The duty of] CHAP. XIV. ROMANS. HIM that is weak in the faith receive ye, but not to doubtful dis putations. 2 For one believeth that he may eat all things: another, who is weak, eateth herbs. 3 Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him. 4 Who art thou that judgest another man's servant? to his own master he standeth or falleth. Yea, he shall be holden up for God is able to make him staud. 5 One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. 6 He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regardit. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he [forbearance eateth not, and giveth God thanks. 7 For none of us liveth to himself, and no man dieth to himself. 8 For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's. 9 For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. 10 But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ. 11 For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. 12 So then every one of us shall give account of himself to God. 13 Let us not therefore judge one another any more: but judge this ra ther, that no man put a stumbling. block, or an occasion to fall, in his brother's way. 14 I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that EXPOSITION-Chap. XIII. Continued. night), and clothe themselves with the armour of light, that is, with the suit of Christian graces (Ephes. vi. 13, &c.): or, as he afterwards expresses it, "Put on the Lord Jesus Christ." St. Chrysostom (the most eloquent of the Greek Fathers) has been cited to show, that, to put on another person, was to imitate his character. The allusion appears to us theatrical. To put on Cesar or Cato, is to act his part, the hero or the patriot; and to put on Christ is to copy his tempers and his example. We cannot close our Exposition without remarking that this verse and the preceding, as himself tells us, were mainly in strumental to the conversion of St. Augus tin, in the fourth century, by inducing him to put away the works of darkness, and "put on the Lord Jesus." (See Milner's Church Hist. vol. ii. p. 353, 354.) NOTES. CHAP. XIV. Ver. 1. Not to doubtful disputations.-Marg. "Not to judge his doubtful thoughts." Ver. 2. Euteth herbs.-Cox, "vegetables."Whitby refers this to the Essenes, a Jewish sect, who in Gentile countries (as was Italy) ate no meat at all, as they often could not have it killed accord. ing to their law. Ver. 5. Let every man be fully persuaded.-Doddr. "Let every man freely enjoy his own sentiment." So Cox. The allusion is to a vessel in full sail, with wind and tide: "Let every man go on in his own way without impediment." Ver. 6. To the Lord he doth not regard it.-Perhaps the English idiom, and the true sense of the words, would be better preserved by rendering, "He that disregardeth the day, to the Lord he disre gardeth it." This, we apprehend, refers only to the Judaic holidays, and especially the seventh-day sabbath, to which the Gentiles, having adopted the first day of the week instead, might reasonably refuse conformity. Ver. 7. None liveth to himself, &c.-Mackn., ia both members of the sentence, BY himself." Ces, "according to the will of:" but we have given in the Exposition what we consider the true meaning. Ver. 9. Lord both of the dead and living-i.e our Lord, both in life and death. Ver. 10. We shall all stand.-Comp. 2 Cor. v. 10. Ver. 11. It is written.-See Isa. xlv. 23, with Exposition. Ver. 14. Unclean.-Gr. "common," twice. See Acts x. 15. With our] CHAP. XIV. [weaker brethren. esteemeth any thing to be unclean, to wherewith one may edify another. him it is unclean. 15 But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died. 16 Let not then your good be evil spoken of: 17 For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. 18 For he that in these things serveth Christ is acceptable to God, and approved of men. 19 Let us therefore follow after the things which make for peace, and things 20 For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence. 21 It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak. 22 Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth. 23 And he that doubteth is damned if he eat, because he eateth not of faith for whatsoever is not of faith is sin. (X) CHAP. XIV. EXPOSITION. (X) Ver. 1-23. Christians not to censure, nor to give offence to one another.The Church of Rome, we have before remarked, consisted partly of Jews and partly of Gentiles, from which circumstance disputes appear to have arisen in it at a very early period, and that chiefly on two points-on the eating of certain meats, and the observance of certain days. These originated in the same principle as the question of circumcision, namely, the perpetuity of the Jewish law, and its obligation on the Gentiles. The last question had, however, been decided by the Council of Jerusalem, and should not have been revived; but St. Paul, instead of interposing officially, and deciding the question by apostolical authority, recommends a spirit of conciliation and forbearance between the parties. Without examining the chapter verse by verse, we shall offer only two or three general remarks. 1. We have the great principle of communion originally adopted in the Christian Church, namely, to receive all whom God receives for thus it is decided-him that ate meats in general, as did the Gentiles, was not to judge him who ate those only allowed by the law of Moses; nor was he who followed the strictness of the Mosaic law to censure the Gentile, who not being born under that law, was not governed by it; neither was to reject the other, because "God had received him ;" but each was cordially to receive the other into Christian fellowship and communion. "For the kingdom of God is .... righteousness and peace, and joy in the Holy Ghost:" and he that in these things serveth Christ (says Paul), is acceptable to God, and approved of men." Consequently, converted Jews and Gentiles ought to "receive one another" (chap. xvi. 7), as both of them had been received by Christ himself. 2. We have the great law of Christian toleration, as it respects the conduct of Christians towards each other. Each may consider the other as "weak in the faith ;" but "God hath received him," and so must we for while each acts from a conscientious principle, whether he eat meat or vegetables-whether he observes the Jewish holidays, or not-his eating or refraining, observing or disregarding holidays-while arising from a sense of duty, are alike NOTES. t Ver. 15. Not charitably.-Marg. "According to charity."Destroy not.-The words used both here and in ver. 20 imply, literally, destruction by loosening the materials of which a building, &c. may be composed; and seem to imply the loosening or disturbing of a person's faith and principles, and peace of mind; for it does not appear how our uncharitable condnet can destroy the soul of a fellow Christian: the greater danger is to ourselves. Compare ver. 21; also 1 Cor. viii, 11. Ver. 23. He that doubleth-Marg. "He that discerneth and putteth a difference between meats," So (for substance) Doddr. and Mackn.--Is damned. Doddr, and Mackn. " condemned;" i. e. both in his own conscience and before God. Ibid. Whatsoever is not of faith.--Macknight, "from (Gr. ck) faith;" that is, whatsoever a person does, while his own conscience and judgment condemn him, is sin before God, The subject] CHAP. XV. ROMANS. WE then that are strong ought to bear the infirmities of the weak, and not to please ourselves. 2 Let every one of us please his neighbour for his good to edification. 3 For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. 4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope. 5 Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: 6 That ye may with one mind and [continued. one mouth glorify God, even the Father of our Lord Jesus Christ. 7 Wherefore receive ye one another, as Christ also received us to the glory of God. 8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: 9 And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. 10 And again he saith, Rejoice, ye Gentiles, with his people. 11 And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. 12 And again, Esaias saith, There shall be a root of Jesse, and he that EXPOSITION—Chap. XIV. Continued. acceptable to God. The kingdom of God, as already stated, consists in "righteous ness aud peace, and joy in the Holy Ghost," in comparison with which, in themselves considered, ritual observances, under this dispensation, are of little value. 3. Christians, having devoted themselves wholly unto God, as expressed in chap. xii. 1, are no more their own masters; but whether they live, they must study to live to his glory, or whether they die, it must be in his service; even by martyrdom, if called thereto. And not only are Christians not their own masters, but they are fellowservants, and not only fellow-servants, but fellow-sinners, who must all appear before the judgment seat of Christ, and render an account to him of all their conduct. Let them not, therefore, put a stumblingblock in the way of any of their weaker brethren, lest they should occasion him to fall for whom Christ died, as well as for themselves. 4. So far from wantonly or carelessly offending weak believers, Christians should rather deny themselves even in lawful things; refraining from any action that might grieve or offend their brethren, and so unhinge their minds and unsettle their principles, than do which, the apostle says, "it were good neither to eat flesh or to drink wine" at all; and Paul declares that, sooner than do so, he would himself "eat no flesh while the world standeth." (1 Cor. viii. 13.) A noble declaration, and highly worthy of imitation. The concluding verse of this chapter has been often misunderstood; the sense given in the margin of our Bibles, and by the ablest commentators, is, that he who, in his own mind, discriminates between meats, and yet eats them against his con. science, is condemned both in his own conscience and before God; that being always criminal which a man does contrary to his conscience and better judgment. NOTES. CHAP. XV. Ver. 3. The reproaches of them that reproached thee. See Ps. Ixix. 9. On this quotation Bishop Horne remarks, "The usage our Lord met with from his brethren [the Jews], for his zeal for the house of God, should comfort those who meet with the same usage, on the same account.” Ver. 5. According to.—Marg. "After the example of," &c. Ver. 9. For this cause I will confess to thee.-Psalm xviii. 49. Bishop Horne says, "This verse is by Paul's expectation] CHAP. XV. shall rise to reign over the Gentiles; in him shall the Gentiles trust. 13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. 14 And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all know ledge, able also to admonish one another. 15 Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God; 16 That I should be the minister of Jesus Christ to the Gentiles, ministering the Gospel of God, that the of fering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. 17 I have therefore whereof I may glory through Jesus Christ, in those things which pertain to God. 18 For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed, 19 Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the Gospel of Christ. 20 Yea, so have I strived to preach the Gospel, not where Christ was named, lest I should build upon another man's foundation: [of visiting Rome. 21 But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand. 22 For which cause also I have been much hindered from coming to you. 23 But now having no more place in these parts, and having a great desire these many years to come unto you; 24 Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company. 25 But now I go unto Jerusalem to minister unto the saints. 26 For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. 27 It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. 28 When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain. 29 And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the Gospel of Christ. 30 Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive NOTES. Ver. 15. In some sort, as putting you in mind, &c. -Doddr. "In this part (of my epistle), as stirring up," &c. Macknight, "Partly as calling things to remembrance." Cox," In some degree. Ver. 16. That the offering up (Marg. sacrifice) of the Gentiles-Compare chap. xii. 1. Ver. 17. Whereof I may glory.-Doddr. "I have matter of boasting," Ver. 18. I will not dare to speak of any of those things which Christ hath not wrought: i. e. Not exaggerate the facts, &c. Dr. Pye Smith renders it, "I would not dare to speak of any things, except of those which Christ hath wrought through me," &c. He adds," the two negatives appear to be put for strengthening the affirmation." Q. d. "I may ventore to speak freely of what Christ has done, for that is to his glory, not my own." Smith's Messiah, vol. ii. p. 615, 616. Ver. 19. Round about unto Illyricum-i, e. as far as its western shores. See our Map. Ver. 21. As it is written, &c. See Isa. lii. 15. Ver. 22. I have been much (Marg. " many ways," or" often") hindered.-Doddr. " long hindered." Ver. 24. Whensoever I take my journey into Spain.-Doddr. infers hence, compared with verse 20, that no Christian church had hitherto been founded in that country, though an ancient legend makes James to have resided there fifteen years.Somewhat filled-i. e. highly gratified-" with your (company)." Marg," with you." Ver. 25. I go unto Jerusalem.-See Acts xx. 1, &c. See Paley's Hore. Paul. chap. ii. No. 1. Ver. 27. Their spiritual things-i. c. The blessings of the gospel, which was first preached to the Jews. -Carnal-i. e. temporal things. Ver. 28. Sealed to them-i, e. confirmed to them. CHAP. XV. EXPOSITION. (Y) Ver. 1-33. In this chapter the same subject is continued, and, in the close of it, the apostle implores for the Church at Rome the divine benediction.--The first thing on which we remark is, that "whatsoever was writ ten aforetime was written for our learning" (or instruction); Paul, therefore, quotes a variety of passages from the Old Testament, which, if all of them did not refer directly or immediately to the subject to which he applies them, admit of an easy accommodation; indeed, from the manner in which the apostolic writers apply both the law and the prophets to Christ and the Gospel, there seems good reason to conclude they contain more of both than has generally been supposed. Dr. Mucknight remarks, that "the apostle, in the 7th verse of this chapter, having exhorted the Jewish and Gentile Christians at Rome to a cordial union, from the consideration that Christ had received both into his church, naturally turned his thoughts to an objection which might be made to this doctrine, namely, that if Christ had meant to receive the Gentiles, he would have preached to them himself. To this the apostle replied, that Jesus Christ was born a Jew, and preached to the Jews only [being a minister of the circumcision']; because thereby, in the end, he most effectually accomplished God's promises to the fathers, concerning the blessing of the nations in Abraham's seed. (verses 8, 9.) Farther, because the Jews were unwilling to be united with the Gentiles in one church, the apostle quoted various passages from their own prophets, foretelling that the Gentiles in future times would be Messiah's subjects, and join the Jews in worshipping the true God. (ver. 9-12.) Wherefore, God having determined from the beginning to make the Gentiles his people, the Jewish believers were bound to acknowledge such of them as were converted, for their bre thren and fellow-heirs of the promises of God, notwithstanding they did not obey the law of Moses. And having thus established the title of the Gentiles to all the privileges of the people of God under the gospel dispensation, the apostle prayed that God would fill them with all joy and peace, through the firm belief of their title to these great blessings. (ver. 13.) "Both the doctrinal and practical part of this Epistle being now finished, the apostle makes a handsome apology to the Romans for writing so long a letter to persons with whom he was not personally acquainted. He told [or tells] them, that having a good opinion of their virtue and knowledge (ver. 14), he had on that ac count written to them with the more freedom, to bring things to their remem brance." He then refers to his office as apostle to the Gentiles, and to the success with which he had already been favoured: 1 he tells them that he was now going up to Jerusalem with the contributions of the brethren of Macedonia and Achais, and hoped afterwards to pass through Rome in his way to Spain; and adds his earnest entreaty, for Christ's sake and for the love of the Spirit, that they would strive toge ther in their prayers to God for him, that he might have a prosperous journey, by the will of God, to visit and commune with them, and that he might be delivered from his unbelieving brethren in passing through Jerusalem. CHAP. XVI. Ver. 1. A servant.-(Gr. deaconess.) Some suppose that deaconesses were usu ally widows, and well advanced in years. Seel Tis. iii 11; v. 9. Ver. 2. Assist her.-Probably she had come to Rome on private business of her own, and might need assistance and advice. |