Verse-by-Verse Bible Commentary
Romans 14:1

Clarke's Commentary

CHAPTER XIV.

In things indifferent, Christians should not condemn each

other, 1.

Particularly with respect to different kinds of food, 2-4.

And the observation of certain days, 5, 6.

None of us should live unto himself, but unto Christ, who lived

and died for us, 7-9.

We must not judge each other; for all judgment belongs to God,

10-13.

We should not do any thing by which a weak brother may be

stumbled or grieved; lest we destroy him for whom Christ died,

14-16.

The kingdom of God does not consist in outward things, 17, 18.

Christians should endeavour to cultivate peace and brotherly

affection, and rather deny themselves of certain privileges

than be the means of stumbling a weak brother, 19-21.

The necessity of doing all in the spirit of faith, 22, 23.

NOTES ON CHAP. XIV.

It seems very likely, from this and the following chapter, that there were considerable misunderstandings between the Jewish and Gentile Christians at Rome, relative to certain customs which were sacredly observed by the one and disregarded by the other. The principal subject of dispute was concerning meats and days. The converted Jew, retaining a veneration for the law of Moses, abstained from certain meats, and was observant of certain days; while the converted Gentile, understanding that the Christian religion laid him under no obligations to such ceremonial points, had no regard to either. It appears, farther, that mutual censures and uncharitable judgments prevailed among them, and that brotherly love and mutual forbearance did not generally prevail. The apostle, in this part of his epistle, exhorts that in such things, not essential to religion, and in which both parties, in their different way of thinking, might have an honest meaning, and serious regard to God, difference of sentiments might not hinder Christian fellowship and love; but that they would mutually forbear each other, make candid allowance, and especially not carry their Gospel liberty so far as to prejudice a weak brother, a Jewish Christian, against the Gospel itself, and tempt him to renounce Christianity. His rules and exhortations are still of great use, and happy would the Christian world be if they were more generally practised. See Dr. Taylor, who farther remarks, that it is probable St. Paul learned all these particulars from Aquila and Priscilla, who were lately come from Rome, Acts 18:2, Acts 18:3, and with whom the apostle was familiar for a considerable time. This is very likely, as there is no evidence that he had any other intercourse with the Church at Rome.

Verse Romans 14:1. Him that is weak in the faith — By this the apostle most evidently means the converted Jew, who must indeed be weak in the faith, if he considered this distinction of meats and days essential to his salvation. Romans 14:21; Romans 14:21.

Receive ye — Associate with him; receive him into your religious fellowship; but when there, let all religious altercations be avoided.

Not to doubtful disputations. — Μη εις διακρισεις δια λογισμων. These words have been variously translated and understood. Dr. Whitby thinks the sense of them to be this; Not discriminating them by their inward thoughts. Do not reject any from your Christian communion because of their particular sentiments on things which are in themselves indifferent. Do not curiously inquire into their religious scruples, nor condemn them on that account. Entertain a brother of this kind rather with what may profit his soul, than with curious disquisitions on speculative points of doctrine. A good lesson for modern Christians in general.

Bridgeway Bible Commentary

The use of Christian liberty (14:1-15:13)

Although Christians are free from religious rules and regulations such as those found in Moses’ law, some have difficulty living with such freedom. Because their faith is not strong, they have their own laws which they feel bound to keep. Other Christians should accept such people warmly into their fellowship and not argue with them about personal opinions (14:1).
Some of the Jewish Christians in the church in Rome had grown little in their faith and still kept old Jewish food laws, but stronger Christians ate any food at all. Paul warns the stronger Christians not to look down on their weaker fellows, and warns the weaker ones not to criticize those who feel free to eat anything. Christians are servants of the Lord, and he is able to uphold them even when their fellow Christians might think they will fall (2-4).
In addition to keeping food laws, some Jewish Christians observed special holy days. The principle of the individual’s responsibility to Christ again applies. Both strong and weak Christians recognize Christ’s lordship in such matters, and all should make up their minds about what they believe is right for them in the circumstances (5-6). Christians live not to please themselves but to please Christ, who bought them for himself through his death and resurrection. They are answerable to him for all their actions (7-9). Christ the Lord is the one who will judge his servants. Those servants have no need to judge each other (10-12).
It is better that all Christians, instead of judging each other, make sure they do not damage others by causing them to do wrong. Things that are harmless to some people are sinful to others (13-14). Weaker believers may feel that a certain action is wrong, but if they see stronger believers doing it and they follow their example, they sin against their conscience. The liberty of the stronger believers therefore becomes a cause of sin. It leads weaker believers to do what they feel is wrong, and this in turn could bring ruin to their Christian lives (15-16). The important things in the Christian life are not food and drink, but the things that bring about peace and upbuilding (17-19).
Happy indeed are Christians of strong faith whose consciences are not in bondage to laws and rules concerning matters of lesser importance. But in certain circumstances they should refuse to exercise the freedom that their consciences allow, so that their actions do not spoil the work of God in the lives of others (20-23).
The strong must have a sympathetic understanding of the weak, and not act to please only themselves. Christ is the perfect example of one who always acted out of consideration for others, no matter what it cost him (15:1-3). Through the Scriptures, as well as through the example of Christ, God encourages Christians to live in unity with one another (4-6).
Christ received all and served all, whether strong or weak, Jew or Gentile, and Christians must do the same (7-9). Jewish Christians should be thankful for Christ’s faithfulness in fulfilling the promises given to Israel. Gentile Christians should be thankful for his mercy in extending salvation to them (10-12). Both should rejoice together in the hope, joy and peace that God gives through the Holy Spirit (13; cf. 14:17).

Coffman's Commentaries on the Bible

But him that is weak in faith receive ye, yet not for the decision of scruples.

The sacred fellowship of Christians must not be broken over differences of opinion regarding things indifferent or secondary. Christ has received all Christians, and the least they can do is to receive each other. How utterly unlike Christ is the bitter and vindictive rejection of a brother in Christ over things involving his weak conscience! Paul's teaching here clearly demands the conclusion that a Christian can be wrong about some things, and yet entitled to full fellowship. The weak brethren in view here were plainly wrong about their vegetarianism, but were to be retained in fellowship despite this. Of course, error in regard to vital truth is not the theme Paul had under consideration here.

Yet not for the decision of scruples … is translated in several ways; and perhaps the Holy Spirit chose words with a broad range of meaning in order to include a number of ideas. Without trying to decide which is the correct meaning, that seeming to be an insoluble problem, one might assume that several shades of meaning are intended. The weak brother should be received, but in such a way as not to make his petty scruples the rule of the congregation, and not for the purpose of disputing with him concerning those scruples ("not for doubtful disputations" as some translate), and not for the purpose of subjecting the weak brother to any pressure with regard to changing his scruples. He should be accepted, and loved, scruples and all!

Barnes' Notes on the Whole Bible

Him that is weak - The design here is to induce Christians to receive to their fellowship those who had scruples about the propriety of certain things, or that might have special prejudices and feelings as the result of education or former habits of belief. The apostle, therefore, begins by admitting that such an one may be “weak,” that is, not fully established, or not with so clear and enlarged views about Christian liberty others might have.

In the faith - In believing. This does not refer to “saving faith” in Christ, for he might have that; but to belief in regard “to the things which the apostle specifies,” or which would come into controversy. Young converts have often a special delicacy or sensitiveness about the lawfulness of many things in relation to which older Christians may be more fully established. To produce peace, there must be kindness, tenderness, and faithful teaching; not denunciation, or harshness, on one side or the other.

Receive ye - Admit to your society or fellowship: receive him kindly, not meet with a cold and harsh repulse; compare Romans 15:7.

Not to doubtful disputations - The plain meaning of this is, Do not admit him to your society for the purpose of debating the matter in an angry and harsh manner; of repelling him by denunciation; and thus, “by the natural reaction of such a course,” confirming him in his doubts. Or, “do not deal with him in such a manner as shall have a tendency to increase his scruples about meats, days, etc.” (Stuart.) The “leading” idea here - which all Christians should remember - is, that a harsh and angry denunciation of a man in relation to things not morally wrong, but where he may have honest scruples, will only tend to confirm him more and more in his doubts. To denounce and abuse him will be to confirm him. To receive him affectionately, to admit him to fellowship with us, to talk freely and kindly with him, to do him good, will have a far greater tendency to overcome his scruples. In questions which now occur about modes of “dress,” about “measures” and means of promoting revivals, and about rites and ceremonies, this is by far the wisest course, if we wish to overcome the scruples of a brother, and to induce him to think as we do. Greek, “Unto doubts or fluctuations of opinions or reasonings.” Various senses have been given to the words, but the above probably expresses the true meaning.

Living By Faith: Commentary on Romans & 1st Corinthians

14:1-2: But him that is weak in faith receive ye, (yet) not for decision of scruples. 2 One man hath faith to eat all things: but he that is weak eateth herbs.

There were and still are brethren who are “weak in faith.” The weak (astheneo) members of the congregation about whom Paul wrote are identified in verse two-Christians who would only eat herbs. The “strong Christians” ate everything without concern; the weak brethren were Christians who could not conscientiously eat certain foods. Brown (3:995) suggests the terms weak and strong were “catchwords or familiar slogans” and “used by the various groups within the churches of Corinth and Rome.” A weak person was a Christian who had an uneasy conscience about a matter of judgment. Such a person had “not yet reached a full knowledge of the faith” (Brown, 3:995). Compare 1 Corinthians 8:11. In this first verse weak is a present tense verb. It is also found in verses 2 and 21 of this chapter. We can better appreciate the word if we think of first century life. For those living in the midst of Roman culture, much of the meat sold in local stores was associated with idolatry (see 1 Corinthians 8:7). Christians who were weak could not eat this meat and maintain a clear conscience because they believed that eating the meat caused them to be involved with idolatry. If meat could not be eaten in good conscience, these Christians needed to be vegetarians.

On the other hand, there were Christians who were strong in the faith (this description is implied in verse 2). Strong Christians could eat all meats, even if the food had been used in idol worship. The strong Christians saw the meat as food and nothing but food. The weak Christians believed this food was to be avoided. Since these two groups had very different opinions, Paul needed to explain how the church could stay unified even though there was a disagreement about food. If the Greek text is examined, faith is literally “the faith” (the system of faith or “the gospel”). See the commentary on Judges 1:3 for more information on this point.

The opening verses of this chapter contain some valuable lessons, the first of which is related to agreement. No matter where we worship we are not going to fully agree with fellow Christians on matters of opinion. Even in a Christian marriage, a husband and wife will not always agree on matters of opinion. This chapter teaches that this is to be expected and that disagreeing over matters of judgment is okay.

Today, if we would call a Christian weak we would probably injure the person’s feelings. No one wants to be thought of as a weak Christian. Although many would reject this description, the Bible uses this terminology to describe some church members. This description is not degrading. Neither is it mean. Weak, as noted above, does not mean that a Christian is somehow inferior to another member of the church. It does mean a Christian’s conscience will not allow him or her to do what others do. If there is an instance where we are weak, we should be willing to acknowledge that. Refusing to acknowledge we are weak in some area indicates stubbornness and pride.

There must be agreement in the church concerning the “pattern of sound words” (2 Timothy 1:13). We must agree that worship is to be in spirit and truth (John 4:24). We must agree on the terms for obeying the gospel (2 Thessalonians 1:7-8). Unity must exist in many areas, but there are some other matters wherein we can disagree. Some subjects that are a matter of opinion are these.

Ø How long should our worship service last?

Ø How long should a preacher stay with (at) a congregation?

Ø How many songs should be sung when we worship?

Ø What kind of church building should we have?

Ø Should we have more than one service on Sunday?

Ø Should we have Bible classes and Vacation Bible School?

Ø How should we celebrate holidays like Easter and Christmas?

Ø Should we eat in a restaurant that serves alcoholic beverages?

Ø Is it right to attend movies produced by the entertainment industry?

Ø Should we have and watch television?

Ø Should a Christian be involved in politics?

There are many matters of opinion wherein Christians may make up their own minds about things. In cases where Christians are weak (they are not comfortable doing what a strong Christian would do), the stronger is to receive the weaker, yet not for decision of scruples (verse 1). God insists stronger brethren receive (take in, do not shun or avoid) the weaker brother. The weaker Christian must be fellowshipped and included in the group.

In addition to fellowshipping each other, God’s people must obey a second command: Do not fellowship him for the decision of scruples (i.e. try to change his mind). A paraphrase (the New Living Translation) brings out the thought quite nicely: “Accept Christians who are weak in faith, and don’t argue with them about what they think is right or wrong.” If this rendering is used, however, it must be remembered the right and wrong are matters related to something as innocent as “meat” (food, verses 2 and 15). Also helpful is the NKJV: “Receive one who is weak in the faith, but not to disputes over doubtful things.” “Herbs” (lachanon) is found only a few times in the New Testament (Matthew 13:32; Mark 4:32; Luke 11:42). Before the New Testament was written, this term described “herbs and vegetables cultivated in a field or garden, sold in the market, and prepared in the kitchen” (CBL, GED, 4:38). Many first century groups (academic, philosophical and religious) were composed of vegetarians. Since this is a matter of judgment, it must be treated as a matter of judgment. People may have differing opinions about it but still be faithful children of God. Trying to force a vegetarian to eat meat, or trying to beat him or her into submission through quarrelling, is forbidden. Even though we may be tempted to get a weaker brother to “believe just like us,” trying to change someone’s opinion on a matter that bothers his conscience is wrong. Making such an attempt is a sin.

What Paul wrote does not prohibit us from discussing a matter with someone or even engaging in some teaching. Weak brethren are not helped if we leave them in a state of ignorance. There is a difference between “trying to straighten someone out so he shares our opinion” and teaching a person with love. The former is forbidden; the latter is permitted. If a person believes something is wrong when it really isn’t, this chapter affirms the person may retain their faulty opinion. God does not require every Christian to share the same judgment about matters of opinion, though some seem to think so.

Calvin's Commentary on the Bible

1.Him indeed, etc. He passes on now to lay down a precept especially necessary for the instruction of the Church, — that they who have made the most progress in Christian doctrine should accommodate themselves to the more ignorant, and employ their own strength to sustain their weakness; for among the people of God there are some weaker than others, and who, except they are treated with great tenderness and kindness, will be discouraged, and become at length alienated from religion. And it is very probable that this happened especially at that time; for the Churches were formed of both Jews and Gentiles; some of whom, having been long accustomed to the rites of the Mosaic law, having been brought up in them from childhood, were not easily drawn away from them; and there were others who, having never learnt such things, refused a yoke to which they had not been accustomed. ⁽⁴¹³⁾

Now, as man’s disposition is to slide from a difference in opinion to quarrels and contentions, the Apostle shows how they who thus vary in their opinions may live together without any discord; and he prescribes this as the best mode, — that they who are strong should spend their labor in assisting the weak, and that they who have made the greatest advances should bear with the more ignorant. For God, by making us stronger than others, does not bestow strength that we may oppress the weak; nor is it the part of Christian wisdom to be above measure insolent, and to despise others. The import then of what he addresses to the more intelligent and the already confirmed, is this, — that the ampler the grace which they had received from the Lord, the more bound they were to help their neighbors.

Not for the debatings of questions. ⁽⁴¹⁴⁾ This is a defective sentence, as the word which is necessary to complete the sense is wanting. It appears, however, evident, that he meant nothing else than that the weak should not be wearied with fruitless disputes. But we must remember the subject he now handles: for as many of the Jews still clave to the shadows of the law, he indeed admits, that this was a fault in them; he yet requires that they should be for a time excused; for to press the matter urgently on them might have shaken their faith. ⁽⁴¹⁵⁾

He then calls those contentious questions which disturb a mind not yet sufficiently established, or which involve it in doubts. It may at the same time be proper to extend this farther, even to any thorny and difficult questions, by which weak consciences, without any edification, may be disquieted and disturbed. We ought then to consider what questions any one is able to bear, and to accommodate our teaching to the capacity of individuals.

(413) Some, as [Haldane ], have found fault with this classification, as there is nothing in the chapter which countenances it. But as the Apostle’s object throughout the epistle was to reconcile the Jews and Gentiles, there is reason sufficient to regard them as the two parties here intended: and, as [Chalmers ] justly observes, it is more probable that the Gentiles were the despisers, inasmuch as the Jews, who, like Paul, had got over their prejudices, were no doubt disposed to sympathize with their brethren, who were still held fast by them. — Ed.

(414) Non ad disceptationes quaestionum , μὴ εἰς διακρίσεις διαλογισμῶν; “non ad altercationes disceptationum — not for the altercations of disputings” or debatings, [Beza ]; “not to debates about matter in doubt,” [Doddridge ]; “not in order to the strifes of disputations,” [Macknight ]. Both words are in the plural number; therefore to give the first the sense of “judging,” as [Hodge ] does, cannot be right; for in that case it would have been in the singular number. The words may be rendered, “no for the solutions of doubts.” One of the meanings of the first word, according to [Hesychius ], isδιάλυσις — untying, loosening, dissolving; and for the latter, see Luke 24:38, and 1 Timothy 2:8. according to the frequent import of the prepositionεἰς, the sentence may be thus paraphrased, “Him who is weak in the faith receive, but not that ye may solve his doubts,” or, “debate in reasonings,” or, “contend in disputations.” — Ed.

(415) [Scott ] ’s remarks on this verse are striking and appropriate, — “Notwithstanding,” he says, “the authority vested by Christ in his Apostles, and their infallibility in delivering his doctrine to mankind, differences of opinion prevailed even among real Christians; nor did St. Paul, by an express decision and command, attempt to put a final termination to them. A proposition indeed may be certain and important truth; yet a man cannot receive it without due preparation of mind and heart; — so that a compelled assent to any doctrine, or conformity to any outward observances, without conviction, would in general be hypocrisy, and entirely unavailing. So essential are the rights and existence of private judgment, in all possible cases, to the exercise of true religion! and so useless an encumbrance would an infallible judge be, for deciding controversies, and producing unanimity among Christians!”

Smith's Bible Commentary

Chapter 14

In the fourteenth chapter Paul deals now with another issue.

Him that is weak in the faith receive, but not to doubtful disputations ( Romans 14:1 ).

Don't get into arguments with them, doubtful disputations, a person who is weak in the faith. And in this case, the person weak in the faith is the one who has very limited or narrow convictions.

For one man believes that he can eat anything: another, who is weak in the faith, is a vegetarian ( Romans 14:2 ).

There are some religious groups today that advocate being a vegetarian. There are some who believe that we should follow the dietary law of Moses, and thus, we shouldn't eat lobster or shrimp or pork or the other forbidden unclean animals of the Old Testament. But there are others who say, "I like pork chops and I like lobster." So those that are strong in the faith, eat meat. Those that are weak in the faith, eat vegetables.

Now should we get into big fights and arguments over this? Should I say to that vegetarian, "Oh, that is stupid. There is nothing wrong with eating meat, that is just plain dumb"? Should he point his finger and say, "Ah-ha, you can't be a Christian because you are eating meat, man God is going to damn you to hell because you are eating meat"? It is sad that these kinds of things have brought this kind of division within the church. Because someone is convicted of something and they want to convict everybody else of the same thing, or make everybody yield to their convictions.

Paul says,

Let not him that eats [eats the meat] despise him that doesn't eat meat; and let not him which eats not the meat judge him that eats: for God has received him ( Romans 14:3 ).

So in this matter our convictions are to be personal things. In these areas where the scripture does not give us precise definite teaching. There is a latitude. I am to have sympathetic understanding towards those whose convictions are narrower than mine. I am also to have a sympathetic understanding for those whose convictions are broader than mine. That is where I have my problems. I can sympathize with a person who is a vegetarian. That is all right. You don't want to eat meat. That is fine. But some fellow who has convictions that are a little broader than mine and is doing some of the things that I don't feel that I can do as a child of God, I have an awfully hard time not judging him. How can he do that? So that is where my problem lies, no problem dealing with those who have stronger convictions as long as they leave me alone. Don't lay your trip on me. But when it is the other way around, how I would love to lay my trip on some people. Rebuke them for the things they are doing which they feel the liberty to do.

Now, naturally this is in scriptural limitations. There are things that the scripture tells us are wrong and with that there is no question. But in these areas where the scripture does not speak specifically, then we are to have this latitude in the receiving of each other.

For who are you to judge another man's servant? ( Romans 14:4 )

Who are you to judge me? I am not your servant. Now, if I were your servant then you would have a right to judge me. But I am the Lord's servant, therefore the Lord is my judge and He shall judge me. In the same token, you are not my servant, so I have no right to judge you. Again, you are the Lord's servant so He will judge you.

before a man's own master he either stands or falls. Yes, he will be held up: for God is able to make him stand ( Romans 14:4 ).

God has helped a lot of people to stand when I was sure they were going to fall. The way they were living, I knew they were going down the tube, but God held them up and He was able to make them stand. And to the surprise of a lot of people, He has helped me to stand.

On the issue of eating meat, but then it also goes over on the issue of the respect of the holy day.

One man esteems one day above another: another esteems every day alike. Let every man be fully persuaded in his own mind ( Romans 14:5 ).

Now, on what day are we to worship the Lord? On Saturday or on Sunday? If we worship on Saturday, are we then to follow the Jewish custom of the day begins at sundown and should we began worshipping God on Friday evening as the sun goes down and worship until Saturday evening sundown? Or is Sunday the day that we should worship the Lord? There are those who are very vehement in their feeling that Saturday is the only day to worship the Lord, and if you worship the Lord on Sunday that is paramount to taking the mark of the beast, for Sunday worship is the mark of the beast because Sunday was actually named after the sun god-Sunday. And thus, it was after the sun god. Thus, we ought to worship on Saturday, but they don't tell you that is named after the god Saturn.

One man esteems one day above another. "Oh, this is the only day." I am in the second category here myself. Another esteems every day alike--that is me. It don't matter. I worship God on Saturday, or Monday, or Wednesday or whenever. Doesn't matter to me what day I worship God; I worship the Lord everyday. As far as I am concerned, every day is the Lord's day; I live my life for Him. So, I worship the Lord every morning. I worship the Lord all of the time, and every day is alike to me. Let every man be fully persuaded in his own mind.

He that regards the day, regards it unto the Lord; and he that regards not the day, to the Lord he doth not regard it. He that eats, eats to the Lord, for he gives God thanks; and he that eats not, to the Lord he eats not, and gives God thanks. For none of us live to himself, and no man dies to himself. 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 ( Romans 14:6-8 ).

And this, of course, is my feeling entirely. My life I live for the Lord, I am not living for myself. I won't die for myself. But whether I live or die, I am the Lord's.

For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and the living. But why do you judge your brother? or why do you set at nought your brother? for we shall all stand before the judgment seat of Christ. For it is written, As I live, says the Lord, every knee shall bow to me, and every tongue shall confess to God ( Romans 14:9-11 ).

Paul is really discouraging this practice that we have so often of judging each other within the body. To commit that judgement unto the Lord, because we are all going to appear before this judgement seat of Christ. He is the one that we must answer to. He is our Lord, the one that we serve, and thus, the one to whom we will ultimately answer.

For every knee shall bow and every tongue shall confess that Jesus Christ is the Lord. And thus, my relationship to Him is something that He will judge.

So then every one of us shall give account of himself to God. Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother's way ( Romans 14:12-13 ).

Let's not judge each other, but as we are living together, let's let love be the rule of life. Loving our neighbor as ourself, and in love. Let's not do something that will cause a brother who is weaker to stumble. You may have liberty in a certain area, don't flaunt that liberty before a weak brother, nor should you try to argue a person out of their convictions. If a person comes to me and says, "I believe it is a sin to eat salt." Then it would be wrong for me to try and argue him into the folly of that kind of a position. Why, there is nothing wrong with salt. It is calcium chloride; there is nothing wrong with that. It might bother your heart a bit if you get too much, moderation. And I might try and talk him out of his conviction. I shouldn't, because if he feels that it is a sin to eat salt, to him it is a sin, because that is the way he feels. I say, "Oh, try a little salt," and I shake a little salt on his potato. Potatoes are so flat without salt. "Just try a little salt." I am encouraging him into something that he has conviction against and he takes that potato and says, "Oh, that is good. My flesh can go for that." But then every time he is using salt, because he has that conviction, and thinks, "Oh, I am a sinner." And he is troubled now with his conscience and I have stumbled him. I have caused him to stumble. Therefore, you can come to me and tell me any kind of weird conviction you have and I will sympathize with you. I won't try and talk you out of your convictions. I don't think that that is my place. We are not to put a stumbling block or an occasion to fall in our brother's way.

For I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteems any thing to be unclean, to him it is unclean ( Romans 14:14 ).

Now Paul is saying, basically, "Look, I can eat ham. I can eat pork chops. It is not unclean of itself. It is not going to damn me. I know that. I know and am persuaded by the Lord Jesus there is nothing unclean of itself, but if a man esteems it to be unclean, to him it is unclean." Here is the matter of faith, and herein I feel that the church has done a great disservice. In preaching conviction, or convictions on people for some of the things that they do that are not things that are relative to the person's eternal salvation. When I was growing up as a child, over and over and over again I heard it preached that you could not go to heaven if you smoked. That this was a damning sin and no person who smoked could expect to enter the kingdom of heaven. I heard that preached so much that I was convicted that it was true. Now, in a sense I am glad that I had that preaching, because it kept me from ever smoking a cigarette. I have never smoked one in my entire life, and I don't feel I have missed a thing. I am happy that I don't smoke. But not for spiritual reasons, but for physical reasons, and I happen to distaste smoking extremely.

I think the closest I have come to putting my fist in somebody's face was over a cigar on an airplane. Our whole compartment stinking, because one stubborn character wanted to enjoy the pleasure of his cigar. I made it very unpleasurable for him. Not for spiritual reasons.

Now many of the young people who were my contemporary's who went to church with me, and as they were growing up, as boys do, they began to experiment and pick up cigarette butts and light 'em and smoke them. I grew up in the days of the depression. You couldn't go out and buy a pack of cigarettes. Nobody had that kind of money, and a lot of them started smoking. But, coincidentally, when they are starting to smoke, they also left their walk with the Lord Jesus Christ, because they believed that you could not be saved and smoke because that was what was preached at them. So the minute they started to smoke they left their fellowship with the Lord, because they felt that fellowship with the Lord was impossible as long as you were smoking. And so I grew up in that kind of background. Imagine my shock when I heard that Spurgeon smoked cigars. I can't believe it. He is the guy that I admired the greatest preacher almost in the history of the church. G. Campbell Morgan had a pipe, oh no, how could you? Smoking is not a damning sin, unless you believe it is. But if you believe it is, then it can be, you see. If a man esteems a thing to be unclean, to him it is unclean. Now I definitely esteem it to be unclean, therefore I could not. If I smoked it would be a sign of my rebellion against God. But on the same token, I can accept the fact that Christian's do smoke.

Now, I appreciate your graciousness for not smoking around me. I am sincere in that I hate smoke. I hate the smell of someone else's smoke. And I appreciate that they don't smoke around me, but I also respect their problem. I would not and do not condemn their smoking as long as they don't do it around me, and then my condemnation is not spiritual, it is just purely physical. I am persuaded by the Lord Jesus that there is nothing unclean of itself; but to him that esteems anything to be unclean, to him it is unclean.

But if your brother is grieved over your liberty to eat meat, now you are not walking in love. Don't destroy him with your liberty to eat meat, for whom Christ died ( Romans 14:15 ).

We are not to flaunt again our Christian liberty before the weaker brother. If it offends him, if it is hurting him in his walk to see my liberty, then I should not exercise my liberty before him. Why should I destroy one for whom Christ died just because I feel, "Well, I have a right to eat meat anytime I want"?

Let not then your good be evil spoken of: For the kingdom of God is not meat or drink ( Romans 14:16-17 );

These are not the true issues of the kingdom. People like to make them the issues. They are not. The kingdom of God is:

righteousness, and peace, and joy in the Holy Spirit. For he that in these things serves Christ is acceptable to God, and approved of men. Let us therefore follow after the things which make for peace, and things whereby we may build up one another. And for your liberty in eating meat do not destroy the work of God. All things indeed are pure; but it is evil for that man who eats with offense ( Romans 14:17-20 ).

It is evil if I would exercise my liberty in such a way as to offend a weaker brother in Christ.

It is good neither to eat flesh, nor to drink wine, nor anything whereby your brother stumbles, or is offended, or is made weak ( Romans 14:21 ).

Thus, I live in the law of love a more stringent life than my own convictions. Because I would not want to do something that would stumble someone else. Though I feel a personal liberty that I could do those things without hindering my fellowship with Jesus Christ, I will not do them for love and for love's sake. So that I would not be a stumbling block to someone else.

Somewhere and somehow I guess a rumor got out that I had a drinking problem. But I actually quit drinking Coke about five years ago, and that is the worse thing I ever drink. That doesn't sound right does it? But, again, I grew up under the law. And, again, I am thankful, because I have never tasted an alcoholic drink in my life, so that is the kind of problem I have with it. Nor would I, because I don't need it for one, and two, I realize . . . and I do realize that if I would exercise liberty in Christ, and say, "Oh, I can have a champagne or I can have wine or something with my meal," that there may be weaker persons seeing us and feel embolden to do so and be destroyed. Now, we do go to the airport for lunch every once in a while and it is a champagne brunch on Sunday. They do give us sparkling apple cider or grape juice. It could be that someone saw me drinking my sparkling apple cider and thought that I was drinking, but such is not the case. They would have noticed my little grandchildren beside me were drinking the same stuff.

Do you have faith? then have it to yourself before God ( Romans 14:22 ).

Let it be a personal thing, don't do it openly where it can hinder someone else.

For happy is he that condemns not himself in the thing which he allows ( Romans 14:22 ).

It is great to have, really, that kind of faith in God that nothing really comes between you and God. As they sang tonight, "Happy is the one whose sins, freely are forgiven, whose innocents has been declared by the Lord of heaven." It is great, happy is the man whose heart does not condemn him the things that he allows.

But he that doubts is damned if he eats, because he is not eating of faith: for whatever is not of faith is sin [to that individual] ( Romans 14:23 ).

If you can't do it in faith, if you are being condemned as you do it, then to you it is sin. For him that esteems something to be unclean, to him it is unclean. So my Christian liberties, how am I to exercise it before God in private. Not to stumble someone else by those liberties that I may feel. Again, the whole ideal goes back to chapter 13, "walk in love, for he who loves has fulfilled the whole law." Loving one another, walking in a loving relationship with each another, and because of my love for you and my love for Jesus Christ, not doing anything that I know could be offensive to or might stumble you in your walk. Because of love, living a life more stringent than my own personal convictions so that I would not stumble a weaker brother. God help us to live and to walk in love, even as we are commanded.

Father, we thank You tonight for Your Word and guide unto life. Help us, Lord, to walk in the path in which it leads us. Following after righteousness, and walking in love. In Jesus' name we pray. Amen. "

Contending for the Faith

Him that is weak in the faith receive ye, but not to doubtful disputations:

To set Paul’s discussion in proper perspective, a few key principles need to be established at the outset. In this first verse, five questions surface that when properly answered make the rest of the discussion much easier to comprehend:

1.    What is meant here by the word "faith?" In the scriptures the word faith is used in several ways. First, it is used objectively with reference to the thing to be believed and in this sense is synonymous with terms like: the truth, the gospel, the doctrine, the word of God, the New Testament, or the law of Christ. It encompasses all of the New Testament when it is used in this manner (Ephesians 4:5; Judges 1:3; Romans 1:17, first occurrence). Second, faith is used at least three different ways in the subjective sense. Once it is used to refer only to mental assent (James 2:19). Most often it is used of the belief or faith by which one is saved (Romans 1:17, second and third occurrences: Hebrews 11:6). Here (14:1) faith refers to a person’s belief that what he is doing is right or wrong. It is closely allied to one’s conscience. It refers to one’s belief or trust in his conscience.

In verse 22, Paul says, "Hast thou faith? Have it to thyself before God." Saving faith is not under consideration, even though the word is used subjectively. Saving faith is not to be kept to oneself. It is to be shared (1 Peter 3:15). Paul continues, "Happy is he that condemneth not himself in that thing which he alloweth." Faith by which one is justified is not a matter to be regulated by what one allows himself but by what God allows.

In verse 23, Paul adds another dimension to the idea of faith. He points out that this faith condemns a person if he performs an action he believes is sinful. Obviously, then, he does not mean saving faith in this verse either; he means belief or lack thereof in one’s conscience. So he instructs the Christian about how he should act when he has doubts. If he has doubts, he should not partake because he violates his conscience and, thus, sins.

In verses 2 and 3, God receives the Christian whose faith is weak. In verse 4, God is able to make him stand. In verse 5, "every man" is to "be fully persuaded in his own mind." These references cannot be about saving faith because one does not have the option of making decisions about the requirements of saving faith. Instead, these references are to the Christian’s belief or trust in his conscience.

2.    What is meant by the words "weak" (14:1) and "strong" (15:1)? The word "weak" refers to the believer’s conscience. When Paul refers to the man whose faith is weak, he is not indicting him as a poor or bad Christian or one who has backslidden. The statements already cited from verses 2–5 could not be true if Paul meant a weak Christian (that is, one about to fall away or one who has already done so). According to verses 2-5, a brother whose faith is weak may never eat meat all of his life because of his weak faith and still go to heaven. His conscience is weak—it is unnecessarily scrupulous. The accent is on the word "unnecessarily" here, for all Christians are to be scrupulous. The brother who is weak in the faith has a conscience that is overly sensitive. Plainly, he does not understand his liberties.

By contrast, the brother who is "strong" (15:1) is not necessarily one who is a good Christian or a strong Christian. He is not a holier or more righteous Christian. This brother may eat the meat those who are weak disdain; and he, too, may still go to heaven. The word "strong" refers to his conscience. The strong are scrupulous, too, but they are not unnecessarily so. Their conscience is not overly sensitive. Such a brother understands and allows himself to practice his liberties in Christ.

3.    What kinds of issues come under this heading of matters of liberty? Romans 14 is not discussing matters of law. No command, no example, no necessary inference, no principle is a matter of liberty. In verse 3, Paul says, "God hath received" both he that eats all things and he that eats only herbs. In verse 5, he says "every man" is to "be fully persuaded in his own mind" about whether or not to esteem "one day above another." Paul cannot truthfully make either of these statements about any New Testament law or doctrine.

The matters under consideration in this section are matters of liberty or freedom—matters about which each believer is free to choose either to participate or to refrain from participating in. These issues are, in and of themselves, neither matters of obligation nor restraint. They are matters of permission. To establish a matter to be within the parameters of Romans 14, a particular issue must not be a matter of obligation or restraint; and, second, participation in it must not violate any other passage demanding obedience.

4.    To whom is Paul speaking in this pericope (14:1-15:13)? Four groups of people come under Paul’s purview in this section—two are right in their view, and two are wrong. There are two groups of brethren with strong consciences. There are those whose consciences are strong but who also respect the weak consciences of their brethren. There are others who are strong—that is, they understand their liberties—but who also insist on their "rights" regardless of the damage done to their brethren with weaker consciences. These brethren are wrong.

By the same token, there are two groups of brethren whose consciences are weak—that is, unnecessarily scrupulous or overly sensitive. There are those whose consciences are weak but who permit their brethren with strong consciences to exercise their freedoms. There are also those weak brethren who condemn the freedoms of their stronger brethren. The former group is right, and the latter wrong in outlook.

The matter is further compounded by the fact that both Jews and Gentiles are under consideration. When this fact is entered into the equation, we realize that actually eight different groups are under consideration (15:7-12).

Contrary to popular belief two things are evident: (1) not everybody is a strong brother, and (2) no one is strong in every matter of permission. It is vitally important that every believer be able to assess accurately his own conscience in these matters so that he can adopt the right attitude in whichever state he finds himself. Only when we recognize the strength or weakness of our conscience in a particular issue of permission can we make the right decision for ourselves and adopt the right attitude toward our fellows who might make a different decision relative to the same matter of permission.

5.    How are strong and weak-conscienced brethren supposed to receive one another? First, it is a fact that brethren are to receive one another. Second, they are to do so "but not to doubtful disputations." They are to receive one another without passing judgment on disputable matters—that is, matters of liberty or permission. It is wrong to regard a brother as a liberal because he chooses to engage in a matter of liberty. It is equally wrong to judge a brother as conservative because he does not engage in the same liberty. Such judgments as these pertain properly to areas of law or doctrine and not to liberties (John 7:24; 1 Corinthians 5:12-13).

The primary truth of this section is that matters of liberty are not to be disputed. The apostle teaches that Christians are not to argue about whether one is right or wrong or to engage in these matters of permission or even try to evangelize others to accept one’s view.

Dr. Constable's Expository Notes

Paul spoke here to those who, as himself, understood the implications of Christian liberty. The other group, the weak in faith, consisted of those whose faith was not strong enough to enable them to exercise the full liberty they had in Christ. Paul may have coined the designations "weak" and "strong," or these may have been terms with which his Roman readers were already familiar.

"The weakness in faith to which this chapter refers is not weakness in basic Christian faith but weakness in assurance that one’s faith permits one to do certain things . . ." [Note: Cranfield, 2:700.]

In view of what Paul wrote about the weak they appear to have been mainly Jewish Christians who refrained from certain foods and observed certain days because they remained loyal to the Mosaic Law. Peter at one time struggled with the extent of his liberty and moved from being weak to being strong in faith (Acts 10). However in the process of his growth he had a relapse (Galatians 2:11-12). The weak in faith have an overly sensitive conscience about doing things that are permissible for a Christian. A sensitive conscience is a good thing, but it can sometimes lead a person to restrict his or her freedom unnecessarily. Paul urged the stronger Christian, who appreciated the extent of his freedom, to accept his weaker brother as an equal. Nevertheless he was not to accept him and then condemn him mentally, much less publicly, for his scruples.

Dr. Constable's Expository Notes

1. The folly of judging one another 14:1-12

The apostle dealt first with the importance of not judging one another. This was a particular temptation to those Christians who believed that they should refrain from some practices that they believed were displeasing to God but which other Christians felt were legitimate. When Paul wrote, the first group included Jewish Christians who, because of their background in Judaism, tended to perpetuate the practices commanded in the Mosaic Code. Some Jewish Christians do this today as well. In our day this group also includes Christians, both Jewish and Gentile, who for one reason or another do not believe certain amoral (non-moral) practices are proper for a believer even though other Christians judge them permissible.

An amoral practice is neither right nor wrong in itself. It does not involve sin and, therefore, morality. Examples include food, drink, recreation, clothing, personal grooming, birth control, schooling, lifestyles, et al., when no sin is involved. Some Christians who have black or white mentalities have difficulty recognizing the existence of amoral activity; to them everything is either right or wrong. However, the Bible teaches that there are many activities that may be right but are unadvisable for any number of reasons. Also, there are actions that are right for some people but not right for others.

"This paragraph divides into three sections: Romans 14:1-12. The divisions between the sections are marked with similar rhetorical questions, each using the second person singular: ’Who are you who is judging the servant of another?’ (Romans 14:4 a); ’Why are you judging your brother?’ (Romans 14:10 a). . . . The first (Romans 14:1-3) and the third (Romans 14:10-12) state in almost identical language the main point of the paragraph: the ’strong’ are not to ’despise’ the ’weak’; the ’weak’ are not to ’judge’ the ’strong’ (cf. Romans 14:3 a and 10a). In the central section, Romans 14:4-9, Paul provides the theological foundation for these commands: every Christian is a servant of the Lord; and it is to that ’master,’ and not to any other fellow servant, that the believer must answer." [Note: Moo, pp. 834-35.]

Barclay's Daily Study Bible

Chapter 14

RESPECT FOR SCRUPLES ( Romans 14:1 )

14:1 Welcome the man who is weak in the faith, but not with a view to passing judgment on his scruples.

In this chapter Paul is dealing with what may have been a temporary and local problem in the Roman Church, but is also one continually confronting the Church and always demanding solution. In the Church at Rome there were apparently two lines of thought. There were some who believed that in Christian liberty the old tabus were gone; they believed that the old food laws were now irrelevant; they believed that Christianity did not consist in the special observance of any one day or days. Paul makes it clear that this in fact is the standpoint of real Christian faith. On the other hand, there were those who were full of scruples; they believed that it was wrong to eat meat; they believed in the rigid observance of the Sabbath tyranny. Paul calls the ultra-scrupulous man the man who is weak in the faith. What does he mean by that?

Such a man is weak in the faith for two reasons.

(i) He has not yet discovered the meaning of Christian freedom; he is at heart still a legalist and sees Christianity as a thing of rules and regulations.

(ii) He has not yet liberated himself from a belief in the efficacy of works. In his heart he believes that he can gain God's favour by doing certain things and abstaining from others. Basically he is still trying to earn a right relationship with God, and has not yet accepted the way of grace, still thinking more of what he can do for God than of what God has done for him.

Paul bids the stronger brethren to welcome such a person and not to besiege him with continual criticisms.

This problem is not confined to the days of Paul. To this day in the Church there are two points of view. There is the more liberal which sees no harm in many things and is well content that many an innocent pleasure should go on within the Church. And there is the narrower point of view, which is offended at many things in which the liberal person sees no harm.

Paul's sympathies are all with the broader point of view; but, at the same time, he says that when one of these weaker brethren comes into the Church he must be received with brotherly sympathy. When we are confronted with someone who holds the narrower view there are three attitudes we must avoid.

(i) We must avoid irritation. An impatient annoyance with such a person gets us nowhere. However much we may disagree, we must try to see the other person's point of view and to understand it.

(ii) We must avoid ridicule. No man remains unwounded when that which he thinks precious is laughed at. It is no small sin to laugh at another man's beliefs. They may seem prejudices rather than beliefs; but no man has a right to laugh at what some other holds sacred. In any event, laughter will never woo the other man to a wider view; it will only make him withdraw still more determinedly into his rigidity.

(iii) We must avoid contempt. It is very wrong to regard the narrower person as an old-fashioned fool whose views may be treated with contempt. A man's views are his own and must be treated with respect. It is not even possible to win a man over to our position unless we have a genuine respect for his. Of all attitudes towards our fellow man the most unchristian is contempt.

Before we leave this verse, it should be noted that there is another perfectly possible translation. "Welcome the man who is weak in the faith, but do not introduce him straight away to the discussion of questions which can only raise doubts." There are some people whose faith is so strong that no amount of debate and questioning will really shake it. But there are others who have a simple faith which is only needlessly disturbed by clever discussion.

It may well be that our own age is overfond of discussion for discussion's sake. It is fatal to give the impression that Christianity consists of nothing but a series of questions under debate. "We have found," said G. K. Chesterton, "all the questions that can be found. It is time we stopped looking for questions and started looking for answers." "Tell me of your certainties," said Goethe, "I have doubts enough of my own." There is one good rule which should guide the progress of any discussion, even if it has been a bewildered discussion, and even if it has been discussing questions to which there is no real answer, it should always finish with an affirmation. There may be many questions left unanswered, but there must be some certainty left unshaken.

TOLERANCE FOR ANOTHER'S POINT OF VIEW ( Romans 14:2-4 )

14:2-4 One man has enough faith to believe that he can eat anything; but he who is weak in the faith eats vegetables. Let not him who eats contemptuously despise him who does not eat; and let not him who does not eat pass censorious judgment on him who does eat, for God has received him. Who are you to judge another man's servant? It is in his own master's judgment that he stands or falls--and he will stand, for the Master is able to make him stand.

Here emerges one of the definite points of debate in the Roman Church. There were those who observed no special food laws and tabus at all, and who ate anything; and there were those who conscientiously abstained from meat, and ate only vegetables. There were many sects and religions in the ancient world which observed the strictest food laws. The Jews themselves did. Leviticus 11:1-47 gives its lists of the creatures which may and which may not be eaten. One of the strictest sects of the Jews was the Essenes. They had communal meals for which they bathed and wore special clothes. The meals had to be specially prepared by priests or they would not eat them. The Pythagoreans had their distinctive food laws. Pythagoras taught that the soul of man was a fallen deity confined to the body as to a tomb. He believed in reincarnation through which the soul might dwell in a man, an animal, or a plant in an endless chain of being. Release from this chain of being was found through absolute purity and discipline; and this discipline included silence, study, self-examination and abstention from all flesh. In almost any Christian congregation there would be those who observed special food laws and tabus.

It is the same problem. Within the Church there was a narrower party and there was a more liberal party. Paul unerringly pinpoints the danger that was likely to arise. Almost certainly the more liberal party would despise the scruples of the narrower party; and, still more certainly, the narrower party would pass censorious judgment on what they believed to be the laxity of the more liberal party. That situation is just as real and perilous in the Church today as it was in the time of Paul.

To meet it Paul lays down a great principle. No man has any right to criticize another man's servant. The servant is answerable to his master alone. Now all men are the servants of God. It is not open to us to criticize them, still less to condemn them. That right belongs to God alone. It is not in our judgment that a man stands or falls but in his. And, Paul goes on, if a man is honestly living out his principles as he sees them, God can make him able to stand.

Many a congregation of the Church is torn in two because those who hold broader views are angrily contemptuous of those whom they regard as die-hard conservatives; and because those who are stricter in their outlook are censorious of those who wish the right to do things which they think are wrong. It is not open to us to condemn each other. "I beseech you by the bowels of Christ," said Cromwell to the rigid Scots of his day, "think it possible that you may be mistaken." We must banish both censoriousness and contempt from the fellowship of the Church. We must leave the judgment of others to God, and seek only to sympathize and to understand.

A DIFFERENT ROAD TO THE SAME GOAL ( Romans 14:5-6 )

14:5-6 One man rates one day beyond another; one regards all days alike. Let each man be fully convinced in his own mind. The man who observes a particular day observes it to the Lord. The man who eats, eats to the Lord, for he says his grace. The man who does not eat, does not eat to the Lord, for he too says his grace to God.

Paul introduces another point on which narrower and more liberal people may differ. The narrower people make a great deal of the observance of one special day. That was indeed a special characteristic of the Jews. More than once Paul was worried about people who made a fetish of observing days. He writes to the Galatians: "You observe days, and months, and seasons, and years: I am afraid I have laboured over you in vain" ( Galatians 4:10-11). He writes to the Colossians: "Let no man pass judgment on you in questions of food and drink or with regard to a festival or a new moon or a sabbath. These are only a shadow of what is to come; but the substance belongs to Christ" ( Colossians 2:16-17). The Jews had made a tyranny of the sabbath, surrounding it with a jungle of regulations and prohibitions. It was not that Paul wished to wipe out the Lord's Day--far from it; but he did fear an attitude which in effect believed that Christianity consisted in observing one particular day.

There is far more to Christianity than Lord's Day observance. When Mary Slessor spent three lonely years in the bush she frequently got the days mixed up because she had no calendar. "Once she was found holding her services on a Monday, and again on Sunday she was discovered on the roof, hammering away, in the belief that it was Monday!" No one is going to argue that Mary Slessor's services were any less valid because they were held on Monday, or that she was in any sense breaking the commandment because she was working on the Sunday. Paul would never have denied that the Lord's Day is a precious day, but he would have been equally insistent that not even it must become a tyranny, still less a fetish. It is not the day that we ought to worship, but him who is the Lord of all days.

In spite of all that, Paul pleads for sympathy between the narrower and the more liberal brethren. His point is that, however different their practice may be, their aim is the same. In their different attitude to days, both believe that they are serving God; when they sit down to eat, the one cats meat and the other does not, but both say their grace to God. We do well to remember that. If I am trying to get from Glasgow to London there are many routes I may use. I could in fact get there without traversing one half mile of road that another man might use. It is Paul's plea that the common aim should unite us and the differing practice should not be allowed to divide us.

But he insists on one thing. Whatever course a man chooses, let him be fully convinced in his own mind. His actions should be dictated not by convention, still less by superstition, but altogether by conviction. He should not do things simply because other people do them; he should not do them because he is governed by a system of semi-superstitious tabus; he should do them because he has thought them out and reached the conviction that for him at least they are the right things to do.

Paul would have added something else to that--no man should make his own practice the universal standard for all other people. This, in fact, is one of the curses of the Church. Men are so apt to think that their way of worship is the only way. T. R. Glover somewhere quotes a Cambridge saying: "Whatsoever thy hand findeth to do, do it with thy might--but remember that someone thinks differently." We would do well to remember that, in a great many matters, it is a duty to have our own convictions, but it is an equal duty to allow others to have theirs without regarding them as sinners and outcasts.

THE IMPOSSIBILITY OF ISOLATION ( Romans 14:7-9 )

14:7-9 For none of us lives to himself, and none of us dies to himself. If we live, we live to the Lord; and if we die, we die to the Lord. Whether we live or die we belong to the Lord. It was for this purpose that Christ died and rose to life again--that he might be the Lord of the dead and of the living.

Paul lays down the great fact that it is impossible in the nature of things to live an isolated life. There is no such thing in this world as a completely detached individual. That, in fact, is doubly true. "Man," said Macneile Dixon, "has an affair with the gods and an affair with the mortals." No man can disentangle himself either from his fellow men or from God.

In three directions a man cannot disentangle himself from his fellow men.

(i) He cannot isolate himself from the past. No man is self-made. "I am a part," said Ulysses, "of all that I have met." A man is a receiver of a tradition. He is an amalgam of all that his ancestors made him. True, he himself does something to that amalgam; but he does not start from nothing. For weal or for woe, he starts with what all the past has made him. The unseen cloud of witnesses do not only compass him about; they dwell within him. He cannot dissociate himself from the stock from which he springs and from the rock from which he is hewn.

(ii) He cannot isolate himself from the present. We live in a civilization which is daily binding men more and more closely together. Nothing a man does affects only himself. He has the terrible power of making others happy or sad by his conduct; he has the still more terrible power of making others good or bad. From every man goes out an influence which makes it easier for others to take the high way or the low way. From every man's deeds come consequences which affect others more or less closely. A man is bound up in the bundle of life, and from that bundle he cannot escape.

(iii) He cannot isolate himself from the future. As a man receives life so he hands life on. He hands on to his children a heritage of physical life and of spiritual character. He is not a self-contained individual unit; he is a link in a chain. Someone tells of a youth, who lived carelessly, who began to study biology. Through a microscope he was watching certain of these living things that you can actually see living and dying and begetting others in a moment of time. He rose from the microscope. "Now I see it," he said. "I am a link in the chain, and I will not be a weak link any more." It is our terrible responsibility that we leave something of ourselves in the world by leaving something of ourselves in others. Sin would be a far less terrible thing if it affected only a man himself. The terror of every sin is that it starts a new train of evil in the world.

Still less can a man disentangle himself from Jesus Christ.

(i) In this life Christ is forever a living presence. We do not need to speak of living as if Christ saw us; he does see us. All life is lived in his eye. A man can no more escape from the risen Christ than he can from his shadow. There is no place where he can leave Christ behind, and there is nothing which he can do unseen.

(ii) Not even death breaks that presence. In this world we live in the unseen presence of Christ; in the next we shall see him in his visible presence. Death is not the chasm that ends in obliteration; it is the gateway that leads to Christ.

No human being can follow a policy of isolation. He is bound to his fellow men and to Christ by ties that neither time nor eternity can break. He can neither live nor die to himself.

MEN UNDER JUDGMENT ( Romans 14:10-12 )

14:10-12 Who are you to judge your brother in anything? Or, who are you contemptuously to despise your brother? For we shall all stand at God's judgment seat; for it stands written: "As I live, God says, every knee shall bow to me. and every tongue shall confess its faith to God." So, then, each of us shall render account to God for himself.

There is one basic reason why we have no right to judge anyone else; and that is that we ourselves are men under judgment. It is the very essence of humanity that we are not the judges but the judged. To prove his point Paul quotes Isaiah 45:23.

This was indeed a thought with which any Jew would agree. There was a rabbinic saying: "Let not thine imagination assure thee that the grave is an asylum; for perforce thou wast framed, and perforce thou wast born. and perforce thou livest, and perforce thou diest, and perforce thou art about to give account and reckoning before the King of kings, the Holy One, blessed is he." The only person who has the right to judge anyone is God; the man who stands at the bar of God's judgment has no right to judge a fellow who also stands at that bar.

Just before this Paul has been thinking of the impossibility of the isolated life. But there is one situation in which a man is isolated, and that is when he stands before the judgment seat of God. In the old days of the Roman Republic, in the corner of the Forum farthest from the Capitol stood the tribunal, the judgment seat, where the Praetor Urbanus had sat dispensing justice. When Paul wrote, Roman justice required more than one judgment seat; and so in the great basilicas, the colonnaded porches around the Forum, the magistrates sat dispensing justice. The Roman well knew the sight of a man standing before the judge's judgment seat.

That is what happens to every man; and it is a judgment which he must face alone. Sometimes in this world he can make use of the merits of someone else. Many a young man has been spared some penalty for the sake of his parents; many a husband has been given mercy for the sake of his wife or child; but in the judgment of God a man stands alone. Sometimes, when a great one dies, the coffin lies in front of the mourning congregation, and, on the top of it, there is arranged the gowns of his academic honours, or the insignia of his state dignities; but he cannot take them with him. Naked we come into the world, and naked we leave it. We stand before God in the awful loneliness of our own souls; to him we can take nothing but the character which in life we have been building up.

Yet that is not the whole truth. We do not stand alone at the judgment seat of God, for we stand with Jesus Christ. We do not need to go stripped of everything; we may go clad in the merits that are his. Collin Brooks, writer and journalist, writes in one of his books: "God may be kinder than we think. If he cannot say, 'Well done! good and faithful servant,' it may be that he will say at last, 'Don't worry, my bad and faithless servant: I don't altogether dislike you.'" That was a man's whimsical way of stating his faith; but there is more to it than that. It is not that God merely does not dislike us; it is that, sinners as we are, he loves us for the sake of Jesus Christ. True, we must stand before God's judgment seat in the naked loneliness of our own souls; but, if we have lived with Christ in life, we shall stand with him in death, and before God he will be the advocate to plead our cause.

A MAN AND HIS NEIGHBOUR'S CONSCIENCE ( Romans 14:13-16 )

14:13-16 So, then, let us stop passing judgment on each other, and rather let this be our only judgment--the determination not to put any hindrance or stumbling block in our brother's way. I know this, and I am firmly convinced of it in the Lord Jesus Christ that there is nothing in itself which is unclean. All the same, if anyone thinks that anything is unclean, it is unclean to him. If your brother is grieved by something which you eat, you are no longer conducting yourself according to the principle that love lays down. Do not bring ruin by what you eat to that man for whom Christ died.

The Stoics used to teach that there were a great many things which they called adiaphora, that is, indifferent. In themselves they were quite neutral, neither good nor bad. The Stoics put it this way--it all depends by what handle you pick them up. Now that is profoundly true. To a student of art, a certain picture might be a work of art, to someone else an obscene drawing. To one group of people a discussion might be an interesting and stimulating and mind-kindling experience, to someone else a succession of heresies, and even blasphemies. An amusement, a pleasure, a pastime might seem to one quite permissible, and to another prohibited. More, there are pleasures which are quite harmless to one man, which can, in fact, be the ruin of another. The thing itself is neither clean nor unclean; its character is determined by the person who sees it or does it.

That is what Paul is getting at here. There are certain things which a man strong in the faith may see no harm in doing; but, if a person with a more narrow outlook saw him doing them, his conscience would be shocked; and if such a person were persuaded to do them himself his conscience would be outraged. We may take a very simple example. One man will genuinely see no harm in playing some outdoor game on Sunday, and he may be right; but another man's conscience is shocked at such a thing, and, if he were persuaded to take part in it, all the time he would have the haunting feeling that he was doing wrong.

Paul's advice is clear. It is a Christian duty to think of everything, not as it affects ourselves only, but also as it affects others. Note that Paul is not saying that we must always allow our conduct to be dictated by the views of others; there are matters which are essentially matters of principle, and in them a man must take his own way. But a great many things are neutral and indifferent; a great many things are neither in themselves good or bad; a great many things are not essential parts of life and conduct but belong to what we might call the extras of life. It is Paul's conviction that in regard to such things we have no right to give offence to the more scrupulous brother by doing them ourselves, or by persuading him to do them.

Life must be guided by the principle of love; and when it is, we will think, not so much of our right to do as we like as of our responsibilities to others. We have no right to distress another man's conscience in the things which do not really matter. Christian freedom must never be used as an excuse for rough-riding over the genuine feelings of others. No pleasure is so important that it can justify bringing offence and grief, and even ruin, to others. Augustine used to say that the whole Christian ethic could be summed up in a saying: "Love God, and do what you like." In a sense it is true; but Christianity consists not only in loving God; it consists also in loving our neighbour as ourselves.

THE PERIL OF CHRISTIAN FREEDOM ( Romans 14:17-20 )

14:17-20 Do not allow that good gift of freedom which you possess to become a thing which gets you into disrepute. For the Kingdom of God does not consist of food and drink, but of righteousness and peace and joy, which are the gifts of the Holy Spirit. For the man who rules his life by this principle, and so becomes the slave of Christ, is well-pleasing to God and approved by men. So, then, let it be the things that make for peace that we pursue, and the things which build up one another. Do not destroy God's work for the sake of food. True, all things are pure; but it is wrong for a man to make life's road more difficult for someone else through what he eats.

In essence, Paul is here dealing with the peril and the abuse of Christian freedom. To a Jew, Christian freedom has its dangers. All his life he had been compassed about by a multiplicity of rules and regulations. So many things were unclean and so many were clean. So many animals might not be eaten; so many purity laws must be observed. When the Jew came into Christianity he found that all the petty rules and regulations were abolished at one stroke, and the danger was that he might interpret Christianity as a freedom to do exactly as he liked. We must remember that Christian freedom and Christian love go hand in hand; we must hold fast to the truth that Christian freedom and brotherly love are bound up together.

Paul reminds his people that Christianity does not consist in eating and drinking what one likes. It consists in three great things, all of which are essentially unselfish things.

There is righteousness, and this consists in giving to men and to God what is their due. Now the very first thing that is due to a fellow man in the Christian life is sympathy and consideration; the moment we become a Christian the feelings of the other man become more important than our own; Christianity means putting others first and self last. We cannot give a man what is due to him and do what we like.

There is peace. In the New Testament peace does not mean simply absence of trouble; it is not a negative thing, but is intensely positive; it means everything that makes for a man's highest good. The Jews themselves often thought of peace as a state of right relationships between man and man. If we insist that Christian freedom means doing what we like, that is precisely the state we can never attain. Christianity consists entirely in personal relationships to man and to God. The untrammelled freedom of Christian liberty is conditioned by the Christian obligation to live in a right relationship, in peace, with our fellow men.

There is joy. Christian joy can never be a selfish thing. It does not consist in making ourselves happy; it consists in making others happy. A so-called happiness which made someone else distressed would not be Christian. If a man, in his search for happiness, brings a hurt heart and a wounded conscience to someone else, the ultimate end of his search will be, not joy, but sorrow. Christian joy is not individualistic; it is interdependent. Joy comes to the Christian only when he brings joy to others, even if it costs him personal limitation.

When a man follows this principle he becomes the slave of Christ. Here is the essence of the matter. Christian freedom means that we are free to do, not what we like, but what Christ likes. Without Christ a man is a slave to his habits, his pleasures, his indulgences. He is not really doing what he likes. He is doing what the things which have him in their grip make him do. Once the power of Christ enters into him he is master of himself, and then, and only then, real freedom enters his life. Then he is free not to treat men and not to live life as his own selfish human nature would have him do; he is free to show to all men the same attitude of love as Jesus showed.

Paul ends by setting out the Christian aim within the fellowship. (a) It is the aim of peace; the aim that the members of the fellowship should be in a right relationship with each other. A church where there is strife and contention, quarrels and bitterness, divisions and breaches, has lost all right to the name of church. It is not a fragment of the Kingdom of Heaven; it is simply an earthbound society. (b) It is the aim of upbuilding. The picture of the church as a building runs through the New Testament. The members are stones within the building. Anything which loosens the fabric of the church is against God; anything which makes that fabric stronger and more secure is of God.

The tragedy is that in so many cases it is little unimportant things which disturb the peace of the brethren, matters of law and procedure and precedent and prestige. A new age would dawn in the Church if we remembered that our rights are far less important than our obligations, if we remembered that, while we possess Christian liberty, it is always an offence to use it as if it conferred upon us the right to grieve the heart and conscience of someone else. Unless a church is a body of people who, in love, consider one another it is not a church at all.

RESPECT FOR THE WEAKER BROTHER ( Romans 14:21-23 )

14:21-23 It is the fine thing neither to eat meat, nor to drink wine, nor to do anything which makes the road more difficult for your brother to walk. As far as you yourselves are concerned you have enough faith to know that these things do not matter--well, then, let that be a matter between yourself and God. Happy is the man who never has cause to condemn himself for doing what he has come to the conclusion it was right to do. But he who has doubts about eating something stands condemned if he does eat it, because his decision to eat is not the result of faith.

We are back at the point that what is right for one man may be the ruin of another. Paul's advice is very practical.

(i) He has advice for the man who is strong in the faith. That man knows that food and drink make no difference. He has grasped the principle of Christian freedom. Well, then, let that freedom be something between him and God. He has reached this stage of faith; and God knows well that he has reached it. But that is no reason why he should flaunt his freedom in the face of the man who has not yet reached it. Many a man has insisted on the rights of his freedom, and then had cause to regret that he ever did so when he sees the consequences.

A man may come to the conclusion that his Christian freedom gives him a perfect right to make a reasonable use of alcohol; and, as far as he is concerned, it may be a perfectly safe pleasure, from which he runs no danger. But it may be that a younger man who admires him is watching him and taking him as an example. And it may also be that this younger man is one of these people to whom alcohol is a fatal thing. Is the older man to use his Christian freedom to go on setting an example which may well be the ruin of his young admirer? Or is he to limit himself, not for his own sake, but for the sake of the one who follows in his footsteps?

Surely conscious limitation for the sake of others is the Christian thing. If a man does not exercise it, he may well find that something that he genuinely thought to be permissible has brought ruin to someone else! It is surely better to make this deliberate limitation than to have the remorse of knowing that what one demanded as a pleasure has become death to someone else. Again and again, in every sphere of life, the Christian is confronted with the fact that he must examine things, not only as they affect himself, but also as they affect other people. A man is always in some sense his brother's keeper, responsible, not only for himself, but for everyone who comes into contact with him. "His friendship did me a mischief," said Burns of the older man he met in Irvine as he learned the art of flax-dressing. God grant that none may say that of us because we misused the glory of Christian freedom!

(ii) Paul has advice for the man who is weak in the faith, the man with the over-scrupulous conscience. This man may disobey or silence his scruples. He may sometimes do something because everyone else is doing it and he does not wish to be different. He may do it because he does not wish to court ridicule or unpopularity. Paul's answer is that if a man defies his conscience he is guilty of sin. If a man believes a thing to be wrong, then, if he does it, for him it is sin. A neutral thing becomes a right thing only when it is done out of the real, reasoned conviction that it is right. No man is the keeper of another man's conscience, and each man's conscience, in things indifferent, must be the arbiter for him of what is right or wrong.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Romans 14:1

Theme of ch. 14 & 15

Reconciliation of Jewish Christians and Gentile Christians

In this passage Paul addresses the tension between two groups within the Christian community ... Paul’s message urges the Roman Christians to withhold judgment of their fellow believers, which was a threat to unity.

Now -- Paul often moves from one subject to another by means of a transition; but he often simply turns from one subject to the next without a bridge of thought. That is the case here. Now (transitional δέ) - Lenski

Receive [accept; welcome] -- The present tense Greek word refers to personal and willing acceptance of another.

Same word and tense as Romans 15:7.

The exhortation here is directed to the strong, for they are tempted to enter into quarrels with those who have a weaker faith. - ESVSB

weak -- One not convinced of their liberty in Christ. - (NIVZSB)

one who is weak in the faith -- Likely refers to Christians who remained committed to observing certain parts of the law, such as food laws and the Sabbath (Romans 14:2-3).

The immediate context probably refers to Jewish Christians, though other practices concerning food and observing certain days (Romans 14:6) were issues for non-Jewish people as well (see Galatians 4:1-11). The law of Moses designated certain animals as ritually unclean, and it therefore prohibited Jews from eating them (see Leviticus 11:1-47). - FSB

The strong Jewish believers understood their freedom in Christ and realized the ceremonial requirements of the Mosaic law were no longer binding. The mature Gentiles understood that idols are not gods and, therefore, that they could eat meat that had been offered to them. But in both cases the weaker brothers’ consciences were troubled, and they were even tempted to violate their consciences (a bad thing to train oneself to do), become more legalistic under the feelings of guilt, or even to sin. Knowing that the mature Jews and Gentiles would be able to understand these struggles, Paul addresses most of his comments to them. - MSB

Being weak in faith means having scruples against doing certain things that Christian liberty would allow. In Rome, most of the weak in faith were Jewish Christians whose consciences did not give them liberty from certain requirements of Jewish law. - NLTSB

weak in the faith -- This characterizes those believers who are unable to let go of the religious ceremonies and rituals of their past.

    The weak Jewish believer had difficulty abandoning the rites and prohibitions of the Old Covenant; he felt compelled to adhere to dietary laws, observe the Sabbath, and offer sacrifices in the temple.     The weak Gentile believer had been steeped in pagan idolatry and its rituals; he felt that any contact with anything remotely related to his past, including eating meat that had been offered to a pagan deity and then sold in the marketplace, tainted him with sin.

    Both had very sensitive consciences in these areas, and were not yet mature enough to be free of those convictions. Cf. 1 Corinthians 8:1-13. - MSB

This [weak in faith] refers to a legalistic mindset. The over-scrupulous Christian brother is described in this chapter in three ways (1) prohibitions of food (cf. Romans 14:2, Romans 14:6, Romans 14:21); (2) emphasis on special days (cf. Romans 14:5-6); and (3) prohibition of wine (cf. Romans 14:17, Romans 14:21). This same type of person was mentioned in Romans 15:1 and 1 Corinthians 8:9-13; Romans 9:22. Be careful not to categorize yourself too quickly as a strong or weak Christian. Often believers are weak in one area and strong in another.

Paul’s attitude toward these matters is very different in Galatians 4:9-10 and Colossians 2:16-23. These texts reflect the attitudes and teachings of false teachers. In Romans these are sincere believers who have over-scrupulous consciences. - Utley

the faith -- In his faith. Is the faith here to be understood at subjective, or objective as the gospel, the will of God in Christ. Probably subjective.

not to disputes [quarrel; judgment] --

Better translated, “for the purpose of passing judgment on his opinions (or scruples).” The mature believer should not sit in judgment on the sincere but underdeveloped thoughts that govern the weak believer’s conduct.

Lit. not to criticisms of (his) scruples. “receive him, do not criticize him; let him come with a welcome, —The noun rendered “criticisms” (or its cognate verb) is used (e.g. 1 Corinthians 12:10; Hebrews 5:14;) for detection of differences. (CBSC)

over doubtful things [over opinions;] --

    In Rom 14 and 1Cor 8 Paul argues for mutual toleration. It is unmistakable, from all the passages in question, with which Paul sided. Paul clearly decides against the principle of the “weak brethren;” though he treats it as an error which might lawfully and usefully be met by toleration. (CBSC)

    The last word in the verse is διαλογισμός (dialogismos), which basically means “a thought, an opinion,” and can mean “a doubt, a dispute.” The best translation in this context is simply “opinions,” which is after all the subject of the whole section. The NASB says it best: “but not for the purpose of passing judgment on his opinions.” - CPNIV

Gill's Exposition of the Whole Bible

Him that is weak in the faith,.... This address is made to the stronger and more knowing Christians among the Romans, how to behave towards those that were inferior in light and knowledge to them, with regard to things of a ritual and ceremonial kind: and by "him that is weak in the faith", is meant, either one that is weak in the exercise of the grace of faith, who has but a glimmering sight of Christ; who comes to him in a very feeble and trembling manner; who believes his ability to save him, but hesitates about his willingness; who casts himself with a peradventure on him; and who is attended with many misgivings of heart, faintings of spirit, and fluctuation of mind, about his interest in him: or one that is weak in the doctrine of faith; has but little light and knowledge in the truths of the Gospel; is a child in understanding; has more affection than judgment; very little able to distinguish truth from error; cannot digest the greater and more sublime doctrines of grace; stands in need of milk, and cannot bear strong meat; is very fluctuating and unsettled in his principles, and like children tossed to and fro with every wind of doctrine: or rather one that is weak in his knowledge of that branch of the doctrine of faith, which concerns Christian liberty; and that part of it particularly, which respects freedom from the ceremonial law: it designs one, and chiefly a Jew, who though a believer in Christ, and an embracer of the other truths of the Gospel, yet had but very little knowledge of Gospel liberty; but though that believers were to observe all the rituals of the Mosaic dispensation, not knowing that they were abolished by Christ. The phrase is Jewish; it is m said,

"what is the meaning of the phrase, in Rephidim, Exodus 17:1 it signifies such as are of weak hands; as if it had been said, because the Israelites were רפים באמונתם, "weak in their faith".''

The advice the apostle gives, in reference to such a person, is to

receive him; not only into their affections, and love him equally, being a believer in Christ, as one of the same sentiments with them, only in this matter, but also into church fellowship with them. The Syriac version reads it, הבו ליה אידא, "give him the hand": in token of communion, a form used in admission of members. The Gentiles were apt to boast against, and look with some contempt upon the Jews, and were ready to object to their communion, because of their want of light and knowledge in these matters; but this was no bar of communion, nor ought a person to be rejected on account of his weakness, either in the grace, or in the doctrine of faith, when it appears he has the true grace of God; and much less on account of his weakness in that branch of it, concerning Christian liberty; for since Christ does not break the bruised reed, nor quench the smoking flax, nor despise the day of small things, churches should not: it may also intend a receiving of such into intimate conversation, at their private meetings and conferences; taking particular notice of them; giving them proper instructions; praying with them and for them; endeavouring to build them up in their most holy faith, and to bring them into the knowledge of those things they are weak in; bearing their weaknesses patiently, and bearing with them in great tenderness: thus such should be received,

but not to doubtful disputations; to vain jangling and perverse disputings, such as will rather perplex than inform them; and will leave their minds doubtful and in suspense, and do them more harm than good.

m Tzeror Hammor, fol. 77. 1.

Henry's Complete Commentary on the Bible

      1 Him that is weak in the faith receive ye, but not to doubtful disputations.   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 stand.   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 regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he 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 rather, that no man put a stumblingblock 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 esteemeth any thing to be unclean, to 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 wherewith one may edify another.   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.

      We have in this chapter,

      I. An account of the unhappy contention which had broken out in the Christian church. Our Master had foretold that offences would come; and, it seems, so they did, for want of that wisdom and love which would have prevented discord, and kept up union among them.

      1. There was a difference among them about the distinction of meats and days; these are the two things specified. There might be other similar occasions of difference, while these made the most noise, and were most taken notice of. The case was this: The members of the Christian church at Rome were some of them originally Gentiles, and others of them Jews. We find Jews at Rome believing, Acts 28:24. Now those that had been Jews were trained up in the observance of the ceremonial appointments touching meats and days. This, which had been bred in the bone with them, could hardly be got out of the flesh, even after they turned Christians; especially with some of them, who were not easily weaned from what they had long been wedded to. They were not well instructed touching the cancelling of the ceremonial law by the death of Christ, and therefore retained the ceremonial institutions, and practised accordingly; while other Christians that understood themselves better, and knew their Christian liberty, made no such difference. (1.) Concerning meats (Romans 14:2; Romans 14:2): One believeth that he may eat all things--he is well satisfied that the ceremonial distinction of meats into clean and unclean is no longer in force, but that every creature of God is good, and nothing to be refused; nothing unclean of itself,Romans 14:14; Romans 14:14. This he was assured of, not only from the general tenour and scope of the gospel, but particularly from the revelation which Peter, the apostle of the circumcision (and therefore more immediately concerned in it), had to this purport, Acts 10:15; Acts 10:28. This the strong Christian is clear in, and practises accordingly, eating what is set before him, and asking no question for conscience' sake, 1 Corinthians 10:27. On the other hand, another, who is weak, is dissatisfied in this point, is not clear in his Christian liberty, but rather inclines to think that the meats forbidden by the law remain still unclean; and therefore, to keep at a distance from them, he will eat no flesh at all, but eateth herbs, contenting himself with only the fruits of the earth. See to what degrees of mortification and self-denial a tender conscience will submit. None know but those that experience it how great both the restraining and the constraining power of conscience is. (2.) Concerning days, Romans 14:5; Romans 14:5. Those who thought themselves still under some kind of obligation to the ceremonial law esteemed one day above another--kept up a respect to the times of the passover, pentecost, new moons, and feasts of tabernacles; thought those days better than other days, and solemnized them accordingly with particular observances, binding themselves to some religious rest and exercise on those days. Those who knew that all these things were abolished and done away by Christ's coming esteemed every day alike. We must understand it with an exception of the Lord's day, which all Christians unanimously observed; but they made no account, took no notice, of those antiquated festivals of the Jews. Here the apostle speaks of the distinction of meats and days as a thing indifferent, when it went no further than the opinion and practice of some particular persons, who had been trained up all their days to such observances, and therefore were the more excusable if they with difficulty parted with them. But in the epistle to the Galatians, where he deals with those that were originally Gentiles, but were influenced by some judaizing teachers, not only to believe such a distinction and to practise accordingly, but to lay a stress upon it as necessary to salvation, and to make the observance of the Jewish festivals public and congregational, here the case was altered, and it is charged upon them as the frustrating of the design of the gospel, falling from grace, Galatians 4:9-11. The Romans did it out of weakness, the Galatians did it out of wilfulness and wickedness; and therefore the apostle handles them thus differently. This epistle is supposed to have been written some time before that to the Galatians. The apostle seems willing to let the ceremonial law wither by degrees, and to let it have an honourable burial; now these weak Romans seem to be only following it weeping to its grave, but those Galatians were raking it out of its ashes.

      2. It was not so much the difference itself that did the mischief as the mismanagement of the difference, making it a bone of contention. (1.) Those who were strong, and knew their Christian liberty, and made use of it, despised the weak, who did not. Whereas they should have pitied them, and helped them, and afforded them meek and friendly instruction, they trampled upon them as silly, and humoursome, and superstitious, for scrupling those things which they knew to be lawful: so apt are those who have knowledge to be puffed up with it, and to look disdainfully and scornfully upon their brethren. (2.) Those who were weak, and durst not use their Christian liberty, judged and censured the strong, who did, as if they were loose Christians, carnal professors, that cared not what they did, but walked at all adventures, and stuck at nothing. They judged them as breakers of the law, contemners of God's ordinance, and the like. Such censures as these discovered a great deal of rashness and uncharitableness, and would doubtless tend much to the alienating of affection. Well, this was the disease, and we see it remaining in the church to this day; the like differences, in like manner mismanaged, are still the disturbers of the church's peace. But,

      II. We have proper directions and suggestions laid down for allaying this contention, and preventing the ill consequences of it. The apostle, as a wise physician, prescribes proper remedies for the disease, which are made up of rules and reasons. Such gentle methods does he take, with such cords of a man does he draw them together; not by excommunicating, suspending, and silencing either side, but by persuading them both to a mutual forbearance: and as a faithful daysman he lays his hand upon them both, reasoning the case with the strong that they should not be so scornful, and with the weak that they should not be so censorious. If the contending parties will but submit to this fair arbitration, each abate of his rigour, and sacrifice their differences to their graces, all will be well quickly. Let us observe the rules he gives, some to the strong and some to the weak, and some to both, for they are interwoven; and reduce the reasons to their proper rules.

      1. Those who are weak must be received, but not to doubtful disputations,Romans 14:1; Romans 14:1. Take this for a general rule; spend your zeal in those things wherein you and all the people of God are agreed, and do not dispute about matters that are doubtful. Receive him, proslambavesthe--take him to you, bid him welcome, receive him with the greatest affection and tenderness; porrigite manum (so the Syriac): lend him your hand, to help him, to fetch him to you, to encourage him. Receive him into your company, and converse, and communion, entertain him with readiness and condescension, and treat him with all possible endearments. Receive him: not to quarrel with him, and to argue about uncertain points that are in controversy, which will but confound him, and fill his head with empty notions, perplex him, and shake his faith. Let not your Christian friendship and fellowship be disturbed with such vain janglings and strifes of words.--Not to judge his doubtful thoughts (so the margin), "not to pump out his weak sentiments concerning those things which he is in doubt about, that you may censure and condemn him." Receive him, not to expose him, but to instruct and strengthen him. See 1 Corinthians 1:10; Philippians 3:15; Philippians 3:16.

      2. Those who are strong must by no means despise the weak; nor those who are weak judge the strong, Romans 14:3; Romans 14:3. This is levelled directly against the fault of each party. It is seldom that any such contention exists but there is a fault on both sides, and both must mend. He argues against both these jointly: we must not despise nor judge our brethren. Why so?

      (1.) Because God hath received them; and we reflect upon him if we reject those whom he hath received. God never cast off any one that had true grace, though he was but weak in it; never broke the bruised reed. Strong believers and weak believers, those that eat and those that eat not, if they be true believers, are accepted of God. It will be good for us to put this question to ourselves, when we are tempted to behave scornfully towards our brethren, to disdain and censure them: "Hast not God owned them; and, if he has, dare I disown them?" "Nay, God doth not only receive him, but hold him up,Romans 14:4; Romans 14:4. You think that he who eateth will fall by his presumption, or that he who eateth not will sink under the weight of his own fears and scruples; but if they have true faith, and an eye to God, the one in the intelligent use of his Christian liberty and the other in the conscientious forbearance of it, they shall be held up--the one in his integrity, and the other in his comfort. This hope is built upon the power of God, for God is able to make him stand; and, being able, no doubt he is willing to exert that power for the preservation of those that are his own." In reference to spiritual difficulties and dangers (our own and others), much of our hope and comfort are grounded upon the divine power, 1 Peter 1:5; Jude 1:24.

      (2.) Because they are servants to their own master (Romans 14:4; Romans 14:4): Who art thou that judgest another man's servant? We reckon it a piece of ill manners to meddle with other people's servants, and to find fault with them and censure them. Weak and strong Christians are indeed our brethren, but they are not our servants. This rash judging is reproved, James 3:1, under the notion of being many masters. We make ourselves our brethren's masters, and do in effect usurp the throne of God, when we take upon us thus to judge them, especially to judge their thoughts and intentions, which are out of our view, to judge their persons and state, concerning which it is hard to conclude by those few indications which fall within our cognizance. God sees not as man sees; and he is their master, and not we. In judging and censuring our brethren, we meddle with that which does not belong to us: we have work enough to do at home; and, if we must needs be judging, let us exercise our faculty upon our own hearts and ways.-- To his own master he stands or falls; that is, his doom will be according to his master's sentence, and not according to ours. How well for us is it that we are not to stand nor fall by the judgment one of another, but by the righteous and unerring judgment of God, which is according to truth! "While thy brother's cause is before thy judgment, it is coram non judice--before one who is not the judge; the court of heaven is the proper court for trial, where, and where only, the sentence is definitive and conclusive; and to this, if his heart be upright, he may comfortably appeal from thy rash censure."

      (3.) Because both the one and the other, if they be true believers, and are right in the main, have an eye to God, and do approve themselves to God in what they do, Romans 14:6; Romans 14:6. He that regards the day--that makes conscience of the observance of the Jewish fasts and festivals, not imposing it upon others, nor laying a stress upon it, but willing to be as he thinks on the surer side, as thinking there is no harm in resting from worldly labours, and worshipping God on those days--it is well. We have reason to think, because in other things he conducts himself like a good Christian, that in this also his eye is single, and that he regardeth it unto the Lord; and God will accept of his honest intention, though he be under a mistake about the observance of days; for the sincerity and uprightness of the heart were never rejected for the weakness and infirmity of the head: so good a master do we serve. On the other hand, he that regards not the day--that does not make a difference between one day and another, does not call one day holy and another profane, one day lucky and another unlucky, but esteems every day alike--he does not do it out of a spirit of opposition, contradiction, or contempt of his brother. If he be a good Christian, he does not, he dares not, do it from such a principle; and therefore we charitably conclude that to the Lord he does not regard it. he makes no such difference of days only because he knows God hath made none; and therefore intends his honour in endeavouring to dedicate ever day to him. So for the other instance: He that eateth whatever is set before him, though it be blood, though it be swine's flesh, if it be food convenient for him, he eateth to the Lord. He understands the liberty that God has granted him, and uses it to the glory of God, with an eye to his wisdom and goodness in enlarging our allowance now under the gospel, and taking off the yoke of legal restraints; and he giveth God thanks for the variety of food he has, and the liberty he has to eat it, and that in those things his conscience is not fettered. On the other hand, he that eatest not those meats which were forbidden by the ceremonial law, to the Lord he eateth not. It is for God's sake, because he is afraid of offending God by eating that which he is sure was once prohibited; and he giveth God thanks too that there is enough besides. If he conscientiously deny himself that which he takes to be forbidden fruit, yet he blesses God that of other trees in the garden he may freely eat. Thus, while both have an eye to God in what they do, and approve themselves to him in their integrity, why should either of them be judged or despised? Observe, Whether we eat flesh, or eat herbs, it is a thankful regard to God, the author and giver of all our mercies, that sanctifies and sweetens it. Bishop Sanderson, in his 34th sermon, upon 1 Timothy 4:4, justly makes this observation: It appears by this that saying grace (as we commonly call it, perhaps from 1 Corinthians 10:30) before and after meat was the common known practice of the church, among Christians of all sorts, weak and strong: an ancient, commendable, apostolical, Christian practice, derived down from Christ's example through all the ages of the church, Matthew 14:19; Matthew 15:36; Luke 9:16; John 6:11; Matthew 26:26; Matthew 26:27; Acts 27:35. Blessing the creatures in the name of God before we use them, and blessing the name of God for them after, are both included; for eulogein and eucharistein are used promiscuously. To clear this argument against rash judging and despising, he shows how essential it is to true Christianity to have a regard to God and not to ourselves, which therefore, unless the contrary do manifestly appear, we must presume concerning those that in minor things differ from us. Observe his description of true Christians, taken from their end and aim (Romans 14:7; Romans 14:8), and the ground of it, Romans 14:9; Romans 14:9.

      [1.] Our end and aim: not self, but the Lord. As the particular end specifies the action, so the general scope and tendency specify the state. If we would know what way we walk in, we must enquire what end we walk towards. First, Not to self. We have learned to deny ourselves; this was our first lesson: None of us liveth to himself. This is a thing in which all the people of God are one, however they differ in other things; though some are weak and others are strong, yet both agree in this, not to live to themselves. Not one that hath given up his name to Christ is allowedly a self-seeker; it is contrary to the foundation of true Christianity. We neither live to ourselves nor die to ourselves. We are not our own masters, nor our own proprietors--we are not at our own disposal. The business of our lives is not to please ourselves, but to please God. The business of our deaths, to which we are every day exposed and delivered, is not to make ourselves talked of; we run not such hazards out of vain-glory, while we are dying daily. When we come to die actually, neither is that to ourselves; it is not barely that we would be unclothed, and eased of the burden of the flesh, but it is to the Lord, that we may depart and be with Christ, may be present with the Lord. Secondly, But to the Lord (Romans 14:8; Romans 14:8), to the Lord Christ, to whom all power and judgment are committed, and in whose name we are taught, as Christians, to do every thing we do (Colossians 3:17), with an eye to the will of Christ as our rule, to the glory of Christ as our end, Philippians 1:21. Christ is the gain we aim at, living and dying. We live to glorify him in all the actions and affairs of life; we die, whether a natural or a violent death, to glorify him, and to go to be glorified with him. Christ is the centre, in which all the lines of life and death do meet. This is true Christianity, which makes Christ all in all. So that, whether we live or die, we are the Lord's, devoted to him, depending on him, designed and designing for him. Though some Christians are weak and others strong,--though of different sizes, capacities, apprehensions, and practices, in minor things, yet they are all the Lord's--all eying, and serving, and approving themselves to Christ, and are accordingly owned and accepted of him. Is it for us then to judge or despise them, as if we were their masters, and they were to make it their business to please us, and to stand or fall by our dooms?

      [2.] The ground of this, Romans 14:9; Romans 14:9. It is grounded upon Christ's absolute sovereignty and dominion, which were the fruit and end of his death and resurrection. To this end he both died, and rose, and revived (he, having risen, entered upon a heavenly life, the glory which he had before) that he might be Lord both of dead and living--that he might be universal monarch, Lord of all (Acts 10:36), all the animate and inanimate creatures; for he is head over all things to the church. He is Lord of those that are living to rule them, of those that are dead to receive them and raise them up. This was that name above every name which God gave him as the reward of his humiliation, Philippians 2:8; Philippians 2:9. It was after he had died and risen that he said, All power is given unto me (Matthew 28:18), and presently he exerts that power in issuing out commissions, Romans 14:19; Romans 14:20. Now if Christ paid so dearly for his dominion over souls and consciences, and has such a just and undisputed right to exercise that dominion, we must not so much as seem to invade it, nor intrench upon it, by judging the consciences of our brethren, and arraigning them at our bar. When we are ready to reproach and reflect upon the name and memory of those that are dead and gone, and to pass a censure upon them (which some the rather do, because such judgments of the dead are more likely to pass uncontrolled and uncontradicted), we must consider that Christ is Lord of the dead, as well as of the living. If they are dead, they have already given up their account, and let that suffice. And this leads to another reason against judging and despising,

      (4.) Because both the one and the other must shortly give an account, Romans 14:10-12; Romans 14:10-12. A believing regard to the judgment of the great day would silence all these rash judgings: Why dost thou that art weak judge thy brother that is strong? And why dost thou that art strong set at nought thy brother that is weak? Why is all this clashing, and contradicting, and censuring, among Christians? We shall all stand before the judgment-seat of Christ,2 Corinthians 5:10. Christ will be the judge, and he has both authority and ability to determine men's eternal state according to their works, and before him we shall stand as persons to be tried, and to give up an account, expecting our final doom from him, which will be eternally conclusive. To illustrate this (Romans 14:11; Romans 14:11), he quotes a passage out of the Old Testament, which speaks of Christ's universal sovereignty and dominion, and that established with an oath: As I live (saith the Lord), every knee shall bow to me. It is quoted from Isaiah 45:23. There it is, I have sworn by myself; here it is, As I live. So that whenever God saith As I live, it is to be interpreted as swearing by himself; for it is God's prerogative to have life in himself: there is a further ratification of it there, The word is gone out of my mouth. It is a prophecy, in general, of Christ's dominion; and here very fully applied to the judgment of the great day, which will be the highest and most illustrious exercise of that dominion. Here is a proof of Christ's Godhead: he is the Lord and he is God, equal with the Father. Divine honour is due to him, and must be paid. It is paid to God through him as Mediator. God will judge the world by him, Acts 17:31. The bowing of the knee to him, and the confession made with the tongue, are but outward expressions of inward adoration and praise. Every knee and every tongue, either freely or by force.

      [1.] All his friends do it freely, are made willing in the day of his power. Grace is the soul's cheerful, entire, and avowed subjection to Jesus Christ. First, Bowing to him--the understanding bowed to his truths, the will to his laws, the whole man to his authority; and this expressed by the bowing of the knee, the posture of adoration and prayer. It is proclaimed before our Joseph, Bow the knee,Genesis 41:43. Though bodily exercise alone profits little, yet, as it is guided by inward fear and reverence, it is accepted. Secondly, Confessing to him--acknowledging his glory, grace, and greatness--acknowledging our own meanness and vileness, confessing our sins to him; so some understand it.

      [2.] All his foes shall be constrained to do it, whether they will or no. When he shall come in the clouds, and every eye shall see him, then, and not till then, will all those promises which speak of his victories over his enemies and their subjection to him have their full and complete accomplishment; then his foes shall be his footstool, and all his enemies shall lick the dust. Hence he concludes (Romans 14:12; Romans 14:12), Every one of us shall give account of himself to God. We must not give account for others, nor they for us; but every one for himself. We must give account how we have spent our time, how we have improved our opportunities, what we have done and how we have done it. And therefore, First, We have little to do to judge others, for they are not accountable to us, nor are we accountable for them (Galatians 2:6): Whatsoever they were, it maketh no matter to me, God accepteth no man's person. Whatever they are, and whatever they do, they must give account to their own master, and not to us; if we can in any thing be helpers of their joy, it is well; but we have not dominion over their faith. And, Secondly, We have the more to do to judge ourselves. We have an account of our own to make up, and that is enough for us; let every man prove his own work (Galatians 6:4), state his own accounts, search his own heart and life; let this take up his thoughts, and he that is strict in judging himself and abasing himself will not be apt to judge and despise his brother. Let all these differences be referred to the arbitration of Christ at the great day.

      (5.) Because the stress of Christianity is not to be laid upon these things, nor are they at all essential to religion, either on the one side or on the other. This is his reason (Romans 14:17; Romans 14:18), which is reducible to this branch of exhortation. Why should you spend your zeal either for or against those things which are so minute and inconsiderable in religion? Some make it a reason why, in case of offence likely to be taken, we should refrain the use of our Christian liberty; but it seems directed in general against that heat about those things which he observed on both sides. The kingdom of God is not meat, c. Observe here,

      [1.] The nature of true Christianity, what it is: it is here called, The kingdom of God it is a religion intended to rule us, a kingdom: it stands in a true and hearty subjection to God's power and dominion. The gospel dispensation is in a special manner called the kingdom of God, in distinction from the legal dispensation, Matthew 3:2; Matthew 4:17. First, It is not meat and drink: it does not consist either in using or in abstaining from such and such meats and drinks. Christianity gives no rule in that case, either in one way or another. The Jewish religion consisted much in meats and drinks (Hebrews 9:10), abstaining from some meats religiously (Leviticus 11:2), eating other meats religiously, as in several of the sacrifices, part of which were to be eaten before the Lord: but all those appointments are now abolished and are no more, Colossians 2:21; Colossians 2:22. The matter is left at large. Every creature of God is good,1 Timothy 4:4. So, as to other things, it is neither circumcision nor uncircumcision (Galatians 5:6; Galatians 6:15; 1 Corinthians 7:19), it is not being of this party and persuasion, of this or the other opinion in minor things, that will recommend us to God. It will not be asked at the great day, "Who ate flesh, and who ate herbs?" "Who kept holy days, and who did not?" Nor will it be asked, "Who was conformist and who was non-conformist?" But it will be asked, "Who feared God and worked righteousness, and who did not?" Nothing more destructive to true Christianity than placing it in modes, and forms, and circumstantials, which eat out the essentials. Secondly, It is righteousness, and peace, and joy in the Holy Ghost. These are some of the essentials of Christianity, things in which all the people of God are agreed, in the pursuit of which we must spend our zeal, and which we must mind with an excelling care. Righteousness, peace, and joy, are very comprehensive words; and each of them includes much, both of the foundation and the superstructure of religion. Might I limit the sense of them, it should be thus:--As to God, our great concern is righteousness--to appear before him justified by the merit of Christ's death, sanctified by the Spirit of his grace; for the righteous Lord loveth righteousness. As to our brethren, it is peace--to live in peace and love, and charity with them, following peace with all men: Christ came into the world to be the great peace-maker. As to ourselves, it is joy in the Holy Ghost--that spiritual joy which is wrought by the blessed Spirit in the hearts of believers, which respects God as their reconciled Father and heaven as their expected home. Next to our compliance with God, the life of religion consists in our complacency in him; to delight ourselves always in the Lord. Surely we serve a good Master, who makes peace and joy so essential to our religion. Then and then only we may expect peace and joy in the Holy Ghost when the foundation is laid in righteousness, Isaiah 32:17. Thirdly, It is in these things to serve Christ (Romans 14:18; Romans 14:18), to do all this out of respect to Christ himself as our Master, to his will as our rule and to his glory as our end. That which puts an acceptableness upon all our good duties is a regard to Christ in the doing of them. We are to serve his interests and designs in the world, which are in the first place to reconcile us one to another. What is Christianity but the serving of Christ? And we may well afford to serve him who for us and for our salvation took upon him the form of a servant.

      [2.] The advantages of it. He that duly observeth these things, First, Is acceptable to God. God is well pleased with such a one, though he be not in every thing just of our length. He has the love and favour of God; his person, his performances, are accepted of God, and we need no more to make us happy. If God now accepts thy works, thou mayest eat thy bread with joy. Those are most pleasing to God that are best pleased with him; and they are those that abound most in peace and joy in the Holy Ghost. Secondly, He is approved of men--of all wise and good men, and the opinion of others is not to be regarded. The persons and things which are acceptable to God should be approved of us. Should not we be pleased with that which God is pleased with? What is it to be sanctified, but to be of God's mind? Observe, The approbation of men is not to be slighted; for we must provide things honest in the sight of all men, and study those things that are lovely and of good report: but the acceptance of God is to be desired and aimed at in the first place, because, sooner or later, God will bring all the world to be of his mind.

      3. Another rule here given is this, that in these doubtful things every one not only may, but must, walk according to the light that God hath given him. This is laid down Romans 14:5; Romans 14:5, Let every man be fully persuaded in his own mind; that is, "Practise according to your own judgment in these things, and leave others to do so too. Do not censure the practice of others; let them enjoy their own opinion; if they be persuaded in their own mind that they ought to do so and so, do not condemn them, but, if your sober sentiments be otherwise, do not make their practice a rule to you, any more than you must prescribe yours as a rule to them. Take heed of acting contrary to the dictates of a doubting conscience. First be persuaded that what you do is lawful, before you venture to do it." In doubtful things, it is good keeping on the sure side of the hedge. If a weak Christian doubts whether it be lawful to eat flesh, while he remains under that doubt he had best forbear, till he be fully persuaded in his own mind. We must not pin our faith upon any one's sleeve, nor make the practice of others our rule; but follow the dictates of our own understanding. To this purport he argues, Romans 14:14; Romans 14:23, which two verses explain this, and give us a rule not to act against the dictates,

      (1.) Of a mistaken conscience, Romans 14:14; Romans 14:14. If a thing be indifferent, so that it is not in itself a sin not to do it, if we really think it a sin to do it it is to us a sin, though not to others, because we act against our consciences, though mistaken and misinformed. He specifies the case in hand, concerning the difference of meats. Observe,

      [1.] His own clearness in this matter. "I know and am persuaded--I am fully persuaded, I am acquainted with my Christian liberty, and am satisfied in it, without any doubt or scruple, that there is nothing unclean of itself, that is, no kind of meat that lies under any ceremonial uncleanness, nor is forbidden to be eaten, if it be food proper for human bodies." Several kinds of meat were forbidden to the Jews, that in that, as in other things, they might be a peculiar and separate people, Leviticus 11:44; Deuteronomy 14:2; Deuteronomy 14:3. Sin had brought a curse upon the whole creation: Cursed is the ground for thy sake; the use of the creatures and dominion over them were forfeited, so that to man they were all unclean (Titus 1:15), in token of which God in the ceremonial law prohibited the use of some, to show what he might have done concerning all; but now that Christ has removed the curse the matter is set at large again, and that prohibition is taken away. Therefore Paul says that he was persuaded by the Lord Jesus, not only as the author of that persuasion, but as the ground of it; it was built upon the efficacy of Christ's death, which removed the curse, took off the forfeiture, and restored our right to the creature in general, and consequently put a period to that particular distinguishing prohibition. So that now there is nothing unclean of itself, every creature of God is good; nothing common: so the margin, ouden koinon; nothing which is common to others to eat, from the use of which the professors of religion are restrained: nothing profane; in this sense the Jews used the word common. It is explained by the word akatharton,Acts 10:14, nothing common or unclean. It was not only from the revelation made to Peter in this matter, but from the tenour and tendency of the whole gospel, and from the manifest design of Christ's death in general, that Paul learned to count nothing common or unclean. This was Paul's own clearness, and he practised accordingly.

      [2.] But here is a caution he gives to those who had not that clearness in this matter which he had: To him that esteemeth any thing to be unclean, though it be his error, yet to him it is unclean. This particular case, thus determined, gives a general rule, That he who does a thing which he verily believes to be unlawful, however the thing be in itself, to him it is a sin. This arises from that unchangeable law of our creation, which is, that our wills, in all their choices, motions, and directions, should follow the dictates of our understandings. This is the order of nature, which order is broken if the understanding (though misguided) tell us that such a thing is a sin, and yet we will do it. This is a will to do evil; for, if it appears to us to be sin, there is the same pravity and corruption of the will in the doing of it as if really it were a sin; and therefore we ought not to do it. Not that it is in the power of any man's conscience to alter the nature of the action in itself, but only as to himself. It must be understood likewise with this proviso, though men's judgments and opinions may make that which is good in itself to become evil to them, yet they cannot make that which is evil in itself to become good, either in itself or to them. If a man were verily persuaded (it is Dr. Sanderson's instance, sermon on Romans 14:23; Romans 14:23) that it were evil to ask his father's blessing, that mispersuasion would make it become evil to him: but, if he should be as verily persuaded that it were good to curse his father, this would not make it become good. The Pharisees taught people to plead conscience, when they made corban an excuse for denying relief to their parents, Matthew 15:5; Matthew 15:6. But this would not serve any more than Paul's erroneous conscience would justify his rage against Christianity (Acts 26:9), or theirs, John 16:2.

      (2.) Nor must we act against the dictates of a doubting conscience. In those indifferent things which we are sure it is no sin not to do, and yet are not clear that it is lawful to do them, we must not do them while we continue under those doubts; for he that doubteth is damned if he eat (Romans 14:23; Romans 14:23), that is, it turns into sin to him; he is damned, katakekritai--he is condemned of his own conscience, because he eateth not of faith, because he does that which he is not fully persuaded he may lawfully do. He is not clear that it is lawful for him to eat swine's flesh (suppose), and yet is drawn, notwithstanding his doubts, to eat it, because he sees others do it, because he would gratify his appetite with it, or because he would not be reproached for his singularity. Here his own heart cannot but condemn him as a transgressor. Our rule is, to walk as far as we have attained, not further, Philippians 3:15; Philippians 3:16.-- For whatsoever is not of faith is sin. Taking it in general, it is the same with that of the apostle (Hebrews 11:6), Without faith it is impossible to please God. Whatever we do in religion, it will not turn to any good account, except we do it from a principle of faith, with a believing regard to the will of Christ as our rule, to the glory of Christ as our end, and to the righteousness of Christ as our plea. Here it seems to be taken more strictly; whatever is not of faith (that is, whatever is done while we are not clearly persuaded of the lawfulness of it), is a sin against conscience. He that will venture to do that which his own conscience suggests to him to be unlawful, when it is not so in itself, will by a like temptation be brought to do that which his conscience tells him is unlawful when it is really so. The spirit of a man is the candle of the Lord, and it is a dangerous thing to debauch and put a force upon conscience, though it be under a mistake. This seems to be the meaning of that aphorism, which sounds somewhat darkly (Romans 14:22; Romans 14:22), Happy is he that condemns not himself in that thing which he allows. Many a one allows himself in practice to do that which yet in his judgment and conscience he condemns himself for--allows it for the sake of the pleasure, profit, or credit of it--allows it in conformity to the custom; and yet whilst he does it, and pleas for it, his own heart gives him the lie, and his conscience condemns him for it. Now, happy is the man who so orders his conversation as not in any action to expose himself to the challenges and reproaches of his own conscience--that does not make his own heart his adversary, as he must needs do who does that which he is not clear he may lawfully do. He is happy that has peace and quietness within, for the testimony of conscience will be a special cordial in troublesome times. Though men condemn us, it is well enough if our own hearts condemn us not, 1 John 3:21.

      4. Another rule here prescribed is to those who are clear in these matters, and know their Christian liberty, yet to take heed of using it so as to give offence to a weak brother. This is laid down Romans 14:13; Romans 14:13, Let us not judge one another any more. "Let it suffice that you have hitherto continued in this uncharitable practice, and do so no more." The better to insinuate the exhortation, he puts himself in; Let us not; as if he had said, "It is what I have resolved against, therefore do you leave it: but judge this rather, instead of censuring the practice of others, let us look to our own, that no man put a stumbling-block, or an occasion to fall, in his brother's way,"--proskomma, e skandalon. We must take heed of saying or doing any thing which may occasion our brother to stumble or fall; the one signifies a less, the other a greater degree of mischief and offence--that which may be an occasion,

      (1.) Of grief to our brother, "One that is weak, and thinks it unlawful to eat such and such meats, will be greatly troubled to see thee eat them, out of a concern for the honour of the law which he thinks forbids them, and for the good of thy soul which he thinks is wronged by them, especially when thou dost it wilfully and with a seeming presumption, and not with that tenderness and that care to give satisfaction to thy weak brother which would become thee." Christians should take heed of grieving one another, and of saddening the hearts of Christ's little ones. See Matthew 18:6; Matthew 18:10.

      (2.) Of guilt to our brother. The former is a stumbling-block, that gives our brother a great shake, and is a hindrance and discouragement to him; but this is an occasion to fall. "If thy weak brother, purely by thy example and influence, without any satisfaction received concerning his Christian liberty, be drawn to act against his conscience and to walk contrary to the light he has, and so to contract guilt upon his soul, though the thing were lawful to thee, yet not being so to him (he having not yet thereto attained), thou art to be blamed for giving the occasion." See this case explained, 1 Corinthians 8:9-11. To the same purport (Romans 14:21; Romans 14:21) he recommends it to our care not to give offence to any one by the use of lawful things: It is good neither to eat flesh nor to drink wine; these are things lawful indeed and comfortable, but not necessary to the support of human life, and therefore we may, and must, deny ourselves in them, rather than give offence. It is good--pleasing to God, profitable to our brother, and no harm to ourselves. Daniel and his fellows were in better liking with pulse and water than those were who ate the portion of the king's meat. It is a generous piece of self-denial, for which we have Paul's example (1 Corinthians 8:13), If meat make my brother to offend; he does not say, I will eat no meat, that is to destroy himself; but I will eat no flesh, that is to deny himself, while the world stands. This is to be extended to all such indifferent things whereby thy brother stumbleth, or is offended, is involved either in sin or in trouble: or is made weak--his graces weakened, his comforts weakened, his resolutions weakened. Is made weak, that is, takes occasion to show his weakness by his censures and scruples. We must not weaken those that are weak; that is to quench the smoking flax and to break the bruised reed. Observe the motives to enforce this caution.

      [1.] Consider the royal law of Christian love and charity, which is hereby broken (Romans 14:15; Romans 14:15): If thy brother be grieved with thy meat--be troubled to see thee eat those things which the law of Moses did forbid, which yet thou mayest lawfully do; possibly thou art ready to say, "Now he talks foolishly and weakly, and it is no great matter what he says." We are apt, in such a case, to lay all the blame on that side. But the reproof is here given to the stronger and more knowing Christian: Now walkest thou not charitably. Thus the apostle takes part with the weakest, and condemns the defect in love on the one side more than the defect in knowledge on the other side; agreeably to his principles elsewhere, that the way of love is the more excellent way,1 Corinthians 12:31. Knowledge puffeth up, but charity edifieth, 1 Corinthians 8:1-3. Now walkest thou not charitably. Charity to the souls of our brethren is the best charity. True love would make us tender of their peace and purity, and beget a regard to their consciences as well as to our own. Christ deals gently with those that have true grace, though they are weak in it.

      [2.] Consider the design of Christ's death: Destroy not him with thy meat for whom Christ died,Romans 14:15; Romans 14:15. First, Drawing a soul to sin threatens the destruction of that soul. By shaking his faith, provoking his passion, and tempting him to act against the light of his own conscience, thou dost, as much as in thee lies, destroy him, giving him an occasion to return to Judaism. Me apollye. It denotes an utter destruction. The beginning of sin is as the letting forth of water; we are not sure that it will stop any where on this side of eternal destruction. Secondly, The consideration of the love of Christ in dying for souls should make us very tender of the happiness and salvation of souls, and careful not to do any thing which may obstruct and hinder them. Did Christ quit a life for souls, such a life, and shall not we quit a morsel of meat for them? Shall we despise those whom Christ valued at so high a rate? Did he think it worth while to deny himself so much for them as to die for them, and shall not we think it worth while to deny ourselves so little for them as abstaining from flesh comes to?--with thy meat. Thou pleadest that it is thy own meat, and thou mayest do what thou wilt with it; but remember that, though the meat is thine, the brother offended by it is Christ's, and a part of his purchase. While thou destroyest thy brother thou art helping forward the devil's design, for he is the great destroyer; and, as much as in thee lies, thou art crossing the design of Christ, for he is the great Saviour, and dost not only offend thy brother, but offend Christ; for the work of salvation is that which his heart is upon. But are any destroyed for whom Christ died? If we understand it of the sufficiency and general intendment of Christ's death, which was to save all upon gospel terms, no doubt but multitudes are. If of the particular determination of the efficacy of his death to the elect, then, though none that were given to Christ shall perish (John 6:39), yet thou mayest, as much as is in thy power, destroy such. No thanks to thee if they be not destroyed; by doing that which has a tendency to it, thou dost manifest a great opposition to Christ. Nay, and thou mayest utterly destroy some whose profession may be so justifiable that thou art bound to believe, in a judgment of charity, that Christ died for them. Compare this with 1 Corinthians 8:10; 1 Corinthians 8:11.

      [3.] Consider the work of God (Romans 14:20; Romans 14:20): "For meat destroy not the work of God--the work of grace, particularly the work of faith in thy brother's soul." The works of peace and comfort are destroyed by such an offence given; take heed of it therefore; do not undo that which God hath done. You should work together with God, do not countermine his work. First, The work of grace and peace is the work of God; it is wrought by him, it is wrought for him; it is a good work of his beginning, Philippians 1:6. Observe, The same for whom Christ died (Romans 14:15; Romans 14:15) are here called the work of God; besides the work that is wrought for us there is a work to be wrought in us, in order to our salvation. Every saint is God's workmanship, his husbandry, his building, Ephesians 2:10; 1 Corinthians 3:9. Secondly, We must be very careful to do nothing which tends to the destruction of this work, either in ourselves or others. We must deny ourselves in our appetites, inclinations, and in the use of Christian liberty, rather than obstruct and prejudice our own or others' grace and peace. Many do for meat and drink destroy the work of God in themselves (nothing more destructive to eh soul than pampering and pleasing the flesh, and fulfilling the lusts of it), so likewise in others, by wilful offence given. Think what thou destroyest--the work of God, whose work is honourable and glorious; think for what thou destroyest it--for meat, which was but for the belly, and the belly for it.

      [4.] Consider the evil of giving offence, and what an abuse it is of our Christian liberty. He grants that all things indeed are pure. We may lawfully eat flesh, even those meats which were prohibited by the ceremonial law; but, if we abuse this liberty, it turns into sin to us: It is evil to him that eats with offence. Lawful things may be done unlawfully.--Eats with offence, either carelessly or designedly giving offence to his brethren. It is observable that the apostle directs his reproof most against those who gave the offence; not as if those were not to be blamed who causelessly and weakly took the offence from their ignorance of Christian liberty, and the want of that charity which is not easily provoked and which thinketh no evil (he several times tacitly reflects upon them), but he directs his speech to the strong, because they were better able to bear the reproof, and to begin the reformation. For the further pressing of this rule, we may here observe two directions which have relation to it:--First, Let not then your good be evil spoken of (Romans 14:16; Romans 14:16)-- take heed of doing any thing which may give occasion to others to speak evil, either of the Christian religion in general, or of your Christian liberty in particular. The gospel is your good; the liberties and franchises, the privileges and immunities, granted by it, are your good; your knowledge and strength of grace to discern and use your liberty in things disputed are your good, a good which the weak brother hath not. Now let not this be evil spoken of. It is true we cannot hinder loose and ungoverned tongues from speaking evil of us, and of the best things we have; but we must not (if we can help it) give them any occasion to do it. Let not the reproach arise from any default of ours; as 1 Timothy 4:12, Let no man despise thee, that is, do not make thyself despicable. So here, Do not use your knowledge and strength in such a manner as to give occasion to people to call it presumption and loose walking, and disobedience to God's law. We must deny ourselves in many cases for the preservation of our credit and reputation, forbearing to do that which we rightly know we may lawfully do, when our doing it may be a prejudice to our good name; as, when it is suspicious and has the appearance of evil, or when it becomes scandalous among good people, or has any way a brand upon it. In such a case we must rather cross ourselves than shame ourselves. Though it be but a little folly, it may be like a dead fly, very prejudicial to one that is in reputation for wisdom and honour, Ecclesiastes 10:1. We may apply it more generally. We should manage all our good duties in such a manner that they may not be evil spoken of. That which for the matter of it is good and unexceptionable may sometimes, by mismanagement, be rendered liable to a great deal of censure and reproach. Good praying, preaching, and discourse, may often, for want of prudence in ordering the time, the expression, and other circumstances to edification, be evil spoken of. It is indeed their sin who do speak evil of that which is good for the sake of any such circumstantial errors, but it is our folly if we give any occasion to do so. As we tender the reputation of the good we profess and practise, let us so order it that it may not be evil spoken of. Secondly, Hast thou faith? Have it to thyself before God,Romans 14:22; Romans 14:22. It is not meant of justifying faith (that must not be hid, but manifested by our works), but of a knowledge and persuasion of our Christian liberty in things disputed. "Hast thou clearness in such a particular? Art thou satisfied that thou mayest eat all meats, and observe all days (except the Lord's day) alike? Have it to thyself, that is, enjoy the comfort of it in thy own bosom, and do not trouble others by the imprudent use of it, when it might give offence, and cause thy weak brother to stumble and fall." In these indifferent things, though we must never contradict our persuasion, yet we may sometimes conceal it, when the avowing of it will do more hurt than good. Have it to thyself--a rule to thyself (not to be imposed upon others, or made a rule to them), or a rejoicing to thyself. Clearness in doubtful matters contributes very much to our comfortable walking, as it frees us from those scruples, jealousies, and suspicions, which those who have not such clearness are entangled in endlessly. Compare Galatians 6:4, Let every man prove his own work, that is, bring it to the touchstone of the word and try it by that so exactly as to be well satisfied in what he does; and then he shall have rejoicing in himself alone, and not in another. Paul had faith in these things: I am persuaded that there is nothing unclean of itself; but he had it to himself, so as not to use his liberty to the offence of others. How happy were it for the church if those that have a clearness in disputable things would be satisfied to have it to themselves before God, and not impose those things upon others, and make them terms of communions, than which nothing is more opposite to Christian liberty, nor more destructive both to the peace of churches and the peace of consciences. That healing method is not the less excellent for being common: in things necessary let there be unity, things unnecessary let there be liberty, and in both let there be charity, then all will be well quickly.--Have it to thyself before God. The end of such knowledge is that, being satisfied in our liberty, we may have a conscience void of offence towards God, and let that content us. That is the true comfort which we have before God. Those are right indeed that are so in God's sight.

Kelly Commentary on Books of the Bible

The circumstances under which the epistle to the Romans was written gave occasion to the most thorough and comprehensive unfolding, not of the church, but of Christianity. No apostle had ever yet visited Rome. There was somewhat as yet lacking to the saints there; but even this was ordered of God to call forth from the Holy Ghost an epistle which more than any other approaches a complete treatise on the fundamentals of Christian doctrine, and especially as to righteousness.

Would we follow up the heights of heavenly truth, would we sound the depths of Christian experience, would we survey the workings of the Spirit of God in the Church, would we bow before the glories of the person of Christ, or learn His manifold offices, we must look elsewhere in the writings of the New Testament no doubt, but elsewhere rather than here.

The condition of the Roman saints called for a setting forth of the gospel of God; but this object, in order to be rightly understood and appreciated, leads the apostle into a display of the condition of man. We have God and man in presence, so to speak. Nothing can be more simple and essential. Although there is undoubtedly that profoundness which must accompany every revelation of God, and especially in connection with Christ as now manifested, still we have God adapting Himself to the very first wants of a renewed soul nay, even to the wretchedness of souls without God, without any real knowledge either of themselves or of Him. Not, of course, that the Roman saints were in this condition; but that God, writing by the apostle to them, seizes the opportunity to lay bare man's state as well as His own grace.

Romans 1:1-32. From the very first we have these characteristics of the epistle disclosing themselves. The apostle writes with the full assertion of his own apostolic dignity, but as a servant also. "Paul, a bondman of Jesus Christ" an apostle "called," not born, still less as educated or appointed of man, but an apostle "called," as he says "separated unto the gospel of God, which he had promised afore by his prophets." The connection is fully owned with that which had been from God of old. No fresh revelations from God can nullify those which preceded them; but as the prophets looked onward to what was coming, so is the gospel already come, supported by the past. There is mutual confirmation. Nevertheless, what is in nowise the same as what was or what will be. The past prepared the way, as it is said here, "which God had promised afore by his prophets in the holy scriptures, concerning his Son Jesus Christ our Lord, [here we have the great central object of God's gospel, even the person of Christ, God's Son,] which was made of the seed of David according to the flesh" (ver. 3). This last relation was the direct subject of the prophetic testimony, and Jesus had come accordingly. He was the promised Messiah, born King of the Jews.

But there was far more in Jesus. He was "declared," says the apostle, "to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead" ( ἐξ ἀναστάσεως νεκρῶν , ver. 4). It was the Son of God not merely as dealing with the powers of the earth, Jehovah's King on the holy hill of Zion, but after a far deeper manner. For, essentially associated as He is with the glory of God the Father, the full deliverance of souls from the realm of death was His also. In this too we have the blessed connection of the Spirit (here peculiarly designated, for special reasons, "the Spirit of holiness"). That same energy of the Holy Ghost which had displayed itself in Jesus, when He walked in holiness here below, was demonstrated in resurrection; and not merely in His own rising from the dead, but in raising such at any time no doubt, though most signally and triumphantly displayed in His own resurrection.

The bearing of this on the contents and main doctrine of the epistle will appear abundantly by-and-by. Let me refer in passing to a few points more in the introduction, in order to link them together with that which the Spirit was furnishing to the Roman saints, as well as to show the admirable perfectness of every word that inspiration has given us. I do not mean by this its truth merely, but its exquisite suitability; so that the opening address commences the theme in hand, and insinuates that particular line of truth which the Holy Spirit sees fit to pursue throughout. To this then the apostle comes, after having spoken of the divine favour shown himself, both when a sinner, and now in his own special place of serving the Lord Jesus. "By whom we have received grace and apostleship for obedience to the faith." This was no question of legal obedience, although the law came from Jehovah. Paul's joy and boast were in the gospel of God. So therefore it addressed itself to the obedience of faith; not by this meaning practice, still less according to the measure of a man's duty, but that which is at the root of all practice faith-obedience obedience of heart and will, renewed by divine grace, which accepts the truth of God. To man this is the hardest of all obedience; but when once secured, it leads peacefully into the obedience of every day. If slurred over, as it too often is in souls, it invariably leaves practical obedience lame, and halt, and blind.

It was for this then that Paul describes himself as apostle. And as it is for obedience of faith, it was not in anywise restricted to the Jewish people "among all nations, for his (Christ's) name: among whom are ye also the called of Jesus Christ" (verses 5, 6). He loved even here at the threshold to show the breadth of God's grace. If he was called, so were they he an apostle, they not apostles but saints; but still, for them as for him, all flowed out of the same mighty love, of God. "To all that be at Rome, beloved of God, called saints" (ver. 7). To these then he wishes, as was his wont, the fresh flow of that source and stream of divine blessing which Christ has made to be household bread to us: "Grace and peace from God our Father, and from the Lord Jesus Christ" (ver. 7). Then, from ver. 8, after thanking God through Jesus for their faith spoken of everywhere, and telling them of his prayers for them, he briefly discloses the desire of his heart about them his long-cherished hope according to the grace of the gospel to reach Rome his confidence in the love of God that through him some spiritual gift would be imparted to them, that they might be established, and, according to the spirit of grace which filled his own heart, that he too might be comforted together with them "by the mutual faith both of you and me" (vv. 11, 12). There is nothing like the grace of God for producing the truest humility, the humility that not only descends to the lowest level of sinners to do them good, but which is itself the fruit of deliverance from that self-love which puffs itself or lowers others. Witness the common joy that grace gives an apostle with saints be had never seen, so that even he should be comforted as well as they by their mutual faith. He would not therefore have them ignorant how they had lain on his heart for a visit (ver. 13). He was debtor both to the Greeks and the barbarians, both to the wise and to the unwise; he was ready, as far as he was concerned, to preach the gospel to those that were at Rome also (ver. 14, 15). Even the saints there would have been all the better for the gospel. It was not merely "to those at Rome," but "to you that be at Rome." Thus it is a mistake to suppose that saints may not be benefited by a better understanding of the gospel, at least as Paul preached it. Accordingly he tells them now what reason he had to speak thus strongly, not of the more advanced truths, but of the good news. "For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek" (ver. 16).

Observe, the gospel is not simply remission of sins, nor is it only peace with God, but "the power of God unto salvation." Now I take this opportunity of pressing on all that are here to beware of contracted views of "salvation." Beware that you do not confound it with souls being quickened, or even brought into joy. Salvation supposes not this only, but a great deal more. There is hardly any phraseology that tends to more injury of souls in these matters than a loose way of talking of salvation. "At any rate he is a saved soul," we hear. "The man has not got anything like settled peace with God; perhaps he hardly knows his sins forgiven; but at least he is a saved soul." Here is an instance of what is so reprehensible. This is precisely what salvation does not mean; and I would strongly press it on all that hear me, more particularly on those that have to do with the work of the Lord, and of course ardently desire to labour intelligently; and this not alone for the conversion, but for the establishment and deliverance of souls. Nothing less, I am persuaded, than this full blessing is the line that God has given to those who have followed Christ without the camp, and who, having been set free from the contracted ways of men, desire to enter into the largeness and at the same time the profound wisdom of every word of God. Let us not stumble at the starting-point, but leave room for the due extent and depth of "salvation" in the gospel.

There is no need of dwelling now on "salvation" as employed in the Old Testament, and in some parts of the New, as the gospels and Revelation particularly, where it is used for deliverance in power or even providence and present things. I confine myself to its doctrinal import, and the full Christian sense of the word; and I maintain that salvation signifies that deliverance for the believer which is the full consequence of the mighty work of Christ, apprehended not, of course, necessarily according to all its depth in God's eyes, but at any rate applied to the soul in the power of the Holy Ghost. It is not the awakening of conscience, however real; neither is it the attraction of heart by the grace of Christ, however blessed this may be. We ought therefore to bear in mind, that if a soul be not brought into conscious deliverance as the fruit of divine teaching, and founded on the work of Christ, we are very far from presenting the gospel as the apostle Paul glories in it, and delights that it should go forth. "I am not ashamed," etc.

And he gives his reason: "For therein is the righteousness of God revealed from faith to faith; as it is written, The just shall live by faith." That is, it is the power of God unto salvation, not because it is victory (which at the beginning of the soul's career would only give importance to man even if possible, which it is not), but because it is "the righteousness of God." It is not God seeking, or man bringing righteousness. In the gospel there is revealed God's righteousness. Thus the introduction opened with Christ's person, and closes with God's righteousness. The law demanded, but could never receive righteousness from man. Christ is come, and has changed all. God is revealing a righteousness of His own in the gospel. It is God who now makes known a righteousness to man, instead of looking for any from man. Undoubtedly there are fruits of righteousness, which are by Jesus Christ, and God values them I will not say from man, but from His saints; but here it is what, according to the apostle, God has for man. It is for the saints to learn, of course; but it is that which goes out in its own force and necessary aim to the need of man a divine righteousness, which justifies instead of condemning him who believes. It is "the power of God unto salvation." It is for the lost, therefore; for they it is who need salvation; and it is to save not merely to quicken, but to save; and this because in the gospel the righteousness of God is revealed.

Hence it is, as he says, herein revealed "from faith," or by faith. It is the same form of expression exactly as in the beginning of Romans 5:1-21 "being justified by faith" ( ἐκ πίστεως ). But besides this he adds "to faith." The first of these phrases, "from faith," excludes the law; the second, "to faith," includes every one that has faith within the scope of God's righteousness. Justification is not from works of law. The righteousness of God is revealed from faith; and consequently, if there be faith in any soul, to this it is revealed, to faith wherever it may be. Hence, therefore, it was in no way limited to any particular nation, such as those that had already been under the law and government of God. It was a message that went out from God to sinners as such. Let man be what he might, or where he might, God's good news was for man. And to this agreed the testimony of the prophet. "The just shall live by faith" (not by law). Even where the law was, not by it but by faith the just lived. Did Gentiles believe? They too should live. Without faith there is neither justice nor life that God owns; where faith is, the rest will surely follow.

This accordingly leads the apostle into the earlier portion of his great argument, and first of all in a preparatory way. Here we pass out of the introduction of the epistle. "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness" (ver. 18). This is what made the gospel to be so sweet and precious, and, what is more, absolutely necessary, if he would escape certain and eternal ruin. There is no hope for man otherwise; for the gospel is not all that is now made known. Not only is God's righteousness revealed, but also His wrath. It is not said to be revealed in the gospel. The gospel means His glad tidings for man. The wrath of God could not possibly be glad tidings. It is true, it is needful for man to learn; but in nowise is it good news. There is then the solemn truth also of divine wrath. It is not yet executed. It is "revealed," and this too "from heaven." There is no question of a people on earth, and of God's wrath breaking out in one form or another against human evil in this life. The earth, or, at least, the Jewish nation, had been familiar with such dealings of God in times past. But now it is "the wrath of God from heaven;" and consequently it is in view of eternal things, and not of those that touch present life on the earth.

Hence, as God's wrath is revealed from heaven, it is against every form of impiety "against all ungodliness." Besides this, which seems to be a most comprehensive expression for embracing every sort and degree of human iniquity, we have one very specifically named. It is against the "unrighteousness of men, who hold the truth in unrighteousness." To hold the truth in unrighteousness would be no security. Alas! we know how this was in Israel, how it might be, and has been, in Christendom. God pronounces against the unrighteousness of such; for if the knowledge, however exact, of God's revealed mind was accompanied by no renewal of the heart, if it was without life towards God, all must be vain. Man is only so much the worse for knowing the truth, if he holds it ever so fast with unrighteousness. There are some that find a difficulty here, because the expression "to hold" means holding firmly. But it is quite possible for the unconverted to be tenacious of the truth, yet unrighteous in their ways; and so much the worse for them. Not thus does God deal with souls. If His grace attract, His truth humbles, and leaves no room for vain boasting and self-confidence. What He does is to pierce and penetrate the man's conscience. If one may so say, He thus holds the man, instead of letting the man presume that he is holding fast the truth. The inner man is dealt with, and searched through and through.

Nothing of this is intended in the class that is here brought before us. They are merely persons who plume themselves on their orthodoxy, but in a wholly unrenewed condition. Such men have never been wanting since the truth has shone on this world; still less are they now. But the wrath of God is revealed from heaven against them pre-eminently. The judgments of God will fall on man as man, but the heaviest blows are reserved for Christendom. There the truth is held, and apparently with firmness too. This, however, will be put to the test by-and-by. But for the time it is held fast, though in unrighteousness. Thus the wrath of God is revealed from heaven against (not only the open ungodliness of men, but) the orthodox unrighteousness of those that hold the truth in unrighteousness.

And this leads the apostle into the moral history of man the proof both of his inexcusable guilt, and of his extreme need of redemption. He begins with the great epoch of the dispensations of God (that is, the ages since the flood). We cannot speak of the state of things before the flood as a dispensation. There was a most important trial of man in the person of Adam; but after this, what dispensation was there? What were the principles of it? No man can tell. The truth is, those are altogether mistaken who call it so. But after the flood man as such was put under certain conditions the whole race. Man became the object, first, of general dealings of God under Noah; next, of His special ways in the calling of Abraham and of his family. And what led to the call of Abraham, of whom we hear much in the epistle to the Romans as elsewhere, was the departure of man into idolatry. Man despised at first the outward testimony of God, His eternal power and Godhead, in the creation above and around him (verses 19, 20). Moreover, He gave up the knowledge of God that had been handed down from father to son (ver. 21). The downfall of man, when he thus abandoned God, was most rapid and profound; and the Holy Spirit traces this solemnly to the end ofRomans 1:1-32; Romans 1:1-32 with no needless words, in a few energetic strokes summing up that which is abundantly confirmed (but in how different a manner!) by all that remains of the ancient world. "Professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man," etc. (verses 22-32.) Thus corruption not only overspread morals, but became an integral part of the religion of men, and had thus a quasi-divine sanction. Hence the depravity of the heathen found little or no cheek from conscience, because it was bound up with all that took the shape of God before their mind. There was no part of heathenism practically viewed now, so corrupting as that which had to do with the objects of its worship. Thus, the true God being lost, all was lost, and man's downward career becomes the most painful and humiliating object, unless it be, indeed, that which we have to feel where men, without renewal of heart, espouse in pride of mind the truth with nothing but unrighteousness.

In the beginning ofRomans 2:1-29; Romans 2:1-29 we have man pretending to righteousness. Still, it is "man" not yet exactly the Jew, but man who had profited, it might be, by whatever the Jew had; at the least, by the workings of natural conscience. But natural conscience, although it may detect evil, never leads one into the inward possession and enjoyment of good never brings the soul to God. Accordingly, in chapter 2 the Holy Spirit shows us man satisfying himself with pronouncing on what is right and wrong moralizing for others, but nothing more. Now God must have reality in the man himself. The gospel, instead of treating this as a light matter, alone vindicates God in these eternal ways of His, in that which must be in him who stands in relationship with God. Hence therefore, the apostle, with divine wisdom, opens this to us before the blessed relief and deliverance which the gospel reveals to us. In the most solemn way he appeals to man with the demand, whether he thinks that God will look complacently on that which barely judges another, but which allows the practice of evil in the man himself (Romans 2:1-3). Such moral judgments will, no doubt, be used to leave man without excuse; they can never suit or satisfy God.

Then the apostle introduces the ground, certainty, and character of God's judgment (verses 4-16). He "will render to every man according to his deeds: to them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: to them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first and also of the Gentile."

It is not here a question of how a man is to be saved, but of God's indispensable moral judgment, which the gospel, instead of weakening asserts according to the holiness and truth of God. It will be observed therefore, that in this connection the apostle shows the place both of conscience and of the law, that God in judging will take into full consideration the circumstances and condition of every soul of man. At the same time he connects, in a singularly interesting manner, this disclosure of the principles of the eternal judgment of God with what he calls "my gospel." This also is a most important truth, my brethren, to bear in mind. The gospel at its height in no wise weakens but maintains the moral manifestation of what God is. The legal institutions were associated with temporal judgment. The gospel, as now revealed in the New Testament, has linked with it, though not contained in it, the revelation of divine wrath from heaven, and this, you will observe, according to Paul's gospel. It is evident, therefore, that dispensational position will not suffice for God, who holds to His own unchangeable estimate of good and evil, and who judges the more stringently according to the measure of advantage possessed.

But thus the way is now clear for bringing the Jew into the discussion. "But if [for so it should be read] thou art named a Jew," etc. (ver. 17.) It was not merely, that he had better light. He had this, of course, in a revelation that was from God; he had law; he had prophets; he had divine institutions. It was not merely better light in the conscience, which might be elsewhere, as is supposed in the early verses of our chapter; but the Jew's position was directly and unquestionably one of divine tests applied to man's estate. Alas! the Jew was none the better for this, unless there were the submission of his conscience to God. Increase of privileges can never avail without the soul's self-judgment before the mercy of God. Rather does it add to his guilt: such is man's evil state and will. Accordingly, in the end of the chapter, he shows that this is most true as applied to the moral judgment of the Jew; that uone so much dishonoured God as wicked Jews, their own Scripture attesting it; that position went for nothing in such, while the lack of it would not annul the Gentile's righteousness, which would indeed condemn the more unfaithful Israel; in short, that one must be a Jew inwardly to avail, and circumcision be of the heart, in spirit, not in letter, whose praise is of God, and not of men.

The question then is raised in the beginning ofRomans 3:1-31; Romans 3:1-31, If this be so, what is the superiority of the Jew? Where lies the value of belonging to the circumcised people of God? The apostle allows this privilege to be great, specially in having the Scriptures, but turns the argument against the boasters. We need not here enter into the details; but on the surface we see how the apostle brings all down to that which is of the deepest interest to every soul. He deals with the Jew from his own Scripture (verses 9-19). Did the Jews take the ground of exclusively having that word of God the law? Granted that it is so, at once and fully. To whom, then, did the law address itself? To those that were under it, to be sure. It pronounced on the Jew then. It was the boast of the Jews that the law spoke about them; that the Gentiles had no right to it, and were but presuming on what belonged to God's chosen people. The apostle applies this according to divine wisdom. Then your principle is your condemnation. What the law says, it speaks to those under it. What, then, is its voice? That there is none righteous, none that doeth good, none that understandeth. Of whom does it declare all this? Of the Jew by his own confession. Every mouth was stopped; the Jew by his own oracles, as the Gentile by their evident abominations, shown already. All the world was guilty before God.

Thus, having shown the Gentile in Romans 1:1-32 manifestly wrong, and hopelessly degraded to the last degree having laid bare the moral dilettantism of the philosophers, not one whit better in the sight of God, but rather the reverse having shown the Jew overwhelmed by the condemnation of the divine oracles in which he chiefly boasted, without real righteousness, and so much the more guilty for his special privileges, all now lies clear for bringing in the proper Christian message, the. gospel of God. "Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets" (verses 20, 21).

Here, again, the apostle takes up what he had but announced in chapter 1 the righteousness of God. Let me call your attention again to its force. It is not the mercy of God., Many have contended that so it is, and to their own great loss, as well as to the weakening of the word of God. "Righteousness" never means mercy, not even the "righteousness of God." The meaning is not what was executed on Christ, but what is in virtue. of it. Undoubtedly divine judgment fell on Him; but this is not "the righteousness of God," as the apostle employs it in any part of his writings any more than here, though we know there could be no such thing as God's righteousness justifying the believer, if Christ had not borne the judgment of God. The expression means that righteousness which God can afford to display because of Christ's atonement. In short, it is what the words say "the righteousness of God," and this "by faith of Jesus Christ."

Hence it is wholly apart from the law, whilst witnessed to by the law and prophets; for the law with its types had looked onward to this new kind of righteousness; and the prophets had borne their testimony that it was at hand, but not then come. Now it was manifested, and not promised or predicted merely. Jesus had come and died; Jesus had been a propitiatory sacrifice; Jesus had borne the judgment of God because of the sins He bore. The righteousness of God, then, could now go forth in virtue of His blood. God was not satisfied alone. There is satisfaction; but the work of Christ goes a great deal farther. Therein God is both vindicated and glorified. By the cross God has a deeper moral glory than ever a glory that He thus acquired, if I may so say. He is, of course, the same absolutely perfect and unchangeable God of goodness; but His perfection has displayed itself in new and more glorious ways in Christ's death, in Him who humbled Himself, and was obedient even to the death of the cross.

God, therefore, having not the least hindrance to the manifestation of what He can be and is in merciful intervention on behalf of the worst of sinners, manifests it is His righteousness "by faith of Jesus Christ unto all and upon all them that believe" (ver. 22). The former is the direction, and the latter the application. The direction is "unto all;" the application is, of course, only to "them that believe;" but it is to all them that believe. As far as persons are concerned, there is no hindrance; Jew or Gentile makes no difference, as is expressly said, "For all have sinned, and come short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the [passing over or praeter-mission, not] remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness: that he might be just, and the justifier of him that believeth in Jesus" (verses 23-26). There is no simple mind that can evade the plain force of this last expression. The righteousness of God means that God is just, while at the same time He justifies the believer in Christ Jesus. It is His righteousness, or, in other words, His perfect consistency with Himself, which is always involved in the notion of righteousness. He is consistent with Himself when He is justifying sinners, or, more strictly, all those who believe in Jesus. He can meet the sinner, but He justifies the believer; and in this, instead of trenching on His glory, there is a deeper revelation and maintenance of it than if there never had been sin or a sinner.

Horribly offensive as sin is to God, and inexcusable in the creature, it is sin which has given occasion to the astonishing display of divine righteousness in justifying believers. It is not a question of His mercy merely; for this weakens the truth immensely, and perverts its character wholly. The righteousness of God flows from His mercy, of course; but its character and basis is righteousness. Christ's work of redemption deserves that God should act as He does in the gospel. Observe again, it is not victory here; for that would give place to human pride. It is not a soul's overcoming its difficulties, but a sinner's submission to the righteousness of God. It is God Himself who, infinitely glorified in the Lord that expiated our sins by His one sacrifice, remits them now, not looking for our victory, nor as yet even in leading us on to victory, but by faith in Jesus and His blood. God is proved thus divinely consistent with Himself in Christ Jesus, whom He has set forth a mercy-seat through faith in His blood.

Accordingly the apostle says that boast and works are completely set aside by this principle which affirms faith, apart from deeds of law, to be the means of relationship with God (verses 27, 28). Consequently the door is as open to the Gentile as to the Jew. The ground taken by a Jew for supposing God exclusively for Israel was, that they had the law, which was the measure of what God claimed from man; and this the Gentile had not. But such thoughts altogether vanish now, because, as the Gentile was unquestionably wicked and abominable, so from the law's express denunciation the Jew was universally guilty before God. Consequently all turned, not on what man should be for God, but what God can be and is, as revealed in the gospel, to man. This maintains both the glory and the moral universality of Him who will justify the circumcision by faith, not law, and the uncircumcision through their faith, if they believe the gospel. Nor does this in the slightest degree weaken the principle of law. On the contrary, the doctrine of faith establishes law as nothing else can; and for this simple reason, that if one who is guilty hopes to be saved spite of the broken law, it must be at the expense of the law that condemns his guilt; whereas the gospel shows no sparing of sin, but the most complete condemnation of it all, as charged on Him who shed His blood in atonement. The doctrine of faith therefore, which reposes on the cross, establishes law, instead of making it void, as every other principle must (verses 27-31).

But this is not the full extent of salvation. Accordingly we do not hear of salvation as such in Romans 3:1-31. There is laid down the most essential of all truths as a groundwork of salvation; namely, expiation. There is the vindication of God in His ways with the Old Testament believers. Their sins had been passed by. He could not have remitted heretofore. This would not have been just. And the blessedness of the gospel is, that it is (not merely an exercise of mercy, but also) divinely just. It would not have been righteous in any sense to have remitted the sins, until they were actually borne by One who could and did suffer for them. But now they were; and thus God vindicated Himself perfectly as to the past. But this great work of Christ was not and could not be a mere vindication of God; and we may find it otherwise developed in various parts of Scripture, which I here mention by the way to show the point at which we are arrived. God's righteousness was now manifested as to the past sins He had not brought into judgment through His forbearance, and yet more conspicuously in the present time, when He displayed His justice in justifying the believer.

But this is not all; and the objection of the Jew gives occasion for the apostle to bring out a fuller display of what God is. Did they fall back on Abraham? "What shall we then say that Abraham our father, as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory; but not before God." Did the Jew fancy that the gospel makes very light of Abraham, and of the then dealings of God? Not so, says the apostle. Abraham is the proof of the value of faith in justification before God. Abraham believed God, and it was counted to him for righteousness. There was no law there or then; for Abraham died long before God spoke from Sinai. He believed God and His word, with special approval on God's part; and his faith was counted as righteousness (ver. 3). And this was powerfully corroborated by the testimony of another great name in Israel (David), in Psalms 32:1-11. "For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin. For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him. Thou art my hiding-place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye."

In the same way the apostle disposes of all pretence on the score of ordinances, especially circumcision. Not only was Abraham justified without law, but apart from that great sign of mortification of the flesh. Although circumcision began with Abraham, manifestly it had nothing to do with his righteousness, and at best was but the seal of the righteousness of faith which he had in an uncircumcised state. It could not therefore be the source or means of his righteousness. All then that believe, though uncircumcised, might claim him as father, assured that righteousness will be reckoned to them too. And he is father of circumcision in the best sense, not to Jews, but to believing Gentiles. Thus the discussion of Abraham strengthens the case in behalf of the uncircumcised who believe, to the overthrow of the greatest boast of the Jew. The appeal to their own inspired account of Abraham turned into a proof of the consistency of God's ways in justifying by faith, and hence in justifying the uncircumcised no less than the circumcision.

But there is more than this in Romans 4:1-25 He takes up a third feature of Abraham's case; that is, the connection of the promise with resurrection. Here it is not merely the negation of law and of circumcision, but we have the positive side. Law works wrath because it provokes transgression; grace makes the promise sure to all the seed, not only because faith is open to the Gentile and Jew alike, but because God is looked to as a quickener of the dead. What gives glory to God like this? Abraham believed God when, according to nature, it was impossible for him or for Sarah to have a child. The quickening power of God therefore was here set forth, of course historically in a way connected with this life and a posterity on earth, but nevertheless a very just and true sign of God's power for the believer the quickening energy of God after a still more blessed sort. And this leads us to see not only where there was an analogy with those who believe in a promised Saviour, but also to a weighty difference. And this lies in the fact that Abraham believed God before he had the son, being fully persuaded that what He had promised He was able to perform. and therefore it was imputed to him for righteousness. But we believe on Him that raised up Jesus our Lord from the dead. It is done. already. It is not here believing on Jesus, but on God who has proved what He is to us in raisin, from among the dead Him who was delivered for our offences, and raised again for our justification (verses 13-25).

This brings out a most emphatic truth and special side of Christianity. Christianity is not a system of promise, but rather of promise accomplished in Christ. Hence it is essentially founded on the gift not only of a Saviour who would interpose, in the mercy of God, to bear our sins, but of One who is already revealed, and the work done and accepted, and this known in the fact that God Himself has interposed to raise Him from among the dead a bright and momentous thing to press on souls, as indeed we find the apostles insisting on it throughout the Acts. Were it merely Romans 3:1-31 there could not be full peace with God as there is. One might know a most real clinging to Jesus; but this would not set the heart at ease with God. The soul may feel the blood of Jesus to be a yet deeper want; but this alone does not give peace with God. In such a condition what has been found in Jesus is too often misused to make a kind of difference, so to speak, between the Saviour on the one hand, and God on the other ruinous always to the enjoyment of the full blessing of the gospel. Now there is no way in which God could lay a basis for peace with Himself more blessed than as He has done it. No longer does the question exist of requiring an expiation. That is the first necessity for the sinner with God. But we have had it fully in Romans 3:1-31. Now it is the positive power of God in raising up from the dead Him that was delivered for our offences, and raised again for our justifying. The whole work is done.

The soul therefore now is represented for the first time as already justified and in possession of peace with God. This is a state of mind, and not the necessary or immediate fruit of Romans 3:1-31, but is based on the truth of Romans 4:1-25 as well as 3. There never can be solid peace with God without both. A soul may as truly, no doubt, be put into relationship with God be made very happy, it may be; but it is not what Scripture calls "peace with God." Therefore it is here for the first time that we find salvation spoken of in the grand results that are now brought before us in Romans 5:1-11. "Being justified by faith, we have peace with God through our Lord Jesus Christ." There is entrance into favour, and nothing but favour. The believer is not put under law, you will observe, but under grace, which is the precise reverse of law. The soul is brought into peace with God, as it finds its standing in the grace of God, and, more than that, rejoices in hope of the glory of God. Such is the doctrine and the fact. It is not merely a call then; but as we have by our Lord Jesus Christ our access into the favour wherein we stand, so there is positive boasting in the hope of the glory of God. For it may have been noticed from chapter 3 to chapter 5, that nothing but fitness for the glory of God will do now. It is not a question of creature-standing. This passed away with man when he sinned. Now that God has revealed Himself in the gospel, it is not what will suit man on earth, but what is worthy of the presence of the glory of God. Nevertheless the apostle does not expressly mention heaven here. This was not suitable to the character of the epistle; but the glory of God he does. We all know where it is and must be for the Christian.

The consequences are thus pursued; first, the general place of the believer now, in all respects, in relation to the past, the present, and the future. His pathway follows; and he shows that the very troubles of the road become a distinct matter of boast. This was not a direct and intrinsic effect, of course, but the result of spiritual dealing for the soul. It was the Lord giving us the profit of sorrow, and ourselves bowing to the way and end of God in it, so that the result of tribulation should be rich and fruitful experience.

Then there is another and crowning part of the blessing: "And not only so, but also boasting in God through our Lord Jesus Christ, by whom we have now received the reconciliation." It is not only a blessing in its own direct character, or in indirect though real effects, but the Giver Himself is our joy, and boast, and glory. The consequences spiritually are blessed to the soul; how much more is it to Teach the source from which all flows! This, accordingly, is the essential spring of worship. The fruits of it are not expanded here; but, in point of fact, to joy in God is necessarily that which makes praise and adoration to be the simple and spontaneous exercise of the heart. In heaven it will fill us perfectly; but there is no more perfect joy there, nor anything. higher, if so high, in this epistle.

At this point we enter upon a most important part of the epistle, on which we must dwell for a little. It is no longer a question of man's guilt, but of his nature. Hence the apostle does not, as in the early chapters of this epistle, take up our sins, except as proofs and symptoms of sin. Accordingly, for the first time, the Spirit of God fromRomans 5:12; Romans 5:12 traces the mature of man to the head of the race. This brings in the contrast with the other Head, the Lord Jesus Christ, whom we have here not as One bearing our sins in His own body on the tree, but as the spring and chief of a new family. Hence, as is shown later in the chapter, Adam is a head characterized by disobedience, who brought in death, the just penalty of sin; as on the other hand we have Him of whom he was the type, Christ, the obedient man, who has brought in righteousness, and this after a singularly blessed sort and style "justification of life." Of it nothing has been heard till now. We have had justification, both by blood and also in virtue of Christ's resurrection. But "justification of life" goes farther, though involved in the latter, than the end of Romans 4:1-25; for now we learn that in the gospel there is not only a dealing with the guilt of those that are addressed in it; there is also a mighty work of God in the presenting the man in a new place before God, and in fact, too, for his faith, clearing him from all the consequences in which he finds himself as a man in the flesh here below.

It is here that you will find a great failure of Christendom as to this. Not that any part of the truth has escaped: it is the fatal brand of that "great house" that even the most elementary truth suffers the deepest injury; but as to this truth, it seems unknown altogether. I hope that brethren in Christ will bear with me if I press on them the importance of taking good heed to it that their souls are thoroughly grounded in this, the proper place of the Christian by Christ's death and resurrection. It must not be, assumed too readily. There is a disposition continually to imagine that what is frequently spoken of must be understood; but experience will soon show that this is not the case. Even those that seek a place of separation to the Lord outside that which is now hurrying on souls to destruction are, nevertheless, deeply affected by the condition of that Christendom in which we find ourselves.

Here, then, it is not a question at all of pardon or remission. First of all the apostle points out that death has come in, and that this was no consequence of law, but before it. Sin was in the world between Adam and Moses, when the law was not. This clearly takes in man, it will be observed; and this is his grand point now. The contrast of Christ with Adam takes in man universally as well as the Christian; and man in sin, alas! was true, accordingly, before the law, right through the law, and ever since the law. The apostle is therefore plainly in presence of the broadest possible grounds of comparison, though we shall find more too.

But the Jew might argue that it was an unjust thing in principle this gospel, these tidings of which the apostle was so full; for why should one man affect many, yea, all? "Not so," replies the apostle. Why should this be so strange and incredible to you? for on your own showing, according to that word to which we all bow, you must admit that one man's sin brought in universal moral ruin and death. Proud as you may be of that which distinguishes you, it is hard to make sin and death peculiar to you, nor can you connect them even with the law particularly: the race of man is in question, and not Israel alone. There is nothing that proves this so convincingly as the book of Genesis; and the apostle, by the Spirit of God, calmly but triumphantly summons the Jewish Scriptures to demonstrate that which the Jews were so strenuously denying. Their own Scriptures maintained, as nothing else could, that all the wretchedness which is now found in the world, and the condemnation which hangs over the race, is the fruit of one man, and indeed of one act.

Now, if it was righteous in God (and who will gainsay it?) to deal with the whole posterity of Adam as involved in death because of one, their common father, who could deny the consistency of one man's saving? who would defraud God of that which He delights in the blessedness of bringing in deliverance by that One man, of whom Adam was the image? Accordingly, then, he confronts the unquestionable truth, admitted by every Israelite, of the universal havoc by one man everywhere with the One man who has brought in (not pardon only, but, as we shall find) eternal life and liberty liberty now in the free gift of life, but a liberty that will never cease for the soul's enjoyment until it has embraced the very body that still groans, and this because of the Holy Ghost who dwells in it.

Here, then, it is a comparison of the two great heads Adam and Christ, and the immeasurable superiority of the second man is shown. That is, it is not merely pardon of past sins, but deliverance from sin, and in due time from all its consequences. The apostle has come now to the nature. This is the essential point. It is the thing which troubles a renewed conscientious soul above all, because of his surprise at finding the deep evil of the flesh and its mind after having proved the great grace of God in the gift of Christ. If I am thus pitied of God, if so truly and completely a justified man, if I am really an object of God's eternal favour, how can I have such a sense of continual evil? why am I still under bondage and misery from the constant evil of my nature, over which I seem to have no power whatever? Has God then no delivering power from this? The answer is found in this portion of our epistle (that is, from the middle of chapter 5).

Having shown first, then, the sources and the character of the blessing in general as far as regards deliverance, the apostle sums up the result in the end of the chapter: "That as sin hath reigned in death, even so might grace reign through righteousness unto eternal life," the point being justification of life now through Jesus Christ our Lord.

This is applied in the two chapters that follow. There are two things that might make insuperable difficulty: the one is the obstacle of sin in the nature to practical holiness; the other is the provocation and condemnation of the law. Now the doctrine which we saw asserted in the latter part ofRomans 5:1-21; Romans 5:1-21 is applied to both. First, as to practical holiness, it is not merely that Christ has died for my sins, but that even in the initiatory act of baptism the truth set forth there is that I am dead. It is not, as in Ephesians 2:1-22, dead in sins, which would be nothing to the purpose. This is all perfectly true true of a Jew as of a pagan true of any unrenewed man that never heard of a Saviour. But what is testified by Christian baptism is Christ's death. "Know ye not, that so many of us as were baptized unto Jesus Christ were baptized unto his death?" Thereby is identification with His death. "Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." The man who, being baptized in the name of the Lord Jesus Christ, or Christian baptism, would assert any license to sin because it is in his nature, as if it were therefore an inevitable necessity, denies the real and evident meaning of his baptism. That act denoted not even the washing away of our sins by the blood of Jesus, which would not apply to the case, nor in any adequate way meet the question of nature. What baptism sets forth is more than that, and is justly found, not in Romans 3:1-31, but inRomans 6:1-23; Romans 6:1-23. There is no inconsistency in Ananias's word to the apostle Paul "wash away thy sins, calling upon the name of the Lord." There is water as well as blood, and to that, not to this, the washing here refers. But there is more, which Paul afterwards insisted on. That was said to Paul, rather than what was taught by Paul. What the apostle had given him in fulness was the great truth, however fundamental it may be, that I am entitled, and even called on in the name of the Lord Jesus, to know that I am dead to sin; not that I must die, but that I am dead that my baptism means nothing less than this, and is shorn of its most emphatic point if limited merely to Christ's dying for my sins. It is not so alone; but in His death, unto which I am baptized, I am dead to sin. And "how shall we that are dead to sin live any longer therein?" Hence, then, we find that the whole chapter is founded on this truth. "Shall we sin," says he, proceeding yet farther (ver. 15), "because we are not under the law, but under grace?" This were indeed to deny the value of His death, and of that newness of life we have in Him risen, and a return to bondage of the worst description.

In Romans 7:1-25 we have the subject of the law discussed for practice as well as in principle, and there again meet with the same weapon of tried and unfailing temper. It is no longer blood, but death Christ's death and resurrection. The figure of the relationship of husband and wife is introduced in order to make the matter plain. Death, and nothing short of it, rightly dissolves the bond. We accordingly are dead, says he, to the law; not (as no doubt almost all of us know) that the law dies, but that we are dead to the law in the death of Christ. Compare verse 6 (where the margin, not the text, is substantially correct) with verse 4. Such is the principle. The rest of the chapter (7-25) is an instructive episode, in which the impotence and the misery of the renewed mind which attempts practice under law are fully argued out, till deliverance (not pardon) is found in Christ.

Thus the latter portion of the chapter is not doctrine exactly, but the proof of the difficulties of a soul who has not realised death to the law by the body of Christ. Did this seem to treat the law that condemned as an evil thing? Not so, says the apostle; it is because of the evil of the nature, not of the law. The law never delivers; it condemns and kills us. It was meant to make sin exceeding sinful. Hence, what he is here discussing is not remission of sins, but deliverance from sin. No wonder, if souls confound the two things together, that they never know deliverance in practice. Conscious deliverance, to be solid according to God, must be in the line of His truth. In vain will you preach Romans 3:1-31, or even 4 alone, for souls to know themselves consciously and holily set free.

From verse 14 there is an advance. There we find Christian knowledge as to the matter introduced; but still it is the knowledge of one who is not in this state pronouncing on one who is. You must carefully guard against the notion of its being a question of Paul's own experience, because he says, "I had not known," "I was alive," etc. There is no good reason for such an assumption, but much against it. It might be more or less any man's lot to learn. It is not meant that Paul knew nothing of this; but that the ground of inference, and the general theory built up, are alike mistaken. We have Paul informing us that he transfers sometimes in a figure to himself that which was in no wise necessarily his own experience, and perhaps had not been so at any time. But this may be comparatively a light question. The great point is to note the true picture given us of a soul quickened, but labouring and miserable under law, not at all consciously delivered. The last verses of the chapter, however, bring in the deliverance not yet the fulness of it, but the hinge, so to speak. The discovery is made that the source of the internal misery was that the mind, though renewed, was occupied with the law as a means of dealing with, flesh. Hence the very fact of being renewed makes one sensible of a far more intense misery than ever, while there is no power until the soul looks right outside self to Him who is dead and risen, who has anticipated the difficulty, and alone gives the full answer to all wants.

Romans 8:1-39 displays this comforting truth in its fulness. From the first verse we have the application of the dead and risen Christ to the soul, till in verse 11 we see the power of the Holy Ghost, which brings the soul into this liberty now, applied by-and-by to the body, when there will be the complete deliverance. "There is therefore now no condemnation to them which are in Christ Jesus. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh." A wondrous way, but most blessed! And there (for such was the point) it was the complete condemnation of this evil thing, the nature in its present state, so as, nevertheless, to set the believer as before God's judgment free from itself as well as its consequences. This God has wrought in Christ. It is not in any degree settled as to itself by His blood. The shedding of His blood was absolutely necessary: without that precious expiation all else had been vain and impossible. But there is much more in Christ than that to which too many souls restrict themselves, not less to their own loss than to His dishonour. God has condemned the flesh. And here it may be repeated that it is no question of pardoning the sinner, but of condemning the fallen nature; and this so as to give the soul both power and a righteous immunity from all internal anguish about it. For the truth is that God has in Christ condemned sin, and this for sin definitely; so that He has nothing more to do in condemnation of that root of evil. What a title, then, God gives me now in beholding Christ, no longer dead but risen, to have it settled before my soul that I am in Him as He now is, where all questions are closed in peace and joy! For what remains unsolved by and in Christ? Once it was far otherwise. Before the cross there hung out the gravest question that ever was raised, and it needed settlement in this world; but in Christ sin is for ever abolished for the believer; and this not only in respect of what He has done, but in what He is. Till the cross, well might a converted soul be found groaning in misery at each fresh discovery of evil in himself. But now to faith all this is gone not lightly, but truly in the sight of God; so that he may live on a Saviour that is risen from the dead as his new life.

Accordingly Romans 8:1-39 pursues in the most practical manner the liberty wherewith Christ has made us free. First of all, the groundwork of it is laid in the first four verses, the last of them leading into every-day walk. And it is well for those ignorant of it to know that here, in verse 4, the apostle speaks first of "walking not after the flesh, but after the Spirit." The latter clause in the first verse of the authorised version mars the sense. In the fourth verse this could not be absent; in the first verse it ought not to be present. Thus the deliverance is not merely for the joy of the soul, but also for strength in our walking after the Spirit, who has given and found a nature in which He delights, communicating withal His own delight in Christ, and making obedience to be the joyful service of the believer. The believer, therefore, unwittingly though really, dishonours the Saviour, if he be content to walk short of this standard and power; he is entitled and called to walk according to his place, and in the confidence of his deliverance in Christ Jesus before God.

Then the domains of flesh and Spirit are brought before us: the one characterized by sin and death practically now; the other by life, righteousness, and peace, which is, as we saw, to be crowned finally by the resurrection of these bodies of ours. The Holy Ghost, who now gives the soul its consciousness of deliverance from its place in Christ, is also the witness that the body too, the mortal body, shall be delivered in its time. "If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by [or because of] his Spirit that dwelleth in you."

Next, he enters upon another branch of the truth the Spirit not as a condition contrasted with flesh (these two, as we know, being always contrasted in Scripture), but as a power, a divine person that dwells in and bears His witness to the believer. His witness to our spirit is this, that we are children of God. But if children, we are His heirs. This accordingly leads, as connected with the deliverance of the body, to the inheritance we are to possess. The extent is what God Himself, so to speak, possesses the universe of God, whatever will be under Christ: and what will not? As He has made all, so He is heir of all. We are heirs of God, and joint-heirs with Christ.

Hence the action of the Spirit of God in a double point of view comes before us. As He is the spring of our joy, He is the power of sympathy in our sorrows, and the believer knows both. The faith of Christ has brought divine joy into his soul; but, in point of fact, he is traversing a world of infirmity, suffering, and grief. Wonderful to think the Spirit of God associates Himself with us in it all, deigning to give us divine feelings even in our poor and narrow hearts. This occupies the central part of the chapter, which then closes with the unfailing and faithful power of God for us in all our experiences here below. As He has given us through the blood of Jesus full remission, as we shall be saved by this life, as He has made us know even now nothing short of present conscious deliverance from every whit of evil that belongs to our very nature, as we have the Spirit the earnest of the glory to which we are destined, as we are the vessels of gracious sorrow in the midst of that from which we are not yet delivered but shall be, so now we have the certainty that, whatever betide, God is for us, and that nothing shall separate us from His love which is in Christ Jesus our Lord.

Then, in Romans 9:1-33; Romans 10:1-21; Romans 11:1-36, the apostle handles a difficulty serious to any mind, especially to the Jew, who might readily feel that all this display of grace in Christ to the Gentile as much as to the Jew by the gospel seems to make very cheap the distinctive place of Israel as given of God. If the good news of God goes out to man, entirely blotting out the difference between a Jew and a Gentile, what becomes of His special promises to Abraham and to his seed? What about His word passed and sworn to the fathers? The apostle shows them with astonishing force at the starting-point that he was far from slighting their privileges. He lays down such a summary as no Jew ever gave since they were a nation. He brings out the peculiar glories of Israel according to the depth of the gospel as he knew and preached it; at least, of His person who is the object of faith now revealed. Far from denying or obscuring what they boasted of, he goes beyond them "Who are Israelites," says he, "to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all God blessed for ever." Here was the very truth that every Jew, as such, denied. What blindness! Their crowning glory was precisely what they would not hear of. What glory so rich as that of the Christ Himself duly appreciated? He was God over all blessed for ever, as well as their Messiah. Him who came in humiliation, according to their prophets, they might despise; but it was vain to deny that the same prophets bore witness to His divine glory. He was Emmanuel, yea, the Jehovah, God of Israel. Thus then, if Paul gave his own sense of Jewish privileges, there was no unbelieving Jew that rose up to his estimate of them.

But now, to meet the question that was raised, they pleaded the distinguishing promises to Israel. Upon what ground? Because they were sons of Abraham. But how, argues he, could this stand, seeing that Abraham had another son, just as much his child as Isaac? What did they say to Ishmaelites as joint-heirs? They would not hear of it. No, they cry, it is in Isaac's seed that the Jew was called. Yes, but this is another principle. If in Isaac only, it is a question of the seed, not that was born, but that was called. Consequently the call of God, and not the birth simply makes the real difference. Did they venture to plead that it must be not only the same father, but the same mother? The answer is, that this will not do one whit better; for when we come down to the next generation, it is apparent that the two sons of Isaac were sons of the same mother; nay, they were twins. What could be conceived closer or more even than this? Surely if equal birth-tie could ensure community of blessing if a charter from God depended on being sprung from the same father and mother, there was no case so strong, no claim so evident, as that of Esau to take the same rights as Jacob. Why would they not allow such a pretension? Was it not sure and evident that Israel could not take the promise on the ground of mere connection after the flesh? Birthright from the same father would let in Ishmael on the one hand, as from both parents it would secure the title of Esau on the other. Clearly, then, such ground is untenable. In point of fact, as he had hinted before, their true tenure was the call of God, who was free, if He pleased, to bring in other people. It became simply a question whether, in fact, God did call Gentiles, or whether He had revealed such intentions.

But he meets their proud exclusiveness in another way. He shows that, on the responsible ground of being His nation, they were wholly ruined. If the first book in the Bible showed that it was only the call of God that made Israel what they were, its second book as clearly proved that all was over with the called people, had it not been for the mercy of God. They set up the golden calf, and thus cast off the true God, their God, even in the desert. Did the call of God. then, go out to Gentiles? Has He mercy only for guilty Israel? Is there no call, no mercy, of God for any besides?

Hereupon he enters upon the direct proofs, and first cites Hosea as a witness. That early prophet tells Israel, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God. Jezreel, Lo-ruhamah, and Lo-ammi were of awful import for Israel; but, in presence of circumstances so disastrous, there should be not merely a people but sons of the living God, and then should Judah and Israel be gathered as one people under one head. The application of this was more evident to the Gentile than to the Jew. Compare Peter's use in1 Peter 2:10; 1 Peter 2:10. Finally he brings in Isaiah, showing that, far from retaining their blessing as an unbroken people, a remnant alone would be saved. Thus one could not fail to see these two weighty inferences: the bringing in to be God's sons of those that had not been His people, and the judgment and destruction of the great mass of His undoubted people. Of these only a remnant would be saved. On both sides therefore the apostle is meeting the grand points he had at heart to demonstrate from their own Scriptures.

For all this, as he presses further, there was the weightiest reason possible. God is gracious, but holy; He is faithful, but righteous. The apostle refers to Isaiah to show that God would "lay in Zion a stumbling-stone." It is in Zion that He lays it. It is not among the Gentiles, but in the honoured centre of the polity of Israel. There would be found a stumblingstone there. What was to be the stumbling-stone? Of course, it could hardly be the law: that was the boast of Israel. What was it? There could be but one satisfactory answer. The stumbling-stone was their despised and rejected Messiah. This was the key to their difficulties this alone, and fully explains their coming ruin as well as God's solemn warnings.

In the next chapter (Romans 10:1-21) he carries on the subject, showing in the most touching manner his affection for the people. He at the same time unfolds the essential difference between the righteousness of faith and that of law. He takes their own books, and proves from one of them (Deuteronomy) that in the ruin of Israel the resource is not going into the depths, nor going up to heaven. Christ indeed did both; and so the word was nigh them, in their mouth and in their heart. It is not doing, but believing; therefore it is what is proclaimed to them, and what they receive and believe. Along with this he gathers testimonies from more than one prophet. He quotes from Joel, that whosoever shall call upon the name of the Lord shall be saved. He quotes also from Isaiah "Whosoever believeth on Him shall not be ashamed." And mark the force of it whosoever." The believer, whosoever he might be, should not be ashamed. Was it possible to limit this to Israel? But more than this "Whosoever shall call." There. is the double prophecy. Whosoever believed should not be ashamed; whosoever called should be saved. In both parts, as it may be observed, the door is opened to the Gentile.

But then again he intimates that the nature of the gospel is involved in the publishing of the glad tidings. It is not God having an earthly centre, and the peoples doming up to worship the Lord in Jerusalem. It is the going forth of His richest blessing. And where? How far? To the limits of the holy land? Far beyond. Psalms 19:1-14 is used in the most beautiful manner to insinuate that the limits are the world. Just as the sun in the heavens is not for one people or land alone, no more is the gospel. There is no language where their voice is not heard. "Yea verily, their sound went forth into all the earth, and their words unto the ends of the world." The gospel goes forth universally. Jewish pretensions were therefore disposed of; not here by new and fuller revelations, but by this divinely skilful employment of their own Old Testament Scriptures.

Finally he comes to two other witnesses; as from the Psalms, so now from the law and the prophets. The first is Moses himself. Moses saith, "I will provoke you to jealousy by them that are no people," etc. How could the Jews say that this meant themselves? On the contrary, it was the Jew provoked by the Gentiles "By them that are no people, and by a foolish nation I will anger you." Did they deny that they were a foolish nation? Be it so then; it was a foolish nation by which Moses declared they should be angered. But this does not content the apostle, or rather the Spirit of God; for he goes on to point out that Isaiah "is very bold" in a similar way; that is, there is no concealing the truth of the matter. Isaiah says: "I was found of them who sought me not; I was made manifest unto them that asked not after me." The Jews were the last in the world to take such ground as this. It was undeniable that the Gentiles did not seek the Lord, nor ask after Him; and the prophet says that Jehovah was found of them that sought Him not, and was made manifest to them that asked not after Him. Nor is there only the manifest call of the Gentiles in this, but with no less clearness there is the rejection, at any rate for a time, of proud Israel. "But unto Israel he saith, All day long have I stretched out my hands unto a disobedient and gainsaying people."

Thus the proof was complete. The Gentiles the despised heathen were to be brought in; the self-satisfied Jews are left behind, justly and beyond question, if they believed the law and the prophets.

But did this satisfy the apostle? It was undoubtedly enough for present purposes. The past history of Israel was sketched inRomans 9:1-33; Romans 9:1-33; the present more immediately is before us inRomans 10:1-21; Romans 10:1-21. The future must be brought in by the grace of God; and this he accordingly gives us at the close of Romans 11:1-36. First, he raises the question, "Has God cast away his people?" Let it not be! Was he not himself, says Paul, a proof to the contrary? Then he enlarges, and points out that there is a remnant of grace in the worst of times. If God had absolutely cast away His people, would there be such mercy? There would be no remnant if justice took its course. The remnant proves, then, that even under judgment the rejection of Israel is not complete, but rather a pledge of future favour. This is the first ground.

The second plea is not that the rejection of Israel is only partial, however extensive, but that it is also temporary, and not definitive. This is to fall back on a principle he had already used. God was rather provoking Israel to jealousy by the call of the Gentiles. But if it were so, He had not done with them. Thus the first argument shows that the rejection was not total; the second, that it was but for a season.

But there is a third. Following up with the teaching of the olive-tree, he carries out the same thought of a remnant that abides on their own stock, and points to a re-instatement of the nation, And I would just observe by the way, that the Gentile cry that no Jew ever accepts the gospel in truth is a falsehood. Israel is indeed the only people of whom there is always a portion that believe. Time was when none of the English, nor French, nor of any other nation believed in the Saviour. There never was an hour since Israel's existence as a nation that God has not had His remnant of them. Such has been their singular fruit of promise; such even in the midst of all their misery it is at present. And as that little remnant is ever sustained by the grace of God, it is the standing pledge of their final blessedness through His mercy, whereon the apostle breaks out into raptures of thanksgiving to God. The day hastens when the Redeemer shall come to Zion. He shall come, says one Testament, out of Zion. He shall come to Zion, says the other. In both Old and New it is the same substantial testimony. Thither He shall come, and thence, go forth. He shall own that once glorious seat of royalty in Israel. Zion shall yet behold her mighty, divine, but once despised Deliverer; and when He thus comes, there will be a deliverance suited to His glory. All Israel shall be saved. God, therefore, had not cast off His people, but was employing the interval of their slip from their place, in consequence of their rejection of Christ, to call the Gentiles in sovereign mercy, after which Israel as a whole should be saved. "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counsellor? or who hath first liven to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: to whom be glory for ever."

The rest of the epistle takes up the practical consequences of the great doctrine of God's righteousness, which had been now shown to be supported by, and in no wise inconsistent with, His promises to Israel. The whole history of Israel, past, present, and future falls in with, although quite distinct from, that which he had been expounding. Here I shall be very brief.

Romans 12:1-21 looks at the mutual duties of the saints. Romans 13:1-14; Romans 13:1-14 urges their duties towards what was outside them, more particularly to the powers that be, but also to men in general. Love is the great debt that we owe, which never can be paid, but which we should always be paying. The chapter closes with the day of the Lord in its practical force on the Christian walk. In Romans 14:1-23 and the beginning ofRomans 15:1-33; Romans 15:1-33 we have the delicate theme of Christian forbearance in its limits and largeness. The weak are not to judge the strong, and the strong are not to despise the weak. These things are matters of conscience, and depend much for their solution on the degree to which souls have attained. The subject terminates with the grand truth which must never be obscured by details that we are to receive, one another, as Christ has received us, to the glory of God. In the rest of chapter 15 the apostle dwells on the extent of his apostleship, renews his expression of the thought and hope of visiting Rome, and at the same time shows how well he remembered the need of the poor at Jerusalem. Romans 16:1-27; Romans 16:1-27 brings before us in the most. instructive and interesting manner the links that grace practically forms and maintains between the saints of God. Though he had never visited Rome, many of them were known personally. It is exquisite the delicate love with which he singles out distinctive features in each of the saints, men and women, that come before him. Would that the Lord would give us hearts to remember, as well as eyes to see, according to His own grace! Then follows a warning against those who bring in stumbling-blocks and offences. There is evil at work, and grace does not close the eye to danger; at the same time it is never under the pressure of the enemy, and there is the fullest confidence that the God of peace will break the power of Satan under the feet of the saints shortly.

Last of all, the apostle links up this fundamental treatise of divine righteousness in its doctrine, its dispensational bearings, and its exhortations to the walk of Christians, with higher truth, which it would not have been suitable then to bring out; for grace considers the state and the need of the saints. True ministry gives out not merely truth, but suited truth to the saints. At the same time the apostle does allude to that mystery which was not yet divulged at least, in this epistle; but he points from the foundations of eternal truth to those heavenly heights that were reserved for other communications in due time.