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I. THE QUALIFICATION SUPPOSED is, that we be "followers of that which is good." But what is that? The apostle does not go about to define it, but appeals to every man's conscience to tell him what it is. It is not anything that is controverted, which some men call good and others evil, but that which is universally approved by heathens as well as Christians, that which is substantially good, and that which is unquestionably so. It is not zeal for lesser things, about the ritual and ceremonial part of religion, and a great strictness about the external parts of it, but a pursuit of the weightier things of the law, a care of the great duties of religion, mercy, and justice, and fidelity; those things wherein the kingdom of God consists — righteousness and peace.

II. THE BENEFIT AND ADVANTAGE which may reasonably be expected from it, and that is, security from the injuries of men: "Who is he that will harm you?" etc. The apostle doth not absolutely say none will do it, but he speaks of it as a thing so very unreasonable and so unlikely that it will not often happen. And this will appear —

1. If we consider the nature of virtue and goodness, which is apt to gain upon the affections of men, and secretly to win their love and esteem. True goodness is inwardly esteemed by bad men; it carries an awe and majesty with it, so that bad men are very often restrained from harming the good by that secret reverence which they bear to goodness.

2. If we consider the nature of man, even when it is very much depraved and corrupted. There is something that is apt to restrain bad men from injuring those that are remarkably good — a reverence for goodness, the fear of God, and of bringing down His vengeance upon their heads; and many times the fear of men, who, though they be not good themselves, cannot endure to see them oppressed, especially if they have found the real effects of their goodness in good offices done by them to themselves.

3. If we consider the providence of God, which is particularly concerned for the protection of innocency and goodness.

III. AND YET WE ARE NOT TO UNDERSTAND THIS SAYING OF THE APOSTLE, AS DECLARING TO US THE CONSTANT AND CERTAIN EVENT OF THINGS WITHOUT ANY EXCEPTION. For good men are sometimes exposed to great injuries of which I shall give you an account in these following particulars —

1. Sonic that seem to be good are not sincerely so, and when they, by the just judgment of God, are punished for their hypocrisy, in the opinion of many goodness seems to suffer.

2. Some that are really good are very imperfectly so, have many flaws which do very much obscure their goodness; they are "followers of that which is good," but they have an equal zeal for things which have no goodness in them, or so little that it is not worth all that bustle which they make about them, and will contend as earnestly for a doubtful opinion as for the articles of "the faith which was once delivered to the saints," and will oppose a little ceremony with as much heat as the greatest immorality. In these cases it is not men's goodness which raiseth enmity against them, but their imprudent zeal and other infirmities which attend it.

3. The enmity of some men against goodness is so violent and implacable that no innocency can restrain their malice. Against these the providence of God is our best safeguard.

4. The last and chief exception is that of the cross, when the sufferings and persecutions of good men are necessary for the great ends of God's glory, for the advancement of religion, and the example and salvation of others.

(Abp. Tillotson.)

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KJV: And who is he that will harm you, if ye be followers of that which is good?

WEB: Now who is he who will harm you, if you become imitators of that which is good?