第2讲：怜悯软弱的人
Lecture 2: Mercy towards the weak
14:13 宁可决意不给弟兄放置障碍或绊脚石。 [n. 1115]
14:14 我凭着主耶稣确知深信，凡物借着他没有污俗的，除非人以为某物污俗，在他就污俗了。（译者：作者解释 per ipsum 时既论食物自身，也论基督所成就的洁净，并解释 commune 的「共同、俗常」义；此处依拉丁措辞译出。和合本修订版作「凡物本来没有不洁净的，除非人以为不洁净的，在他就不洁净了」。） [n. 1117]
14:15 你若因食物使弟兄忧愁，就不是按着爱心行事。基督已经为他死，你不可因你的食物使他败坏。 [n. 1122]
14:16 所以，不可让我们的善被人毁谤。（译者：作者所用拉丁文为「我们的」，和合本修订版为「你们的」。） [n. 1126]
14:17 因为神的国不在乎饮食，而在乎公义、和平及圣灵中的喜乐。 [n. 1127]
14:18 凡这样服侍基督的，就为神所喜悦，又为人所赞许。 [n. 1129]
14:19 所以，我们务要追求和平与彼此造就的事。 [n. 1130]
14:20 不可因食物毁坏神的工作。 [n. 1131]
14:13 But judge this rather, that you put not a stumbling block or a scandal in your brother’s way. [n. 1115]
14:14 I know, and am confident in the Lord Jesus, that nothing is common of itself: but to him who esteems any thing to be common, to him it is common. [n. 1117]
14:15 For if, because of food, your brother be grieved, you no longer walk according to charity. Destroy not him with your food, for whom Christ died. [n. 1122]
14:16 Let not then our good be evil spoken of. [n. 1126]
14:17 For the kingdom of God is not food and drink: but justice and peace and joy in the Holy Spirit. [n. 1127]
14:18 For he who in this serves Christ pleases God and is approved of men. [n. 1129]
14:19 Therefore, let us follow after the things that are of peace and keep the things that are of edification, one towards another. [n. 1130]
14:20 Destroy not the work of God for food. [n. 1131]
1115. 使徒禁止了人妄加论断以后，这里又禁止使邻人跌倒；关于这一点，他做两件事。
1115. After forbidding human judgments, the Apostle now forbids putting stumbling blocks before one’s neighbor.
首先提出所要说的；
First, he presents his proposition;
其次在「你若因食物」等语处，阐明所提出的。
second, he clarifies it, at for if, because of food.
关于第一点，他提出三项。
In regard to the first he does three things.
1116. 首先，他教导应当避免使人跌倒，说：我曾说你们不可彼此论断；但各人应当判断自己的行为，免得它们使他人跌倒。他说「宁可决意不给弟兄放置障碍或绊脚石」，就是这个意思。按照耶柔米在《马太福音注释》所说，「绊跌」表示障碍或倾倒，我们可以称它为脚的碰撞。因此，绊跌就是不够正直的言语或行为，给别人带来跌倒的机会，好像路上的一块石头，人碰着它就跌倒。
1116. First, he teaches that stumbling blocks must be avoided, saying: I have said that you should not judge one another, but everyone ought to judge his own actions, lest they be a scandal unto others. And this is what he says: but judge this rather, that you put not a stumbling block or a scandal in your brother’s way. A scandal, as Jerome says in his commentary on Matthew, means a hindrance or injury which we can call a ‘striking of the foot.’ Hence a scandal is an illegal word or deed presenting the occasion of ruin to someone after the manner of a stone against which one strikes his foot and falls.
「绊跌」似乎比「障碍」更为严重。因为凡阻挡或减慢前行者动作的东西，都可以是障碍；而绊跌，即碰撞，似乎是使人处于将要倒下的状态。因此，我们不应当给弟兄放置障碍，即不可做任何拦阻邻人行走正义之路的事。赛 57:14：「除掉我百姓路中的绊脚石。」（译者：原文误标 56:14，此句见 57:14。）我们也不应给弟兄放置绊脚石，即不可做任何使他倾向犯罪的事。太 18:7：「那绊倒人的有祸了！」
A scandal is more serious than a hindrance, for the latter can be anything which merely retards forward movement; but a scandal, i.e., a striking, seems to exist when someone is disposed for a fall. Therefore, we should not place a hindrance before our brother by doing anything that will draw him from the path of justice: take the hindrance out of my people’s path (Isa 57:14). Nor should we place a scandal before a brother by doing something that might incline him to sin: woe to the man by whom scandal comes (Matt 18:7).
1117. 第二，他教导：那被认为引起绊跌的东西，按照本性、或者就其自身而言，是合法的。
1117. Second, he teaches that what was considered a stumbling block was of its very nature and in itself lawful.
关于这一点，应当知道，如前所说，罗马人中有一些由犹太教归信基督的人，依照律法区别食物；另一些信心完善的人，则无差别地使用一切食物，这件事本身是合法的。因此他说「我凭着主耶稣确知深信，凡物借着他没有污俗的」。（译者：作者下文将 per ipsum 解释为「借着他」，并解释 commune 的「共同、俗常」字义；和合本修订版相应语句作「凡物本来没有不洁净的」，这里保留拉丁措辞以便理解释义。）
In regard to this it should be noted that, as was stated above, there were among the Romans some Jews converted to Christ, who distinguished among foods according to the law; but others, having a perfect faith, used all foods without distinction, which of itself was lawful. Hence he says: I know and am confident in the Lord Jesus, that nothing is common of itself.
对此应当注意，正如耶柔米在《马太福音注释》中所说，犹太民族夸称自己是属神的一分，把所有人都使用的食物称为「俗常」的食物，例如猪肉、兔肉等；而食用这些食物的其他民族不属神的一分，因此这些食物被称为不洁净。
On this point it should be known, as Jerome says in his Commentary on Matthew, that the Jewish people, boasting that they are God’s portion, call unclean the food which all men use, e.g., the flesh of swine, hares, and food of that sort. Furthermore, the nations which used such foods were not God’s portion; consequently, such food was unclean.
所以，他说「没有污俗的」，等于说：「没有不洁净的。」
The words nothing is common amount to the same thing as saying nothing is unclean.
首先，使徒说自己知道这一点，因为按事物的本性确实如此，正如提前 4:4 所说：「神所造之物样样都是好的，若存感谢的心领受，没有一样是不可吃的。」其次，他说自己在基督耶稣内深信：就事物自身而言，没有什么是污俗的。因为食物按照本性从来不是不洁净的；不过，在某一时期，人按照律法的诫命，为了预表的缘故，把它们作为不洁净的东西而避开。基督成全了一切预表，便除去了这一规定。因此，使徒因着对主耶稣的信赖，断言「没有」什么是「污俗的」或不洁净的，是「借着他」，即由他成就此事。徒 10:15：「神所洁净的，你不可当作污俗的。」
The Apostle says that nothing is unclean, because he knows that it is so according to the nature of things, as he says in 1 Timothy: everything created by God is good and nothing is to be rejected, if it is received with thanksgiving (1 Tim 4:4). Second, he says that he is persuaded in Christ Jesus that in itself nothing is unclean, namely, because foods of their very nature never were unclean, but they were avoided for a time as unclean in keeping with a commandment of the law as a figure. But Christ removed this by fulfilling all figures. Therefore, the Apostle, relying on his confidence in the Lord Jesus, asserts that nothing is common or unclean of itself: what God has cleansed, you must not call common (Acts 10:15).
1118. 第三，他说明，这件事如何会偶然地成为不合法的：即当它违反食用者的良心时。因此他说：已经说过，「没有」什么是「污俗的」；但这应当理解为：「除非人」出于错误的良心，「以为」某种食物「是污俗的」，即不洁净的，那么「在他就污俗了」，即对他而言，这样做是违法的，如同这食物本身就是不洁净的一样。多 1:15：「在洁净的人，凡物都洁净；在污秽不信的人，什么都不洁净，连心地和天良也都污秽了。」
1118. Third, he shows how this could be unlawful accidentally, inasmuch as it is against the conscience of the eater. Hence he says: It has been stated that nothing is common; but it must be understood that if one has an erroneous conscience and thinks that some food is unclean, then for him it is common and so it is unlawful for him, as if the food were really unclean: to the pure all things are pure, but to the corrupt and unbelieving nothing is pure; their minds and consciences are corrupted (Titus 1:15).
1119. 由此可见，一件本身合法的事，对于违背自己良心而做这事的人，就成为不合法的，即使他的良心是错误的；这也是有理据的。因为行为按行动者的意志来判断，而意志由被认知的事物所推动。因此，意志趋向认知能力呈现给它的东西，行为也据此获得性质或种类。如果一个人的理性判断某事是罪，而意志却趋向实行这事，那么显然，他有意愿去犯罪；因此，由意志赋予形式的外在行为就是罪。同理，如果一个人以为某种轻罪是致死的罪，而在保持这种良心判断的情况下去做，那么显然，他选择了犯致死的罪；所以他的行为由于他的选择，就成为致死的罪。
1119. So it is clear that something licit in itself becomes illicit for one who does it against his conscience, even though his conscience is erroneous. It is reasonable that this be so, for acts are judged according to the will of the performer. But the will is moved by the thing apprehended. Hence the will tends toward what the apprehensive power represents to it, and it is according to this that the action is qualified or specified. Therefore, if a person’s reason judges that something is sinful and the will is drawn to it as something to be done, it is clear that the person has a will to commit a sin. For this reason his external action, which is informed from the will, is a sin. For the same reason, if one thinks that something venially sinful is a mortal sin, if he does it while his conscience is in that state, it is clear that he has chosen to sin mortally; consequently, his action is a mortal sin on account of his choice.
但如果人在做了某事之后才产生错误的良心判断，以为自己做过的合法之事是罪，或做过的轻罪是致死的罪，并不因此使先前的行为变成罪，或变成致死的罪；因为意志和行为不是从随后的认知获得形式，而是从先前的认知获得形式。
But if someone afterwards has an erroneous conscience through which he believes that something lawful he did was a sin, or something venial was mortal, it is not on that account a sin or mortal, because the will and the action are not informed by a succeeding apprehension but by the one preceding the will and the action.
1120. 以上所说没有疑问，但仍可能有这样的疑问：如果有人良心错误，认为某件致死的罪是得救所必需的，例如以为自己若不偷盗或不行淫，就犯了致死的罪，那么这种良心是否约束他，使他若违背良心而行，就犯致死的罪？
1120. There is no doubt about what we have said, but there can be doubt whether if someone has an erroneous conscience whereby he believes that something which is a mortal sin is necessary for salvation; for example, if he thinks that he is sinning mortally, unless he steals or fornicates, should such a conscience bind him, so that if he acted against it, he would sin mortally.
似乎不是。第一，因为禁止淫乱和偷盗的神的律法，比良心具有更强的约束力。
It would seem that he would not be bound. First, because God’s law, which forbids stealing and fornication, bind him more strongly than conscience.
第二，因为若如此，这人便陷入两难：行淫犯罪，不行淫也犯罪。
Second, because this position would put him in a perplexed state, for he would sin by fornicating and by not fornicating.
对此应当说，即使在本身就是恶的事情上，错误的良心也有约束力。因为如前所说，良心之所以约束人，是由于违背良心而行，意味着有意愿犯罪。因此，如果有人相信不行淫是致死的罪，那么当他选择不行淫时，就是选择犯致死的罪，因而犯了致死的罪。使徒这里所说的也支持这一点。显然，把区别食物看作得救所必需，是不合法的；因为正如奥古斯丁所说，即使在福音广传以前，已经归信的犹太人也不可以把希望寄托在律法礼规上，认为这些礼规是得救所必需的而遵守它们。然而使徒这里说：如果一个人的良心逼使他区别食物，即认为某些食物是污俗的，而他不作区别、不禁食这些东西，他就犯罪，如同吃了不洁净的食物一样。因此，即使在本身不合法的事情上，错误的良心也有约束力。
The answer is that an erroneous conscience binds, even in matters evil in themselves. For conscience, as has been said, binds to such an extent that from the fact that one acts against his conscience, it follows that he has the will to sin. Therefore, if someone believes that not to fornicate is a sin and chooses not to fornicate, he chooses to sin mortally; and so he sins mortally. This also applies to what the Apostle says here. For it is clear that distinguishing among foods as though necessary for salvation was unlawful, because even before the spreading of the Gospel, it was not lawful for the converted Jews to observe the practices of the law by putting their hope in them, as though they were necessary for salvation, as Augustine said above. Yet the Apostle says here that if a person’s conscience compels him to distinguish between foods, i.e., to regard some food as unclean, and he does not distinguish among them, i.e., by abstaining from them, he sins as though he were eating unclean food. And so an erroneous conscience obliges, even in matters that are per se illicit.
第一个关于神的律法的反对理由并不妨碍这个结论，因为良心的约束，即使是错误良心的约束，与神的律法的约束乃是同一个约束。良心之所以命令人做或避免某事，只是因为它相信这事符合或违反神的律法。因为律法只有通过我们的良心，才应用于我们的行为。
The answer to the first objection about the law of God is that the binding force of even an erroneous conscience and that of the law of God are the same. For conscience does not dictate something to be done or avoided, unless it believes that it is against or in accordance with the law of God. For the law is applied to our actions only by means of our conscience.
第二个反对理由同样不构成妨碍。虽然没有人绝对地陷入无路可出的两难，但一个人在某种前提下陷入两难，是完全可能的。例如，一个行淫的司铎，无论举行弥撒，还是在依职分应当举行时不举行，都犯致死的罪；然而他并没有绝对地陷入两难，因为他可以离弃罪而举行弥撒。同样，人也可以放下错误的良心判断，并避免犯罪。
The answer to the second objection is that nothing forbids a person to be perplexed in certain circumstances, although no one is perplexed absolutely. For example, a fornicating priest sins mortally whether he celebrates Mass or does not celebrate, when he is obliged by his office. Yet absolutely speaking, he is not perplexed, because he can confess and then celebrate. Similarly, someone can get rid of an erroneous conscience and abstain from sin.
1121. 然而，还有另一个疑问。
1121. There is still another difficulty.
做正当之事的人，即使别人从中取得绊跌的机会，也不称为使人跌倒的人；因为太 15:12 记载，法利赛人听见基督的话，就跌倒了。但不区别食物是正当之事，因此，不应当为了那良心错误、信仰有误的人受绊跌，而放弃这样做。否则，大公信仰的信徒就应当戒肉、戒婚，以免异端者因错误的良心而在这些事上受绊跌。
For one is not said to place a stumbling block by doing a good work, even though someone takes the good work as a stumbling block, as Matthew says that the Pharisees took the words of Jesus as a stumbling block (Matt 15:12). But not to discriminate among foods is a good work; therefore, it should not be avoided just because someone with an erroneous conscience makes a stumbling block of it. For according to this, Catholics would have to abstain from meat and marriage to prevent heretics from being offended according to their erroneous conscience.
对此应当说，人不但能借作恶使别人跌倒，也能借做某件具有恶之外观的事，使别人跌倒，正如帖前 5:22 所说：「你们要禁戒一切恶的外观。」（译者：作者将 species mali 解释为「恶的外观」；和合本修订版作「各样恶事」。）某事具有恶之外观，有两种意义：第一，按照那些已从教会隔绝之人的看法；第二，按照那些仍为教会容纳之人的看法。那些信心软弱、以为仍须遵守律法礼规的人，在福音广传以前，仍为教会所容纳。因此，不应当在使他们跌倒的情况下，吃律法所禁的食物。而异端者不为教会容纳，所以他们的情形并不相同。
The answer is that someone can place a stumbling block before another not only by doing something evil but also by doing something which has the appearance of evil: abstain from all appearances of evil (1 Thess 5:22). Now something is said to have the appearance of evil in two ways: first, according to the opinion of those cut off from the Church; second, according to the opinion of those still tolerated by the Church. But those weak in faith, considering that the practices of the law should be observed, were still tolerated by the Church before the spread of the Gospel. Therefore, foods forbidden by the law were not to be eaten, if they were a stumbling block. Heretics, however, are not tolerated by the Church; therefore, this reasoning does not apply to them.
1122. 接着，在「你若因食物」等语处，他阐明以上所说。
1122. Then when he says, for if, because of food, he clarifies what he had said:
首先阐明第一点，即不可给弟兄放置绊脚石；
first, that scandals must not be placed before a brother;
其次在「一切都是洁净的」等语处，阐明第二、第三点，即某物如何会成为污俗的。
second, how something is common, at all things indeed are clean.
1123. 关于第一点，他提出四个理由。第一个取自仁爱，说「你若使弟兄忧愁」，即使他因以为你在犯罪而忧愁，而这只是「因食物」，即你吃了他认为不洁净的食物，「就不是按着爱心行事」；人按照仁爱，应当爱邻人如同自己，因而避免使邻人忧愁，不把食物置于弟兄的安宁之上。因为林前 13:5 说，「爱不求自己的益处。」
1123. In regard to the first he presents four arguments, the first of which is taken on the part of charity, saying: for if your brother be grieved by the fact that he thinks you are sinning because of food which you eat, which he considers unclean, you no longer walk according to charity, according to which a person loves his neighbor as himself. So you should avoid saddening him and not prefer food to your brother’s peace of mind: love does not seek its own (1 Cor 13:5).
1124. 第二个理由在「你不可因你的食物」等语处提出，取自基督的死。
1124. Then when he says, destroy not him with your food, he presents the second argument taken on the part of Christ’s death.
若有人为了食物，竟不惜使基督之死的果效落空，那便显得不看重基督的死。所以他说「你不可因你的食物」，即你不区别食物、无差别地吃的东西，「使他败坏」，即使他跌倒；「为他」，即为他的得救，「基督已经死了」。彼前 3:18：「基督曾一次为我们的罪死，就是义的代替不义的。」（译者：作者拉丁引文作「死」，和合本修订版正文作「受苦」，并注有「受死」的异文。）
For he seems to put little value on Christ’s death who voids its fruit for the sake of food. Hence he says: with your food, of which you eat all without distinction, destroy not him, i.e., be a stumbling block for whom, i.e., for whose salvation, Christ died: Christ died for sins once for all, the just for the unjust (1 Pet 3:18).
他说受绊跌的人被毁坏，因为受绊跌不可能完全没有受绊跌者自己的罪。所谓受绊跌者，就是取得跌倒机会的人。林前 8:11：「基督为他死的那软弱弟兄，也就因你的知识沉沦了。」
He says that the victim of the stumbling block suffers ruin, because it involves him in sin. For the victim is one who makes a stumbling block the occasion of ruin: so by your knowledge this weak man is destroyed, the brother for whom Christ died (1 Cor 8:11).
1125. 第三个理由在「所以，不可被毁谤」等语处提出，取自属灵恩典的恩赐。
1125. Then when he says, let not then, he presents the third reason, which is taken on the part of the gifts of spiritual grace.
首先说明，我们使别人跌倒，会对这些恩赐造成怎样的不良后果；
First, he shows what impropriety follows against such gifts from the fact that we place a stumbling block;
其次在「因为不在乎」等语处，阐明所说的话；
second, he clarifies what he had said, at for the kingdom of God;
第三，在「所以，我们务要追求和平的事」等语处，得出所要说明的结论。
third, he draws a conclusion, at therefore, let us follow after the things that are of peace.
1126. 关于第一点，应当考虑到：初期教会中，有些人无差别地使用食物，以致使软弱的人跌倒；由此产生了一个不良后果，就是软弱的人毁谤基督的信仰，说这信仰违反律法的诫命，助长贪食。因此，使徒说：既然借主耶稣已经成就了没有什么是污俗的这件事，「所以，不可让我们的善」，即基督的信仰或恩典——你们藉此获得摆脱礼仪的自由——「被人毁谤」，被软弱的人指为纵容人的贪食。雅 2:7：「毁谤为你们求告时所奉的尊名的，不就是他们吗？」诗 73:28〔武加大本 72:28〕论这善说：「但我亲近神是于我有益。」
1126. In regard to the first it should be noted that because some ate all foods without distinction in the early Church and thus set an obstacle before the weak, this impropriety followed, namely, that the weak blasphemed the faith of Christ, asserting that it fostered greediness in regard to food, contrary to the commandment of the law. Therefore, the Apostle says: Although the Lord Jesus declared that nothing is unclean, we let not then our good, i.e., the faith and grace of Christ, though which you have obtained freedom from the ceremonies of the law, be evil spoken of by the weak who declare that it caters to man’s gluttony: they blaspheme that honorable name by which you are called (Jas 2:7); concerning this good it says in a psalm: for me it is good to be near God (Ps 73:6).
1127. 接着，在「因为不在乎」等语处，他阐明所说的话，即我们的善究竟在于什么。
1127. Then when he says, for the kingdom, he explains what he had said, namely, in what our good consists.
首先说明它不在于什么，说「因为神的国不在乎饮食」。这里的「神的国」，是指神藉此在我们里面作王、而我们藉此达到他的国的东西。太 6:10 论它说：「愿你的国降临。」弥 4:7：「耶和华要在锡安山作王治理他们。」我们借内在的理智与情感，与神联合、归服神，正如约 4:24 所说：「神是灵，所以敬拜他的必须用心灵和诚实敬拜他。」因此，神的国主要就人的内在而言，而非外在。所以路 17:21 说：「神的国就在你们心里。」
First, he shows in what it does not consist, saying: for the kingdom of God is not food and drink. Here the kingdom of God means that through which God reigns in us and through which we arrive at his kingdom. Matthew says of this: your kingdom come (Matt 6:10) and Micah: the Lord will reign over them in Mount Zion (Mic 4:7). We are joined to God and subjected to him through our intellect and affections, as it says in John: God is spirit, and those who worship him must worship in spirit and truth (John 4:24). This is why the kingdom of God is considered mainly in things interior to man and not exterior. Hence Luke says: the kingdom of God is within you (Luke 17:21).
至于那些涉及身体的外在事物，只有当它们使内在情感在神的国主要所在的事上趋于有序或失序时，才与神的国有关。因此，饮食既关乎身体，本身便与神的国无关，除非就我们怎样使用或戒绝它们而言。因此林前 8:8 说：「其实，食物不能使我们更接近神，因为我们不吃也无损，吃也无益。」
But things which are exterior and pertain to the body pertain to the kingdom of God to the extent that through them the interior affections are ordered or disordered in regard to those things in which the kingdom of God mainly consists. Hence, since food and drink pertain to the body, they do not of themselves pertain to the kingdom of God, but only inasmuch as we use them or abstain from them. Hence it says in 1 Corinthians: food will not commend us to God. We are no worse off if we do not eat, and no better off if we do (1 Cor 8:8).
然而，享用或戒绝饮食，就人的情感在其中有序或失序而言，确实与神的国有关。因此，奥古斯丁在《福音问题》（Quaestiones evangeliorum）中说——这里的《注疏》也载有这段话——：「智慧由她的儿女证明为义；他们明白，正义既不在于禁食，也不在于进食，而在于平心静气地忍受缺乏，并以节制防止自己因丰盛和贪求食用而败坏。」因为，如《注疏》所说：「要紧的不是怎样吃、吃什么或吃多少，只要所做的适合与自己共同生活的人、自己的身份和身体健康的需要；要紧的是，在应当或不得不缺少这些东西时，能以多大的从容和坚定的心志舍弃这些东西。」
Yet the use of or abstinence from food and drink pertains to the kingdom of God, insofar as a man’s affections are ordered or disordered in regard to them. Hence Augustine says in Questions on the Gospel, and is provided here in the Gloss: wisdom is justified in her children who understand that justice does not consist in eating or in abstaining, but in tolerating need with equanimity and in temperance not destroying itself by abundance and by unsuitable ways of eating. It makes no difference, as is said in the Gloss how, what, or how much one takes, provided he does it according to the habits of the men among whom he lives and for the needs of his person and health; but with how much power and severity of mind he suffers the lack of these, either when he should or of necessity must be deprived of them.
1128. 第二，他说明我们的善、即他所称的神的国，在于什么，说「神的国在乎公义、和平及圣灵中的喜乐」。这里的「公义」，指人把各人应得之物给各人的外在行为，以及愿意实行这些行为的意志；这是正义之德。太 6:33 说：「你们要先求神的国和他的义。」「和平」则指正义的结果。因为一个人不把另一个人应得的给他，最会扰乱和平。因此赛 32:17 说：「公义的果实是平安。」「喜乐」则指完成正义行为的方式；因为正如哲学家在《伦理学》第一卷所说：「不因正义的行为而喜乐的人，不是正义的人。」所以诗 100:2〔武加大本 99:2〕也说：「当乐意事奉耶和华。」
1128. Second, he shows in what our good consists, namely, in the kingdom of God, saying: justice and peace and joy in the Holy Spirit. Here justice refers to external works, whereby a man renders to each person what is his due and the intention of doing such works, as it says in Matthew: seek first the kingdom of God and his justice (Matt 6:33). Peace refers to the effect of justice. For peace is particularly disturbed, when one man does not give to another what he owes him. Hence it says in Isaiah: peace is a work of justice (Isa 32:17). Joy must be referred to the manner in which the works of justice are to be accomplished; for as the Philosopher says in book one of the Ethics, a man is not just who does not take joy in acts of justice. Hence a psalm says: serve the Lord with gladness (Ps 100:2).
他以「圣灵中的」指出这种喜乐的原因。因为神的爱借圣灵浇灌在我们里面，如上文 5:5 所说。（译者：原文此处标为 5:6，相应经文在 5:5。）由仁爱产生的喜乐，就是「圣灵中的喜乐」，例如为神和邻人的善而喜乐。因此林前 13:6 说，仁爱「不喜欢不义，只喜欢真理」。加 5:22 说：「圣灵的果子就是仁爱、喜乐、和平。」
The cause of this joy is expressed when he says: in the Holy Spirit. For it is by the Holy Spirit that the love of God is poured into us, as was said above (Rom 5:5). For joy in the Holy Spirit is what charity produces; for example, when one rejoices in the good of God and neighbor. Hence it says in 1 Corinthians: charity does not rejoice at wrong, but rejoices in the right (1 Cor 13:6), and in Galatians: the fruit of the Spirit is love, joy, peace (Gal 5:22).
这里所提到的三件事，在今生拥有得尚不完善；当圣徒承受为他们预备的神国时，就会完善地拥有，正如太 25:34 所说。那里将有完全的正义，毫无罪恶。赛 60:21：「你的居民全是义人。」那里将有和平，毫无恐惧的扰乱。赛 32:18：「我的百姓要住在平安的居所，安稳的住处。」那里将有喜乐。赛 35:10：「他们必得着欢喜快乐，忧伤叹息尽都逃避。」
The three things mentioned here are possessed imperfectly in this life, but perfectly when the saints will possess the kingdom God prepared for them, as it says in Matthew (Matt 25:34). In that kingdom perfect justice will exist without any sin: all your people are righteous (Isa 60:21). There will be perfect peace without any disquiet or fear: my people will abide in a peaceful habitation (Isa 32:18). There will be joy there: they shall obtain joy and gladness, and sorrow and sighing shall flee away (Isa 35:1).
1129. 第三，他证明所说的，即神的国在于这些事。因为一个蒙神喜悦、受到圣洁之人认可的人，显然属于神的国；而具有正义、和平与喜乐的人，正是如此；所以神的国在于这些事。因此他说：已经说过，「神的国在乎公义、和平及圣灵中的喜乐」；所以，「凡这样服侍基督的」——基督就是这个国的君王，正如西 1:13 所说：「迁移到他爱子的国度里」——即生活在正义、和平与属灵喜乐中的，「就为神所喜悦」，而神是这个国的根源。智 4:10：「这样的人悦乐了神，也为神所爱。」「又为人所赞许」，即得到同享这个国之人的认可。德训篇 31:10：「谁在这事上受过考验，而仍是齐全的人呢？」
1129. Then he proves what he had said, namely, that the kingdom of God consists in these things. For the man who seems to belong to the kingdom of God is one who is pleasing to God and approved by holy men. But this happens to the man in whom are found justice, peace, and joy. Therefore, the kingdom of God consists in them. He says, therefore: it has been stated that the kingdom of God is justice, peace, and joy in the Holy Spirit; for he who in this serves Christ, who is the king of this kingdom: he has transferred us into the kingdom of his beloved Son (Col 1:13), so that one who lives in justice, joy, and peace pleases God, who is the founder of this kingdom: there was one who pleased God and was loved by him (Wis 4:10) and is approved by men, i.e., approved by the members of this kingdom: who has been tested by it and found perfect (Sir 31:10).
1130. 接着，在「所以」等语处，他推出所要作的劝告，说：既然神的国在于正义、和平与属灵的喜乐，「所以」，为了达到神的国，「我们务要追求和平的事」，即努力完成那些能保全基督徒和平的事。来 12:14：「你们要追求与众人和睦，并要追求圣洁。」等等。「彼此持守造就的事」，即那些使我们彼此建立的事，也就是保全善，并受到激励而趋向更善。林前 14:12：「就当追求多得造就教会的恩赐。」我们若生活在正义与属灵喜乐中，就能做到这些。
1130. Then when he says, therefore, he infers the intended admonition. Inasmuch as the kingdom of God consists in justice, peace, and spiritual joy, therefore, in order to arrive at the kingdom of God, let us follow after the path of peace, i.e., strive to accomplish the things through which we conserve the peace of Christians: strive for peace and holiness (Heb 12:14). Let us keep the things that are of edification, one towards another, i.e., things by which we upbuild one another, i.e., by which we preserve what is good and are stimulated to become better: strive to excel in building up the Church (1 Cor 14:12). Which indeed will happen if we have lived in justice and spiritual joy.
1131. 第四个理由在「不可因食物」等语处提出，取自对神工作的敬重。我们应当如此敬重神的工作，不为任何身体上的利益而毁坏神所做的。他说「不可因食物」，即属于身体益处的东西，「毁坏神的工作」，就是这个意思。这不是指神的任何一种工作；因为凡成为人食物的东西都是神的工作，例如地里生长的植物和动物的肉；神已准许人用这些作食物，见创 1:29、9:3。这里指的是神在我们里面特别施行的恩典之工。腓 2:13：「因为是神在你们心里运行，使你们又立志又实行，为要成就他的美意。」所以，我们不应为了自己的饮食，毁坏神在邻人身上的这种工作；那些无差别地使用食物、使邻人受扰乱和绊跌的人，看来正是在做这样的事。
1131. Then when he says, destroy not the work of God for food, he presents the fourth argument, which is taken from our reverence for God’s works, to which we owe this reverence in the sense that what God does we should not destroy for some bodily convenience: And this is what he says: for food, which is used by the body, destroy not the work of God. This, of course, does not mean just any work of God. For all the things which serve as man’s food are God’s works, as the produce of the earth and the flesh of animals, which have been granted to man for food, as it says in Genesis (Gen 1:29; 9:3). It means the work of grace which he works in us in a special way: God is at work in you, both to will and to work for his good pleasure (Phil 2:13). Therefore, we should not for the sake of food destroy this work of God in our neighbor, as they seemed to do who disturbed and placed stumbling blocks before the brethren by eating all foods without distinction.