Romans 14

Romans 14:1-12

The apostle recommends mutual candour; especia Christians who did, and those who did not, thinned in conscience to observe the ceremonies enjoining strenuously attempts to turn their zeal for, or services, into a concern to prepare for their before the great tribunal. Rom. XIV. 1—12

ROMANS XIV. 1.

I KNOW there are different opinions among you Christians at Rome, with regard to the obligations of the Mosaic ritual. Now here, I would be solicitous to suggest the most peaceful councils, and to persuade you to mutual forbearance, and mutual love. As for him that is so weak in the Christian faith, as still to retain the prejudices of a Jewish education on this head, let me prevail on you, Gentile believers, in this respect better instructed in the nature and extent of Christian liberty, to receive and converse with him, in a friendly and respectful manner: and do not indulge yourselves in the inclination which you may sometimes find, to run into debates, and distinctions about matters in doubt between you.a For one, that is, the converted Gentile, believeth very truly and rightly, that he may eat all things indifferently that are good for food; but another, who is in this respect weak, eateth nothing but herbs, and other vegetables,b to express his humility

a Debates, and distinctions, about matters in doubt] Dr. Whitby explains διακρίνεις, of discriminating persons according to their inward thoughts and reasonings on these heads. The force of the apostle’s admirable reasoning in favour of candour, and mutual condescension, cannot be enervated by saying, as some have unhappily done, that here was no separation between Jewish and Gentile Christians. Had the things judged indifferent by the latter, and apprehended sinful by the former, been imposed, a separation of communion must have ensued, and the schism on the apostle’s principles would have been chargeable on the imposers. When it shall please God to awaken in the governors of established Protestant churches, such a spirit of moderation and goodness, joined with a true zeal for religion, as to leave such things in that natural state of indifference, in which almost all sensible men confess it is best they should be left; man’s serations will cease

of course, and the healers of such breaches will do a noble service to their country, be honoured by all that love Christianity, and amply rewarded by the great head of the church.

b Eateth herbs.] Dr. Whitby demonstrates, by many learned quotations here, that some of the Jews used to eat no flesh at all, and others looked upon it as a very high pitch of virtue, to abstain from it in Gentile countries, and to subsist entirely on vegetables; because they did not know, but any flesh sold in the shambles might have been offered to idols, or at least contracted some other ceremonial pollutions. Mr. Baxter thinks here is a reference to such Christians as might have been Pythagoreans before their conversion, and might retain their old prejudices against animal food. Baxter’s Works, Vol. IV. p. 614. But as that aversion to animal food depended on their doctrine of the transmigration of souls, which no Christian could

Concerning the distinction of meats anays,

and selfdenial, and to guard against the pollution that might attend even the use of clean animals for food, if they are not killed and prepared after the Jewish manner. Now in this diversity of opinion and practice, exercise candour and forbearance to each other, and all will be well. Let not him that eateth all kinds of flesh freely, despise and set at nought him that eateth not these prohibited or suspicious things, as if he were a weak and superstitious bigot: and let not him that eateth them not, but consci-

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.

entiously abstains from them, judge and condemn him that eateth them, as a profane, unclean, and intemperate person. For God hath received him into the number of his children and people, without laying him under such restraints; and surely where God receives, we should not presume to reject.

Let me ask thee seriously on this occasion, whoever thou mayest be, and how wise and holy soever thou mayest think thyself, Who art thou that judgest the servant of another? Wouldst thou think it an indecent thing to meddle with the domestic servant of thy neighbour, or of thy friend, and wilt thou pretend to govern Christ’s family, and judge of his administration towards the members of it? Know, that not to thee, but to his own master he standeth, or falleth: it is by Christ he is to be finally acquitted or condemned. Tea, if he offends in no greater points than these in debate amongst you, he shall be upheld in his Christian profession, and established to eternal salvation: for God is able to establish him, and his promises assure us that he will do it.

What I have said with relation to the distinction of meats, may also be applied to that of days. One man, that is, the Jewish convert, esteemeth one day above another. He thinks

retain, I think, that interpretation is much preferable, which refers it to Jewish converts, who were also more numerous in the church, and possibly might some of them come from the Essenes, a Jewish sect peculiarly strict on this head, so that they abstained, not only from flesh, but from fruit.

God is able to establish him.] Dr. Whitby explains this of God’s convincing the Jewish converts in general, of the indifference of the Mosaic ritual, by putting a speedy period to the very possibility of ob-

serving it in the destruction of the temple at Jerusalem: which would have a peculiar efficacy to wean men’s minds from an attachment to it, when considered in connection with Christ’s predictions of the event. But I choose the more extensive interpretation, as more obvious, and less liable to objection.

Esteemeth one day above another] Raphelius here produces some apposite passages to shew that xivm in such a construction signifies to prefer.

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every one to be persuaded in his own mind, an

their sabbaths and new moons, and yearly fasts or feasts have something inviolably sacred, and that the observation of them is matter of perpetual and universal obligation. Another, educated among the Gentiles, or more thoroughly instructed in the design and genius of Christianity, estecmeth every day [alike,] without any regard at all to the Jewish institution. Let every man freely enjoy his own sentiment, and go on in his own way, without impediment or censure. For we may reasonably hope, that Christians are actuated, in the main, by the same principles, when their practices differ according to the difference of their judgments; so that he that regardeth a day in this peculiar manner, regardeth [it] to the Lord, and takes this distinguishing notice of it, because he thinks it is the will of Christ that an honour should still be done to these Mosaic institutions: and on the other hand, he that regards not a day, it is to the Lord, we hope, that he doth not regard [it;] it is because he thinks Christ will be honoured, by asserting the liberty of his followers in this respect. He that eateth freely of whatever comes before him, eateth to the Lord, endeavours to glorify him for it, as becomes a good Christian, and giveth God thanks for the various provision of his liberal providence; and he that eateth not the food which the law forbids, may act on the same pious principles, and we ought charitably to conclude, that it is out of a regard to what he apprehends the will of the Lord, that he eateth it not; he cheerfully denies himself what he supposes Christ would have him forbear; and he likewise giveth God thanks that other food is provided on which he may conveniently subsist, and that he is not forced to eat what he thinks unclean, out of absolute necessity. Now where is the damage of all this, and while such a religious temper towards God prevails, how little does it comparatively signify, whether it

• Let every man freely enjoy his own sentiment.] Critics have observed that the word ἀνεφρασθαι is most properly applied to a ship, which is carried on by the wind and tide, with all its sails spread, to forward it, and nothing to obstruct it; and so the meaning is, let him go on in his own

way, without impediment. How strong text this is for the right of private judgment, I need take no pains to shew; but the reader may see it vindicated from the ecastions of a very celebrated writer, in Mr. Bennet’s Appendix to his Irenicum, p. 120—124.

lory of Christ, whose they are, living and dying. acts by the use of these things, or by a conscientious abstinence from them? It may well be supposed that this is a just representation of the case; for it is certainly what every Christian is obliged to, by virtue of our common profession; as none of us, who understands and answers that engagement, liveth to himself; and none of us, so far as the circumstances of his death are under the direction of his own choice, dieth to himself, nor determines the most important affairs by his own humour, or present interest. But from the time of our giving up our names to Christ, as our Divine Master, to the last day and hour of our continuance in life, if we live, it is our concern that we may live to the Lord, and strenuously pursue the great purposes of his glory; or that if we die, we may die unto the Lord, either by sacrificing our lives to his gospel, if he demands it of us; or, if we expire in a natural way, by behaving to the last, as those who have his love ruling in our hearts, and his sacred cause still in our eye: so that whether we live, or die, we are the Lord’s; in consequence of being thus faithfully devoted to Christ, both in life and death, we have the pleasure to think, that living or dying, we are the objects of his care and favour. For to this purpose Christ both died and rose again from the dead, and still continues alive, that he might be the sovereign Lord, both of the dead and of the living. This is the reward bestowed upon him for all his services, as Mediator; that he should be exalted to such a kingdom, and that all Christians should thus own themselves his servants; not only in this present world, but in that unchangeable state into which they pass by death; yea, that all the inhabitants of both worlds, should be ever subject to his disposal and command. But the thought of Christ’s exaltation furnishes another argument for the candid temper I am now recommending, as it implies his future appearance to the universal judgment, where our temper, in this respect, will be strictly reviewed. In this light then, let me seriously ask, who dost thou, O Jewish convert,

For we must all stand before the tribunal of Christ.

judge thy Gentile brother, for the nonobservation of those precepts by which thou thinkest thyself bound? Or why dost thou, O Gentile believer, set at nought and deride, as weak or superstitious, thy Jewish brother, who conscientiously observes that burdensome ritual from which thou art so happy as to apprehend thyself free? This censoriousness or contempt is greatly to be blamed, and either must very ill become the state in which we are, and must quickly be: for no principle of our common faith is more certain than this, that we must all at length appear, and be solemnly presented before the tribunal of Christ: and as it is there that we are all to take our final trial, it must be dangerous presumption to anticipate that judgment. Remember it, my brethren, and ponder seriously upon that awful day; for it will assuredly come, as it is written. (Isa. xlv. 23.) “[As] I live saith the Lord, surely every knee shall bow unto me, and every tongue shall confess to God;” and it is then only, that such a great and extensive prophecy shall be completely accomplished: So that every one of us shall render an account of himself to God. Let each of us therefore apply it to his own case, and say to his heart, “This account must be mine.” And we shall then be too intent on regulating our own conduct, to have either leisure or inclination, to be severe, or pragmatical, in censuring that of our brethren.

IMPROVEMENT.

Let all the different sects and parties of Christians study to imbibe more of the equitable and lovely temper which the apostle here expresses in so genuine a manner. The divisions of the church are not to be healed by imposing our own sentiments, phrases and forms, and censuring and harrassing those that will not acquiesce in them. Such a temper will only engender strife, and mutual provocations will produce mutual increasing resentment.

Let us receive our weaker brethren with tenderness and respect; not despising those who scruple what we practise, nor judging those who practise what we scruple. God may receive the one and the other: yea, the different practices of both may proceed from the same general principles, a desire to please him, and to approve ourselves in his sight.

Reflections on Christian forbearance and candour.

In this we may all unite, in a concern that we may not live, or die, to ourselves, but to Christ. His dying love, his living care, may surely challenge this. Worthy is he who died, and rose again, and revived, to be adored and obeyed, as the Lord, both of the dead and of the living. And such, in one view or another, he will finally appear. We shall know it in that day when we shall be called before his judgment seat. Conscious of so many crimes, and, even in our best days, of so many imperfections, how shall we dare to appear before him; especially, if we should then receive judgment without mercy. Let us not tempt it, to our own everlasting confusion, by shewing no mercy.

Let us not add, to all the offences which may justly cause us to tremble before his tribunal, the criminal arrogance of usurping the place and prerogative of our Judge. Let us remember our relation to him, and to each other, and act in a manner becoming it. Let us diligently judge ourselves as those who must be judged of the Lord; so thinking of that grand account, as with an increasing solicitude to prepare for it. The Lord grant that we may find mercy of the Lord in that day! The Lord grant that it may also be imparted to many of our brethren, who have differed most from us; yea, and through the indulgence of our compassionate Saviour, to many who have been prone to censure and condemn us for those things which he knows we have done from a desire to please him, or refused to do from a fear of offending him!

xxx. verse 7, 8, 9

Romans 14:13

The apostle farther urges the mutual tenderness and candour he had recommended above, by representing the love of Christ to all Christians, the nature and design of his religion, and the danger of a contrary temper. Rom. XIV. 13, to the end.

ROMANS XIV. 13. LET us not therefore judge one another any more: but judge this rather,

ROMANS XIV. 13.

I HAVE just been reminding you of our appearance before the tribunal of Christ, and the account which every man must render of himself there: and now give me leave a little farther to pursue the consequence which so naturally follows. Let us not therefore any longer judge one another, but rather judge ye, and

xxxi. Rom. xiv. 13

Let us not therefore any longer judge one another.] It is very plain that the word κρισις, is here used in two very dif-

ferent senses, as Raphelius on this text, shews σαπάζων is used in the same sentence, by Herodotus.

Christians not to judge one another ;

determine this, as matter of undoubted and important duty, not to lay any stumbling block or scandal before a brother :ᵇ to do nothing, how indifferent soever it may be in itself, which may tend to prejudice, discourage, or mislead any other Christian.

I know, for instance, and am at length persuaded, by the powerful teaching of the Lord Jesus Christ, though it be so contrary to the principles I imbibed in my education, and so strenuously maintained in my Pharisaical state, that nothing [is] unclean of itself : that there is no moral turpitude, in any kind of food, by which the human body may be nourished ; but that, separate from particular circumstances which may arise, it may lawfully be eaten : there is nothing, I say, unclean, unless [it be] to him that in his conscience accounteth any thing to be unclean : [and to him,] while he retaineth that opinion, [it is] indeed unclean, how indifferent soever it is in itself ; and he will contract guilt before God, by allowing himself in it, whether it be to indulge his own taste, or to engage the favour of others, whilst he hath this inward apprehension of its being unlawful. But if there should not be such an apprehension concerning the thing, in itself considered, yet it may be in effect prohibited to thee, as injurious to others ; for if thy brother be grieved,ᶜ wounded, and led into sin, by [thy] use of meat, how dost thou any longer walk according to that noble principle of love which I have just now been so earnestly recommending ? How innocent soever it may in itself seem, O do not, if thou hast any bowels for him, or any regard for thy great Master, destroy him by thy rash and unkind use of such particular meat, for whom Christ, not only submitted to smaller instances of selfdenial, but died in the agonies of the cross.

ᵇ A stumbling block.] Some say that properly signifies “a piece of wood that supports a trap, which falls, on its being moved,” and so may with peculiar propriety signify whatever may be the occasion of insuring another, and drawing him into sin and mischief.

ᶜ If thy brother be grieved.] Hence it

appears, that grieving a person does not signify merely putting him out of humour, but leading him into sin. The grief therefore is that which arises from a consciousness of having acted amiss, in conformity to the example of a person, considered as superior, whether in rank or genius, knowledge or piety.

o pursue the things that make for peace.

s a morsel of meat indeed, so great a thing to s Christian, that for the sake of it an immortal soul should be endangered, and the blood of a Redeemer injured? Let not then your liberty, which is in itself good, be slandered and blamed, or being the occasion of so much mischief, as such an ill use of it may probably produce. nd surely none of you can pretend to object ny thing from conscience, against abstaining from these things. For the kingdom of God, ino which we are entered by believing in Christ, nd becoming his subjects, consists not in meat nd drink; it neither prohibits nor enjoins such things as these, nor is taken up with such little matters; but the great design of it is to regulate the temper of its professors, and in the most effectual manner to cultivate and promote righteousness and peace, and joy in the Holy Ghost, that is, a cheerful temper, supported by a consciousness of strict integrity, established on principles of universal love, and inspired by the blessed Spirit of God.ᵈ And he that in these things faithfully serveth Christ, and acts upon the great maxims of his religion, [is] acceptable to God, whether he abstains from the liberties in question, or allows himself in them: and he will also be in the main approved by men too; for bad as the world is, upright and benevolent men, who put on no affected rigour and severities in religion, are generally esteemed and beloved in it. Thus let us therefore act, and with all possible diligence pursue the things which tend to peace, and may promote our mutual edifica- tion in our common faith. And whoever thou art, that mayest disrelish the exhortation, in this connection, do not indulge so mean a taste, as for the sake of this or that particular kind of meat, to destroy thy brother; who, as a man, would appear the noblest work of God, in this lower world, if all the peculiar considerations of Christianity were out of the question. It is true indeed, and I hinted above, that in themselves all things [are] pure; yet [that is]

ᵈ A cheerful temper, &c.] This is the in- his Christian Life, Vol. I. p. 285; and I thin terpretation which Dr. Scott has given, in it, on the whole, preferable to any other.

hristians to pursue their own persuasion without o

morally evil to a man, that he eateth with ofence and scandal; contrary to the rule of his own conscience, and ensnaring to that of others. In this view I may venture to say, [it is] ood neither to eat any kind of flesh, though that would be a much more rigorous selfdenial han I am now pleading for; nor even to drink vine, though in the most moderate degree; nor indeed to indulge in [any thing] else, by which thy brother is scandalized or weakened, that is, by which he may either be insured, or discouraged, in his religious course.

Thou wilt perhaps plead, that thou hast faith in a superior exercise, and beholdest Christianity in a more extensive and generous view. It is well; and I could not wish thy views should be more contracted. But if thou hast such a just persuasion of the indifference of these things, which others scruple; yet in circumstances like these, which I here suppose, have it to thyself before God: content thyself that he is witness to it, and conceal those apprehensions, just as they may be, in thine own breast, when they cannot be published with advantage, or without offence. But permit me to add, upon this occasion, happy [is] he who doth not condemn himself in the thing which he alloweth: it is a happy thing for a man, to be quite easy in what he does, and free, not only from the reproaches, but the suspicions of his conscience, and to use even lawful enjoyments only in a lawful and regular degree. But he that really in his conscience maketh a difference between one sort of food and another, is condemned by God as a sinner, if he eat out of unbridled appetite, vain complaisance, or weak shame. It must in such a case be criminal, because [he eateth] not with faith, that is, with a full satisfaction in his own mind, that God allows and approves the action. For it may be laid down as a general maxim in all these cases, that whatsoever [is] not of faith, is sin; since the Divine authority ought to be so sacred with every man, as to engage him, not only to avoid what is plainly and directly contrary to it, but what he apprehends, or even suspects, to be so;

Reflections on our obligation to avoid giving offence, &c.

though that apprehension, or suspicion, should chance to be secy. founded on his own ignorance or mistake.

IMPROVEMENT.

STILL let that great and final account which each must render verse of himself to God, be kept in our mind ; that we may learn obedience to him, candour to each other, and a tender care to avoid every thing that might give unnecessary offence to our brethren. And in the views of it, let us learn always to reverence our own consciences, so as never to be engaged to do what we suspect to be unlawful : since no consideration can ever balance the infinite evil of offending God, and bringing guilt on our own souls. That is to us unclean, which we esteem to be so, and what is not of faith, is sin.

Let us also be cautious, that we do not incur guilt and condemnation, even by things which we allow, as in the main lawful ; solicitously attending, not only to the general nature, but the probable consequences of our actions. And where there is danger of injuring the souls of others, let us often reflect, that Christ died for them ; and estimate, so far as we can conceive it, the value of souls, by the value of that blood by which they were redeemed.

Let us also take great heed, that we do not give occasion to others, by our imprudent conduct, to speak evil of that which is in itself good. And that we may not do it, let us study those great and generous notions of religion which this excellent passage of scripture gives us. Let it be written upon our hearts, that the kingdom of God is not meat or drink, that it doth not consist in a zeal for, or against, any of the little distinctions by which Christians have been so often divided, and which have been too frequently the occasion of mutual alienation in their affections. Let us study, and practice more righteousness, and peace, and joy in the Holy Ghost. The approbation of God, consequent on this, may well support us, though men should censure us as lukewarm ; yea, perhaps as hypocritical, and interested too, in the candid regards we shew to those which differ from each other, and from us. God will remember their rashness and forwardness to these uncharitable censures ; but let us rather say, " May he cure and forgive them."

Yet while we cultivate the amiable temper here set before us, bad as the world is, we may hope that we shall be accepted by many ; and indeed, in proportion to this knowledge of our real character, by all whose acceptance and friendship is most to be valued. Let us not therefore be discouraged at any ill usage, which in particular instances we may meet with ; but still follow the things that make for peace, and conduce to mutual edification :

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The strong to bear the infirmities of the weak ;

. and the God of peace will be with us, and Jesus of the church, which is his house, will smile on build it up into one united and beauteous ed us to his temple above, where all is order, an love for ever.