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The apostle, having at large cleared and confirmed the prime fundamental doctrines of Christianity, comes in the next place to press the principal duties. We mistake our religion if we look upon it only as a system of notions and a guide to speculation. No, it is a practical religion, that tends to the right ordering of the conversation. It is designed not only to inform our judgments, but to reform our hearts and lives. From the method of the apostle's writing in this, as in some other of the epistles (as from the management of the principal ministers of state in Christ's kingdom) the stewards of the mysteries of God may take direction how to divide the word of truth: not to press duty abstracted from privilege, nor privilege abstracted from duty; but let both go together, with a complicated design, they will greatly promote and befriend each other. The duties are drawn from the privileges, by way of inference. The foundation of Christian practice must be laid in Christian knowledge and faith. We must first understand how we receive Christ Jesus the Lord, and then we shall know the better how to walk in him. There is a great deal of duty prescribed in this chapter. The exhortations are short and pithy, briefly summing up what is good, and what the Lord our God in Christ requires of us. It is an abridgment of the Christian directory, an excellent collection of rules for the right ordering of the conversation, as becomes the gospel. It is joined to the foregoing discourse by the word "therefore." It is the practical application of doctrinal truths that is the life of preaching. He had been discoursing at large of justification by faith, and of the riches of free grace, and the pledges and assurances we have of the glory that is to be revealed. Hence carnal libertines would be apt to infer. "Therefore we may live as we list, and walk in the way of our hearts and the sight of our eyes." Now this does not follow; the faith that justifies is a faith that "works by love." And there is no other way to heaven but the way of holiness and obedience. Therefore what God hath joined together let no man put asunder. The particular exhortations of this chapter are reducible to the three principal heads of Christian duty: our duty to God t ourselves, and to our brother. The grace of God teaches us, in general, to live "godly, soberly, and righteously;" and to deny all that which is contrary hereunto. Now this chapter will give us to understand what godliness, sobriety, and righteousness, are though somewhat intermixed.
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Consecration to God; Duty towards God; Duty towards Ourselves; Due Exercise of Spiritual Gifts; Duty towards Our Brethren; Brotherly Love; Love to Enemies (58 AD)
獻身於神；對神的本分；對自己的本分；屬靈恩賜的正當運用；對弟兄的本分；弟兄之愛；對仇敵的愛（公元58年）
¹ 所以弟兄們，我以神的慈悲勸你們，將身體獻上，當作活祭，是聖潔的，是神所喜悅的；你們如此事奉乃是理所當然的。 ² 不要效法這個世界，只要心意更新而變化，叫你們察驗何為神的善良、純全、可喜悅的旨意。 ³ 我憑着所賜我的恩對你們各人說：不要看自己過於所當看的；要照着神所分給各人信心的大小，看得合乎中道。 ⁴ 正如我們一個身子上有好些肢體，肢體也不都是一樣的用處。 ⁵ 我們這許多人，在基督裏成為一身，互相聯絡作肢體，也是如此。 ⁶ 按我們所得的恩賜，各有不同。或說預言，就當照着信心的程度說預言； ⁷ 或作執事，就當專一執事；或作教導的，就當專一教導； ⁸ 或作勸化的，就當專一勸化；施捨的，就當誠實；治理的，就當殷勤；憐憫人的，就當甘心。 ⁹ 愛人不可虛假；惡要厭惡，善要親近。 ¹⁰ 愛弟兄，要彼此親熱；恭敬人，要彼此推讓。 ¹¹ 殷勤不可懶惰。要心裏火熱，常常服事主。 ¹² 在指望中要喜樂，在患難中要忍耐，禱告要恆切。 ¹³ 聖徒缺乏要幫補；客要一味地款待。 ¹⁴ 逼迫你們的，要給他們祝福；只要祝福，不可咒詛。 ¹⁵ 與喜樂的人要同樂，與哀哭的人要同哭。 ¹⁶ 要彼此同心；不要志氣高大，倒要俯就卑微的人。不要自以為聰明。 ¹⁷ 不要以惡報惡；眾人以為美的事要留心去作。 ¹⁸ 若是能行，總要盡力與眾人和睦。 ¹⁹ 親愛的弟兄，不要自己伸冤，寧可讓步，聽憑主怒；因為經上記着：主說：伸冤在我，我必報應。 ²⁰ 所以，你的仇敵若餓了，就給他吃；若渴了，就給他喝；因為你這樣行就是把炭火堆在他的頭上。 ²¹ 你不可為惡所勝，反要以善勝惡。
按照目錄中所提的綱要，我們在此可以留意使徒的勸勉：
一、關乎我們對神的本分。我們在此看見何為敬虔。
- 就是將自己獻給神，如此奠定美好的根基。我們必須先將自己獻給主（林後8:5）。這在此被強調為一切本分和順服的源泉（羅12:1-2）。人由身體和靈魂組成（創2:7；傳12:7）。
（1）身體必須獻給神（羅12:1）。身體是為主，主是為身體（林前6:13-14）。這勸勉在此以極其動人的方式引入：所以弟兄們，我以神的慈悲勸你們。 他雖是偉大的使徒，卻稱最卑微的基督徒為弟兄——這是一個表達愛和關切的稱呼。他用懇求；這是福音的方法：好像是神藉我們勸你們一般（林後5:20）。他本可以帶着權柄命令，卻為愛的緣故寧可懇求（門8-9）。貧窮人說哀求的話（箴18:23）。這是要使勸勉深入人心，使之以更悅人的能力臨到。許多人若被和善地對待，便更容易受感動；引導比驅趕更容易。如今當留意：
〔1〕所強調的本分——將身體獻上，當作活祭，借用律法之下獻祭的比方——祭物被陳列在祭壇前，預備獻給神。你們的身體——就是你們全人；如此表達是因為律法之下是獻上牲畜的身體為祭（林前6:20）。我們的身體和心靈都在此意之中。祭物由祭司獻上，卻由獻祭者陳列——獻祭者按手在祭牲頭上，將自己對它的一切權利、名分和利益轉歸給神。這裏的「獻祭」指一切按神自己所定的、獻歸他名下的東西（彼前2:5）；我們既是聖殿，又是祭司，又是祭物，正如基督在他獨特的獻祭中那樣。獻祭有贖罪祭，也有感恩祭。那一次被獻、擔當多人的罪的基督，是惟一的贖罪祭；但我們的身與行，藉着我們的大祭司基督獻給神，便如同感恩祭，為尊榮神而獻。獻上意味着一個自願的行動，是憑着意志對身體及其一切肢體所具有的那種絕對主宰權而行的。這必須是甘心祭。你們的身體，不是你們的牲畜。那些律法之下的祭既從基督得着能力，也在基督裏告終。將身體獻給神，不僅意味着避免以身體犯的罪或加於身體的罪，更意味着以身體作為靈魂的僕人來服事神。就是在你們的身體上榮耀神（林前6:20），使身體投入直接敬拜的本分，殷勤地盡自己的本分，並在蒙召時甘願為神受苦。就是將身體的肢體獻上作為義的器具（羅6:13）。雖然操練身體獨益處不大，但在其當有的位置上，它證明並結出我們靈魂獻歸於神的果子。第一，將身體獻上當作活祭；不是如律法之下那樣被殺。基督徒以身體為祭獻給神，雖然他不必將身體交與焚燒。一個真誠獻歸於神的身體便是活祭。活祭，借用比方——自死的不可吃，更不可獻（申14:21）；又用對比——「祭物要被宰殺，但你們可以獻為祭卻仍存活」——一種無血的祭。野蠻的異教徒將兒女獻給他們的偶像，不是活祭，而是被殺的祭：但神所要的是憐憫，不要這樣的祭，雖然生命是欠他的。活祭，即被靈魂屬靈生命所鼓舞的。是基督因信住在靈魂裏，使身體成為活祭（加2:20）。聖潔的愛點燃祭物，使本分充滿生命（羅6:13）。活，即是向神活着（羅12:11）。第二，必須是聖潔的。每一個祭都有相對的聖潔，因為是獻歸給神的。但除此之外，還必須有真正的聖潔——在於心與生活的完全端正，藉此我們在兩方面都與神的本性和旨意相符：連我們的身體也不可作為罪和不潔的器具，而要分別為聖歸給神，用於聖潔的用途，正如會幕的器皿是聖潔的，因為獻歸神的服侍。聖潔的主體本來是靈魂；但成聖的靈魂將聖潔傳遞給它所推動、所感發的身體。符合神旨意的就是聖潔的；當身體的行動如此時，身體就是聖潔的。它們是聖靈的殿（林前6:19）。用聖潔尊貴守着自己的身體（帖前4:4-5）。
〔2〕支持這本分的三個論據：第一，當思想神的慈悲：我以神的慈悲勸你們。 這是一個動人的懇求，理當使我們溶化而順服：dia ton oiktirmon tou Theou。這是一個最為甘甜有力的論據。神的慈悲有在神裏面的，也有從神而來的——源頭的慈悲和流出的慈悲：兩者都包含在內；但尤其是福音的慈悲（羅11:1-36所提及），就是猶太人因不信而喪失失去的，轉移到我們外邦人身上（弗3:4-6）：大衛那可靠的恩典（賽55:3）。神是慈悲的神，所以讓我們將身體獻給他；他必善待它們，知道如何體恤它們的軟弱，因為他有無限的憐憫。我們每日從他領受他慈悲的果子，特別是對身體的慈悲：他造了它們，他維持它們，他買贖了它們，他又賜它們極大的尊嚴。我們不致消滅，我們的靈魂仍存生命，都是因耶和華的慈悲；而其中最大的慈悲是：基督不僅將身體，更將靈魂作了贖罪祭，他為我們捨己，又將自己賜給我們。如今我們豈能不思想為這一切當向耶和華獻上甚麼。我們當獻上甚麼呢？讓我們獻上自己，作為這一切恩惠的感恩——我們一切的所有、我們一切的所有、我們一切所能作的；雖然如此，這不過是為極豐富的領受所作的極貧乏的回報；然而因為這是我們所有的，第二，這是神所喜悅的。我們眾人當努力追求的偉大目標，就是得主喜悅（林後5:9），使他喜悅我們的自己和作為。這些活祭是神所喜悅的；而惡人的祭物雖肥美昂貴，在主眼中卻是可憎的。神肯悅納我們裏頭任何東西，是他極大的俯就；我們也不能別有所求以使自己快樂；若獻上自己能討他喜悅，我們便容易斷定不能再更好地使用自己了。第三，這是我們理所當然的事奉。這其中有理性的行動；因為獻上身體的是靈魂。以無知為母為乳的盲目的虔誠，只配獻給那些有眼卻看不見的糞堆之神。我們的神必須在靈裏和悟性中被事奉。這事有十足的理由，不可能提出任何好的理由來反對。來吧，我們彼此辯論（賽1:18）。神沒有將任何艱難或不合理的事加在我們身上，而是完全符合正理的原則。Ten logiken latreian hymon——你們按着道的服事；如此也可讀。神的話語在聖潔敬拜中並不排除身體。惟獨照着成文之道而行的服事才蒙神悅納。這必須是福音的敬拜，屬靈的敬拜。理所當然的服事是我們能夠並準備好為之說明的服事——我們在其中了解自己。神以我們為有理性的受造物來待我們，也要我們如此待他。如此身體當獻給神。
（2）心思必須為他而更新。這在羅12:2被強調：只要心意更新而變化；要確保在你們裏頭成就了拯救的改變，且這改變正持續進行。歸正和成聖就是心思的更新——不是靈魂本質的改變，而是其性質的改變。這與造一個新心和新靈是一樣的——新的意向和傾向，新的同情和反感；悟性得着光照，良心得着柔軟，思想得着糾正；意志降服於神的旨意，情感變為屬靈屬天的：以致人不再是他從前的樣子——舊事已過，都變成新的了；他從新的原則、照新的規則、懷着新的目標而活。心思是我們裏頭行事治理的部分；所以心思的更新就是全人的更新，因為一生的果效是由心發出（箴4:23）。成聖的進展——越發向罪死、越發向義活——是這更新工作的延續，直到在榮耀中得以完全。這被稱為我們的變化；如同穿上一個新的形狀和樣式。Metamorphousthe——你們要變化。基督的變像就是用這詞表達的（太17:2），那時他穿上屬天的榮耀，使他的臉面明亮如日頭；同一個詞也用於林後3:18，我們在那裏被說成是變成同樣的形狀，從榮耀到榮耀。這變化在此被強調為一個本分；並不是說我們自己能作出這樣的改變：我們憑自己的能力要作出一個新心，如同造一個新世界一樣困難；這是神的工作（結11:19，36:26-27）。但你們要變化，意思是「要使用神為此所設立所命定的途徑」。是神使我們歸回，我們才得以歸回；但我們必須將我們的作為擺正以致歸回（何5:4）。「將你們的靈魂置於蒙福聖靈那改變人、變化人的影響之下；在一切恩典的途徑中使用，向神尋求恩典。」新人雖是神所創造的，我們卻必須穿上他（弗4:24），並向着完全竭力追求。如今在這節經文中我們可以進一步留意：
〔1〕這更新的大敵是甚麼，我們當避免：就是效法這個世界：不要效法這個世界。 一切主耶穌的門徒和跟隨者都必須不效法這個世界。Me syschematizesthe——不要照着這世界塑造自己。 我們不可效法世界的事物；它們是變幻無常的，其樣式正在過去。不要效法肉體的情慾或眼目的情慾。我們不可效法世上的人——那臥在惡者手下的世界的人，不隨從現今世代的風俗而行（弗2:2）；即我們不可隨夥作惡（出23:2）。罪人若引誘我們，我們不可依從他們，反要在自己的崗位上見證反對他們。不但如此，連在無關緊要、本身不是罪的事上，我們也當如此不效法世界的習俗和方式——不以世界的指示為主要法則，不以世界的青睞為最高目標。真正的基督教在很大程度上在於清醒的獨特。然而我們也要防備走極端——故意的粗魯和乖僻，這是有些人會陷入的。在屬世的事上，自然之光和列國的習俗是為我們的引導而設的；在那些事上，福音的規則是指引的規則，不是相反的規則。
〔2〕這更新的偉大效果是甚麼，我們當追求：叫你們察驗何為神的善良、純全、可喜悅的旨意。 此處所說神的旨意，是指他所啟示關乎我們本分的旨意——主我們的神對我們的要求。這就是神總體的旨意，即我們的成聖——我們祈求那在我們身上成就如同在天上成就的旨意；特別是他在新約中所啟示的旨意——在這末世藉着他兒子曉諭我們的旨意。第一，神的旨意是善良、純全、可喜悅的——律法的三個優良性質。它是好的（彌6:8）；完全符合善惡的永恆理性。它本身是好的，對我們也是好的。有人認為福音的律法在此被稱為好的，是與禮儀律相對——禮儀律由不好的律例組成（結20:25）。它是可喜悅的，是神所喜悅的；惟獨他所定規的才是如此。要達到他喜悅的目標，惟一途徑是照他的旨意而行。它是純全的，無可增添。神所啟示的旨意是信仰和實踐充足的法則，包含一切有助於神人的完全、使我們得以完全預備行各樣善事的事物（提後3:16-17）。第二，基督徒當察驗何為神那善良、純全、可喜悅的旨意；即以判斷和贊同來認識它，以經歷來認識它，藉着順服的經歷來認識神旨意的卓越。就是喜愛那美好的事（腓1:10）；是dokimazein（與此處所用同一個詞）分辨那些更美的事，在疑惑的情況下敏捷地領會神的旨意是甚麼，並投身其中。就是以敬畏耶和華為樂（賽11:3）。第三，那些因心意更新而變化的人，最能察驗何為神那善良、純全、可喜悅的旨意。靈魂裏活潑的恩典原則，在它掌權的範圍內，帶來對屬神之事不偏不倚、無成見的判斷。它使靈魂傾向於領受並接受神旨意的啟示。應許是（約7:17）：人若立志遵着他的旨意行，就必曉得這教訓。 巧妙的頭腦能對神的旨意辯論和區分；而誠實謙卑的心——那已經屬靈的感官受過操練、已經被倒入道的模子裏的心——卻愛慕它、實行它，並得着它的滋味和香氣。如此敬虔就是將自己獻給神。
- 這既作成，便要在各樣福音的順服上事奉他。我們在此有些提示（羅12:11-12）：常常服事主。 我們將自己獻給他是為了甚麼呢？豈不是為了事奉他嗎？徒27:23：我所屬的；接着便是：我所事奉的。 敬虔就是事奉神。如何事奉？（1）我們必須以此為業，不可在這業上懶惰。殷勤不可懶惰。 世上的事——我們自己職分的事——我們不可懶惰（帖前4:11）。但這似乎是指事奉主的事業，我們父的事業（路2:49）。那些要證明自己是真基督徒的人，必須以信仰為事業——必須選擇它、學習它、投身於它；必須愛它、在其中做工、堅守它，作為自己首要的、主要的事業。既以此為業，就不可懶惰：不可在自己的舒適與本分相爭時選擇舒適。在信仰上不可慢慢而行。又懶又惡的僕人必被算為惡僕。（2）我們必須心裏火熱，常常服事主。神必須在靈裏被事奉（羅1:9；約4:24），在聖靈的感動之下。我們在信仰上所作的一切，惟獨在我們的靈被神的靈感動時，才蒙神悅納。並且在靈裏必須火熱——在一切所行的事上，有聖潔的熱誠、溫暖和情感上的熱切，如同那不僅盡心盡性、更是盡一切的心、盡一切的性來愛神的人。這就是點燃祭物、將它如馨香的祭升到天上的聖火。常常服事主。——To kairo douleuontes（如某些抄本所讀），把握時機，即善用機會、盡量利用，與現今恩典的時節相配合。（3）在指望中要喜樂。 神因着我們的盼望和信靠而得着敬拜和尊榮，特別是當我們在這指望中喜樂、在這信心中得着滿足時——這表明對所盼望之善的實在性有極大的把握、對其卓越有極大的看重。（4）在患難中要忍耐。 神也如此被事奉——不僅當他召我們工作時為他工作，也當他召我們受苦時安靜地坐着。為神的緣故、着眼於他的旨意和榮耀而忍耐，便是真正的敬虔。當留意，那在指望中喜樂的人，在患難中也容易忍耐。是那擺在前面的喜樂的信心盼望，支撐着靈魂在一切外在的壓力之下站立。（5）禱告要恆切。 禱告是盼望和忍耐的朋友，我們在其中事奉主。Proskarterountes。 這詞表明禱告中的懇切和堅忍。我們不可在這本分上冷淡，也不可很快厭倦（路18:1；帖前5:17；弗6:18；西4:2）。這是我們直接關乎神的本分。
二、關乎我們對自己的本分；這就是節制。
- 對自己要有清醒的看法（羅12:3）。這以莊嚴的序言引入：我憑着所賜我的恩對你們各人說。 這恩是智慧的恩——使徒因此明白這本分的必要和卓越；這恩是使徒職分的恩——使徒因此有權強調和吩咐它。「我說——我是奉差遣奉神的名說的。我說了，你們不可反駁。」這話是對我們每一個人說的，彼此一樣。驕傲是我們眾人骨中的罪，所以我們各人都需要受警戒、裝備抵擋它。不要看自己過於所當看的。 我們當防備對自己評價過高，或對自己的判斷、能力、人格、成就評價過高。我們不可自負，不可過分看重自己的智慧和別的成就，不可自以為是（加6:3）。有一種對自己的高尚看法是我們可以也當有的——就是看自己太好而不肯作罪的奴隸、不肯作這世界的苦工。但另一方面，我們當清醒地看——即對自己和自己的一切能力、恩賜和恩典有低微謙虛的看法，照着我們從神所領受的、而非其他。我們不可在爭辯性的事上自信和激烈；不可越過自己的界限；不可論斷和定罪與我們不同的人；不可圖謀在肉體上顯揚。這些以及類似的，都是清醒自觀的果子。這些話也可以有另一個相當合理的解釋。自己一詞原文中沒有；所以可以讀作：不要作過於所當作的聰明人，要清醒地作聰明人。 我們不可在自己太高的事上自逞（詩131:1-2），不可闖入自己未曾看見的事（西2:18），那些不屬於我們的隱秘事（申29:29），不可存心要作超過所記之事。有一種使人自高的知識，是伸手摘禁果的。我們當防備這一點，追求那導向節制的知識——糾正人心、改革人生的知識。有人將此理解為那使我們安守本位、不侵犯別人的恩賜和職分的節制。請看在最偉大屬靈恩賜的運用中，這種清醒謹慎之心的實例（林後10:13-15）。同一個勸勉（羅12:16）也歸入此處：不要自以為聰明。 作聰明人是好的，但自以為聰明是壞的；因為愚昧人比自以為眼中聰明的人更有盼望。摩西臉面發光而自己不知道，這是極美的事。我們必須對自己、對自己的能力和成就存這樣清醒看法的理由是：
（1）因為我們一切所有的善，都是神所賜的；各樣美善的恩賜都是從上頭來的（雅1:17）。你有甚麼不是領受的呢？若是領受的，為何還誇口呢？（林前4:7）。世上最好、最有用的人，不過是神免費的恩典每日所造成的。當我們想到自己時，不可想着我們是如何得着的——彷彿我們的力量和我們手的能力為我們得了這些恩賜；而要想着神對我們何等恩待，因為是他給我們力量行一切善，我們所有的充足全在他裏面。
（2）因為神是按着一定的度量分賜恩賜：照着信心的大小。當留意，他把屬靈恩賜的度量稱為信心的度量，因為這是根本的恩典。我們所有、所作的一切善，惟獨在它建立在信心之上、從信心發出時，才是正確而蒙悅納的，此外不然。如今信心以及隨之而來的其他屬靈恩賜，是按着度量賜下的——照着無限智慧看為適合我們的。基督是受了無限量的聖靈（約3:34）。但聖徒所得的是有限量的（弗4:7）。基督的恩賜無限，尚且柔和謙卑；我們所得有限，豈可驕傲自負？
（3）因為神也像賜給我們一樣賜恩給別人：分給各人。 若我們有聖靈的專利，或有獨佔屬靈恩賜的特許，或許還有自負的藉口；但別人也像我們一樣有份。神是眾聖徒共同的父，基督是眾聖徒共同的根，眾聖徒都從他得着能力；因此我們不宜高抬自己、輕視別人，彷彿惟獨我們是天所喜悅的子民，智慧要與我們同死。他用從天然身體的肢體所取的比方來說明這推理（林前12:12；弗4:16）：正如我們一個身子上有好些肢體，等等（羅12:4-5）。在此當留意：〔1〕一切聖徒在基督裏合成一身——基督是這身的頭，是他們合一的共同中心。信徒在世上不是一堆混亂無序的，而是組織起來、聯結起來的——他們聯於一個共同的頭，被一個共同的靈所推動和感發。〔2〕個別的信徒是這身體的肢體，是組成部分——這表明他們小於整體，也與整體相關，從頭得着生命和靈。身體中有些肢體比別的大而有用，各按自己的比例從頭得着靈。若小指頭得着如腿一般多的營養，那是多麼難看而有害！我們當記得我們不是整體；若如此想便是越分了；我們不過是部分、是肢體。〔3〕肢體不都是一樣的用處（羅12:4），各肢體有其各自的位置和所指派的工作。眼的用處是看，手的用處是做工，等等。在奧秘的身體中也是如此：有人適合並蒙召作一種工作，照樣也有人適合並蒙召作另一種工作。在基督徒的國家中，官長、牧者、百姓各有各的職分，不可彼此侵犯，也不可在各盡其職時彼此衝突。〔4〕各肢體有其位置和用處，是為着整體和各個肢體的益處。我們不僅是基督的肢體，更是互相聯絡作肢體（羅12:5）。我們彼此之間有關係；我們有責任盡力彼此行善，並為着共同的益處聯合行動。這在林前12:14等有詳細說明。所以我們不可因自己成就的自負而自高，因為我們所有的一切，既是領受的，便不是為自己領受的，而是為着別人的益處。
- 對神所賜恩賜的清醒運用。我們一方面不可因自己的才幹而驕傲，另一方面也不可將它們埋藏。當心：不可在謙卑和捨己的託辭下，懶惰於為別人的益處而發揮自己。我們不可說：「我算不得甚麼，所以我要坐着不動，甚麼也不作」；而要說：「我自己算不得甚麼，所以我要靠基督的恩典的力量，竭盡全力擺上自己。」他列舉了在個別教會中所設立的職分；在履行這些職分時，各人當努力盡自己的本分，為要在教會中維持秩序並促進建造——各人知道自己的位置並充實它。按我們所得的恩賜。 隨後列舉的細節補足了這個概括的意思。有恩賜，就當使用。事奉工作的權柄和能力是神的恩賜。各有不同。直接的目的各有不同，雖然最終的趨向都是一樣的。按着恩典——charismata kata ten charin。 神免費的恩典是賜給人一切恩賜的源頭和本源。是恩典設立了職分，使人和傾向人，又在我們裏頭運行，使我們立志又行事。在原始教會中有說方言、分辨、醫病等非常的恩賜；但他在這裏所論的是常設的恩賜。比較林前12:4；提前4:14；彼前4:10。他具體列舉了七樣恩賜（羅12:6-8），似乎是論到原始教會——尤其是較大的教會——在治理上所用的各種不同職分。這裏有兩樣總括的，以說預言和事奉來表達——前者是主教的工作，後者是執事的工作，這兩樣是惟二的常設職分（腓1:1）。但屬於這兩樣的具體工作，可以而且似乎確實是藉着共同的同意和協議加以劃分和分配，使工作更有效地完成——因為大家的事是無人的事，而vir unius negotii——專一事業的人最能辦好自己的事務。大衛也是這樣分派利未人的（代上23:4-5），這智慧有益於指引。所以後五樣可歸入前兩樣。
（1）說預言。或說預言，就當照着信心的程度說預言。 這不是指預告未來的非常恩賜，而是指講道的常設職分：說預言在林前14:1-3、11:4；帖前5:20中就是如此取義。舊約先知的工作不僅是預告未來的事，更是就着罪和本分警告百姓，作他們的提醒者——提醒他們已經知道的事。福音的傳道者也是如此成為先知，並且就着道的啟示而言，確實預告未來的事。講道關乎世人的永恆結局，直指將來的狀態。如今傳道的人必須照着信心的程度——kata ten analogian tes pisteos——即：〔1〕就我們說預言的方式而言，必須照着信心恩賜的程度。他先前（羅12:3）說過信心分給各人的度量。傳道的人當盡自己所有的信心，先將所傳的真理印在自己心上。正如百姓不能好好地聽，傳道的人也不能好好地傳，若沒有信心。先信後說（詩116:10；林後4:13）。並且我們當記得信心的比例——雖然不是人人都有信心，但除了我們之外還有許多人有；所以我們當容讓別人也有知識和教導的能力，正如我們自己一樣——即使那些在較小的事上與我們不同的人。你有信心嗎？就當留给自己；不要以此作為管轄別人的法則，當記得你不過有你的分量。〔2〕就我們說預言的內容而言，必須照着信心道理的準則，正如它在舊約和新約聖經中所啟示的。庇哩亞人就是用這信心的準則來查考保羅的講道（徒17:11）。比較徒26:22；加1:9。聖經中有一些基本真理，可以稱之為prima axiomata——第一原理，清楚而一致地教導在聖經中，是講道的試金石——我們雖不可輕看說預言，卻必須凡事察驗，然後善美的要持守（帖前5:20-21）。較暗昧的真理必須以較清楚的真理來查驗；當發現它們與信心的準則相符時，才可接受；因為一個真理決不能與另一個真理矛盾。在此可見傳道人當有的極大關注是甚麼——傳講純正的教義，照着純正話語的規模（多2:8；提後1:13）。說預言不必照着技巧的比例、邏輯和修辭的規則那麼緊要；但必須照着信心的比例：因為我們所傳的是信主的道。如今說預言的人有兩樣具體的工作當留意——教導和勸化，很適合由同一個人在同一時間進行；當他作這一樣時就當留心，作那一樣時也當盡力而為。若一個會眾的牧者之間彼此協議，將這工作分開——無論是恆常地或輪流地——一人教導，另一人勸化（即用我們現代的話說，一人釋經，一人講道），各人就當照着信心的比例盡自己的本分。第一，作教導的就當專一教導。教導是純粹地解明並證明福音真理，不作實際的應用，如釋經那樣。牧師和教師是同一個職分（弗4:11），但具體的工作略有不同。那有教導恩賜、已承擔那範圍的，就當堅持它。這是好的恩賜，就當使用並專心於它。作教導的，當在他的教導中；如有人所補的，Ho didaskon, en te didaskalia。 當頻繁、恆常、勤奮地教導；當住在自己正當的工作中，在其中如魚得水。見提前4:15-16，那裏用兩個詞解釋了這話：en toutois isthi和epimene autois——要在這些事上和要在這些事上恆心。第二，作勸化的就當專一勸化。當將自己獻給這工作。這是牧師的工作，正如前者是教師的工作：將福音的真理和規則更貼近地應用到百姓的處境和光景中，向他們強調那些更實踐性的事。許多在教導上很精確的人，在勸化上可能很冷淡很拙劣；反之亦然。前者需要更清楚的頭腦，後者需要更溫暖的心。在這些恩賜明顯分開之處（一個擅長其一，另一個擅長其二），將工作如此劃分有益於建造；無論我們承擔的是甚麼工作，都當專心。專心於工作，就是把最好的時間和思想用在其上，抓住一切機會，不僅努力去作，更努力作好。
（2）執事。 若有人有diakonian——執事的職分，或作牧者和教師的助手，就當善用這職分——例如教會warden〔管理員〕、長老或看顧窮人的監督；也許原始教會中設立這些職分的人更多，這些職分更為莊嚴，其上的責任和事務更重，超過我們如今所清楚知道的。這包括一切關乎教會ta exo——神家外在事務的職分。見尼11:16。管理飯食（徒6:2）。如今這事奉的責任落在誰身上，誰就當忠心殷勤地辦理；特別是：〔1〕施捨的，就當誠實。 那些作教會救濟物的管家的教會職事，收集金錢，照着窮人的需要分發。他們當en aploteti——寬厚而忠心地而行；不將所收的歸為己用，不帶任何不可告人的目的，不偏待待人而分發；不對窮人乖僻暴躁，不尋找藉口把他們打發走；而要完全誠實正直，除此以外別無他意，只為榮耀神和行善。也有人將此理解為泛指一切施捨：有財力的，就當施捨，並豐厚寬大地施捨；這詞在林後8:2，9:13就是如此譯的。神喜愛樂意慷慨的施贈者。〔2〕治理的，就當殷勤。 看來他指的是那些在執行教會紀律上作牧者助手的人——作他們的眼、手和口，在教會治理中協助，或在會眾中主要承擔這治理工作的牧者；因為我們看到那些在道理和教訓上勞苦的人也治理（提前5:17）。這樣的人當殷勤而行。這詞既表明留心發現甚麼是不妥的，也表明勤奮——使走迷的歸回、責備和勸誡跌倒的、保持教會純潔。那些要證明自己忠於這託付的人，必須下大功夫，不可放過任何能促進這工作的機會。〔3〕憐憫人的，就當甘心。 有人認為這泛指一切在何事上施行憐憫的人：他們當樂意如此行，並以此為樂；神喜愛樂意的給予者。但這似乎是指某些特定的教會職事，其工作是照顧病人和客旅；這些通常是寡婦——在這事上服事教會的女執事（提前5:9-10），雖然也可能僱用別人。這當甘心而行。在施憐憫時，和藹的面容對受苦的人是極大的解脫和安慰；當他們看見這不是勉強不甘地作的，而是帶着愉快的面貌和溫柔的言語，以及一切表明樂意和敏捷的記號時。那些與又病又痛、通常又暴躁易怒的人打交道的人，需要穿戴的不僅是忍耐，更是愉快，使工作更輕省，也更蒙神悅納。
三、關乎我們對弟兄的本分，其中有許多簡短的勸勉作為例證。我們對彼此的一切本分可以用一個詞概括，而這是一個甜美的詞——愛。我們彼此相待一切本分的根基都 laid在其中；所以使徒首先提及這一點——這是基督門徒的制服，是我們信仰的至大誡命：愛人不可虛假；不在於客套和假裝，而在於實際；不要只在言語和舌頭上（約壹3:18）。正確的愛是不虛假的愛；不像仇敵的親嘴那樣充滿欺哄。我們當樂意有機會證明我們愛的實在（林後8:8）。更具體地說，我們對朋友有當盡的愛，對仇敵也有當盡的愛。他兩樣都論及。
- 對朋友。有朋友的人當顯出友善。基督徒彼此之間有一種相互的愛是當付的，也是必須付的。
（1）親切的愛（羅12:10）：愛弟兄，要彼此親熱——philostorgoi，這不僅表明愛，更表明一種愛的意願和傾向——最真摯最自由的情感，如泉源湧出般的恩慈。它特指父母對兒女的愛——這種愛既是最溫柔的，也是最自然的，不勉強、不拘束；我們彼此之間的愛也當如此，在有新的性情和愛的律寫在心上之處，也必如此。這親切的情感促使我們以言語和行動，以最大的禮貌和殷勤來表達自己。彼此。這可以向我們推薦愛的恩典：我們既有責任愛別人，照樣別人也有同樣的責任愛我們。在天這一邊，還有甚麼比相愛和被愛更甜美的呢？如此澆灌人的，也必自己得着澆灌。
（2）尊重的愛：恭敬人，要彼此推讓。 與其爭競誰高誰大，不如搶先把尊榮讓給別人。這在腓2:3有了解釋：各人看別人比自己強。 其理由也是充分的，因為我們若認識自己的心，就曉得自己所知道的惡，比世上任何別人身上所知道的更多。我們當樂意留意弟兄的恩賜、恩典和成就，並據此看重他們，更樂意稱讚別人，更喜歡聽見別人被稱讚，過於自己；te time allelous proegoumenoi——在尊重上走在前面，或引導彼此尊重；如有人所讀的：不是在接受尊重上，而是在給予尊重上。「你們當彼此爭競，看誰最樂意向當得尊重的人表示尊重，看誰最樂意盡一切基督徒愛的本分（這一切都包括在『尊重』一詞中）待弟兄。你們一切的爭競，當在於看誰最謙卑、最有用、最俯就。」所以這意思與多3:14相同：要學習——proistasthai——在善事上走在前面。 因為我們雖當看別人（如我們的譯本所讀的）比自己更能幹、更配得，卻不可以此作為自己閒懶不作的藉口，也不可在尊榮別人及其服侍和成就的託辭下，放縱自己於安逸和懶惰。所以他立即加上（羅12:11）：殷勤不可懶惰。
（3）慷慨的愛（羅12:13）：聖徒缺乏要幫補。 若弟兄的需要呼求實際的供應，而我們手中有能力供應，那麼停留在言語上的愛的表達便不過是虛假的愛。〔1〕聖徒在世上缺乏天然生活的必需品，並非罕見的事。在那些原始的時代，普遍的逼迫必然使許多受苦的聖徒陷入極大的困境；而且至今窮人——甚至窮聖徒——我們常常有。誠然，這世界的事物不是最好的事物；若是，天所喜悅的聖徒必不致只分得如此少的一份。〔2〕有財力之人的本分是幫補，或（更好的讀法）與那些需要分享。僅僅「傾出心」是不夠的，我們必須傾出錢囊，給飢餓的人。見雅2:15-16；約壹3:17。分享——koinonountes。 這暗示我們的窮弟兄對神所賜給我們的有一種權益；而我們解救他們應當出於對他們需要的感同身受，如同與他們一同受苦。腓立比人對保羅的慈善解囊，被稱為與他的患難分享（腓4:14）。我們當照着自己的能力和機會，樂意解救任何在缺乏中的人；但我們特別有責任與聖徒分享。對同胞我們欠着普通的愛，但對同作基督徒的我們欠着特殊的愛（加6:10），特別是對信家之人。分享——tais mneiais——聖徒的記念；如某些教父所讀的，代替tais chreiais。 那些因信和忍耐承受應許的人，我們對他們的記念也欠着一筆債——當看重它、維護它、為它塗上香膏。義人的記念當稱為有福；如有人讀箴10:7。他提到這慷慨之愛的另一樣：客要一味地款待。 有自己房屋的人，當樂意接待那些四處行善的人，或因怕逼迫而被迫漂泊尋求庇護的人。那時沒有我們如今這樣普遍的旅店；漂泊的基督徒不敢光顧旅店；或他們沒有力量承擔費用，所以免費招待他們是特別的恩慈。這也不是過時被廢的本分；在有需要時，我們當歡迎陌生人，因為我們不知道陌生人的心。我作客旅，你們留我住，被列為那將要蒙憐憫之人憐憫之舉的一個例子：ten philoxenian diokontes——追求或追趕款待。這表明我們不僅當把握機會，更當尋求機會如此施憐憫。正如亞伯拉罕坐在帳棚門口（創18:1），羅得坐在所多瑪城門口（創19:1），期待旅客——他們可以迎上去，以親切的邀請加以款待，於是不知不覺就接待了天使（來13:2）。
（4）同情的愛（羅12:15）：與喜樂的人要同樂，與哀哭的人要同哭。 在奧秘身體的肢體之間既有彼此的愛，便必有這樣的同感。見林前12:26。真正的愛使我們關心彼此的憂傷和喜樂，教導我們將它們當作自己的。當留意世上常見的混雜——有人喜樂，有人哀哭（如百姓，拉3:12-13），為着試驗——既試驗別的恩典，也試驗弟兄之愛和基督徒的同情。我們不可參與任何人在罪中的歡樂或悲哀，只可在公義合理的喜樂和憂傷中與他們同感：不嫉妒亨通的人，反要與他們同樂；為別人所有的成功和安慰而真誠高興，雖然我們自己沒有；不輕看在患難中的人，反要關心他們，隨時準備幫助他們，正如我們自己也處在身體之中。這就是效法神，他不僅喜悅他僕人平安（詩35:27），也在他們一切患難中同受苦難（賽63:9）。
（5）合一的愛：要彼此同心（羅12:16），即盡你們所能，在見解上彼此一致；在達不到這一點之處，至少在情感上彼此一致；努力合而為一，不存心衝突、反對、彼此為難；而要在和平的聯繫中保持聖靈的合一（腓2:2；3:15-16；林前1:10）；to auto eis allelous phronountes——盼望別人得着與自己一樣的好處；如有人所理解的。這就是愛鄰舍如同自己——盼望他們的福祉如同自己的福祉。
（6）俯就的愛：不要志氣高大，倒要俯就卑微的人（羅12:16）。真正的愛不能沒有謙卑（弗4:1-2；腓2:3）。當我們的主為門徒洗腳，以教導我們弟兄之愛時（約13:5，14:34），這特別是要向我們暗示：正確地彼此相愛，就是甘願為彼此的益處而俯就最卑微的服侍。愛是俯就的恩典：Non bene conveniunt—majestas et amor——威嚴與愛彼此不相稱。 當留意這在此如何被強調。〔1〕不要志氣高大。 我們不可貪圖尊榮和升遷，不可過分看重或貪戀世俗的排場和尊嚴，倒要聖潔地輕看它。當大衛高升之時，他的心卻謙卑（詩131:1）：我不行大事。 羅馬人住在那轄管地上列王的皇城（啟17:18），當時正處於其輝煌的頂峰，或許容易以此自視甚高。連聖潔的種類也沾染了這酵。羅馬的基督徒，如某些市民對待鄉下人那樣；所以使徒如此經常地警戒他們防備高傲（比較羅11:20）。他們住在宮廷附近，天天與其中的奢華和顯赫打交道：「好，」他說，「不要在意它，不要迷戀它。」〔2〕倒要俯就卑微的人——Tois tapeinois synapagomenoi。 第一，可指卑微的事，我們當俯就它們。若我們在世上的境況貧寒卑微，享受粗陋貧乏，職分被人輕看鄙夷，我們仍當使自己的心思意念適應它、在其中知足。所以旁註作：以卑微的事為足。 無論神在護理中把我們放在何處，都當與之和解。我們當看甚麼都不及自己低下，惟獨罪除外：當卑微的居所、粗食、簡衣、簡陋的設備是我們的份時，當俯就它們，不可埋怨。不但如此，當神安排我們到卑微的境地時，我們當被一種力量帶領着——被新性情的力（synapagomai一詞正是如此表明的，意義深遠）——朝向卑微的事物，正如舊的敗壞性情傾向於崇高的事物。我們當使自己適應卑微的事物。我們當使卑微的境況和環境，比高位的境況更成為我們願望的中心。第二，可指卑微的人；如我們所讀的（我認為兩者都包括在內）倒要俯就卑微的人。我們當與那些在世上貧寒卑微的人交往、適應他們——若他們是敬畏神的人。大衛雖是坐在寶座上的王，卻與一切這樣的人作伴（詩119:63）。我們不必羞於與卑微的人交往，而偉大的神卻俯察天地來看顧這樣的人。真正的愛看重衣衫襤褸中的恩典，正如紫袍中的恩典。寶石就是寶石，即使躺在泥土中。與此俯就相反的受雅2:1-4責備。俯就；即適應他們，為他們的益處而俯就；如保羅（林前9:19等）。有人認為原文的詞是從旅客取的比方——那些更強壯、腳步更快的人為那些軟弱、遲慢的人停留、駐足，帶他們同行；基督徒當如此體恤同行的旅客。作為促進這一點的方法，他加上：不要自以為聰明；與羅12:3相同。我們在自己心中看自己如此之大時，便永遠不會體恤別人；所以這必須被治死。Me ginesthe phronimoi par heautois——不要自作聰明，不要對自己智慧的充足有自信，以致輕視別人，或以為自己不需要別人（箴3:7），也不可吝於將自己所拥有的與別人分享。我們是互相作肢體的，彼此依賴，彼此有責；所以不要自作聰明，當記得我們所宣稱的正是智慧的貨物；而貨物在於交易——領受和歸還。
（7）使我們在力所能及的範圍內與眾人和睦的愛（羅12:18）。連那些我們因地位或信仰的差距而不能親密交往的人，我們也要與他們和睦；即我們當無害而不冒犯人，不給別人與我們爭吵的機會；又當無怨恨而不報復，不找機會與他們爭吵。我們當如此努力維持和睦，不讓它破裂，並在破裂時設法修補。從上頭來的智慧是清潔又和平的。當留意這勸勉如何受到限制。它並非表達為要求我們作不可能的事：若是能行，總要盡力。 如此來12:14：追求。 弗4:3：竭力。 當思念那些有助於和睦的事。若是能行。 當我們不能在不冒犯神、不傷害良心的情況下維持和睦時，維持和睦便不可能：Id possumus quod jure possumus——凡我們按理能作的，就是能作的。 從上頭來的智慧先是清潔，然後是和平（雅3:17）。沒有清潔的和平，是魔鬼宮殿中的和平。總要盡力。 和平的協議需要雙方同意。我們只能代表自己說話。我們可能不可避免地被爭競；如耶利米，他是一個相爭的人（耶15:10），這我們無法改變；我們當注意的是：在我們這一方面，沒有甚麼是缺失的以維持和睦（詩120:7）。我願和睦，但我說話，他們卻要爭戰。
- 對仇敵。自從人成為神的仇敵以來，人就很容易彼此為敵。愛的中心一旦被離棄，那些線或彼此衝突干擾，或彼此處於不舒適的距離。在所有人當中，那些接受信仰的人最有理由預期在一個笑臉少與基督相合的世界上遇到仇敵。基督教導我們如何對待仇敵；在這教導上，它與一切別的法則和方法截然不同——別的法則通常以勝利和統治為目標；它卻以內在的平安和滿足為目標。無論我們的仇敵是誰——那些盼望我們遭殃、企圖加害我們的人——我們的法則是：不傷害他們，反要盡力行善。
（1）不傷害他們（羅12:17）：不要以惡報惡。 因為那是野獸般的報復，只適合那些既不意識在自己之上的任何存在、也不意識在自己之前的任何狀態的動物。或者，若人類被造（如有人所夢想的）是處在戰爭狀態中，這樣的報復便十分相宜；但我們所學的不是這位為仇敵作了許多事的神（太5:45），更不是我們所學的這位在我們作仇敵時為我們死去的基督（羅5:8、10），他如此愛那無故恨他的世界。不要——無論猶太人還是希利尼人；不是對那曾作你朋友的，因以惡報惡你必失去他；不是對那曾作你仇敵的，因不以惡報惂你或許能得着他。同樣的意思，羅12:19：親愛的弟兄，不要自己伸冤。 為何這要以如此親切的稱呼引入，而不是本章其他勸勉？無疑因為這是為着安撫那些在受冒犯時容易激憤的怒氣。他以這親切的話語向這樣的人說話，以軟化他們、調和血氣。凡散發愛的言語都能使血液甘甜、平息風暴、冷卻不節制的熱度。你要平息一個被得罪的弟兄嗎？稱他為親愛的弟兄。這樣柔和的話語合宜地說出，可能有效地化開怒氣。不要自己伸冤；即當有人對你行了惡，不要渴望或努力將同樣的災禍或不便加在他身上。這並不禁止官長為受害的人伸張公義、刑罰作惡的人；也不禁止制定和執行公義健全的法律對付罪犯；但禁止私人的報復——那從怒氣和惡意發出的；這被禁止是恰當的，因為我們被認定在自己的案件中是不合格的法官。不但如此，若受害的人在尋求法律保護時、官長在授予保護時，是出於任何特殊的私怨或爭吵，而不是為着維護公共和平秩序和主持公道，那麼這樣的程序雖然表面正規，也屬於這所禁止的自我報復。當看基督的律法在這事上何等嚴格（太5:38-40）。不僅禁止我們用自己的手報復，更禁止我們渴望和渴求法律在我們案件中所提供的判決——為着滿足報復的心。這對敗壞的本性是困難的功課；所以他加上：〔1〕對付它的方法：寧可讓步，聽憑主怒。 不是讓步於我們自己的怒氣；讓步於它是給魔鬼留地步（弗4:26-27）。我們必須抵擋它、窒息它、壓制它、抑制它；但第一，讓步於仇敵的怒氣。「讓步於它，即存溫柔的心；不要以怒還怒，而要以愛還怒。柔和使大大的過犯消退（傳10:4）。接受侮辱和傷害，如同石頭被收入羊毛堆中——羊毛讓路，石頭既不反彈，也不再前進。」這解釋了我們救主的話（太5:39）：有人打你的右臉，連左臉也轉過來由他打。 與其思想如何報復一個傷害，不如準備接受另一個。當人的情緒高漲、潮流強勁時，讓它流過，免得不合時宜的抵擋使它更加暴怒、更加膨脹。當別人發怒時，讓我們保持平靜；這是對付報復的方法，看來是正當的意思。但第二，許多人將此應用於神的忿怒：「讓步於它，讓出空間讓他坐上審判的寶座，容他獨自對付你的對頭。」〔2〕反對它的理由：因為經上記着：伸冤在我。 我們在申32:35讀到。神是至高的君王、公義的審判主，施行公義屬乎他；因為作為具有無限知識的神，行為在他的無誤的天平中被衡量；作為具有無限純潔的神，他恨惡罪，不能容忍看着奸惡。他已將這權柄的一部分交在民事官長手中（創9:6；羅13:4）；因此他們合法的刑罰當被視為神報復的一支。這是我們不可自己報復的好理由；因為伸冤若是屬神的，那麼第一，我們不可去作。我們若去作便是踏入神的寶座，從他手中拿走他的工作。第二，我們不必去作。因為神必——我們若謙卑地將事情交託給他——在有理有據之處為我們伸冤，此外我們也不能奢求。見詩38:14-15：*我不聽，因為你必聽；*神既聽了，我又何必聽呢？
（2）我們不僅不可傷害仇敵，我們的信仰更進一步，教導我們盡力向他們行善。這是基督教獨有的命令，也大大推薦了它：要愛你們的仇敵（太5:44）。我們在此受教在言語和行為上向他們顯出這愛。
〔1〕在言語上：逼迫你們的，要給他們祝福（羅12:14）。受逼迫是神百姓普遍的份——或被有力的手，或被惡毒的舌頭。如今我們受教要祝福那些如此逼迫我們的人。祝福他們；即第一，「論到他們時說他們的好話。若他們身上有任何可稱讚可嘉之處，就留意它，提說它以尊榮他們。」第二，「對他們說話時恭敬，照着他們的地位，不以辱罵還辱罵，不以苦毒還苦毒。」又第三，我們當盼望他們得好處，遠非尋求任何報復。不但如此，第四，我們當藉着為他們禱告，將這渴望獻給神。若我們手中不能為他們作別的，卻可以藉着為他們禱告來表明我們的好意——為此我們的主不僅給了我們一個法則，更給了我們一個支持這法則的榜樣（路23:34）。只要祝福，不可咒詛。 這表明在一切實例和表達上徹底的好意；不是「禱告時祝福他們，別的時候咒詛他們」；而是「總要祝福他們，一點不可咒詛」。咒詛不適合那些以祝福神為業、以蒙他祝福為樂之人的口。
〔2〕在行為上（羅12:20）：你的仇敵若餓了，你就當照着自己的能力和機會，樂意並踴躍地向他施恩，為他的好處而盡任何愛的本分；不可因他曾是你的仇敵而減少樂意，反要因此更加樂意——如此你便可以藉此證明你對他的饒恕是真誠的。據說克蘭麥大主教有一個特點：要使他成為你的朋友，最好的方法就是虧待他。這誡命引自箴25:21-22；所以這誡命雖然看似崇高，舊約卻並不陌生。在此當留意：第一，我們當作甚麼。我們當向仇敵行善。他若餓了，不要幸災樂禍，說：如今神為我報仇了，為我伸冤了；不要對他的缺乏如此解讀。卻要給他吃。那時——當他需要你的幫助，當你有機會使他捱餓、踐踏他時——給他吃（psomize auton，意義豐富的詞）——「豐豐富富地給他吃，更體貼地、縱容地給他吃」：frustulatim pasce——一塊一塊地餵，「如同我們餵養孩童和病人那樣，以極大的溫柔給他吃。設法如此行以表達你的愛。他若渴了，給他喝：potize auton——給他喝，作為和好和友誼的記號。如此確認你對他的愛。」第二，為何要如此行。因為你這樣行就是把炭火堆在他的頭上。對此有兩種解釋，我認為兩者當取其一。你將炭火堆在他的頭上；即「你要麼」1.「使他溶化為悔改和友誼，軟化他的心腸」（借用熔金屬者的比方；他們不僅在金屬下面放火，更在上面堆火；掃羅就是被大衛的恩慈溶化和征服的，撒上24:16，26:21）——「你將由此贏得一個朋友；若你的恩慈沒有這效果，那麼」2.「這將加重他的定罪，使他對你的惡意更加無可推諉。你將由此加速神忿怒和報應的記號臨到他。」這不是我們施恩的動機，但為着鼓勵我們，這將是效果。末節的勸勉正與此相符，提出一個世人不易明白的悖論：在一切爭執紛爭的事上，報復的人是被征服的，饒恕的人才是征服者。（1）不要為惡所勝。 不要讓人所加給你的任何冒犯的惡對你有如此的能力，或在你身上留下如此深的印象，以至於奪去你的自己——擾亂你的平安、毀壞你的愛、攪亂煩躁你的心靈、使你失去常態、或使你去研究或企圖任何報復。」不能安靜忍受傷害的人，是完全被它征服了。（2）反要以善勝惡——以忍耐和寬容的善，更以對那虧待你的人的恩慈和善行。要學會挫敗他們對你的惡計，或是改變他們，或至少保守你自己的平安。」那治服己心的，強如取城。
- 結語：還有兩個勸勉尚未觸及，是普遍性的，並且推薦其餘一切為本身善良、又有好名聲的。
（1）本身善良（羅12:9）：惡要厭惡，善要親近。 神已指示我們何為善：這些基督徒的本分是受命的；與它們相反的就是惡。如今當留意：〔1〕我們不僅不可作惡，更必須厭惡惡。我們必須以徹底而不可調和的恨惡來恨罪，對它有反感，視之為最惡的惡——與我們的新本性相反、與我們真正的益處相反——恨惡罪的一切表現，甚至那被肉體沾染的衣服。〔2〕我們不僅要行善，更必須親近它。這表明對善的慎重選擇、真誠的喜愛和恆久的堅持。「要緊貼它，不被誘惑也不被嚇退，親近那善的，就是親近主（徒11:23），以倚靠和安息。」這附加在弟兄之愛的誡命之後，作為對它的指引；我們當愛弟兄，卻不可愛他們到為他們的緣故犯任何罪、忽略任何本分的地步；不可因犯罪之人的緣故而看任何罪為更好，卻要撇下世上一切的朋友，緊貼神和本分。
英文原文
Consecration to God; Duty towards God; Duty towards Ourselves; Due Exercise of Spiritual Gifts; Duty towards Our Brethren; Brotherly Love; Love to Enemies (58 AD)
¹ I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.
² And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.
³ For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.
⁴ For as we have many members in one body, and all members have not the same office:
⁵ So we, being many, are one body in Christ, and every one members one of another.
⁶ Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith;
⁷ Or ministry, let us wait on our ministering: or he that teacheth, on teaching;
⁸ Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that showeth mercy, with cheerfulness.
⁹ Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.
¹⁰ Be kindly affectioned one to another with brotherly love; in honour preferring one another;
¹¹ Not slothful in business; fervent in spirit; serving the Lord;
¹² Rejoicing in hope; patient in tribulation; continuing instant in prayer;
¹³ Distributing to the necessity of saints; given to hospitality.
¹⁴ Bless them which persecute you: bless, and curse not.
¹⁵ Rejoice with them that do rejoice, and weep with them that weep.
¹⁶ Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.
¹⁷ Recompense to no man evil for evil. Provide things honest in the sight of all men.
¹⁸ If it be possible, as much as lieth in you, live peaceably with all men.
¹⁹ Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.
²⁰ Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.
²¹ Be not overcome of evil, but overcome evil with good.
We may observe here, according to the scheme mentioned in the contents, the apostle's exhortations,
I. Concerning our duty to God, We see what is godliness.
1. It is to surrender ourselves to God, and so to lay a good foundation. We must first give our own selves unto the Lord, 2Co 8:5. This is here pressed as the spring of all duty and obedience, Ro 12:1,2. Man consists of body and soul, Ge 2:7, Ec 12:7.
(1.) The body must be presented to him, Ro 12:1. The body is for the Lord, and the Lord for the body, 1Co 6:13,14. The exhortation is here introduced very pathetically: I beseech you, brethren. Though he was a great apostle, yet he calls the meanest Christians brethren, a term of affection and concern. He uses entreaty; this is the gospel way: As though God did beseech you by us, 2Co 5:20. Though he might with authority command, yet for love's sake he rather beseeches, Phm 1:8,9. The poor useth entreaty, Pr 18:23. This is to insinuate the exhortation, that it might come with the more pleasing power. Many are sooner wrought upon if they be accosted kindly, are more easily led than driven. Now observe,
[1.] The duty pressed—to present our bodies a living sacrifice, alluding to the sacrifices under the law, which were presented or set before God at the altar, ready to be offered to him. Your bodies—your whole selves; so expressed because under the law the bodies of beasts were offered in sacrifice, 1Co 6:20. Our bodies and spirits are intended. The offering was sacrificed by the priest, but presented by the offerer, who transferred to God all his right, title, and interest in it, by laying his hand on the head of it. Sacrifice is here taken for whatsoever is by God's own appointment dedicated to himself; see 1Pe 2:5. We are temple, priest, and sacrifice, as Christ was in his peculiar sacrificing. There were sacrifices of atonement and sacrifices of acknowledgment. Christ, who was once offered to bear the sins of many, is the only sacrifice of atonement; but our persons and performances, tendered to God through Christ our priest, are as sacrifices of acknowledgment to the honour of God. Presenting them denotes a voluntary act, done by virtue of that absolute despotic power which the will has over the body and all the members of it. It must be a free-will offering. Your bodies; not your beasts. Those legal offerings, as they had their power from Christ, so they had their period in Christ. The presenting of the body to God implies not only the avoiding of the sins that are committed with or against the body, but the using of the body as a servant of the soul in the service of God. It is to glorify God with our bodies (1Co 6:20), to engage our bodies in the duties of immediate worship, and in a diligent attendance to our particular callings, and be willing to suffer for God with our bodies, when we are called to it. It is to yield the members of our bodies as instruments of righteousness, Ro 6:13. Though bodily exercise alone profits little, yet in its place it is a proof and product of the dedication of our souls to God. First, Present them a living sacrifice; not killed, as the sacrifices under the law. A Christian makes his body a sacrifice to God, though he does not give it to be burned. A body sincerely devoted to God is a living sacrifice. A living sacrifice, by way of allusion—that which was dead of itself might not be eaten, much less sacrificed, De 14:21; and by ways of opposition—"The sacrifice was to be slain, but you may be sacrificed, and yet live on"—an unbloody sacrifice. The barbarous heathen sacrificed their children to their idol-gods, not living, but slain sacrifices: but God will have mercy, and not such sacrifice, though life is forfeited to him. A living sacrifice, that is, inspired with the spiritual life of the soul. It is Christ living in the soul by faith that makes the body a living sacrifice, Ga 2:20. Holy love kindles the sacrifices, puts life into the duties; see Ro 6:13. Alive, that is, to God, Ro 12:11. Secondly, They must be holy. There is a relative holiness in every sacrifice, as dedicated to God. But, besides this, there must be that real holiness which consists in an entire rectitude of heart and life, by which we are conformed in both to the nature and will of God: even our bodies must not be made the instruments of sin and uncleanness, but set apart for God, and put to holy uses, as the vessels of the tabernacle were holy, being devoted to God's service. It is the soul that is the proper subject of holiness; but a sanctified soul communicates a holiness to the body it actuates and animates. That is holy which is according to the will of God; when the bodily actions are no, the body is holy. They are the temples of the Holy Ghost, 1Co 6:19. Possess the body in sanctification, 1Th 4:4,5.
[2.] The arguments to enforce this, which are three:—First, Consider the mercies of God: I beseech you by the mercies of God. An affectionate obtestation, and which should melt us into a compliance: dia ton oiktirmon tou Theou. This is an argument most sweetly cogent. There is the mercy that is in God and the mercy that is from God—mercy in the spring and mercy in the streams: both are included here; but especially gospel-mercies (mentioned Ro 11:1-36), the transferring of what the Jews forfeited and lost by their unbelief unto us Gentiles (Eph 3:4-6): the sure mercies of David, Isa 55:3. God is a merciful God, therefore let us present our bodies to him; he will be sure to use them kindly, and knows how to consider the frames of them, for he is of infinite compassion. We receive from him every day the fruits of his mercy, particularly mercy to our bodies: he made them, he maintains them, he bought them, he has put a great dignity upon them. It is of the Lord's mercies that we are not consumed, that our souls are held in life; and the greatest mercy of all is that Christ hath made not his body only, but his soul, an offering for sin, that he gave himself for us and gives himself to us. Now surely we cannot but be studying what we shall render to the Lord for all this. And what shall we render? Let us render ourselves as an acknowledgment of all these favours—all we are, all we have, all we can do; and, after all, it is but very poor returns for very rich receivings: and yet, because it is what we have, Secondly, It is acceptable to God. The great end we should all labour after is to be accepted of the Lord (2Co 5:9), to have him well-pleased with our persons and performances. Now these living sacrifices are acceptable to God; while the sacrifices of the wicked, though fat and costly, are an abomination to the Lord. It is God's great condescension that he will vouchsafe to accept of any thing in us; and we can desire no more to make us happy; and, if the presenting of ourselves will but please him, we may easily conclude that we cannot bestow ourselves better. Thirdly, It is our reasonable service. There is an act of reason in it; for it is the soul that presents the body. Blind devotion, that has ignorance for the mother and nurse of it, is fit to be paid only to those dunghill-gods that have eyes and see not. Our God must be served in the spirit and with the understanding. There is all the reason in the world for it, and no good reason can possibly be produced against it. Come now, and let us reason together, Isa 1:18. God does not impose upon us any thing hard or unreasonable, but that which is altogether agreeable to the principles of right reason. Ten logiken latreian hymon—your service according to the word; so it may be read. The word of God does not leave out the body in holy worship. That service only is acceptable to God which is according to the written word. It must be gospel worship, spiritual worship. That is a reasonable service which we are able and ready to give a reason for, in which we understand ourselves. God deals with us as with rational creatures, and will have us so to deal with him. Thus must the body be presented to God.
(2.) The mind must be renewed for him. This is pressed (Ro 12:2): "Be you transformed by the renewing of your mind; see to it that there be a saving change wrought in you, and that it be carried on." Conversion and sanctification are the renewing of the mind, a change not of the substance, but of the qualities of the soul. It is the same with making a new heart and a new spirit—new dispositions and inclinations, new sympathies and antipathies; the understanding enlightened, the conscience softened, the thoughts rectified; the will bowed to the will of God, and the affections made spiritual and heavenly: so that the man is not what he was—old things are passed away, all things are become new; he acts from new principles, by new rules, with new designs. The mind is the acting ruling part of us; so that the renewing of the mind is the renewing of the whole man, for out of it are the issues of life, Pr 4:23. The progress of sanctification, dying to sin more and more and living to righteousness more and more, is the carrying on of this renewing work, till it be perfected in glory. This is called the transforming of us; it is like putting on a new shape and figure. Metamorphousthe—Be you metamorphosed. The transfiguration of Christ is expressed by this word (Mt 17:2), when he put on a heavenly glory, which made his face to shine like the sun; and the same word is used 2Co 3:18, where we are said to be changed into the same image from glory to glory. This transformation is here pressed as a duty; not that we can work such a change ourselves: we could as soon make a new world as make a new heart by any power of our own; it is God's work, Eze 11:19,36:26,27. But be you transformed, that is, "use the means which God hath appointed and ordained for it." It is God that turns us, and then we are turned; but we must frame our doings to turn, Ho 5:4. "Lay your souls under the changing transforming influences of the blessed Spirit; seek unto God for grace in the use of all the means of grace." Though the new man be created of God, yet we must put it on (Eph 4:24), and be pressing forward towards perfection. Now in this verse we may further observe,
[1.] What is the great enemy to this renewing, which we must avoid; and that is, conformity to this world: Be not conformed to this world. All the disciples and followers of the Lord Jesus must be nonconformists to this world. Me syschematizesthe—Do not fashion yourselves according to the world. We must not conform to the things of the world; they are mutable, and the fashion of them is passing away. Do not conform either to the lusts of the flesh or the lusts of the eye. We must not conform to the men of the world, of that world which lies in wickedness, not walk according to the course of this world (Eph 2:2); that is, we must not follow a multitude to do evil, Ex 23:2. If sinners entice us, we must not consent to them, but in our places witness against them. Nay, even in things indifferent, and which are not in themselves sinful, we must so far not conform to the custom and way of the world as not to act by the world's dictates as our chief rule, nor to aim at the world's favours as our highest end. True Christianity consists much in a sober singularity. Yet we must take heed of the extreme of affected rudeness and moroseness, which some run into. In civil things, the light of nature and the custom of nations are intended for our guidance; and the rule of the gospel in those cases is a rule of direction, not a rule of contrariety.
[2.] What is the great effect of this renewing, which we must labour after: That you may prove what is that good, and acceptable, and perfect will of God. by the will of God here we are to understand his revealed will concerning our duty, what the Lord our God requires of us. This is the will of God in general, even our sanctification, that will which we pray may be done by us as it is done by the angels; especially his will as it is revealed in the New Testament, where he hath in these last days spoken to us by his Son. First, The will of God is good, and acceptable, and perfect; three excellent properties of a law. It is good (Mic 6:8); it is exactly consonant to the eternal reason of good and evil. It is good in itself. It is good for us. Some think the evangelical law is here called good, in distinction from the ceremonial law, which consisted of statutes that were not good, Eze 20:25. It is acceptable, it is pleasing to God; that and that only is so which is prescribed by him. The only way to attain his favour as the end is to conform to his will as the rule. It is perfect, to which nothing can be added. The revealed will of God is a sufficient rule of faith and practice, containing all things which tend to the perfection of the man of God, to furnish us thoroughly to every good work, 2Ti 3:16,17. Secondly, That it concerns Christians to prove what is that will of God which is good, and acceptable, and perfect; that is, to know it with judgment and approbation, to know it experimentally, to know the excellency of the will of God by the experience of a conformity to it. It is to approve things that are excellent (Php 1:10); it is dokimazein (the same word that is used here) to try things that differ, in doubtful cases readily to apprehend what the will of God is and to close in with it. It is to be of quick understanding in the fear of the Lord, Isa 11:3. Thirdly, That those are best able to prove what is the good, and acceptable, and perfect will of God, who are transformed by the renewing of their mind. A living principle of grace is in the soul, as far as it prevails, an unbiassed unprejudiced judgment concerning the things of God. It disposes the soul to receive and entertain the revelations of the divine will. The promise is (Joh 7:17), If any man will do his will, he shall know of the doctrine. A good wit can dispute and distinguish about the will of God; while an honest, humble heart, that has spiritual senses exercised, and is delivered into the mould of the word, loves it, and practises it, and has the relish and savour of it. Thus to be godly is to surrender ourselves to God.
2. When this is done, to serve him in all manner of gospel obedience. Some hints of this we have here (Ro 12:11,12), Serving the Lord. Wherefore do we present ourselves to him, but that we may serve him? Ac 27:23, Whose I am; and then it follows, whom I serve. To be religious is to serve God. How? (1.) We must make a business of it, and not be slothful in that business. Not slothful in business. There is the business of the world, that of our particular calling, in which we must not be slothful, 1Th 4:11. But this seems to be meant of the business of serving the Lord, our Father's business, Lu 2:49. Those that would approve themselves Christians indeed must make religion their business—must choose it, and learn it, and give themselves to it; they must love it, and employ themselves in it, and abide by it, as their great and main business. And, having made it our business, we must not be slothful in it: not desire our own ease, and consult that, when it comes in competition with our duty. We must not drive on slowly in religion. Slothful servants will be reckoned with us wicked servants. (2.) We must be fervent in spirit, serving the Lord. God must be served with the spirit (Ro 1:9, Joh 4:24), under the influences of the Holy Spirit. Whatever we do in religion it is pleasing to God no further than it is done with our spirits wrought upon by the Spirit of God. And there must be fervency in the spirit—a holy zeal, and warmth, and ardency of affection in all we do, as those that love God not only with the heart and soul, but with all our hearts, and with all our souls. This is the holy fire that kindles the sacrifice, and carries it up to heaven, an offering of a sweet-smelling savour.—Serving the Lord. To kairo douleuontes (so some copies read it), serving the time, that is, improving your opportunities and making the best of them, complying with the present seasons of grace. (3.) Rejoicing in hope. God is worshipped and honoured by our hope and trust in him, especially when we rejoice in that hope, take a complacency in that confidence, which argues a great assurance of the reality and a great esteem of the excellency of the good hoped for. (4.) Patient in tribulation. Thus also God is served, not only by working for him when he calls us to work, but by sitting still quietly when he calls us to suffer. Patience for God's sake, and with an eye to his will and glory, is true piety. Observe, Those that rejoice in hope are likely to be patient in tribulation. It is a believing prospect of the joy set before us that bears up the spirit under all outward pressure. (5.) Continuing instant in prayer. Prayer is a friend to hope and patience, and we do in it serve the Lord. Proskarterountes. It signifies both fervency and perseverance in prayer. We should not be cold in the duty, nor soon weary of it, Lu 18:1, 1Th 5:17, Eph 6:18, Col 4:2. This is our duty which immediately respects God.
II. Concerning our duty which respects ourselves; this is sobriety.
1. A sober opinion of ourselves, Ro 12:3. It is ushered in with a solemn preface: I say, through the grace given unto me: the grace f wisdom, by which he understood the necessity and excellency of this duty; the grace of apostleship, by which he had authority to press and enjoin it. "I say it, who am commissioned to say it, in God's name. I say it, and it is not for you to gainsay it." It is said to every one of us, one as well as another. Pride is a sin that is bred in the bone of all of us, and we have therefore each of us need to be cautioned and armed against it.—Not to think of himself more highly than he ought to think. We must take heed of having too great an opinion of ourselves, or putting too high a valuation upon our own judgments, abilities, persons, performances. We must not be self-conceited, nor esteem too much our own wisdom and other attainments, not think ourselves to be something, Ga 6:3. There is a high thought of ourselves which we may and must have to think ourselves too good to be the slaves of sin and drudges to this world. But, on the other hand, we should think soberly, that is, we must have a low and modest opinion of ourselves and our own abilities, our gifts and graces, according to what we have received from God, and not otherwise. We must not be confident and hot in matters of doubtful disputation; not stretch ourselves beyond our line; not judge and censure those that differ from us; not desire to make a fair show in the flesh. These and the like are the fruits of a sober opinion of ourselves. The words will bear yet another sense agreeable enough. Of himself is not in the original; therefore it may be read, That no man be wise above what he ought to be wise, but be wise unto sobriety. We must not exercise ourselves in things too high for us (Ps 131:1,2), not intrude into those things which we have not seen (Col 2:18), those secret things which belong not to us (De 29:29), not covet to be wise above what is written. There is a knowledge that puffs up, which reaches after forbidden fruit. We must take heed of this, and labour after that knowledge which tends to sobriety, to the rectifying of the heart and the reforming of the life. Some understand it of the sobriety which keeps us in our own place and station, from intruding into the gifts and offices of others. See an instance of this sober modest care in the exercise of the greatest spiritual gifts, 2Co 10:13-15. To this head refers also that exhortation (Ro 12:16), Be not wise in your own conceits. It is good to be wise, but it is bad to think ourselves so; for there is more hope of a fool than of him that is wise in his own eyes. It was an excellent thing for Moses to have his face shine and not know it. Now the reasons why we must have such a sober opinion of ourselves, our own abilities and attainments, are these:—
(1.) Because whatever we have that is good, God hath dealt it to us; every good and perfect gift comes from above, Jam 1:17. What have we that we have not received? And, if we have received it, why then do we boast? 1Co 4:7. The best and most useful man in the world is no more, no better, than what the free grace of God makes him every day. When we are thinking of ourselves, we must remember to think not how we attained, as though our might and the power of our hand had gotten us these gifts; but think how kind God hath been to us, for it is he that gives us power to do any thing that is good, and in him is all our sufficiency.
(2.) Because God deals out his gifts in a certain measure: According to the measure of faith. Observe, The measure of spiritual gifts he calls the measure of faith, for this is the radical grace. What we have and do that is good is so far right and acceptable as it is founded in faith, and flows from faith, and no further. Now faith, and other spiritual gifts with it, are dealt by measure, according as Infinite Wisdom sees meet for us. Christ had the Spirit given him without measure, Joh 3:34. But the saints have it by measure; see Eph 4:7. Christ, who had gifts without measure, was meek and lowly; and shall we, that are stinted, be proud and self-conceited?
(3.) Because God has dealt out gifts to others as well as to us: Dealt to every man. Had we the monopoly of the Spirit, or a patent to be sole proprietors of spiritual gifts, there might be some pretence for this conceitedness of ourselves; but others have their share as well as we. God is a common Father, and Christ a common root, to all the saints, who all drive virtue from him; and therefore it ill becomes us to lift up ourselves, and to despise others, as if we only were the people in favour with heaven, and wisdom should die with us. This reasoning he illustrates by a comparison taken from the members of the natural body (as 1Co 12:12, Eph 4:16): As we have many members in one body, etc., Ro 12:4,5. Here observe, [1.] All the saints make up one body in Christ, who is the head of the body, and the common centre of their unity. Believers lie not in the world as a confused disorderly heap, but are organized and knit together, as they are united to one common head, and actuated and animated by one common Spirit. [2.] Particular believers are members of this body, constituent parts, which speak them less than the whole, and in relation to the whole, deriving life and spirits from the head. Some members in the body are bigger and more useful than others, and each receives spirits from the head according to its proportion. If the little finger should receive as much nourishment as the leg, how unseemly and prejudicial would it be! We must remember that we are not the whole; we think above what is meet if we think so; we are but parts and members. [3.] All the members have not the same office (Ro 12:4), but each hath its respective place and work assigned it. The office of the eye is to see, the office of the hand is to work, etc. So in the mystical body, some are qualified for, and called to, one sort of work; others are, in like manner, fitted for, and called to, another sort of work. Magistrates, ministers, people, in a Christian commonwealth, have their several offices, and must not intrude one upon another, nor clash in the discharge of their several offices. [4.] Each member hath its place and office, for the good and benefit of the whole, and of every other member. We are not only members of Christ, but we are members one of another, Ro 12:5. We stand in relation one to another; we are engaged to do all the good we can one to another, and to act in conjunction for the common benefit. See this illustrated at large, 1Co 12:14, etc. Therefore we must not be puffed up with a conceit of our own attainments, because, whatever we have, as we received it, so we received it not for ourselves, but for the good of others.
2. A sober use of the gifts that God hath given us. As we must not on the one hand be proud of our talents, so on the other hand we must not bury them. Take heed lest, under a pretence of humility and self-denial, we be slothful in laying out ourselves for the good of others. We must not say, "I am nothing, therefore I will sit still, and do nothing;" but, "I am nothing in myself, and therefore I will lay out myself to the utmost in the strength of the grace of Christ." He specifies the ecclesiastical offices appointed in particular churches, in the discharge of which each must study to do his own duty, for the preserving of order and the promotion of edification in the church, each knowing his place and fulfilling it. Having then gifts. The following induction of particulars supplies the sense of this general. Having gifts, let us use them. Authority and ability for the ministerial work are the gift of God.—Gifts differing. The immediate design is different, though the ultimate tendency of all is the same. According to the grace, charismata kata ten charin. The free grace of God is the spring and original of all the gifts that are given to men. It is grace that appoints the office, qualifies and inclines the person, works both to will and to do. There were in the primitive church extraordinary gifts of tongues, of discerning, of healing; but he speaks here of those that are ordinary. Compare 1Co 12:4, 1Ti 4:14, 1Pe 4:10. Seven particular gifts he specifies (Ro 12:6-8), which seem to be meant of so many distinct offices, used by the prudential constitution of many of the primitive churches, especially the larger. There are two general ones here expressed by prophesying and ministering, the former the work of the bishops, the latter the work of the deacons, which were the only two standing officers, Php 1:1. But the particular work belonging to each of these might be, and it should seem was, divided and allotted by common consent and agreement, that it might be done the more effectually, because that which is every body's work is nobody's work, and he despatches his business best that is vir unius negotii—a man of one business. Thus David sorted the Levites (1Ch 23:4,5), and in this wisdom is profitable to direct. The five latter will therefore be reduced to the two former.
(1.) Prophecy. Whether prophecy, let us prophesy according to the proportion of faith. It is not meant of the extraordinary gifts of foretelling things to come, but the ordinary office of preaching the word: so prophesying is taken, 1Co 14:1-3,11:4, 1Th 5:20. The work of the Old-Testament prophets was not only to foretel future things, but to warn the people concerning sin and duty, and to be their remembrancers concerning that which they knew before. And thus gospel preachers are prophets, and do indeed, as far as the revelation of the word goes, foretel things to come. Preaching refers to the eternal condition of the children of men, points directly at a future state. Now those that preach the word must do it according to the proportion of faith—kata ten analogian tes pisteos, that is, [1.] As to the manner of our prophesying, it must be according to the proportion of the grace of faith. He had spoken (Ro 12:3) of the measure of faith dealt to every man. Let him that preaches set all the faith he hath on work, to impress the truths he preaches upon his own heart in the first place. As people cannot hear well, so ministers cannot preach well, without faith. First believe and then speak, Ps 116:10, 2Co 4:13. And we must remember the proportion of faith—that, though all men have not faith, yet a great many have besides ourselves; and therefore we must allow others to have a share of knowledge and ability to instruct, as well as we, even those that in less things differ from us. "Hast thou faith? Have it to thyself; and do not make it a ruling rule to others, remembering that thou hast but thy proportion." [2.] As to the matter of our prophesying, it must be according to the proportion of the doctrine of faith, as it is revealed in the holy scriptures of the Old and New Testament. By this rule of faith the Bereans tried Paul's preaching, Ac 17:11. Compare Ac 26:22, Ga 1:9. There are some staple-truths, as I may call them, some prima axiomata—first axioms, plainly and uniformly taught in the scripture, which are the touchstone of preaching, by which (though we must not despise prophesying) we must prove all things, and then hold fast that which is good, 1Th 5:20,21. Truths that are more dark must be examined by those that are more clear; and then entertained when they are found to agree and comport with the analogy of faith; for it is certain one truth can never contradict another. See here what ought to be the great care of preachers—to preach sound doctrine, according to the form of wholesome words, Tit 2:8, 2Ti 1:13. It is not so necessary that the prophesying be according to the proportion of art, the rules of logic and rhetoric; but it is necessary that it be according to the proportion of faith: for it is the word of faith that we preach. Now there are two particular works which he that prophesieth hath to mind—teaching and exhorting, proper enough to be done by the same person at the same time, and when he does the one let him mind that, when he does the other let him do that too as well as he can. If, by agreement between the ministers of a congregation, this work be divided, either constantly or interchangeably, so that one teaches and the other exhorts (that is, in our modern dialect, one expounds and the other preaches), let each do his work according to the proportion of faith. First, let him that teacheth wait on teaching. Teaching is the bare explaining and proving of gospel truths, without practical application, as in the expounding of the scripture. Pastors and teachers are the same office (Eph 4:11), but the particular work is somewhat different. Now he that has a faculty of teaching, and has undertaken that province, let him stick to it. It is a good gift, let him use it, and give his mind to it. He that teacheth, let him be in his teaching; so some supply it, Ho didaskon, en te didaskalia. Let him be frequent and constant, and diligent in it; let him abide in that which is his proper work, and be in it as his element. See 1Ti 4:15,16, where it is explained by two words, en toutois isthi, and epimene autois, be in these things and continue in them. Secondly, Let him that exhorteth wait on exhortation. Let him give himself to that. This is the work of the pastor, as the former of the teacher; to apply gospel truths and rules more closely to the case and condition of the people, and to press upon them that which is more practical. Many that are very accurate in teaching may yet be very cold and unskilful in exhorting; and on the contrary. The one requires a clearer head, the other a warmer heart. Now where these gifts are evidently separated (that the one excels in the one and the other in the other) it conduces to edification to divide the work accordingly; and, whatsoever the work is that we undertake, let us mind it. To wait on our work is to bestow the best of our time and thoughts upon it, to lay hold of all opportunities for it, and to study not only to do it, but to do it well.
(2.) Ministry. If a man hath diakonian—the office of a deacon, or assistant to the pastor and teacher, let him use that office well—a churchwarden (suppose), an elder, or an overseer of the poor; and perhaps there were more put into these offices, and there was more solemnity in them, and a greater stress of care and business lay upon them in the primitive churches, than we are now well aware of. It includes all those offices which concern the ta exo of the church, the outward business of the house of God. See Ne 11:16. Serving tables, Ac 6:2. Now let him on whom this care of ministering is devolved attend to it with faithfulness and diligence; particularly, [1.] He that giveth, let him do it with simplicity. Those church-officers that were the stewards of the church's alms, collected money, and distributed it according as the necessities of the poor were. Let them do it en aploteti—liberally and faithfully; not converting what they receive to their own use, nor distributing it with any sinister design, or with respect of person: not froward and peevish with the poor, nor seeking pretences to put them by; but with all sincerity and integrity, having no other intention in it than to glorify God and do good. Some understand it in general of all almsgiving: He that hath wherewithal, let him give, and give plentifully and liberally; so the word is translated, 2Co 8:2,9:13. God loves a cheerful bountiful giver. [2.] He that ruleth with diligence. It should seem, he means those that were assistants to the pastors in exercising church-discipline, as their eyes, and hands, and mouth, in the government of the church, or those ministers that in the congregation did chiefly undertake and apply themselves to this ruling work; for we find those ruling that laboured in the word and doctrine, 1Ti 5:17. Now such must do it with diligence. The word denotes both care and industry to discover what is amiss, to reduce those that go astray, to reprove and admonish those that have fallen, to keep the church pure. Those must take a great deal of pains that will approve themselves faithful in the discharge of this trust, and not let slip any opportunity that may facilitate and advance that work. [3.] He that showeth mercy with cheerfulness. Some think it is meant in general of all that in any thing show mercy: Let them be willing to do it, and take a pleasure in it; God loves a cheerful giver. But it seems to be meant of some particular church-officers, whose work it was to take care of the sick and strangers; and those were generally widows that were in this matter servants to the church-deaconesses (1Ti 5:9,10), though others, it is likely, might be employed. Now this must be done with cheerfulness. A pleasing countenance in acts of mercy is a great relief and comfort to the miserable; when they see it is not done grudgingly and unwillingly, but with pleasant looks and gentle words, and all possible indications of readiness and alacrity. Those that have to do with such as are sick and sore, and commonly cross and peevish, have need to put on not only patience, but cheerfulness, to make the work the more easy and pleasant to them, and the more acceptable to God.
III. Concerning that part of our duty which respects our brethren, of which we have many instances, in brief exhortations. Now all our duty towards one another is summer up in one word, and that a sweet work, love. In that is laid the foundation of all our mutual duty; and therefore the apostle mentions this first, which is the livery of Christ's disciples, and the great law of our religion: Let love be without dissimulation; not in compliment and pretence, but in reality; not in word and tongue only, 1Jo 3:18. The right love is love unfeigned; not as the kisses of an enemy, which are deceitful. We should be glad of an opportunity to prove the sincerity of our love, 2Co 8:8. More particularly, there is a love owing to our friends, and to our enemies. He specifies both.
1. To our friends. He that hath friends must show himself friendly. There is a mutual love that Christians owe, and must pay.
(1.) An affectionate love (Ro 12:10): Be kindly affectioned one to another, with brotherly love, philostorgoi—it signifies not only love, but a readiness and inclination to love, the most genuine and free affection, kindness flowing out as from a spring. It properly denotes the love of parents to their children, which, as it is the most tender, so it is the most natural, of any, unforced, unconstrained; such must our love be to one another, and such it will be where there is a new nature and the law of love is written in the heart. This kind affection puts us on to express ourselves both in word and action with the greatest courtesy and obligingness that may be.—One to another. This may recommend the grace of love to us, that, as it is made our duty to love others, so it is as much their duty to love us. And what can be sweeter on this side heaven than to love and be beloved? He that thus watereth shall be watered also himself.
(2.) A respectful love: In honour preferring one another. Instead of contending for superiority, let us be forward to give to others the pre-eminence. This is explained, Php 2:3, Let each esteem other better than themselves. And there is this good reason for it, because, if we know our own hearts, we know more evil by ourselves than we do by any one else in the world. We should be forward to take notice of the gifts, and graces, and performances of our brethren, and value them accordingly, be more forward to praise another, and more pleased to hear another praised, than ourselves; te time allelous proegoumenoi—going before, or leading one another in honour; so some read it: not in taking honour, but in giving honour. "Strive which of you shall be most forward to pay respect to those to whom it is due, and to perform all Christian offices of love (which are all included in the word honour) to your brethren, as there is occasion. Let all your contention be which shall be most humble, and useful, and condescending." So the sense is the same with Tit 3:14, Let them learn, proistasthai—to go before in good works. For though we must prefer others (as our translation reads it), and put on others, as more capable and deserving than ourselves, yet we must not make that an excuse for our lying by and doing nothing, nor under a pretence of honouring others, and their serviceableness and performances, indulge ourselves in ease and slothfulness. Therefore he immediately adds (Ro 12:11), Not slothful in business.
(3.) A liberal love (Ro 12:13): Distributing to the necessities of saints. It is but a mock love which rests in the verbal expressions of kindness and respect, while the wants of our brethren call for real supplies, and it is in the power of our hands to furnish them. [1.] It is no strange thing for saints in this world to want necessaries for the support of their natural live. In those primitive times prevailing persecutions must needs reduce many of the suffering saints to great extremities; and still the poor, even the poor saints, we have always with us. Surely the things of this world are not the best things; if they were, the saints, who are the favourites of heaven, would not be put off with so little of them. [2.] It is the duty of those who have wherewithal to distribute, or (as it might better be read) to communicate to those necessities. It is not enough to draw out the soul, but we must draw out the purse, to the hungry. See Jam 2:15,16, 1Jo 3:17. Communicating—koinonountes. It intimates that our poor brethren have a kind of interest in that which God hath given us; and that our reliving them should come from a sense and fellow-feeling of their wants, as though we suffered with them. The charitable benevolence of the Philippians to Paul is called their communicating with his affliction, Php 4:14. We must be ready, as we have ability and opportunity, to relieve any that are in want; but we are in a special manner bound to communicate to the saints. There is a common love owing to our fellow-creatures, but a special love owing to our fellow-christians (Ga 6:10), Especially to those who are of the household of faith. Communicating, tais mneiais—to the memories of the saints; so some of the ancients read it, instead of tais chreiais. There is a debt owing to the memory of those who through faith and patience inherit the promises—to value it, to vindicate it, to embalm it. Let the memory of the just be blessed; so some read Pr 10:7. He mentions another branch of this bountiful love: Given to hospitality. Those who have houses of their own should be ready to entertain those who go about doing good, or who, for fear of persecution, are forced to wander for shelter. They had not then so much of the convenience of common inns as we have; or the wandering Christians durst not frequent them; or they had not wherewithal to bear the charges, and therefore it was a special kindness to bid them welcome on free-cost. Nor is it yet an antiquated superseded duty; as there is occasion, we must welcome strangers, for we know not the heart of a stranger. I was a stranger, and you took me in, is mentioned as one instance of the mercifulness of those that shall obtain mercy: ten philoxenian diokontes—following or pursuing hospitality. It intimates, not only that we must take opportunity, but that we must seek opportunity, thus to show mercy. As Abraham, who sat at the tent-door (Ge 18:1), and Lot, who sat in the gate of Sodom (Ge 19:1), expecting travellers, whom they might meet and prevent with a kind invitation, and so they entertained angels unawares, Heb 13:2.
(4.) A sympathizing love (Ro 12:15): Rejoice with those that do rejoice, and weep with those that weep. Where there is a mutual love between the members of the mystical body, there will be such a fellow-feeling. See 1Co 12:26. True love will interest us in the sorrows and joys of one another, and teach us to make them our own. Observe the common mixture in this world, some rejoicing, and others weeping (as the people, Ezr 3:12,13), for the trial, as of other graces, so of brotherly love and Christian sympathy. Not that we must participate in the sinful mirths or mournings of any, but only in just and reasonable joys and sorrows: not envying those that prosper, but rejoicing with them; truly glad that others have the success and comfort which we have not; not despising those that are in trouble, but concerned for them, and ready to help them, as being ourselves in the body. This is to do as God does, who not only has pleasure in the prosperity of his servants (Ps 35:27), but is likewise afflicted in all their afflictions, Isa 63:9.
(5.) A united love: "Be of the same mind one towards another (Ro 12:16), that is, labour, as much as you can, to agree in apprehension; and, wherein you come short of this, yet agree in affection; endeavour to be all one, not affecting to clash, and contradict, and thwart one another; but keep the unity of the Spirit in the bond of peace, Php 2:2;3:15,16;1Co 1:10; to auto eis allelous phronountes—wishing the same good to others that you do to yourselves;" so some understand it. This is to love our brethren as ourselves, desiring their welfare as our own.
(6.) A condescending love: Mind not high things, but condescend to men of low estate, Ro 12:16. True love cannot be without lowliness, Eph 4:1,2, Php 2:3. When our Lord Jesus washed his disciples' feet, to teach us brotherly love (Joh 13:5,14:34), it was designed especially to intimate to us that to love one another aright is to be willing to stoop to the meanest offices of kindness for the good of one another. Love is a condescending grace: Non bene conveniunt—majestas et amor—Majesty and love do but ill assort with each other. Observe how it is pressed here. [1.] Mind not high things. We must not be ambitious of honour and preferment, nor look upon worldly pomp and dignity with any inordinate value or desire but rather with a holy contempt. When David's advancements were high, his spirit was humble (Ps 131:1): I do not exercise myself in great matters. The Romans, living in the imperial city, which reigned over the kings of the earth (Re 17:18), and was at that time in the meridian of its splendour, were perhaps ready to take occasion thence to think the better of themselves. Even the holy seed were tainted with this leaven. Roman Christians, as some citizens do upon the country; and therefore the apostle so often cautions them against high-mindedness; compare Ro 11:20. They lived near the court, and conversed daily with the gaiety and grandeur of it: "Well," saith he, "do not mind it, be not in love with it." [2.] Condescend to men of low estate—Tois tapeinois synapagomenoi. First, It may be meant of mean things, to which we must condescend. If our condition in the world be poor and low, our enjoyments coarse and scanty, our employments despicable and contemptible, yet we must bring our minds to it, and acquiesce in it. So the margin: Be contented with mean things. Be reconciled to the place which God in his providence hath put us in, whatever it be. We must account nothing below us but sin: stoop to mean habitations, mean fare, mean clothing, mean accommodations when they are our lot, and not grudge. Nay, we must be carried with a kind of impetus, by the force of the new nature (so the word synapagomai properly signifies, and it is very significant), towards mean things, when God appoints us to them; as the old corrupt nature is carried out towards high things. We must accommodate ourselves to mean things. We should make a low condition and mean circumstances more the centre of our desires than a high condition. Secondly, It may be meant of mean persons; so we read it (I think both are to be included) Condescend to men of low estate. We must associate with, and accommodate ourselves to, those that are poor and mean in the world, if they be such as fear God. David, though a king upon the throne, was a companion for all such, Ps 119:63. We need not be ashamed to converse with the lowly, while the great God overlooks heaven and earth to look at such. True love values grace in rags as well as in scarlet. A jewel is a jewel, though it lie in the dirt. The contrary to this condescension is reproved, Jam 2:1-4. Condescend; that is, suit yourselves to them, stoop to them for their good; as Paul, 1Co 9:19, etc. Some think the original word is a metaphor taken from travellers, when those that are stronger and swifter of foot stay for those that are weak and slow, make a halt, and take them with them; thus must Christians be tender towards their fellow travellers. As a means to promote this, he adds, Be not wise in your own conceits; to the same purport with Ro 12:3. We shall never find in our hearts to condescend to others while we find there so great a conceit of ourselves: and therefore this must needs be mortified. Me ginesthe phronimoi par heautois—"Be not wise by yourselves, be not confident of the sufficiency of your own wisdom, so as to despise others, or think you have no need of them (Pr 3:7), nor be shy of communicating what you have to others. We are members one of another, depend upon one another, are obliged to one another; and therefore, Be not wise by yourselves, remembering it is the merchandise of wisdom that we profess; now merchandise consists in commerce, receiving and returning."
(7.) A love that engages us, as much as lies in us, to live peaceably with all men, Ro 12:18. Even those with whom we cannot live intimately and familiarly, by reason of distance in degree or profession, yet we must with such live peaceably; that is, we must be harmless and inoffensive, not giving others occasion to quarrel with us; and we must be gall-less and unrevengeful, not taking occasion to quarrel with them. Thus must we labour to preserve the peace, that it be not broken, and to piece it again when it is broken. The wisdom from above is pure and peaceable. Observe how the exhortation is limited. It is not expressed so as to oblige us to impossibilities: If it be possible, as much as lies in you. Thus Heb 12:14, Follow peace. Eph 4:3, Endeavouring to keep. Study the things that make for peace.—If it be possible. It is not possible to preserve the peace when we cannot do it without offending God and wounding conscience: Id possumus quod jure possumus—That is possible which is possible without incurring blame. The wisdom that is from above is first pure and then peaceable, Jam 3:17. Peace without purity is the peace of the devil's palace.—As much as lieth in you. There must be two words to the bargain of peace. We can but speak for ourselves. We may be unavoidably striven with; as Jeremiah, who was a man of contention (Jer 15:10), and this we cannot help; our care must be that nothing be wanting on our parts to preserve the peace, Ps 120:7. I am for peace, though, when I speak, they are for war.
2. To our enemies. Since men became enemies to God, they have been found very apt to be enemies one to another. Let but the centre of love be once forsaken, and the lines will either clash and interfere, or be at an uncomfortable distance. And, of all men, those that embrace religion have reason to expect to meet with enemies in a world whose smiles seldom concur with Christ's. Now Christianity teaches us how to behave towards our enemies; and in this instruction it quite differs from all other rules and methods, which generally aim at victory and dominion; but this at inward peace and satisfaction. Whoever are our enemies, that wish us ill and seek to do us ill, our rule is to do them no hurt, but all the good we can.
(1.) To do them no hurt (Ro 12:17): Recompense to no man evil for evil, for that is a brutish recompence, and befitting only those animals which are not conscious either of any being above them or of any state before them. Or, if mankind were made (as some dream) in a state of war, such recompences as these were agreeable enough; but we have not so learned God, who does so much for his enemies (Mt 5:45), much less have we so learned Christ, who died for us when we were enemies (Ro 5:8,10), so loved that world which hated him without a cause.—"To no man; neither to Jew nor Greek; not to one that has been thy friend, for by recompensing evil for evil thou wilt certainly lose him; not to one that has been thine enemy, for by not recompensing evil for evil thou mayest perhaps gain him." To the same purport, Ro 12:19, Dearly beloved, avenge not yourselves. And why must this be ushered in with such an affectionate compellation, rather than any other of the exhortations of this chapter? Surely because this is intended for the composing of angry spirits, that are hot in the resentment of a provocation. He addresses himself to such in this endearing language, to mollify and qualify them. Any thing that breathes love sweetens the blood, lays the storm, and cools the intemperate heat. Would you pacify a brother offended? Call him dearly beloved. Such a soft word, fitly spoken, may be effectual to turn away wrath. Avenge not yourselves; that is, when any body has done you any ill turn, do not desire nor endeavour to bring the like mischief or inconvenience upon him. It is not forbidden to the magistrate to do justice to those that are wronged, by punishing the wrong-doer; nor to make and execute just and wholesome laws against malefactors; but it forbids private revenge, which flows from anger and ill-will; and this is fitly forbidden, for it is presumed that we are incompetent judges in our own case. Nay, if persons wronged in seeking the defence of the law, and magistrates in granting it, act from any particular personal pique or quarrel, and not from a concern that public peace and order be maintained and right done, even such proceedings, though seemingly regular, will fall under this prohibited self-revenging. See how strict the law of Christ is in this matter, Mt 5:38-40. It is forbidden not only to take it into our own hands to avenge ourselves, but to desire and thirst after event that judgment in our case which the law affords, for the satisfying of a revengeful humour. This is a hard lesson to corrupt nature; and therefore he subjoins, [1.] A remedy against it: Rather give place unto wrath. Not to our own wrath; to give place to this is to give place to the devil, Eph 4:26,27. We must resist, and stifle, and smother, and suppress this; but, First, To the wrath of our enemy. "Give place to it, that is, be of a yielding temper; do not answer wrath with wrath, but with love rather. Yielding pacifies great offences, Ec 10:4. Receive affronts and injuries, as a stone is received into a heap of wool, which gives way to it, and so it does not rebound back, nor go any further." So it explains that of our Saviour (Mt 5:39), Whosoever shall smite thee on thy right cheek, turn to him the other also. Instead of meditating how to revenge one wrong, prepare to receive another. When men's passions are up, and the stream is strong, let it have its course, lest by an unseasonable opposition it be made to rage and swell the more. When others are angry, let us be calm; this is a remedy against revenge, and seems to be the genuine sense. But, Secondly, Many apply it to the wrath of God: "Give place to this, make room for him to take the throne of judgment, and let him alone to deal with thine adversary." [2.] A reason against it: For it is written, Vengeance is mine. We find it written, De 32:35. God is the sovereign King, the righteous Judge, and to him it belongs to administer justice; for, being a God of infinite knowledge, by him actions are weighed in unerring balances; and, being a God of infinite purity, he hates sin and cannot endure to look upon iniquity. Some of this power he hath trusted in the hands of the civil magistrates (Ge 9:6, Ro 13:4); their legal punishments therefore are to be looked upon as a branch of God's revengings. This is a good reason why we should not avenge ourselves; for, if vengeance be God's, then, First, We may not do it. We step into the throne of God if we do and take his work out of his hand. Secondly, We need not do it. For God will, if we meekly leave the matter with him; he will avenge us as far as there is reason or justice for it, and further we cannot desire it. See Ps 38:14,15, I heard not, for thou wilt hear; and if God hears what need is there for me to hear?
(2.) We must not only not to hurt to our enemies, but our religion goes higher, and teaches us to do them all the good we can. It is a command peculiar to Christianity, and which does highly commend it: Love your enemies, Mt 5:44. We are here taught to show that love to them both in word and deed.
[1.] In word: Bless those who persecute you, Ro 12:14. It has been the common lot of God's people to be persecuted, either with a powerful hand or with a spiteful tongue. Now we are here taught to bless those that so persecute us. Bless them; that is, First, "Speak well of them. If there be any thing in them that is commendable and praiseworthy, take notice of it, and mention it to their honour." Secondly, "Speak respectfully to them, according as their place is, not rendering railing for railing, and bitterness for bitterness." And, Thirdly, We must wish well to them, and desire their good, so far from seeking any revenge. Nay, Fourthly, We must offer up that desire to God, by prayer for them. If it be not in the power of our hand to do any thing else for them, yet we can testify our good-will by praying for them, for which our master hath given us not only a rule, but an example to back that rule, Lu 23:34—Bless, and curse not. It denotes a thorough good-will in all the instances and expressions of it; not, "bless them when you are at prayer, and curse them at other times;" but, "bless them always, and curse not at all." Cursing ill becomes the mouths of those whose work it is to bless God, and whose happiness it is to be blessed of him.
[2.] In deed (Ro 12:20): "If thine enemy hunger, as thou hast ability and opportunity, be ready and forward to show him any kindness, and do him any office of love for his good; and be never the less forward for his having been thine enemy, but rather the more, that thou mayest thereby testify the sincerity of thy forgiveness of him." It is said of archbishop Cranmer that the way for a man to make him his friend was to do him an ill turn. The precept is quoted from Pr 25:21,22; so that, high as it seems to be, the Old Testament was not a stranger to it. Observe here, First, What we must do. We must do good to our enemies. "If he hunger, do not insult over him, and say, Now God is avenging me of him, and pleading my cause; do not make such a construction of his wants. But feed him." Then, when he has need of thy help, and thou hast an opportunity of starving him and trampling upon him, then feed him (psomize auton, a significant word)—"feed him abundantly, nay, feed him carefully and indulgently:" frustulatim pasce—feed him with small pieces, "feed him, as we do children and sick people, with much tenderness. Contrive to do it so as to express thy love. If he thirst, give him drink: potize auton—drink to him, in token of reconciliation and friendship. So confirm your love to him." Secondly, Why we must do this. Because in so doing thou shalt heap coals of fire on his head. Two senses are given of this, which I think are both to be taken in disjunctively. Thou shalt heap coals of fire on his head; that is, "Thou shalt either," 1. "Melt him into repentance and friendship, and mollify his spirit towards thee" (alluding to those who melt metals; they not only put fire under them, but heap fire upon them; thus Saul was melted and conquered with the kindness of David, 1Sa 24:16,26:21)—"thou wilt win a friend by it, and if thy kindness have not that effect then," 2. "It will aggravate his condemnation, and make his malice against thee the more inexcusable. Thou wilt hereby hasten upon him the tokens of God's wrath and vengeance." Not that this must be our intention in showing him kindness, but, for our encouragement, such will be the effect. To this purpose is the exhortation in the last verse, which suggests a paradox not easily understood by the world, that in all matters of strife and contention those that revenge are the conquered, and those that forgive are the conquerors. (1.) "Be not overcome of evil. Let not the evil of any provocation that is given you have such a power over you, or make such an impression upon you, as to dispossess you of yourselves, to disturb your peace, to destroy your love, to ruffle and discompose your spirits, to transport you to any indecencies, or to bring you to study or attempt any revenge." He that cannot quietly bear an injury is perfectly conquered by it. (2.) "But overcome evil with good, with the good of patience and forbearance, nay, and of kindness and beneficence to those that wrong you. Learn to defeat their ill designs against you, and either to change them, or at least to preserve your own peace." He that hath this rule over his spirit is better than the mighty.
3. To conclude, there remain two exhortations yet untouched, which are general, and which recommend all the rest as good in themselves, and of good report.
(1.) As good in themselves (Ro 12:9): Abhor that which is evil, cleave to that which is good. God hath shown us what is good: these Christian duties are enjoined; and that is evil which is opposite to them. Now observe, [1.] We must not only not do evil, but we must abhor that which is evil. We must hate sin with an utter and irreconcilable hatred, have an antipathy to it as the worst of evils, contrary to our new nature, and to our true interest—hating all the appearances of sin, even the garment spotted with the flesh. [2.] We must not only do that which is good, but we must cleave to it. It denotes a deliberate choice of, a sincere affection for, and a constant perseverance in, that which is good. "So cleave to it as not to be allured nor affrighted from it, cleave to him that is good, even to the Lord (Ac 11:23), with a dependence and acquiescence." It is subjoined to the precept of brotherly love, as directive of it; we must love our brethren, but not love them so much as for their sakes to commit any sin, or omit any duty; not think the better of any sin for the sake of the person that commits it, but forsake all the friends in the world, to cleave to God and duty.
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。