定的那些事奉才能蒙祂悅納；參 Colossians 2:20-23。人不可發明事奉、自造十字架、自尋逼迫試煉、或故意激起反對。人只當行神所要求的，那才蒙神喜悅。而我們所行蒙神喜悅這一事實，便是我們所能得的最高報償。神若嘉許我們所行的，人怎樣看我們便無關緊要。討祂喜悅當成為我們最高的目標；我們確實討祂喜悅這事實，便是我們至高的賞賜。

你們如此事奉乃是理所當然的——譯作「事奉」的 λατρείαν latreian 本義指敬拜，或向神呈獻的敬奉。「理所當然的」在我們的用法中，意為「受理性支配的；合乎理性指示地思想、言語、行事」（韋氏辭典），或凡能顯為合理或合宜的。這並不表達原文的意思。原文 λογικὴν logikēn 意為屬乎心思的；理所當然的事奉，意即屬心智的、屬理性的事奉。它所對立的不是愚昧或不合理，而是猶太人外在的事奉、以及他們賴以得救的那類事奉。基督徒的敬拜是屬乎心思的、屬靈的；猶太人的敬拜是外在的。屈梭多模把這短語譯作「你們屬靈的事奉」。敘利亞譯本作「你們要以理性的事奉獻上你們的身體」。

我們從本節可以學到：

(1) 對神合宜的敬拜乃是心靈自由的敬奉。它不是被迫或勉強的。我們把自己獻上，當出於自願。別樣的都算不得真祭，別樣的都不能蒙悅納。

(2) 我們當把我們整個的自己、我們所有並所是的一切，獻給神。別樣的奉獻都不能蒙祂嘉許。

(3) 神的性情正是足以引導我們如此行的性情。那是憐憫的性情，是長久恆忍的性情；它當感動我們把自己獻給祂。

(4) 這當毫不遲延地行。神如今配得這樣的事奉，正如祂將來任何時候所能配得的一樣。祂對我們的情感與內心，握有一切可能的權利。