Romans 14

Chap. XIV. Ver. 1—23. Christians not to censure, nor to give offence to one another—The church of Rome, we have before remarked, consisted partly of Jews and partly of Gentiles, from which circumstance disputes appear to have arisen in it at a very early period, and that chiefly on two points—on the eating of certain meats, and the observance of certain days. These originated in the same principle as the question of circumcision, namely, the perpetuity of the Jewish law, and its obligation on the Gentiles. The last question had, however, been decided by the Council of Jerusalem, and should not have been revived; but St. Paul, instead of interposing officially, and deciding the question by apostolical authority, recommends a spirit of conciliation and forbearance between the parties.

Without examining the chapter verse by verse, we shall offer only two or three general remarks. 1. We have the great principle of communion originally adopted in the Christian church, namely, to receive all whom God receives: for thus it is decided—him that ate meats in general, as did the Gentiles, was not to judge him who ate those only allowed by the law of Moses; nor was he who followed the strictness of the Mosaic law to censure the Gentile, who not being born under that law, was not governed by it; neither was to reject the other, because ‘God had received him;” but each was cordially to receive the other into Christian fellowship and communion. ‘For the kingdom of God is…. righteousness and peace, and joy in the Holy Ghost:”

and “he that in these things serveth Christ, (says Paul,) is acceptable to God, and approved of men.” Consequently, converted Jews and Gentiles ought to “receive one another,” (Rom. 15:7,) as both of them had been received by Christ. 2. We have the great law of Christian toleration, as it respects the conduct of Christians towards each other. Each may consider the other as “weak in the faith;’’ but ‘‘ God hath received him,’”’ and so must we: for while each acts from a conscientious principle, whether he eat meat or vegetables— whether he observes the Jewish holydays, or not—his eating or refraining, observing or disregarding holydays—while arising from a sense of duty, are alike acceptable to God.

The operation of God, as already stated, consists in ‘‘ righteousness and peace, and joy in the Holy Ghost,” in comparison with which, in themselves considered, ritual observances, under this dispensation, are of little value. 3. Christians, having devoted themselves wholly unto God, as expressed in (Romans 12:1), are no more, their own masters; but whether they live, they must study to live to his glory, or whether they die, it must be in his service; even by martyrdom, if called thereto. And not only are Christians not their own masters, but they are fellow-servants, and not only fellow-servants, but fellow-sinners, who must all appear before the judgment seat of Christ, and render an account to him of all their conduct.

Let them not, therefore, put a stumblingblock in the way of any of their weaker brethren, lest they should occasion him to fall for whom Christ died, as well as for themselves. 4. So far from wantonly or carelessly offending weak believers, Christians should rather deny themselves even in lawful things; refraining from any action that might grieve or offend their brethren, and so unhinge their minds and unsettle their principles, than do which, the apostle says, “it were good neither to eat flesh or to drink wine” at all; and Paul declares that, sooner than do so, he would himself “eat no flesh while the world standeth.” ((1 Corinthians 7:13).) A noble declaration, and highly worthy of imitation.

The concluding verse of this chapter has been often misunderstood; the sense given in the margin of our Bibles, and by the ablest commentators, is, that he who, in his own mind, discriminates between meats, and yet eats them against his conscience, is condemned both in his own conscience and before God; that being put criminal which a man does contrary to his conscience and better judgment.

Chap. XV. Ver. 1—33. In this chapter the same subject is continued, and, in the close of it, the apostle implores for the church at Rome the divine benediction.—The first thing on which we remark is, that “‘whatsoever was written aforetime was written for our learning” (or instruction;) Paul, therefore, quotes a variety of passages from the Old Testament, which, if all of them did not refer directly or immediately to the subject to which he applies them, admit of an easy accommodation; indeed, from the manner in which the apostolic writers apply both the law and the prophets to Christ and the gospel, there seems good reason to conclude they contain more of both than has generally been supposed. Dr.

Macknight remarks, that “the apostle, in the 7th verse of this chapter, having exhorted the Jewish and Gentile Chris-

Notes on the verses

Chap. XIV. Ver. 2. Eateth herbs.—Cox, “vegetables.” Whitby refers this to the Essenes, a Jewish sect, who in Gentile countries (as was Italy) ate no meat at all, as they often could not have it killed according to their law. Ver. 5. Another esteemeth.—[The Apostle is here speaking of the Jewish fasts and festivals; and of course his observations do not regard the sabbath, which was instituted at the creation; and which being a type of “the rest which remaineth for the people of God,” must continue in force, as all types do, till the antitype, or thing signified, takes place, that is, till the consummation of all things.]—Bagster.—Let every man be fully persuaded.—Dodd- “Let every man freely enjoy his own sentiment.”

So Cox. The allusion is to a vessel in full sail, with wind and tide: ‘‘Let every man go on in his own way without impediment.” Ver. 6. To the Lord he doth not regard it.—Perhaps the English idiom, and the true sense of the words, would be better preserved by rendering, “‘He that disregeth the day, to the Lord he disregardeth it.” This, we apprehend, refers only to the Judaic holydays, and especially the seventh-day sabbath, to which the Jews, having adopted the first day of the week instead, might reasonably refuse conformity. Ver. 7. None liveth to himself, &c.—Macknight, in both members of the sentence, ‘BY himself.” Cox, “according to the will of.” ‘Live whilst you live,” the epicure would say, And seize the pleasures of the present day.; “Live whilst you live,”

the sacred preacher cries, And give to God each moment as it flies. Lord, in my views, let both united be; I live in pleasure whilst I live to thee. Ver. 9, Lord both of the dead and living—i.e. our Lord both in life and Ver. 14. Unclean.—Gr. “common,” twice. See (Acts 10:15). Ver. 15. Not charitably.—[“According to love;” which charity, from the Latin charitas, properly signified, though now restricted to alms-giving.]—B. —Destroy not.—The words used both here and in ver. 20 imply, literally, destruction by loosening the materials of which a building, &c. may be composed; and seem to imply the loosening or disturbing of a person’s faith and principles, and peace of mind; for it does not appear how our uncharitable conduct can destroy the soul of a fellow Christian; the greater danger is to ourselves.

Compare ver. 21; also (1 Corinthians 8:11). Ver. 23. Is he at and Macknight, ‘‘condemned;” i.e. both in his own conscience and before God.—Whatsoever is not of faith.—Macknight, ‘‘from (Gr. ek) faith;” that is, whatsoever a person does, while his own conscience and judgment condemn him, is sin. before God.