第26章 罗马
§1
第26章 罗马
§2
Chapter 26—Sojourn at Rome
§3
根据罗马的法律，保罗的受审要有控告者亲自到场指控才能进行。控告者们还没有从巴勒斯坦过来，罗马城这里也不知道他们已否动身远道而来，所以审判无限期地推迟下来。当时被假定违法之人的权利很少受到重视。被告往往由于控方拖延提出指控，或由于当权者的优柔寡断而长期被关押。一个贪官污吏可以为迎合公众的偏见，或希望得贿赂而扣押囚犯达数年之久，像腓力斯处理保罗的案子那样。但这些法官要对上一级法官负责，这在一定程度上对他们是一种制约。然而皇帝却不受这种限制，他的权威实际上是无限制的。他常常因着任性，恶意，甚至是懒惰，干扰或妨碍司法的工作。{LP 280.1}[1]
§4
According to Roman law, the trial of Paul could not take place until his accusers should be present in person to state their charges against him. They had not yet come from Palestine, nor was it known at Rome whether they had even started on the long journey. Therefore the trial might be postponed indefinitely. Little regard was shown for the rights of those supposed to have violated the law. It was often the case that an accused person was kept in prison a long time, by the delay of the prosecutors to prefer their charges; or his trial might be deferred by the caprice of those in power. A corrupt judge could hold a prisoner in custody for years, as did Felix in the case of Paul, to gratify popular prejudice, or in hope of securing a bribe. These judges were, however, amenable to a higher tribunal, and this would in some measure serve as a restraint upon them. But the emperor was subjected to no such restraint. His authority was virtually unlimited, and he often permitted caprice, malice, or even indolence, to hinder or prevent the administration of justice.?{LP 280.1}[1]
§5
耶路撒冷的犹太人不急于向保罗提出指控。过去，他们的计谋屡次遭到了挫败，他们不想再一次冒失败的危险。吕西亚腓力斯，非斯都和亚基帕都曾声明保罗是无罪的，他的仇敌只有用阴谋来求得皇帝偏向他们，才有成功的希望。拖延时日自必有利于他们的目的，因为他们需有时间来贯彻并执行他们的计谋。{LP 280.2}[2]
§6
The Jews of Jerusalem were in no haste to present their accusations against Paul. They had been repeatedly thwarted in their designs, and had no desire to risk another defeat. Lysias, Felix, Festus, and Agrippa had all declared their belief in his innocence. His enemies could hope for success only in seeking by intrigue to influence the emperor in their favor. Delay would further their object, as it would afford them time to perfect and execute their plans.?{LP 280.2}[2]
§7
在上帝的掌管之下，这种拖延的结果倒推进了福音的传播。保罗并没有被迫停止活动。他蒙准住在一所宽大的房子里，得以自由接见朋友，也可每天对那些来听的人讲说真理。他这样继续工作达二年之久，“放胆传讲上帝国的道，将主耶稣基督的事教导人，并没有人禁止”（徒28：31）。他的工作不限于传福音，还负起照看众教会的责任。他深感威胁着他为之恒切工作之人的危险，就尽量借着信件来代替他亲自的指教。他又专门派出使者，不但到他所建立起来的教会，而且也到他所没有访问过的地区工作。这些使者遵他的指示忠心地工作，而保罗则藉着书信得知众教会状况和危险，从而能经常地监督着各教会的工作。{LP 281.1}[3]
§8
In the providence of God, all this delay resulted in the furtherance of the gospel. Paul was not condemned to a life of inactivity. He was allowed free intercourse with his friends, and was permitted to dwell in a commodious house, where he daily presented the truth to those who flocked to listen to his words. Thus for two years he continued, “preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.” And his labors were not confined to the preaching of the gospel. The “care of all the churches” still rested upon him. He deeply felt the danger that threatened those for whom he had labored so earnestly, and he sought as far as possible to supply by written communications the place of his personal instruction. He also sent out authorized delegates to labor among the churches he had raised up, and also in fields which he had not visited. These messengers rendered him faithful service, and being in communication with them, he was informed concerning the condition and dangers of the churches, and was enabled to exercise a constant supervision over them.?{LP 281.1}[3]
§9
这样，保罗表面上虽然被割断了积极的工作，但他这时却比往年自由旅行访问众教会时反倒发挥了更广泛更持久的影响。保罗既为主的缘故被囚，弟兄们爱他的心就更为坚强了。他的话比他亲自在他们中间时得到他们更大的注意和尊敬。当他们第一次听说他们敬爱的老师被囚了，他们很伤心，不肯受安慰。直到他离开了他们，他才看出他为他们所背负的担子是何等沉重。以前，他们因为自己缺少他的智慧机警和不屈不挠的毅力而原谅自己，不肯背负责任和重担；如今，他们必须在缺乏经验的情形之下学习他们从前所规避的教训。他们就珍视他的警告，劝诫和教导，胜过他们从前对他教训的珍视。当他们在他长期被囚时学习他的勇敢，信心和温柔时，他们就受到激励，在基督的事业上更加忠诚和热心了。{LP 281.2}[4]
§10
Thus while apparently cut off from active labor, Paul exerted a wider and more lasting influence than he could have exerted had he been free to travel among the churches as in former years. As a prisoner of the Lord, he had a firmer hold upon the affections of his brethren in the faith, and his words commanded even greater attention and respect than when he was personally with them. When they first learned that their beloved teacher had been made a prisoner, they mourned and would not be comforted. Not?until he was removed from them, did they realize how heavy were the burdens which he had borne in their behalf. Heretofore they had largely excused themselves from responsibility and burden-bearing because they lacked his wisdom, tact, and indomitable energy; and now, left in their inexperience to learn the lessons they had shunned, and feeling that they were never more to be benefited by the apostle’s labors, they prized the warning, counsel, and instruction which he sent them, as they had never before prized his teachings. And as they learned of his courage, faith, and meekness in his long imprisonment, they also were stimulated to greater fidelity and zeal in the cause of Christ.?{LP 281.2}[4]
§11
保罗的助手中有许多是他从前的同伴和同工。在保罗一路到耶路撒冷，在凯撒利亚的监牢中两年，并在他最后危险的航程中与他做伴的“亲爱的医生路加”这时仍与他同在。提摩太在那里服事他，安慰他。推基古是他的信使，把他的信带给他们曾一起访问过的各个教会。底马和马可也和他同在。{LP 282.1}[5]
§12
Among the assistants of Paul in his labors were many of his former companions and fellow-workers. Luke, “the beloved physician,” who had attended him in the journey to Jerusalem, through the two years’ imprisonment at Caesarea, and upon his last perilous voyage, was with him still. Timothy also ministered to his comfort. Tychicus was his mail-bearer, taking his messages to the different churches which they had visited together. Demas and Mark also were with him.?{LP 282.1}[5]
§13
马可曾被保罗所拒绝。保罗觉得马可配不上陪伴自己，因为在很需要他帮助的时候，他却离开使徒回家了，他知道和保罗在一起，就必过不断劳碌，忧虑和舍已的生活；他希望走一条较为安逸的道路。这就使得保罗认为他靠不住。保罗的这个看法造成他和巴拿巴的不快分手。{LP 282.2}[6]
§14
Mark had once been refused by Paul as unworthy to accompany him, because, when his help was much needed, he had left the apostle and returned to his home. He saw that, as Paul’s companion, his life must be one of constant toil, anxiety, and self-denial; and he desired an easier path. This led the apostle to feel that he could not be trusted, and that decision caused the unhappy dissension between Paul and Barnabas.?{LP 282.2}[6]
§15
马可从那以后就学到了所有的人都必须学习的教训，这就是上帝的要求高于其他一切。他看出在基督徒的战斗中不能有片时的松懈。他对于他的“榜样”有了更清楚更全面的见解。他在基督双手上看到祂为拯救丧亡之人类而留下的钉痕。他甘愿效法救主克己牺牲的榜样，引人归向耶稣，得享天国的福乐。现在，当马可陪伴保罗坐牢时，他就比以前更明白:得着基督，不论付出任何代价，乃是无限的收获；得着世界而丧失基督宝血所救赎的生命乃是无限的损失。马可现在成了使徒亲爱而有用的助手，一直忠心到底。保罗在快要殉道以前从罗马所写的书信中嘱咐提摩太:“把马可带来，他在传道的事上于我有益”(提后4:11)。{LP 282.3}[7]
§16
Mark had since learned the lesson which all?must learn, that God’s claims are above every other. He saw that there is no release in the Christian warfare. He had obtained a closer and more perfect view of his Pattern, and had seen upon his hands the scars of his conflict to save the lost and perishing. He was willing to follow his Master’s example of earnestness and self-sacrifice, that he might win souls to Jesus and the blessedness of Heaven. And now, while sharing the lot of Paul the prisoner, Mark understood better than ever before, that it is infinite gain to win Christ at whatever cost, and infinite loss to win the world and lose the soul for whose redemption the blood of Christ was shed. Mark was now a useful and beloved helper of the apostle, and he continued faithful even unto the end. In writing from Rome just prior to his martyrdom, Paul bade Timothy, “Take Mark, and bring him with thee; for he is profitable to me for the ministry.”?{LP 282.3}[7]
§17
底马现在也是使徒忠实的助手。但是几年以后，在提到马可忠心的同一封信中，保罗说:“底母贪爱现今的世界，就离弃我”(提后4:10)。底马竟拿一切真有价值的事来换取属世的利益。作这种交易的人是何等不智，目光是何等短浅啊！单拥有属世的财富和尊荣的人，不管他自夸有多少财富，实际上却是贫穷的。凡甘愿为基督受苦的人，将获得永远的财富；他们将成为上帝的儿女，与上帝的儿子同作后嗣。他们在地上也许连枕头的地方也没有，但是他们所爱的救主已经在天上为他们预备了住处。许多人在骄傲和无知之中，忘记了卑微的事物最有力量。为了获得幸福，我们必须在十字架底下学习舍已。我们不需要让属世的希望深深扎根，因为我们无法将它移植到乐国中去。{LP 283.1}[8]
§18
Demas was now a faithful helper of the apostle. A few years afterward, however, in the same letter to Timothy which commends Mark’s fidelity, Paul writes, “Demas hath forsaken me, having loved this present world.” For worldly gain, Demas bartered every higher and nobler consideration. How short-sighted, how unwise the exchange! Those who possess only worldly wealth or honor are poor indeed, however much they may proudly call their own. Those who choose to suffer for Christ’s sake, will win eternal riches; they will be heirs of God, and joint-heirs with his Son. They may not have on earth a place to lay their heads; but in Heaven the Saviour whom they love is preparing mansions for them. Many, in their pride and ignorance, forget?that lowly things are mighty. In order to be happy, we must learn self-denial at the foot of the cross. We want no earthly hope so firmly rooted that we cannot transplant it to paradise.?{LP 283.1}[8]
§19
并非保罗一个人经受自命为弟兄者贪图安逸和世俗利益所带来的试炼。基督许多忠心的仆人，与他有一样的经历。有许多人，甚至是那些自称相信当代严肃真理的人，感觉不到自己有什么道德方面的责任。当他们看到责任的道路充满困惑和试炼时，就为自己挑选了一条较省力气，较少担风险的道路。由于他们自私地规避责任，他们就加重了忠心工人的担子，同时又使自己与上帝隔离，得不到他们本来可以得到的赏赐。凡愿意凭着仁爱和敬畏之心，真诚无私地工作的人，上帝必使他们与祂同工。基督用自己宝血的代价雇用他们，并以永恒的荣耀作为担保。祂要求每一个跟从祂的人所作的努力要与祂所付的代价和所提供的报赏相称。{LP 284.1}[9]
§20
Paul was not alone in the trials which he endured from the love of ease and desire for worldly gain in his professed brethren. His experience is still shared by the faithful servants of Christ. Many, even of those who profess to believe the solemn truths for this time, feel but little moral responsibility. When they see that the path of duty is beset with perplexities and trials, they choose a way for themselves, where there is less effort needed; where there are fewer risks to run, fewer dangers to meet. By selfishly shunning responsibilities, they increase the burdens of the faithful workers, and at the same time separate themselves from God, and forfeit the reward they might have won. All who will work earnestly and disinterestedly, in his love and fear, God will make co-laborers with himself. Christ has hired them at the price of his own blood, the pledge of an eternal weight of glory. Of every one of his followers he requires efforts that shall in some degree correspond with the price paid and the infinite reward offered.?{LP 284.1}[9]
§21
在服侍保罗的门徒中，有一个名叫阿尼西母，是来自歌罗西的逃奴。他的主人腓利门，是歌罗西教会的一个基督徒。他盗窃了主人的东西逃到了罗马。在这里，这个放荡而没有原则的异教奴隶竟被福音的真理感化了。他过去在以弗所曾见过保罗，并听他讲过道，现在由于上帝的引导，他在罗马再次遇到保罗，保罗本着他的仁爱，先设法解救这个可怜的逃亡者的贫穷和苦难，然后尽量将真理的光照耀他黑暗的内心。阿尼西母认真聆听了他曾一度藐视的生命之道，就悔改相信了基督。他承认了自己得罪主人的罪，感激地接受了使徒的劝勉。{LP 284.2}[10]
§22
Among the disciples who ministered to Paul at Rome was Onesimus, a fugitive slave from the city of Colosse. He belonged to a Christian named Philemon, a member of the Colossian church. But he had robbed his master and fled to Rome. Here this pagan slave, profligate and unprincipled, was reached by the truths of the gospel. He had seen and heard Paul at Ephesus, and now, in the providence of God, he met him again in Rome. In the kindness of his heart, the?apostle sought to relieve the poverty and distress of the wretched fugitive, and then endeavored to shed the light of truth into his darkened mind. Onesimus listened attentively to the words of life which he had once despised, and was converted to the faith of Christ. He now confessed his sin against his master, and gratefully accepted the counsel of the apostle.?{LP 284.2}[10]
§23
阿尼西母的敬虔，温柔和真诚，他对于保罗的亲切照顾和他推进福音工作的热情，使保罗非常爱他。保罗看出，阿尼西母所具有品格的特性足以在布道的工作上成为他有益的助手，很希望把他留在罗马。但他先要得到腓利门的同意。所以他决定让阿尼西母马上回到主人那里去，并保证亲自偿还他所亏负腓利门的款项。这时保罗正要派遣推基古带信给小亚细亚的各教会，所以就派阿尼西母和他同去。这个奴仆既要这样把自己交给他所亏负的主人，就临到严重的考验。但他已经真诚地悔改了，所以没有转离自己的本分。{LP 285.1}[11]
§24
He had endeared himself to Paul by his piety, meekness, and sincerity, no less than by his tender care for the apostle’s comfort and his zeal to promote the work of the gospel. Paul saw in him traits of character that would render him a useful helper in missionary labor, and he would gladly have kept him at Rome. But he would not do this without the full consent of Philemon. He therefore decided that Onesimus should at once return to his master, and promised to hold himself responsible for the sum of which Philemon had been robbed. Being about to despatch Tychicus with letters to various churches of Asia Minor, he sent Onesimus in his company and under his care. It was a severe test for this servant to thus deliver himself up to the master he had wronged; but he had been truly converted, and, painful as it was, he did not shrink from this duty.?{LP 285.1}[11]
§25
保罗让阿尼西母带信给腓利门。在这一封信里，保罗机智仁爱地为这个悔改的奴隶求情，并表示自己对他的希望。这信开头的话以腓利门为一个朋友和同工向他亲切问候。{LP 285.2}[12]
§26
Paul made Onesimus the bearer of a letter to Philemon, in which he with great delicacy and kindness pleaded the cause of the repentant slave, and intimated his own wishes concerning him. The letter began with an affectionate greeting to Philemon as a friend and fellow-laborer:—?{LP 285.2}[12]
§27
“愿恩惠、平安从上帝我们的父和主耶稣基督归与你们！我祷告的时候提到你，常为你感谢我的上帝；因听说你的爱心并你向主耶稣和众圣徒的信心。愿你与人所同有的信心显出功效，使人知道你们各样善事都是为基督做的”（门3-6）。保罗提醒腓利门，他所具有善良的意志和品格上的优点都是出于基督的恩典；唯有这种恩典才能使他与乖谬犯罪的人有所区别。而且这同一个恩典也能使堕落的罪犯成为上帝的儿女，成为福音的有用工人。{LP 285.3}[13]
§28
“Grace to you, and peace, from God our Father and the Lord Jesus Christ. I thank my God, making mention of thee always in my prayers,?hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints; that the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.” The apostle sought gently to remind Philemon that every good purpose and trait of character which he possessed must be accredited to the grace of Christ; for this alone caused him to differ from the perverse and sinful. The same grace could make the debased criminal a child of God and a useful laborer in the gospel.?{LP 285.3}[13]
§29
保罗本来可以用权威的口气督促腓利门履行基督徒的本分；但他凭着爱心宁愿用恳请的言辞，而不用命令的口气说:“像我这样有年纪的保罗，现在又是为基督耶稣被囚的，宁可凭着爱心求你；就是为我在捆锁中所生的儿子阿尼西母求你；他从前与你没有益处，但如今与你我都有益处。”{LP 286.1}[14]
§30
Though Paul might with authority have urged upon Philemon his duty as a Christian, yet because of his love for him he would not command, but chose rather the language of entreaty: “As Paul the aged, and now also a prisoner of Jesus Christ, I beseech thee for my son Onesimus, whom I have begotten in my bonds, which in time past was to thee unprofitable, but now profitable to thee and to me.”?{LP 286.1}[14]
§31
他要求腓利门接受阿尼西母为自己的孩子。保罗表示自己愿意留下阿尼西母，在他捆锁中伺候他，况且这是腓利门自己所一定愿意做的。但除非腓利门自己同意释放这个奴隶，他就不愿得阿尼西母的帮助。阿尼西母曾以这么不适当的方式暂时离开了主人，现在悔改回来了，可能得到主人爱心的宽恕和接纳，以致他可能希望永远与原来的主人同住，“不再是奴仆，乃是高过奴仆，是亲爱的弟兄”（门16）。这一切，都会是出于上帝的引导。{LP 286.2}[15]
§32
He requests Philemon to receive him as his own child. He says that it was his desire to retain Onesimus, that he might act the same part in ministering to him in his bonds as Philemon would have done. But he did not desire his services unless Philemon should voluntarily set him free; for it might be in the providence of God that Onesimus had left his master for a season in so improper a manner, that, being converted, he might on his return be forgiven and received with such affection that he would choose to dwell with him ever after, “not now as a servant, but above a servant, a brother beloved.”?{LP 286.2}[15]
§33
使徒接着说:“你若以我为同伴，就收纳他，如同收纳我一样。他若亏负你，或欠你什么，都归在我的帐上，我必偿还。这是我保罗亲笔写的。我并不用对你说，连你自己也是亏欠于我”（门17-19）。{LP 286.3}[16]
§34
The apostle added: “If thou count me therefore a partner, receive him as myself. If he?hath wronged thee, or oweth thee aught, put that on mine account. I Paul have written it with mine own hand, I will repay it; albeit I do not say to thee how thou owest unto me even thine own self besides.”?{LP 286.3}[16]
§35
保罗自愿承担别人的债务，补偿别人所犯的过错，使这个犯错的人可以免受羞耻的刑罚，而再能享受他所丧失的权利。使徒熟知一般做主人的人怎样严厉地对待奴隶，他也知道腓利门曾因他仆人的这个行动而大为激怒。所以他设法使所用的口气能以引动腓利门基督徒最深切最温慈的感情。阿尼西母的悔改已使他变成一位同道弟兄，所以任何加在这个离开异教黑暗新近悔改之人身上的刑罚，保罗都必认为是加在自己身上。{LP 287.1}[17]
§36
Paul voluntarily proposes to assume the debt of another; he will make reparation for a crime committed by another, that the guilty one may be spared the disgrace of punishment, and may again enjoy the privileges which he has forfeited. The apostle well knew the severity which masters exercised towards their slaves, and that Philemon was much incensed at the conduct of his servant. He therefore approached him in a manner to arouse his deepest and tenderest feelings as a Christian. The conversion of Onesimus has made him a brother in the faith, and any punishment inflicted on this new convert from pagan darkness would be regarded by Paul as though inflicted on himself.?{LP 287.1}[17]
§37
这是多么合适的例证，说明基督对于悔改之罪人的爱啊！那欺诈主人的奴隶本身没有什么可以偿还。照样，那夺取上帝多年服务的罪人也没有什么可以偿清自己的债务。于是耶稣置身于罪人与上帝的公义忿怒之间，说，我愿意偿付这笔债。让罪人免去罪的刑罚吧，我愿意替他受苦。{LP 287.2}[18]
§38
How fitting an illustration of the love of Christ toward the repenting sinner! As the servant who had defrauded his master had nothing with which to make restitution, so the sinner who has robbed God of years of service has no means of canceling the debt; Jesus interposes between the sinner and the just wrath of God, and says, I will pay the debt. Let the sinner be spared the punishment of his guilt. I will suffer in his stead.?{LP 287.2}[18]
§39
保罗在提出承担阿尼西母的债务之后，就提醒腓利门，叫他想起他自己所亏欠保罗的是多么大。上帝既然藉保罗引领他悔改，所以从某种意义上说，连他自己的生命也是“亏欠”于保罗的。于是保罗以最亲切最恳切的请求，要腓利门应允这事，使保罗的心得以畅快，正如他从前藉着慷慨的捐输，使众圣徒的心得以畅快一样。保罗又加上句说:“我写信给你，深信你必顺服，知道你要行的，必过于我所说的”（门21）。{LP 287.3}[19]
§40
After offering to assume the debt of Onesimus, Paul gently reminded Philemon how greatly he himself was indebted to the apostle; he owed to him his own self in a special sense, since God had made Paul the instrument of his conversion. He then, in a most tender, earnest appeal,?besought Philemon that as he had by his liberalities refreshed the saints, so he would refresh the spirit of the apostle by granting him this cause of rejoicing. “Having confidence in thy obedience,” he added, “I wrote unto thee, knowing that thou wilt also do more than I say.”?{LP 287.3}[19]
§41
这封书信具有很大的价值，它用实例阐明了福音在主仆关系上所产生的影响。奴隶的占有乃是全罗马帝国既定的制度。在保罗所作工的众教会中，大多数都有主人和奴隶一同信道。在城市中，奴隶的数目往往数倍于自由民的数目。所以为了使奴隶顺服起见，政府必须制定非常严厉的法律。一个富裕的罗马人往往占有数以百计的各等级，各国籍和具有各种技艺的奴隶。他有全权控制这些无依无靠之人的身心。他能把任何痛苦加在他们身上。如果其中任何一个奴隶为了报复或自卫起见，敢于伸手攻击他的主人，则他的全家都要残虐地被牺牲了，不管家人是怎样的无辜。最轻微的过错，偶然的误事或一时的疏忽，往往都要受到无情的刑罚。{LP 288.1}[20]
§42
This epistle is of great value as a practical illustration of the influence of the gospel upon the relation of master and servant. Slave-holding was an established institution throughout the Roman empire, and both masters and slaves were found in most of the churches for which Paul labored. In the cities, where slaves many times outnumbered the free population, laws of the most terrible severity were considered necessary to keep them in subjection. A wealthy Roman owned hundreds of slaves, of every rank, of every nation, and of every accomplishment. The master had full control of the souls and bodies of these helpless beings. He could inflict upon them any suffering he chose; but if one of them in retaliation or self-defense ventured to raise a hand against his owner, the whole family of the offender would be inhumanly sacrificed, however innocent they might be. Even the slightest mistake, accident, or carelessness was punished without mercy.?{LP 288.1}[20]
§43
有一些比较合乎人道的主人对于他们的仆人较为宽大；但绝大多数的财主和贵族都毫无约束地沉溺于放纵情欲和食欲之中，使他们的奴仆成了任性和暴虐的可怜牺牲品。整个制度的趋向乃是极度腐化的。{LP 288.2}[21]
§44
Some masters, more humane than others, were more indulgent toward their servants; but the vast majority of the wealthy and noble gave themselves up without restraint, to the indulgence of lust, passion, and appetite, and they made their slaves the wretched victims of caprice and tyranny. The tendency of the whole system was hopelessly degrading.?{LP 288.2}[21]
§45
使徒的工作并不是鲁莽地颠覆社会既定的秩序。他若想这样行，势必拦阻福音的成功。但他所教导的原则正足以打击奴隶制度的根基。如果人们实行这些原则，这整个制度就必被推翻了。“主的灵在哪里，哪里就有自由”(林后3:17)。基督的宗教在接受的人身上有一种改变人心的能力。奴仆悔改之后，就成了基督身上的一个肢体。大家就要爱护他，善待他为一个弟兄，为一个与他的主人同享上帝恩典和福音特权的后嗣。同时，仆人也当履行他们的本分，“不要只在眼前事奉，像是讨人喜欢的，要像基督的仆人，从心里遵行上帝的旨意”(弗6:6)。基督教在主人和奴仆之间，君王和百姓之间，福音使者和那在基督里解除罪担的最堕落的罪人之间，结成一种牢不可破的关系。他们已经在同一个宝血里得了洁净，并受了同一位圣灵所启示，所以他们在基督耶稣里已经成为一体了。{LP 288.3}[22]
§46
It was not the apostle’s work to violently?overturn the established order of society. Had he attempted this, he would have prevented the success of the gospel. But he taught principles that struck at the very foundation of slavery, and that, carried into effect, would surely undermine the whole system. “Where the Spirit of the Lord is, there is liberty.” The religion of Christ has a transforming power upon the receiver. The converted slave became a member of the body of Christ, and as such was to be loved and treated as a brother, a fellow-heir with his master of the blessings of God and the privileges of the gospel. In the same spirit were servants to perform their duties; “not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart.” Christianity makes a strong bond of union between master and slave, king and subject, the gospel minister and the most degraded sinner who has found in Christ relief from his burden of crime. They have been washed in the same blood, quickened by the same Spirit; they are made one in Christ Jesus.?{LP 288.3}[22]