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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 stumbling-block, or an occasion to fall, in his brother's way.
9 For to this end Christ died, and rose, and lived again, that he might be Lord and proprietor of us, both dead 10 and living. What hast thou then to do, to judge thy brother, who is none of thy servant, but thy equal? Or how darest thou to think contemptibly of him? For we shall, thou, and he, and all of us, be brought before the judgment-seat of Christ, and there we shall answer, every 11 one for himself, to our Lord and master. For it is writ
ten, “As I live, saith the Lord, every knee shall bow to 12 "me, and every tongue shall confess to God." So then
every one of us shall give an account of himself to God. 13 Let us not, therefore, take upon us to judge one another; but rather come to this judgment, or determination of mind, that no man put a stumbling-block, or an occa
refer to what he had said at the latter end of ver. 3, "For God hath received him;" signifying, that God had received all those, who profess the gospel, and had given their names up to Jesus Christ, into his family, and had made them his domestics. And therefore, we should not judge, or censure, one another, for that every christian was the Lord's domestic, appropriated to him, as his menial servant: and therefore, all that he did, in that state, was to be looked on, as done to the Lord, and not to be accounted for to any body else.
98 Kepson," might be Lord;" must be taken so, here, as to make this agree with the foregoing verse. There it was "we," i. e. we christians, whether we live or die, are the Lord's property: for the Lord died and rose again, that we, whether living or dying, should be his.
13 He had, before, reproved the weak, that censured the strong, in the use of their liberty. He comes, now, to restrain the strong, from offending their weak brethren, by a too free use of their liberty, in not forbearing the use of it, where it might give offence to the weak.
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.
14 sion of falling, in his brother's way. I know and am fully assured by the Lord Jesus, that there is nothing unclean or unlawful to be eaten, of itself. But to him, that accounts any thing to be unclean, to him it is un15 clean. But if thy brother be grieved' with thy meat, thy carriage is uncharitable to him. Destroy not hin 16 with thy meat, for whom Christ died. Let not then your liberty, which is a good you enjoy, under the gos17 pel, be evil spoken of. For the privileges and advantages of the kingdom of God do not consist in the enjoyment of greater variety of meats and drinks, but in uprightness of life, peace of all kinds, and joy in the gifts 18 and benefits of the Holy Ghost, under the gospel. For he that, in these things, pays his allegiance and service to Jesus Christ, as a dutiful subject of his kingdom, is 19 acceptable to God, and approved of men. The things, therefore, that we set our hearts upon, to pursue and promote, let them be such as tend to peace and good
15 i "Grieved" does not here signify simply made sorrowful for what thou doest; but brought into trouble and discomposure, or receives an hurt, or wound, as every one does, who, by another's example, does what he supposes to be unJawful. This sense is confirmed in the words, "destroy not him with thy meat;" and also by what he says, 1 Cor. viii. 9-13, in the like case.
16 See 1 Cor. x. 90.
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.
20 will, and the mutual edification of one another. Do not, for a little meat, destroy a man, that is the work' of God, and no ordinary piece of workmanship. It is true, all sort of wholesome food is pure, and defileth not a man's conscience; but yet it is evil to him, who eateth 21 any thing so as to offend his brother. It is better to forbear flesh, and wine, and any thing, rather than in the use of thy liberty, in any indifferent things, to do that, whereby thy brother stumbleth, or is offended, or £2 is made weak". Thou art fully persuaded of the lawfulness of eating the meat which thou eatest: it is well. Happy is he, that is not self-condemned, in the thing that he practices. But have a care to keep this faith or persuasion, to thyself; let it be between God and thy own conscience: raise no dispute about it; neither make 23 ostentation of it", by thy practice before others. he that is in doubt, and balanceth, is self-condemned, if he eat; because he doth it, without a full persuasion of the lawfulness of it. For whatever a man doth, which
201 The force of this argument, see Matt, vi. 25, "The life is more than meat."
21 m "Offended and made weak;" i. e. drawn to the doing of any thing, of whose lawfulness not being fully persuaded, it becomes a sin to him.
22 n These two, viz. not disputing about it, which he forbad, v. 1, and not using his liberty, before any one whom possibly it may offend, may be supposed to be contained in these words, "have it to thyself."
23 Araxpiróμer, translated here "doubteth," is, Rom. iv. 20, translated "staggered;" and is there opposed to indurauwen is, "strong in the “faith;" or to wangoPugnbeis, “fully persuaded," as it follows in the next
XV.1 We then that are strong, ought to bear the infirmities of the weak, and not to please ourselves.
2 Let every one of us please his neighbour for his good to edification.
3 For even Christ pleased not himself; but as it is written, The reproaches of them that reproached thee, fell on me.
4 For whatsoever things were written, aforetime, were written for our learning, that we, through patience and comfort of the scriptures, might have hope.
5 Now the God of patience and consolation, grant you to be likeminded one towards another, according to Christ Jesus:
6 That ye may, with one mind and one mouth, glorify God, even the father of our Lord Jesus Christ.
Wherefore, receive ye one another, as Christ also received us, to the glory of God.
he is not fully persuaded in his own mind to be lawful, XV. 1 is sin. We, then, that are strong, ought to bear the infirmities of the weak, and not to indulge our own appetites, or inclinations, in such an use of indifferent 2 things, as may offend the weak. But let every one of us please his neighbour, comply with his infirmities for his 3 good, and to edification. For even Christ, our Lord, pleased not himself: but as it is written, "The reproaches
of them that reproached thee, are fallen upon me." 4 For whatsoever was heretofore written, i. e. in the Old Testament, was written for our learning, that we through patience, and the comfort which the scriptures give us, 5 might have hope. Now God, who is the giver of patience and consolation, make you to be at unity one with 6 another, according to the will of Christ Jesus; That you may, with one mind and one mouth, glorify the God and 7 Father of our Lord Jesus Christ. Wherefore, admit and receive one another into fellowship and familiarity, with
7 Пpooda Caves," receive one another," cannot mean receive one another into church communion: for there is no appearance, that the convert jews and gentiles separated communion in Rome, upon account of differences about meats and drinks, and days. We should have heard of more of it, from St. Paul, if there had been two separate congregations, i. e. two churches of christians in Rome, divided about these indifferent things. Besides, directions can.
8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:
9 And that the gentiles might glorify God, for his mercy; as it is written, For this cause I will confess to thee among the gentiles, and sing unto thy name.
out shyness, or distance, upon occasion of differences about things indifferent, even as Christ received us jews 8 to glorify God, (For' I must tell you, ye converted romans, that Christ was sent to the jews, and employed all his ministry on those of the circumcision) for his truth, in making good his promise made to the fathers, i. e. 9 Abraham, Isaac, and Jacob; And received you, the gen
not be given to private christians to receive one another, in that sense. The receiving, therefore, here, must be understood of receiving, as a man doth another, into his company, converse, and familiarity, i. e. he would have them, jews and gentiles, lay by all distinction, coldness, and reservedness, in their conversation, one with another; and, as domestics of the same family, live friendly and familiar, notwithstanding their different judgments, about those ritual ob servances. Hence, v. 5, he exhorts them to be united in friendship one to another, that with one heart and one voice they might conjointly glorify God, and receive one another with the same good-will that Christ hath received us the jews, tię dokar r, to the glorifying of God for his truth, in fulfilling the promises he made to the patriarchs, and received the gentiles, to glorify God for his mercy to them. So that we have reason, both jews and gentiles, laying aside these little differences about things indifferent, to join together heartily, in glớ rifying God.
9 Eis dogar To O," to the glory of God;" i. e. to glorify God, by the same figure of speech that he uses is 'In," the faith of Jesus," for "be"lieving in Jesus," Rom, iii. 22 and 26. The thing, that St. Paul is exhorting them to here, is, to the glorifying God with one accord; as is evident, from the immediately preceding words, ver. 6, and that which follows, ver. 9, 10, 11, is to the same purpose: so that there is no room to doubt that his meaning, in these words is this, viz. Christ received, or took us, believing jews, to himself, that they might magnify the truth of God; and took the gentiles that believed to himself, that they might magnify God's mercy. This stands easy in the const:uction of his words, and sense of his mind.
8"Now I say, that Jesus Christ was a minister of the circumcision." These words are plainly a parenthesis, and spoken with some emphasis, to restrain the gentile converts of Rome; who, as it is plain from chap. xiv. S, were apt bvba, to set at nought, and despise the converted jews, for sticking to their ritual observances of meats and drinks, &c.
• Aranovo @epilan, "a minister of, or to the circumcision." What it was, that Christ ministered to the jews, we may see, by the like expression of St. Paul, applied to himself, ver. 16, where he calls himself " minister of "Jesus Christ to the gentiles, ministering the gospel of God.",