Text -- Romans 14:1-15 (NET)

Exhortation to Mutual Forbearance

14:1 Now receive the one who is weak in the faith, and do not have disputes over differing opinions. 14:2 One person believes in eating everything, but the weak person eats only vegetables. 14:3 The one who eats everything must not despise the one who does not, and the one who abstains must not judge the one who eats everything, for God has accepted him. 14:4 Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord is able to make him stand. 14:5 One person regards one day holier than other days, and another regards them all alike. Each must be fully convinced in his own mind. 14:6 The one who observes the day does it for the Lord. The one who eats, eats for the Lord because he gives thanks to God, and the one who abstains from eating abstains for the Lord, and he gives thanks to God. 14:7 For none of us lives for himself and none dies for himself. 14:8 If we live, we live for the Lord; if we die, we die for the Lord. Therefore, whether we live or die, we are the Lord’s. 14:9 For this reason Christ died and returned to life, so that he may be the Lord of both the dead and the living. 14:10 But you who eat vegetables only– why do you judge your brother or sister? And you who eat everything– why do you despise your brother or sister? For we will all stand before the judgment seat of God. 14:11 For it is written, “As I live, says the Lord, every knee will bow to me, and every tongue will give praise to God.” 14:12 Therefore, each of us will give an account of himself to God.

Exhortation for the Strong not to Destroy the Weak

14:13 Therefore we must not pass judgment on one another, but rather determine never to place an obstacle or a trap before a brother or sister. 14:14 I know and am convinced in the Lord Jesus that there is nothing unclean in itself; still, it is unclean to the one who considers it unclean. 14:15 For if your brother or sister is distressed because of what you eat, you are no longer walking in love. Do not destroy by your food someone for whom Christ died.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Rom 14:1

Him that is weak ( ton asthenounta ).

See note on 1Co 8:7-12; 1Co 9:22; Rom 4:19.

Robertson: Rom 14:1

Receive ye ( proslambanesthe ).

Present middle imperative (indirect), "take to yourselves."

Robertson: Rom 14:1

Yet not to doubtful disputations ( mē eis diakriseis dialogismōn ).

"Not for decisions of opinions."Note dia (between, two or duo ) in both words. Discriminations between doubts or hesitations. For diakrisis , see note on 1Co 12:10; Heb 5:14 (only N.T. examples). For dialogismos see note on Luk 2:35; on Luk 24:38; and note on Phi 2:14. The "strong"brother is not called upon to settle all the scruples of the "weak"brother. But each takes it on himself to do it.

Robertson: Rom 14:2

One man ( hos men ).

"This one,"demonstrative pronoun hos with men .

Robertson: Rom 14:2

Hath faith ( pisteuei ).

Like echei pistin (Act 14:9).

Robertson: Rom 14:2

But he that is weak ( ho de asthenōn ).

One would expect hos de (but that one) in contrast with hos men . Ho is demonstrative with de sometimes, but here is probably just the article with asthenōn .

Robertson: Rom 14:2

Herbs ( lachana ).

From lachanō , to dig. Hence garden herbs or vegetables. Denney feels certain that Paul has in mind a party of vegetarians in Rome.

Robertson: Rom 14:3

Set at nought ( exoutheneitō ).

Present active imperative of exoutheneō , to treat as nothing and so with contempt (Luk 23:11; 1Th 5:20).

Robertson: Rom 14:3

Judge ( krinetō ).

Present active imperative of krinō , criticize. One side (the meat-eaters) despises the vegetarians, while the vegetarians criticize the meat-eaters.

Robertson: Rom 14:3

Received him ( auton proselabeto ).

Aorist middle (indirect) of proslambanō , same verb used in Rom 14:1. God took both sides into his fellowship without requiring that they be vegetarians or meat-eaters.

Robertson: Rom 14:4

Who art thou? ( su tis ei̇ ).

Proleptic position of su , "thou who art thou?"

Robertson: Rom 14:4

The servant of another ( allotrion oiketēn ).

Not another (allon ) servant (household servant, oiketēn ), but "another’ s servant."For the adjective allotrios , see note on Luk 16:12 and note on 2Co 10:15.

Robertson: Rom 14:4

Shall be made to stand ( stathēsetai ).

Future passive of histēmi . In spite of your sharp criticisms of one another.

Robertson: Rom 14:4

Hath power ( dunatei ).

Verb found only in Paul (2Co 9:8; 2Co 13:3; Rom 14:4), from verbal adjective dunatos .

Robertson: Rom 14:5

One man ( hos men )

, another (hos de ). Regular idiom of contrasted demonstratives (this one, that one).

Robertson: Rom 14:5

One day above another ( hēmeran par' hēmeran ).

"Day beyond day."For this use of para (beside) in comparison see note on Rom 1:25 and note on Luk 13:2.

Robertson: Rom 14:5

Be fully assured ( plērophoreisthō ).

Present passive imperative of plērophoreō , late compound verb for which see note on Luk 1:1 and note on Rom 4:21.

Robertson: Rom 14:5

In his own mind ( en tōi idiōi noi ).

Intelligent and honest decision according to the light possessed by each.

Robertson: Rom 14:6

Regardeth ( phronei ).

"Thinks of,""esteems,""observes,""puts his mind on"(from phrēn , mind). The Textus Receptus has also "he that regardeth not,"but it is not genuine.

Robertson: Rom 14:6

Unto the Lord ( kuriōi ).

Dative case. So as to tōi theōi (unto God). He eats unto the Lord, he eats not unto the Lord. Paul’ s principle of freedom in non-essentials is most important. The Jewish Christians still observed the Seventh day (the Sabbath). The Gentile Christians were observing the first day of the week in honour of Christ’ s Resurrection on that day. Paul pleads for liberty.

Robertson: Rom 14:7

To himself ( heautōi ).

Dative of advantage again. But to the Lord as he shows in Rom 14:8. Life and death focus in the Lord.

Robertson: Rom 14:8

Whether - or ( ean tė̇ean te ).

"Both if - and if"(condition of third class with present subjunctive (zōmeṅ̇apothnēskōmen ). Both living and dying are "to the Lord."Paul repeats the idiom (ean tė̇ean te ) with the conclusion "we are the Lord’ s (tou kuriou esmen ). Predicate genitive, "we belong to the Lord."

Robertson: Rom 14:9

And lived again ( kai ezēsen ).

First ingressive aorist active indicative of zaō , "he came to life."

Robertson: Rom 14:9

Might be lord of ( kurieusei ).

Ingressive aorist active subjunctive of kurieuō , "become Lord of."Purpose clause with hina (that). Old verb from kurios , lord. See note on Luk 22:25 and Rom 6:9.

Robertson: Rom 14:10

But thou, why dost thou judge? ( su de ti su krineiṡ ).

Referring to the conduct of the "weak"brother in Rom 14:3.

Robertson: Rom 14:10

Or thou again ( ē kai su ).

Referring to the "strong"brother.

Robertson: Rom 14:10

Shall stand before ( parastēsometha ).

Future middle of paristēmi and intransitive, to stand beside (para ) with the locative case (tōi bemati , the judgment seat) as in Act 27:24. See the same figure of God in 2Co 5:10.

Robertson: Rom 14:11

As I live ( zō egō ).

"I live."The lxx here (Isa 45:23) has kat' emautou omnnuō , "I swear by myself."

Robertson: Rom 14:11

Shall confess to God ( exomologēsetai tōi theōi ).

Future middle of exomologeō , to confess openly (ex ) with the accusative as in Mat 3:6. With the dative as here the idea is to give praise to, to give gratitude to (Mat 11:25).

Robertson: Rom 14:12

Shall give account ( logon dōsei ).

So Aleph A C rather than apodōsei of Textus Receptus. Common use of logos for account (bookkeeping, ledger) as in Luk 16:2.

Robertson: Rom 14:13

Let us not therefore judge one another any more ( mēketi oun allēlous krinōmen ).

Present active subjunctive (volitive). "Let us no longer have the habit of criticizing one another."A wonderfully fine text for modern Christians and in harmony with what the Master said (Mat 7:1).

Robertson: Rom 14:13

That no man put a stumbling block in his brother’ s way or an occasion of falling ( to mē tithenai proskomma tōi adelphōi ē skandalon ).

Articular present active infinitive of tithēmi in apposition with touto , accusative case after krinate : "Judge this rather, the not putting a stumbling block (see note on Rom 9:32 for proskomma ) or a trap (skandalon , Rom 9:33) for his brother"(adelphōi , dative of disadvantage).

Robertson: Rom 14:14

I know and am persuaded in the Lord Jesus ( oida kai pepeismai en kuriōi Iēsou ).

He knows it and stands persuaded (perfect passive indicative of peithō , to persuade), but in the sphere of the Lord Jesus (cf. Rom 9:1), not by mere rational processes.

Robertson: Rom 14:14

Unclean of itself ( kainon di' heautou ).

So Paul takes his stand with the "strong"as in 1Co 8:4., but he is not a libertine. Paul’ s liberty as to food is regulated by his life in the Lord. For this use of Koinéos , not as common to all (Act 2:44; Act 4:32), but unhallowed, impure, see note on Mar 7:2, note on Act 10:14, and note on Act 10:28. God made all things for their own uses.

Robertson: Rom 14:14

Save that ( ei mē ).

The exception lies not in the nature of the food (di' heautou ), but in the man’ s view of it (to him, ekeinōi , dative case).

Robertson: Rom 14:15

Because of meat (dia brōma ). "Because of food." @@In love ( kata agapēn ).

"According to love"as the regulating principle of life. See note on 1Co 8:1-13 where Paul pleads for love in place of knowledge on this point.

Robertson: Rom 14:15

Destroy not ( mē apollue ).

Present active imperative of apolluō , the very argument made in 1Co 8:10.

Robertson: Rom 14:15

With thy meat ( tōi brōmati sou ).

Instrumental case, "with thy food."It is too great a price to pay for personal liberty as to food.

Vincent: Rom 14:1

Weak in the faith

Probably referring to a class of Jewish Christians with Essenic tendencies. Better, as Rev., in faith , the reference being to faith in Christ, not to christian doctrine. See on Act 6:7.

Vincent: Rom 14:1

Receive ye ( προσλαμβάνεσθε )

Into fellowship. See on Mat 16:22.

Vincent: Rom 14:1

Doubtful disputations ( διακρίσεις διαλογισμῶν )

Lit., judgings of thoughts . The primary meaning of διαλογισμός is a thinking-through or over . Hence of those speculations or reasonings in one's mind which take the form of scruples . See on Mar 7:21. Διάκρισις has the same sense as in the other two passages where it occurs (1Co 12:10; Heb 5:14); discerning with a view to forming a judgment. Hence the meaning is, " receive these weak brethren, but not for the purpose of passing judgment upon their scruples."

Vincent: Rom 14:2

Believeth that he may eat ( πιστεύει φαγεῖν )

The A.V. conveys the sense of having an opinion , thinking . But the point is the strength or weakness of the man's faith (see Rom 14:1) as it affects his eating. Hence Rev., correctly, hath faith to eat .

Vincent: Rom 14:2

Herbs ( λάχανα )

From λαχαίνω to dig . Herbs grown on land cultivated by digging: garden-herbs , vegetables . See on Mar 4:32; see on Luk 12:42.

Vincent: Rom 14:3

Despise ( ἐξουθενείτω )

The verb means literally to throw out as nothing . Rev., better, set at nought .

Vincent: Rom 14:3

Judge ( κρινέτω )

Judgment is assigned to the weak brother, contempt to the stronger . Censoriousness is the peculiar error of the ascetic, contemptuousness of the liberal. A distinguished minister once remarked: " The weak brother is the biggest bully in the universe!" Both extremes are allied to spiritual pride.

Vincent: Rom 14:3

Hath received ( προσελάβετο )

The aorist points to a definite time - when he believed on Christ, though there is still a reference to his present relation to God as determined by the fact of his reception then, which may warrant the rendering by the perfect.

Vincent: Rom 14:4

Who art thou? ( σὺ τίς εἷ )

Thou , first in the Greek order and peculiarly emphatic. Addressing the weak brother, since judgest corresponds with judge in Rom 14:3.

Vincent: Rom 14:4

Servant ( οἰκέτην )

Strictly, household servant. See on 1Pe 2:18. He is a servant in Christ's household. Hence not another man's , as A.V., but the servant of another , as Rev. Ἁλλότριον of another is an adjective.

Vincent: Rom 14:4

He shall be holden up ( σταθήσεται )

Rev., shall be made to stand ; better, both because the rendering is more truthful, and because it corresponds with the kindred verb stand - he standeth , make him stand .

Vincent: Rom 14:4

Is able ( δυνατεῖ )

Stronger than δύναται can . The sense is, is mighty . Hence Rev., hath power .

Vincent: Rom 14:5

Esteemeth every day alike ( κρίνει πᾶσαν ἡμέραν )

Alike is inserted. Lit., judgeth every day ; subjects every day to moral scrutiny.

Vincent: Rom 14:5

Be fully persuaded ( πληροφορεῖσθω )

Better, Rev., assured . See on most surely believed , Luk 1:1.

Vincent: Rom 14:5

In his own mind

" As a boat may pursue its course uninjured either in a narrow canal or in a spacious lake" (Bengel).

Vincent: Rom 14:6

He that regardeth not - doth not regard it

Omit.

Vincent: Rom 14:7

To himself

But unto Christ. See Rom 14:8. Hence the meaning " a Christian should live for others," so often drawn from these words, is not the teaching of the passage.

Vincent: Rom 14:9

Might be Lord ( κυριεύση )

Lit., might Lord it over . Justifying the term Lord applied to Christ in Rom 14:6, Rom 14:8.

Vincent: Rom 14:10

Why dost thou judge ( σὺ τί κρίνεις )

Thou emphatic, in contrast with the Lord. So Rev., " thou , why dost thou Judge?" Referring to the weak brother. Compare judge as in Rom 14:4. The servant of another is here called brother .

Vincent: Rom 14:10

Judgment seat of Christ ( τῷ βήματι τοῦ Χριστοῦ )

The best texts read Θεοῦ of God So Rev. For judgment-seat , see on to set his foot on , Act 7:5.

Vincent: Rom 14:11

As I live, etc.

From Isa 45:23. Hebrew: By myself I swear ... that to me every knee shall bow , every tongue shall swear . Septuagint the same, except shall swear by God .

Vincent: Rom 14:11

Shall confess ( ἐξομολογήσεται )

Primarily, to acknowledge, confess, or profess from (ἐξ ) the heart . To make a confession to one's honor; thence to praise . So Luk 10:21 (Rev., in margin, praise for thank ); Rom 15:9. Here, as Rev. in margin, shall give praise . See on Mat 11:25.

Vincent: Rom 14:13

Stumbling-block ( πρόσκομμα )

Compare Rom 9:32, Rom 9:33; Rom 14:20. Σκάνδαλον occasion of falling is also rendered stumbling-block in other passages. Some regard the two as synonymous, others as related to different results in the case of the injured brother. So Godet, who refers stumbling-block to that which results in a wound , and cause of stumbling to that which causes a fall or sin .

Vincent: Rom 14:14

I know - am persuaded ( οἶδα - πέπεισμαι )

" A rare conjunction of words, but fitted here to confirm against ignorance and doubt" (Bengel). For I know , see on Joh 2:4. The persuasion is not the result of his own reasoning, but of his fellowship in the Lord Jesus . So Rev, for by the Lord, etc.

Vincent: Rom 14:14

Unclean ( κοινὸν )

Lit., common . In the Levitical sense, as opposed to holy or pure . Compare Mar 7:2, " With defiled (κοιναῖς common ), that is to say, with unwashen hands." See Act 10:14.

Vincent: Rom 14:15

Be grieved ( λυπεῖται )

The close connection with destroy indicates that the meaning falls short of be destroyed , but is stronger than made to feel pain . It is a hurt to conscience, which, while not necessarily fatal, may lead to violation or hardening of conscience, and finally to fall. Compare 1Co 8:9-12.

Vincent: Rom 14:15

Meat ( βρῶμα )

A general term for food .

Vincent: Rom 14:15

Charitably ( κατὰ ἀγάπην )

Lit., according to love . Rev. in love . See on 2Pe 1:6.

Vincent: Rom 14:15

Him ( ἐκεῖνον )

The pronoun has a strongly defining force, explained by the following phrase.

Wesley: Rom 14:1

Through needless scruples.

Wesley: Rom 14:1

With all love and courtesy into Christian fellowship.

Wesley: Rom 14:1

About questionable points.

Wesley: Rom 14:2

All sorts of food, though forbidden by the law.

Wesley: Rom 14:3

As over - scrupulous or superstitious.

Wesley: Rom 14:3

As profane, or taking undue liberties.

Wesley: Rom 14:3

Into the number of his children, notwithstanding this.

Wesley: Rom 14:5

As new moons, and other Jewish festivals.

Wesley: Rom 14:5

That a thing is lawful, before he does it.

Wesley: Rom 14:6

That is, out of a principle of conscience toward God.

Wesley: Rom 14:6

He also acts from a principle of conscience.

Wesley: Rom 14:6

Flesh.

Wesley: Rom 14:6

For his herbs.

Wesley: Rom 14:7

Christians, in the things we do.

Wesley: Rom 14:7

Is at his own disposal; doeth his own will.

Wesley: Rom 14:10

Hitherto the apostle as addressed the weak brother: now he speaks to the stronger.

Wesley: Rom 14:11

An oath proper to him, because he only possesseth life infinite and independent. It is Christ who is here termed both Lord and God; as it is he to whom we live, and to whom we die.

Wesley: Rom 14:11

Shall own him as their rightful Lord; which shall then only be accomplished in its full extent. The Lord grant we may find mercy in that day; and may it also be imparted to those who have differed from us! yea, to those who have censured and condemned us for things which we have done from a desire to please him, or refused to do from a fear of offending him. Isa 45:23

Wesley: Rom 14:13

Concerning ourselves.

Wesley: Rom 14:13

By moving him to do as thou doest, though against his conscience.

Wesley: Rom 14:13

Moving him to hate or judge thee.

Wesley: Rom 14:14

Perhaps by a particular revelation.

Wesley: Rom 14:14

Neither flesh nor herbs.

Wesley: Rom 14:14

Unlawful under the gospel.

Wesley: Rom 14:15

That is, wounded, led into sin.

Wesley: Rom 14:15

So we see, he for whom Christ died may be destroyed.

Wesley: Rom 14:15

Do not value thy meat more than Christ valued his life.

JFB: Rom 14:1

Rather, "in faith"; that is, not "him that is weak in the truth believed" [CALVIN, BEZA, ALFORD, &c.], but (as most interpreters agree), "him whose faith wants that firmness and breadth which would raise him above small scruples." (See on Rom 14:22-23).

JFB: Rom 14:1

To cordial Christian fellowship.

JFB: Rom 14:1

Rather, perhaps, "not to the deciding of doubts," or "scruples;" that is, not for the purpose of arguing him out of them: which indeed usually does the reverse; whereas to receive him to full brotherly confidence and cordial interchange of Christian affection is the most effectual way of drawing them off. Two examples of such scruples are here specified, touching Jewish meats and days. "The strong," it will be observed, are those who knew these to be abolished under the Gospel; "the weak" are those who had scruples on this point.

JFB: Rom 14:2

See Act 10:16.

JFB: Rom 14:2

Restricting himself probably to a vegetable diet, for fear of eating what might have been offered to idols, and so would be unclean. (See 1Co 8:1-13).

JFB: Rom 14:3

Look down superciliously upon "him that eateth not."

JFB: Rom 14:3

Sit in judgment censoriously upon "him that eateth."

JFB: Rom 14:3

As one of His dear children, who in this matter acts not from laxity, but religious principle.

JFB: Rom 14:4

Rather, "another's"

JFB: Rom 14:4

That is, CHRIST'S, as the whole context shows, especially Rom 14:8-9.

JFB: Rom 14:4

"But he shall be made to stand, for God is able to make him stand"; that is, to make good his standing, not at the day of judgment, of which the apostle treats in Rom 14:10, but in the true fellowship of the Church here, in spite of thy censures.

JFB: Rom 14:5

The supplement "alike" should be omitted, as injuring the sense.

JFB: Rom 14:5

Be guided in such matters by conscientious conviction.

JFB: Rom 14:6

The Lord CHRIST, as before.

JFB: Rom 14:6

Each doing what he believes to be the Lord's will.

JFB: Rom 14:6

The one gave thanks to God for the flesh which the other scrupled to use; the other did the same for the herbs to which, for conscience' sake, he restricted himself. From this passage about the observance of days, ALFORD unhappily infers that such language could not have been used if the sabbath law had been in force under the Gospel in any form. Certainly it could not, if the sabbath were merely one of the Jewish festival days; but it will not do to take this for granted merely because it was observed under the Mosaic economy. And certainly, if the sabbath was more ancient than Judaism; if, even under Judaism, it was enshrined among the eternal sanctities of the Decalogue, uttered, as no other parts of Judaism were, amidst the terrors of Sinai; and if the Lawgiver Himself said of it when on earth, "The Son of man is LORD EVEN OF THE SABBATH DAY" (see Mar 2:28) --it will be hard to show that the apostle must have meant it to be ranked by his readers among those vanished Jewish festival days, which only "weakness" could imagine to be still in force--a weakness which those who had more light ought, out of love, merely to bear with.

JFB: Rom 14:7-8

Christians

JFB: Rom 14:7-8

(See 2Co 5:14-15), to dispose of himself or shape his conduct after his own ideas and inclinations.

JFB: Rom 14:7-8

"and none" of us Christians "dieth to himself."

JFB: Rom 14:8

The Lord CHRIST; see Rom 14:9.

JFB: Rom 14:8

Nothing but the most vivid explanation of these remarkable words could make them endurable to any Christian ear, if Christ were a mere creature. For Christ is here--in the most emphatic terms, and yet in the most unimpassioned tone--held up as the supreme Object of the Christian's life, and of his death too; and that by the man whose horror of creature worship was such, that when the poor Lycaonians would have worshipped him, he rushed forth to arrest the deed, directing them to "the living God," as the only legitimate Object of worship (Act 14:15). Nor does Paul teach this here, but rather appeals to it as a known and recognized fact, of which he had only to remind his readers. And since the apostle, when he wrote these words, had never been at Rome, he could only know that the Roman Christians would assent to this view of Christ, because it was the common teaching of all the accredited preachers of Christianity, and the common faith of all Christians.

JFB: Rom 14:9

The true reading here is, To this end Christ died and lived ("again").

JFB: Rom 14:9

"and of the"

JFB: Rom 14:9

The grand object of His death was to acquire this absolute Lordship over His redeemed, both in their living and in their dying, as His of right.

JFB: Rom 14:10

The original is more lively:--"But thou (the weaker believer), why judgest thou thy brother? And thou again (the stronger), why despisest thou thy brother?"

JFB: Rom 14:10

The strong and the weak together.

JFB: Rom 14:10

All the most ancient and best manuscripts read here, "the judgment-seat of God." The present reading doubtless crept in from 2Co 5:10, where "the judgment-seat of Christ" occurs. But here "the judgment-seat of God" seems to have been used, with reference to the quotation and the inference in Rom 14:11-12.

JFB: Rom 14:11-12

(Isa 45:23).

JFB: Rom 14:11-12

Hebrew, JEHOVAH.

JFB: Rom 14:11-12

Consequently, shall bow to the award of God upon their character and actions.

JFB: Rom 14:12

Infers the apostle.

JFB: Rom 14:12

Now, if it be remembered that all this is adduced quite incidentally, to show that CHRIST is the absolute Master of all Christians, to rule their judgments and feelings towards each other while "living," and to dispose of them "dying," the testimony which it bears to the absolute Divinity of Christ will appear remarkable. On any other view, the quotation to show that we shall all stand before the judgment-seat of God would be a strange proof that Christians are all amenable to Christ.

JFB: Rom 14:13

"assume the office of judge over"

JFB: Rom 14:13

A beautiful sort of play upon the word "judge," meaning, "But let this be your judgment, not to put a stumbling-block," &c.

JFB: Rom 14:14-15

Or rather, "in"

JFB: Rom 14:14-15

As "having the mind of Christ" (1Co 2:16).

JFB: Rom 14:14-15

Hence it is that he calls those "the strong" who believed in the abolition of all ritual distinctions under the Gospel. (See Act 10:15).

JFB: Rom 14:14-15

"save that"

JFB: Rom 14:14-15

"and therefore, though you can eat of it with out sin, he cannot."

JFB: Rom 14:15

Has his weak conscience hurt

JFB: Rom 14:15

Rather, "because of meat." The word "meat" is purposely selected as something contemptible in contrast with the tremendous risk run for its sake. Accordingly, in the next clause, that idea is brought out with great strength.

JFB: Rom 14:15

"by"

JFB: Rom 14:15

"The worth of even the poorest and weakest brother cannot be more emphatically expressed than by the words, 'for whom Christ died'" [OLSHAUSEN]. The same sentiment is expressed with equal sharpness in 1Co 8:11. Whatever tends to make anyone violate his conscience tends to the destruction of his soul; and he who helps, whether wittingly or no, to bring about the one is guilty of aiding to accomplish the other.

Clarke: Rom 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. See on Rom 14:21 (note)

Clarke: Rom 14:1

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

Clarke: Rom 14:1

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.

Clarke: Rom 14:2

One believeth that he may eat all things - He believes that whatsoever is wholesome and nourishing, whether herbs or flesh - whether enjoined or forbidden by the Mosaic law - may be safely and conscientiously used by every Christian

Clarke: Rom 14:2

Another, who is weak, eateth herbs - Certain Jews, lately converted to the Christian faith, and having as yet little knowledge of its doctrines, believe the Mosaic law relative to clean and unclean meats to be still in force; and therefore, when they are in a Gentile country, for fear of being defiled, avoid flesh entirely and live on vegetables. And a Jew when in a heathen country acts thus, because he cannot tell whether the flesh which is sold in the market may be of a clean or unclean beast; whether it may not have been offered to an idol; or whether the blood may have been taken properly from it.

Clarke: Rom 14:3

Let not him that eateth - The Gentile, who eats flesh, despise him, the Jew, who eateth not flesh, but herbs. And let not him, the Jew, that eateth not indiscriminately, judge - condemn him, the Gentile, that eateth indiscriminately flesh or vegetables

Clarke: Rom 14:3

For God hath received him - Both being sincere and upright, and acting in the fear of God, are received as heirs of eternal life, without any difference on account of these religious scruples or prejudices.

Clarke: Rom 14:4

Who art thou that judgest another man’ s servant? - Who has ever given thee the right to condemn the servant of another man, in things pertaining to his own master? To his own master he standeth or falleth. He is to judge him, not thou; thy intermeddling in this business is both rash and uncharitable

Clarke: Rom 14:4

Yea, he shall be holden up - He is sincere and upright, and God, who is able to make him stand, will uphold him; and so teach him that he shall not essentially err. And it is the will of God that such upright though scrupulous persons should be continued members of his Church.

Clarke: Rom 14:5

One man esteemeth one day above another - Perhaps the word ἡμεραν, day, is here taken for time, festival, and such like, in which sense it is frequently used. Reference is made here to the Jewish institutions, and especially their festivals; such as the passover, pentecost, feast of tabernacles, new moons, jubilee, etc. The converted Jew still thought these of moral obligation; the Gentile Christian not having been bred up in this way had no such prejudices. And as those who were the instruments of bringing him to the knowledge of God gave him no such injunctions, consequently he paid to these no religious regard

Clarke: Rom 14:5

Another - The converted Gentile esteemeth every day - considers that all time is the Lord’ s, and that each day should be devoted to the glory of God; and that those festivals are not binding on him

We add here alike, and make the text say what I am sure was never intended, viz. that there is no distinction of days, not even of the Sabbath: and that every Christian is at liberty to consider even this day to be holy or not holy, as he happens to be persuaded in his own mind

That the Sabbath is of lasting obligation may be reasonably concluded from its institution (see the note on Gen 2:3) and from its typical reference. All allow that the Sabbath is a type of that rest in glory which remains for the people of God. Now, all types are intended to continue in full force till the antitype, or thing signified, take place; consequently, the Sabbath will continue in force till the consummation of all things. The word alike should not be added; nor is it acknowledged by any MS. or ancient version

Clarke: Rom 14:5

Let every man be fully persuaded - With respect to the propriety or non-propriety of keeping the above festivals, let every man act from the plenary conviction of his own mind; there is a sufficient latitude allowed: all may be fully satisfied.

Clarke: Rom 14:6

He that regardeth the day - A beautiful apology for mistaken sincerity and injudicious reformation. Do not condemn the man for what is indifferent in itself: if he keep these festivals, his purpose is to honor God by the religious observance of them. On the other hand, he who finds that he cannot observe them in honor of God, not believing that God has enjoined them, he does not observe them at all. In like manner, he that eateth any creature of God, which is wholesome and proper food, gives thanks to God as the author of all good. And he who cannot eat of all indiscriminately, but is regulated by the precepts in the Mosaic law relative to clean and unclean meats, also gives God thanks. Both are sincere; both upright; both act according to their light; God accepts both; and they should bear with each other.

Clarke: Rom 14:7

None of us liveth to himself - The Greek writers use the phrase, ἑαυτῳ ζῃν, to signify acting according to one’ s own judgment, following one’ s own opinion. Christians must act in all things according to the mind and will of God, and not follow their own wills. The apostle seems to intimate that in all the above cases each must endeavor to please God, for he is accountable to him alone for his conduct in these indifferent things. God is our master, we must live to him, as we live under his notice and by his bounty; and when we cease to live among men, we are still in his hand. Therefore, what we do, or what we leave undone, should be in reference to that eternity which is ever at hand.

Clarke: Rom 14:9

Christ both died and rose - That we are not our own, but are the Lord’ s both in life and death, is evident from this - that Christ lived, and died, and rose again, that he might be the Lord of the dead and the living; for his power extends equally over both worlds: separate, as well as embodied spirits, are under his authority; and he it is who is to raise even the dead to life: and thus all throughout eternity shall live under his dominion

The clause και ανεστη, and rose, is wanting in several reputable MSS., and certainly is not necessary to the text. Griesbach omits the words, and reads απεθανε και εζησεν, died and lived; of which Professor White says, lectio indubie genuina : "this reading is indisputably genuine."

Clarke: Rom 14:10

But why dost thou - Christian Jew, observing the rites of the Mosaic law, judge - condemn thy brother - the Christian Gentile, who does not think himself bound by this law

Clarke: Rom 14:10

Or why dost thou - Christian Gentile, set at nought thy Christian Jewish brother, as if he were unworthy of thy regard, because he does not yet believe that the Gospel has set him free from the rites and ceremonies of the law

It is a true saying of Mr. Heylin, on this verse: The superstitious are prone to judge, and those who are not superstitious are prone to despise

Clarke: Rom 14:10

We shall all stand before the judgment seat of Christ - Why should we then judge and condemn each other? We are accountable to God for our conduct, and shall be judged at his bar; and let us consider that whatever measure we mete, the same shall be measured unto us again.

Clarke: Rom 14:12

Every one of us shall give account of himself - We shall not, at the bar of God, be obliged to account for the conduct of each other - each shall give account of himself: and let him take heed that he be prepared to give up his accounts with joy.

Clarke: Rom 14:13

Let us not, therefore, judge one another any more - Let us abandon such rash conduct; it is dangerous, it is uncharitable: judgment belongs to the Lord, and he will condemn those only who should not be acquitted

Clarke: Rom 14:13

That no man put a stumbling block - Let both the converted Jew and Gentile consider that they should labor to promote each other’ s spiritual interests, and not be a means of hindering each other in their Christian course; or of causing them to abandon the Gospel, on which, and not on questions of rites and ceremonies, the salvation of their soul depends.

Clarke: Rom 14:14

I know, and am persuaded by the Lord Jesus - After reasoning so long and so much with these contending parties on the subject of their mutual misunderstandings, without attempting to give any opinion, but merely to show them the folly and uncharitableness of their conduct, he now expresses himself fully, and tells them that nothing is unclean of itself, and that he has the inspiration and authority of Jesus Christ to say so; for to such an inspiration he must refer in such words as, I know, and am persuaded by the Lord Jesus. And yet, after having given them this decisive judgment, through respect to the tender, mistaken conscience of weak believers, he immediately adds: But to him that esteemeth any thing to be unclean, to him it is unclean; because if he act contrary to his conscience, he must necessarily contract guilt; for he who acts in opposition to his conscience in one case may do it in another, and thus even the plain declarations of the word of God may be set aside on things of the utmost importance, as well as the erroneous though well-intentioned dictates of his conscience, on matters which he makes of the last consequence; though others who are better taught know them to be indifferent

It is dangerous to trifle with conscience, even when erroneous; it should be borne with and instructed; it must be won over, not taken by storm. Its feelings should be respected because they ever refer to God, and have their foundation in his fear. He who sins against his conscience in things which every one else knows to be indifferent, will soon do it in those things in which his salvation is most intimately concerned. It is a great blessing to have a well-informed conscience; it is a blessing to have a tender conscience; and even a sore conscience is infinitely better than none.

Clarke: Rom 14:15

If thy brother be grieved - If he think that thou doest wrong, and he is in consequence stumbled at thy conduct

Clarke: Rom 14:15

Now walkest thou not charitably - Κατα αγαπην, According to love; for love worketh no ill to its neighbor; but by thy eating some particular kind of meat, on which neither thy life nor well-being depends, thou workest ill to him by grieving and distressing his mind; and therefore thou breakest the law of God in reference to him, while pretending that thy Christian liberty raises thee above his scruples

Clarke: Rom 14:15

Destroy not him with thy meat, for whom Christ died - This puts the uncharitable conduct of the person in question in the strongest light, because it supposes that the weak brother may be so stumbled as to fall and perish finally; even the man for whom Christ died. To injure a man in his circumstances is bad; to injure him in his person is worse; to injure him in his reputation is still worse; and to injure his soul is worst of all. No wickedness, no malice, can go farther than to injure and destroy the soul: thy uncharitable conduct may proceed thus far; therefore thou art highly criminal before God

From this verse we learn that a man for whom Christ died may perish, or have his soul destroyed; and destroyed with such a destruction as implies perdition; the original is very emphatic, μη - εκεινον απολλυε, ὑπερ οὑ Χριστος απεθανε . Christ died in his stead; do not destroy his soul. The sacrificial death is as strongly expressed as it can be, and there is no word in the New Testament that more forcibly implies eternal ruin than the verb απολλυω, from which is derived that most significant name of the Devil, ὁ Απολλυων, the Destroyer, the great universal murderer of souls.

Calvin: Rom 14:1

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.

Calvin: Rom 14:2

2.Let him who believes, etc What [Erasmus] has followed among the various readings I know not; but he has mutilated this sentence, which, in Paul’s words, is complete; and instead of the relative article he has improperly introduced alius — one, “One indeed believes,” etc. That I take the infinitive for an imperative, ought not to appear unnatural nor strained, for it is a mode of speaking very usual with Paul. ⁴¹⁶ He then calls those believers who were endued with a conscience fully satisfied; to these he allowed the use of all things without any difference. In the mean time the weak did eat herbs, and abstained from those things, the use of which he thought was not lawful. If the common version be more approved, the meaning then will be, — that it is not right that he who freely eats all things, as he believes them to be lawful, should require those, who are yet tender and weak in faith, to walk by the same rule. But to render the word sick, as some have done, is absurd.

Calvin: Rom 14:3

3.Let not him who eats, etc He wisely and suitably meets the faults of both parties. They who were strong had this fault, — that they despised those as superstitious who were scrupulous about insignificant things, and also derided them: these, on the other hand, were hardly able to refrain from rash judgments, so as not to condemn what they did not follow; for whatever they perceived to be contrary to their own sentiments, they thought was evil. Hence he exhorts the former to refrain from contempt, and the latter from excessive moroseness. And the reason which he adds, as it belongs to both parties, ought to be applied to the two clauses, — “When you see,” he says, “a man illuminated with the knowledge of God, you have evidence enough that he is received by the Lord; if you either despise or condemn him, you reject him whom God has embraced.” ⁴¹⁷

Calvin: Rom 14:4

4.Who art thou who judgest, etc “As you would act uncourteously, yea, and presumptuously among men, were you to bring another man’s servant, under your own rules, and try all his acts by the rule of your own will; so you assume too much, if you condemn anything in God’s servant, because it does not please you; for it belongs not to you to prescribe to him what to do and what not to do, nor is it necessary for him to live according to your law.”

Now, though the power of judging as to the person, and also as to the deed, is taken from us, there is yet much difference between the two; for we ought to leave the man, whatever he may be, to the judgment of God; but as to his deeds we may indeed form a decisive opinion, though not according to our own views, but according to the word of God; and the judgment, derived from his word, is neither human, nor another man’s judgment. Paul then intended here to restrain us from presumption in judging; into which they fall, who dare to pronounce anything respecting the actions of men without the warrant of God’s word.

To his own Lord he stands or falls, etc As though he said, — “It belongs rightly to the Lord, either to disapprove, or to accept what his servant doeth: hence he robs the Lord, who attempts to take to himself this authority.” And he adds, he shall indeed stand: and by so saying, he not only bids us to abstain from condemning, but also exhorts us to mercy and kindness, so as ever to hope well of him, in whom we perceive anything of God; inasmuch as the Lord has given us a hope, that he will fully confirm, and lead to perfection, those in whom he has begun the work of grace.

But by referring to the power of God, he means not simply, as though he had said, that God can do this if he will; but, after the usual manner of Scripture, he connects God’s will with his power: and yet he speaks not here of perpetuity, as though they must stand to the end whom God has once raised up; but he only reminds us, that we are to entertain a good hope, and that our judgments should lean this way; as he also teaches us in another place,

“He who began in you a good work, will perform it to the end.” (Phi 1:6.)

In short, Paul shows to what side their judgments incline, in whom love abounds.

Calvin: Rom 14:5

5.One indeed, etc He had spoken before of scruples in the choice of meats; he now adds another example of difference, that is, as to days; and both these arose from Judaism. For as the Lord in his law made a difference between meats and pronounced some to be unclean, the use of which he prohibited, and as he had also appointed festal and solemn days and commanded them to be observed, the Jews, who had been brought up from their childhood in the doctrine of the law, would not lay aside that reverence for days which they had entertained from the beginning, and to which through life they had been accustomed; nor could they have dared to touch these meats from which they had so long abstained. That they were imbued with these notions, was an evidence of their weakness; they would have thought otherwise, had they possessed a certain and a clear knowledge of Christian liberty. But in abstaining from what they thought to be unlawful, they evidenced piety, as it would have been a proof of presumption and contempt, had they done anything contrary to the dictates of conscience.

Here then the Apostle applies the best rule, when he bids every one to be fully assured as to his own mind; by which he intimates that there ought to be in Christians such a care for obedience, that they do nothing, except what they think, or rather feel assured, is pleasing to God. ⁴¹⁸ And this ought to be thoroughly borne in mind, that it is the first principle of a right conduct, that men should be dependent on the will of God, and never allow themselves to move even a finger, while the mind is doubtful and vacillating; for it cannot be otherwise, but that rashness will soon pass over into obstinacy when we dare to proceed further than what we are persuaded is lawful for us. If any object and say, that infirmity is ever perplexing, and that hence such certainty as Paul requires cannot exist in the weak: to this the plain answer is, — That such are to be pardoned, if they keep themselves within their own limits. For Paul’s purpose was none other than to restrain undue liberty, by which it happens, that many thrust themselves, as it were, at random, into matters which are doubtful and undetermined. Hence Paul requires this to be adopted, — that the will of God is to preside over all our actions.

Calvin: Rom 14:6

6.He who regards a day, etc Since Paul well knew that a respect for days proceeded from ignorance of Christ, it is not probable that such a corruption was altogether defended by him; and yet his words seem to imply, that he who regarded days committed no sin; for nothing but good can be accepted by God. Hence, that you may understand his purpose, it is necessary to distinguish between the notion, which any one may have entertained as to the observance of days, and the observance itself to which he felt himself bound. The notion was indeed superstitious, nor does Paul deny this; for he has already condemned it by calling it infirmity, and he will again condemn it still more plainly. Now, that he who was held fast by this superstition, dared not to violate the solemnity of a particular day; this was approved by God, because he dared not to do any thing with a doubtful conscience. What indeed could the Jew do, who had not yet made such progress, as to be delivered from scruples about days? He had the word of God, in which the keeping of days was commended; there was a necessity laid on him by the law; and its abrogation was not clearly seen by him. Nothing then remained, but that he, waiting for a fuller revelation, should keep himself within the limits of his own knowledge, and not to avail himself of the benefit of liberty, before he embraced it by faith. ⁴¹⁹

The same also must be thought of him who refrained from unclean meats: for if he ate in a doubtful state of mind, it would not have been to receive any benefit, from God’s hand, but to lay his own hand on forbidden things. Let him then use other things, which he thinks is allowed to him, and follow the measure of his knowledge: he will thus give thanks to God; which he could not do, except he was persuaded that he is fed by God’s kindness. He is not then to be despised, as though he offended the Lord by this his temperance and pious timidity: and there is nothing unreasonable in the matter, if we say, that the modesty of the weak is approved by God, not on the ground of merit, but through indulgence.

But as he had before required an assurance of mind, so that no one ought rashly of his own will to do this or that, we ought to consider whether he is here exhorting rather than affirming; for the text would better flow in this strain, — “Let a reason for what he does be clear to every one; as an account must be given before the celestial tribunal; for whether one eats meat or abstains, he ought in both instances to have regard to God.” And doubtless there is nothing more fitted to restrain licentiousness in judging and to correct superstitions, than to be summoned before the tribunal of God: and hence Paul wisely sets the judge before all, to whose will they are to refer whatever they do. It is no objection that the sentence is affirmative; for he immediately subjoins, that no one lives or dies for himself; where he declares, not what men do, but commands what they ought to do.

Observe also what he says, — that we then eat to the Lord, or abstain, when we give thanks. Hence, eating is impure, and abstinence is impure, without thanksgiving. It is only the name of God, when invoked, that sanctifies us and all we have.

Calvin: Rom 14:7

7.For no one of us, etc He now confirms the former verse by an argument derived from the whole to a part, — that it is no matter of wonder that particular acts of our life should be referred to the Lord’s will, since life itself ought to be wholly spent to his glory; for then only is the life of a Christian rightly formed, when it has for its object the will of God. But if thou oughtest to refer whatever thou doest to his good pleasure, it is then an act of impiety to undertake anything whatever, which thou thinkest will displease him; nay, which thou art not persuaded will please him.

Calvin: Rom 14:8

8.To the Lord we live, etc This does not mean the same as when it is said in Rom 6:11, that we are made alive unto God by his Spirit, but that we conform to his will and pleasure, and design all things to his glory. Nor are we only to live to the Lord, but also to die; that is, our death as well as our life is to be referred to his will. He adds the best of reasons, for whether we live or die, we are his: and it hence follows, that he has full authority over our life and our death.

The application of this doctrine opens into a wide field. God thus claims authority over life and death, that his own condition might be borne by every one as a yoke laid on him; for it is but just that he should assign to every one his station and his course of life. And thus we are not only forbidden rashly to attempt this or that without God’s command, but we are also commanded to be patient under all troubles and losses. If at any time the flesh draws back in adversities, let it come to our minds, that he who is not free nor has authority over himself, perverts right and order if he depends not on the will of his lord. Thus also is taught us the rule by which we are to live and to die, so that if he extends our life in continual sorrows and miseries, we are not yet to seek to depart before our time; but if he should suddenly call us hence in the flower of our age, we ought ever to be ready for our departure.

Calvin: Rom 14:9

9.For to this end Christ also died, etc This is a confirmation of the reason which has been last mentioned; for in order to prove that we ought to live and to die to the Lord, he had said, that whether we live or die we are under the power of Christ. He now shows how rightly Christ claims this power over us, since he has obtained it by so great a price; for by undergoing death for our salvation, he has acquired authority over us which cannot be destroyed by death, and by rising again, he has received our whole life as his peculiar property. He has then by his death and resurrection deserved that we should, in death as well as in life, advance the glory of his name. The words arose and lived again mean, that by resurrection he attained a new state of life; and that as the life which he now possesses is subject to no change, his dominion over us is to be eternal.

Calvin: Rom 14:10

10.But thou, why dost thou, etc As he had made the life and death of us all subject to Christ, he now proceeds to mention the authority to judge, which the Father has conferred on him, together with the dominion over heaven and earth. He hence concludes, that it is an unreasonable boldness in any one to assume the power to judge his brother, since by taking such a liberty he robs Christ the Lord of the power which he alone has received from the Father.

But first, by the term brother, he checks this lust for judging; for since the Lord has established among us the right of a fraternal alliance, an equality ought to be preserved; every one then who assumes the character of a judge acts unreasonably. Secondly, he calls us before the only true judge, from whom no one can take away his power, and whose tribunal none can escape. As then it would be absurd among men for a criminal, who ought to occupy a humble place in the court, to ascend the tribunal of the judge; so it is absurd for a Christian to take to himself the liberty of judging the conscience of his brother. A similar argument is mentioned by James, when he says, that “he who judges his brother, judges the law,” and that “he who judges the law, is not an observer of the law but a president;” and, on the other hand, he says, that “there is but one lawgiver, who can save and destroy.” (Jas 4:12.) He has ascribed tribunal to Christ, which means his power to judge, as the voice of the archangel, by which we shall be summoned, is called, in another place, a trumpet; for it will pierce, as it were with its sound, into the minds and ears of all. ⁴²³

Calvin: Rom 14:11

11.As I live, etc He seems to me to have quoted this testimony of the Prophet, not so much to prove what he had said of the judgment-seat of Christ, which was not doubted among Christians, as to show that judgment ought to be looked for by all with the greatest humility and lowliness of mind; and this is what the words import. He had first then testified by his own words, that the power to judge all men is vested in Christ alone; he now demonstrates by the words of the Prophet, that all flesh ought to be humbled while expecting that judgment; and this is expressed by the bending of the knee. But though in this passage of the Prophet the Lord in general foreshows that his glory should be known among all nations, and that his majesty should everywhere shine forth, which was then hid among very few, and as it were in an obscure corner of the world; yet if we examine it more closely, it will be evident that its complete fulfillment is not now taking place, nor has it ever taken place, nor is it to be hoped for in future ages. God does not now rule otherwise in the world than by his gospel; nor is his majesty otherwise rightly honored but when it is adored as known from his word. But the word of God has ever had its enemies, who have been perversely resisting it, and its despisers, who have ever treated it with ridicule, as though it were absurd and fabulous. Even at this day there are many such, and ever will be. It hence appears, that this prophecy is indeed begun to be fulfilled in this life, but is far from being completed, and will not be so until the day of the last resurrection shall shine forth, when Christ’s enemies shall be laid prostrate, that they may become his footstool. But this cannot be except the Lord shall ascend his tribunal: he has therefore suitably applied this testimony to the judgment-seat of Christ.

This is also a remarkable passage for the purpose of confirming our faith in the eternal divinity of Christ: for it is God who speaks here, and the God who has once for all declared, that he will not give his glory to another. (Isa 42:8.) Now if what he claims here to himself alone is accomplished in Christ, then doubtless he in Christ manifests himself And unquestionably the truth of this prophecy then openly appeared, when Christ gathered a people to himself from the whole world, and restored them to the worship of his majesty and to the obedience of his gospel. To this purpose are the words of Paul, when he says that God gave a name to his Christ, at which every knee should bow, (Phi 2:10 :) and it shall then still more fully appear, when he shall ascend his tribunal to judge the living and the dead; for all judgment in heaven and on earth has been given to him by the Father.

The words of the Prophet are, “Every tongue shall swear to me:” but as an oath is a kind of divine worship, the word which Paul uses, shall confess, does not vary in sense: ⁴²⁴ for the Lord intended simply to declare, that all men should not only acknowledge his majesty, but also make a confession of obedience, both by the mouth and by the external gesture of the body, which he has designated by the bowing of the knee.

Calvin: Rom 14:12

12.Every one of us, etc This conclusion invites us to humility and lowliness of mind: and hence he immediately draws this inference, — that we are not to judge one another; for it is not lawful for us to usurp the office of judging, who must ourselves submit to be judged and to give an account.

From the various significations of the word to judge, he has aptly drawn two different meanings. In the first place he forbids us to judge, that is, to condemn; in the second place he bids us to judge, that is, to exercise judgment, so as not to give offense. He indeed indirectly reproves those malignant censors, who employ all their acuteness in finding out something faulty in the life of their brethren: he therefore bids them to exercise wariness themselves; for by their neglect they often precipitate, or drive their brethren against some stumblingblock or another. ⁴²⁵

Calvin: Rom 14:14

14.I know, etc To anticipate their objection, who made such progress in the gospel of Christ as to make no distinction between meats, he first shows what must be thought of meats when viewed in themselves; and then he subjoins how sin is committed in the use of them. He then declares, that no meat is impure to a right and pure conscience, and that there is no hindrance to a pure use of meats, except ignorance and infirmity; for when any imagines an impurity in them, he is not at liberty to use them. But he afterwards adds, that we are not only to regard meats themselves, but also the brethren before whom we eat: for we ought not to view the use of God’s bounty with so much indifference as to disregard love. His words then have the same meaning as though he had said, — “I know that all meats are clean, and therefore I leave to thee the free use of them; I allow thy conscience to be freed from all scruples: in short, I do not simply restrain thee from meats; but laying aside all regard for them, I still wish thee not to neglect thy neighbor.”

By the word common, in this place, he means unclean, and what is taken indiscriminately by the ungodly; and it is opposed to those things which had been especially set apart for the use of the faithful people. He says that he knew, and was fully convinced, that all meats are pure, in order to remove all doubts. He adds, in the Lord Jesus; for by his favor and grace it is, that all the creatures which were accursed in Adam, are blessed to us by the Lord. ⁴²⁷ He intended, however, at the same time, to set the liberty given by Christ in opposition to the bondage of the law, lest they thought that they were bound to observe those rites from which Christ had made them free. By the exception which he has laid down, we learn that there is nothing so pure but what may be contaminated by a corrupt conscience: for it is faith alone and godliness which sanctify all things to us. The unbelieving, being polluted within, defile all things by their very touch. ( Titus 1:15.)

Calvin: Rom 14:15

15.But if through meat thy brother is grieved, etc He now explains how the offending of our brethren may vitiate the use of good things. And the first thing is, — that love is violated, when our brother is made to grieve by what is so trifling; for it is contrary to love to occasion grief to any one. The next thing is, — that when the weak conscience is wounded, the price of Christ’s blood is wasted; for the most abject brother has been redeemed by the blood of Christ: it is then a heinous crime to destroy him by gratifying the stomach; and we must be basely given up to our own lusts, if we prefer meat, a worthless thing, to Christ. ⁴²⁸ The third reason is, — that since the liberty attained for us by Christ is a blessing, we ought to take care, lest it should be evil spoken of by men and justly blamed, which is the case, when we unseasonably use God’s gifts. These reasons then ought to influence us, lest by using our liberty, we thoughtlessly cause offenses. ⁴²⁹

Defender: Rom 14:1

"Doubtful disputations" refer to critical judgments on the inward reasonings of others. Unless some practice is specifically revealed in Scripture to be right or wrong, each believer should be free to formulate his own convictions about it. New Christians may still feel constrained by certain criteria they had followed earlier, and thus may be reluctant to change when they become saved. Unless these are specifically enjoined or prohibited in the Word of God, older believers should receive them into fellowship without argument or criticism."

Defender: Rom 14:2

One particular cause of disagreement in the early church was whether a Christian should purchase and eat meat that previously had been sacrificed to pagan gods. This particular problem is one not ordinarily faced by modern Christians, but the principle is the same for all manner of other questionable issues such as smoking, dancing, holidays, dress styles, music genres, etc."

Defender: Rom 14:3

In all such matters, "let every man be fully persuaded in his own mind" (Rom 14:5) concerning his own conduct, while at the same time refraining from criticizing fellow believers who are of different persuasion. If Scripture speaks clearly on a certain practice, however, then that should govern, not varying human opinions about it."

Defender: Rom 14:10

Three times in this chapter (Rom 14:1, Rom 14:4, Rom 14:10) we are commanded not to judge fellow believers on these doubtful questions (Mat 7:1-5).

Defender: Rom 14:10

Believers will be judged, not for salvation, but for rewards (2Co 5:10)."

Defender: Rom 14:14

To the believer, saved by grace through faith in Christ and His provision of full forgiveness and justification, all things are legal. Note such assurances as Tit 1:15, 1Co 10:23, and Gal 5:1, Gal 5:4. Nevertheless, since he should now desire to live and die as unto the Lord (Rom 14:8), this should clearly affect all his behavior and make him very different from those yet unsaved."

TSK: Rom 14:1

weak : Rom 14:21, Rom 4:19, Rom 15:1, Rom 15:7; Job 4:3; Isa 35:3, Isa 35:4, Isa 40:11, Isa 42:3; Eze 34:4, Eze 34:16; Zec 11:16; Mat 12:20, Mat 14:31, Mat 18:6, Mat 18:10; Luk 17:2; 1Co 3:1, 1Co 3:2, 1Co 8:7-13, 1Co 9:22

receive : Rom 15:7; Mat 10:40-42, Mat 18:5; Joh 13:20; Phi 2:29; 2Jo 1:10; 3Jo 1:8-10

doubtful disputations : or, judge his doubtful thoughts, Rom 14:2-5

TSK: Rom 14:2

that : Rom 14:14; 1Co 10:25; Gal 2:12; 1Ti 4:4; Tit 1:15; Heb 9:10, Heb 13:9

another : Rom 14:22, Rom 14:23

eateth : Gen 1:29, Gen 9:3; Pro 15:17; Dan 1:12, Dan 1:16

TSK: Rom 14:3

despise : Rom 14:10,Rom 14:15, Rom 14:21; Zec 4:10; Mat 18:10; Luk 18:9; 1Co 8:11-13

judge : Rom 14:13; Mat 7:1, Mat 7:2, Mat 9:14, Mat 11:18, Mat 11:19; 1Co 10:29, 1Co 10:30; Col 2:16, Col 2:17

for : Act 10:34, Act 10:44, Act 15:8, Act 15:9

TSK: Rom 14:4

Who : Rom 9:20; Act 11:17; 1Co 4:4, 1Co 4:5; Jam 4:11, Jam 4:12

he shall : Rom 14:3, Rom 11:23, Rom 16:25; Deu 33:27-29; Psa 17:5, Psa 37:17, Psa 37:24, Psa 37:28, Psa 119:116, Psa 119:117; Joh 10:28-30; Rom 8:31-39; Heb 7:25; 1Pe 1:5; Jud 1:24

for : Isa 40:29

TSK: Rom 14:5

esteemeth : Gal 4:9, Gal 4:10; Col 2:16, Col 2:17

Let : Rom 14:14, Rom 14:23; 1Co 8:7, 1Co 8:11

persuaded : or, assured, 1Jo 3:19-21

TSK: Rom 14:6

regardeth : or, observeth, Gal 4:10

regardeth it : Exo 12:14, Exo 12:42, Exo 16:25; Isa 58:5; Zec 7:5, Zec 7:6

for : Mat 14:19, Mat 15:36; Joh 6:28; 1Co 10:30,1Co 10:31; 1Ti 4:3-5

TSK: Rom 14:7

Rom 14:9; 1Co 6:19, 1Co 6:20; 2Co 5:15; Gal 2:19, Gal 2:20; Phi 1:20-24; 1Th 5:10; Tit 2:14; 1Pe 4:2

TSK: Rom 14:8

we die unto : Joh 21:19; Act 13:36, Act 20:24, Act 21:13; Phi 2:17, Phi 2:30; 1Th 5:10

we live therefore : 1Co 3:22, 1Co 3:23, 1Co 15:23; 1Th 4:14-18; Rev 14:13

TSK: Rom 14:9

Christ : Isa 53:10-12; Luk 24:26; 2Co 5:14; Heb 12:2; 1Pe 1:21; Rev 1:18

Lord : Mat 28:18; Joh 5:22, Joh 5:23, Joh 5:27-29; Act 10:36, Act 10:42; Eph 1:20-23; Phi 2:9-11; 2Ti 4:1; 1Pe 4:5

TSK: Rom 14:10

set : Rom 14:3, Rom 14:4; Luk 23:11; Act 4:11

for : Rom 2:16; Ecc 12:14; Mat 25:31, Mat 25:32; Joh 5:22; Act 10:42, Act 17:31; 1Co 4:5; 2Co 5:10; Jud 1:14, Jud 1:15; Rev 20:11-15

TSK: Rom 14:11

As : Num 14:21, Num 14:28; Isa 49:18; Jer 22:24; Eze 5:11; Zep 2:9

every knee : Psa 72:11; Isa 45:22-25; Phi 2:10; Rev 5:14

confess : Rom 10:9, Rom 15:9; Mat 10:32; 1Jo 4:15; 2Jo 1:7

TSK: Rom 14:12

Ecc 11:9; Mat 12:36, Mat 18:23-35; Luk 16:2; Gal 6:5; 1Pe 4:5

TSK: Rom 14:13

judge one : Rom 14:4, Rom 14:10; Jam 2:4, Jam 4:11

but : Luk 12:57; 1Co 11:13; 2Co 5:14

put : Rom 9:32, Rom 9:33, Rom 11:9, Rom 16:17; Lev 19:14; Isa 57:14; Eze 14:3; Mat 16:23, Mat 18:7; Luk 17:2; 1Co 8:9-13, 1Co 10:32; 2Co 6:3; Phi 1:10; Rev 2:14

or : 2Sa 12:14; 1Ti 5:14; 1Jo 2:10

TSK: Rom 14:14

and am : Act 10:28

that there : Rom 14:2, Rom 14:20; 1Co 10:25; 1Ti 4:4; Tit 1:15

unclean : Gr. common, Act 10:14, Act 10:15, Act 11:8, Act 11:9

to him it : Rom 14:23; 1Co 8:7, 1Co 8:10

TSK: Rom 14:15

thy brother : Eze 13:22; 1Co 8:12

now : Rom 13:10, Rom 15:2; 1Co 8:1, 1Co 13:1, 1Co 13:4, 1Co 13:5; Gal 5:13; Phi 2:2-4

charitably : Gr. according to charity

Destroy : 1Co 8:11; 2Pe 2:1; 1Jo 2:2

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Rom 14:1

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 Rom 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.

Barnes: Rom 14:2

For one believeth - This was the case with the Gentiles in general, who had none of the scruples of the Jew about the propriety of eating certain kinds of meat. Many of the converts who had been Jews might also have had the same view as the apostle Paul evidently had while the great mass of Jewish converts might have cherished these scruples.

May eat all things - That is, he will not be restrained by any scruples about the lawfulness of certain meats, etc.

Another who is weak - There is reference here, doubt less, to the Jewish convert. The apostle admits that he was "weak,"that is, not fully established in the views of Christian liberty. The question with the Jew doubtless was, whether it was lawful to eat the meat which was offered in sacrifice to idols. In those sacrifices a part only of the animal was offered, and the remainder was eaten by the worshippers, or offered for sale in the market like other meat. It became an inquiry whether it was lawful to eat this meat; and the question in the mind of a Jew would arise from the express command of his Law; Exo 34:15. This question the apostle discussed and settled in 1Co 10:20-32, which see. In that place the general principle is laid down, that it was lawful to partake of that meat as a man would of any other, "unless it was expressly pointed out to him as having been sacrificed to idols, and unless his partaking of it would be considered as countenancing the idolators in their worship;"Rom 14:28. But with this principle many Jewish converts might not have been acquainted; or what is quite as probable, they might not have been disposed to admit its propriety.

Eateth herbs - Herbs or "vegetables"only; does not partake of meat at all, for "fear"of eating that, inadvertently, which had been offered to idols. The Romans abounded in sacrifices to idols; and it would not be easy to be certain that meat which was offered in the market, or on the table of a friend, had not been offered in this manner. To avoid the possibility of partaking of it, even "ignorantly,"they chose to eat no meat at all. The scruples of the Jews on the subject might have arisen in part from the fact that sins of "ignorance"among them subjected them to certain penalties; Lev 4:2-3, etc.; Lev 5:15; Num 15:24, Num 15:27-29. Josephus says (Life, Section 3) that in his time there were certain priests of his acquaintance who "supported themselves with figs and nuts."These priests had been sent to Rome to be tried on some charge before Caesar: and it is probable that they abstained from meat because it might have been offered to idols. It is expressly declared of Daniel when in Babylon, that he lived on pulse and water, that he might not "defile himself with the portion of the king’ s meat, nor with the wine which he drank;"Dan 1:8-16.

Barnes: Rom 14:3

Let not him that eateth - That is, he who has no scruples about eating "meat,"etc., who is not restrained by the Law of the Jews respecting the Clean and unclean, or by the fact that meat "may"have been offered to idols.

Despise him - Hold him in contempt, as being unnecessarily scrupulous, etc. The word "despise"here is happily chosen. The Gentile would be very likely to "despise"the Jew as being restrained by foolish scruples and mere distinctions in matters of no importance.

Him that eateth not - Him that is restrained by scruples of conscience, and that will eat only "vegetables;"Rom 14:2. The reference here is doubtless to the "Jew.

Judge him - To "judge"here has the force of "condemn."This word also is very happily chosen. The Jew would not be so likely to "despise"the Gentile for what he did as to "judge"or condemn him. He would deem it too serious a matter for contempt. He would regard it as a violation of the Law of God, and would be likely to assume the right of judging his brother, and pronouncing him guilty. The apostle here has happily met the whole case in all disputes about rites, and dress, and scruples in religious matters that are not essential. One party commonly "despises"the other as being needlessly and foolishly scrupulous; and the other makes it a matter of "conscience,"too serious for ridicule and contempt; and a matter, to neglect which, is, in their view, deserving of condemnation. The true direction to be given in such a case is, "to the one party,"not to treat the scruples of the other with derision and contempt, but with tenderness and indulgence. Let him have his way in it. If he can be "reasoned"out of it, it is well; but to attempt to "laugh"him out of it is unkind, and will tend only to confirm him in his views. And "to the other party,"it should be said they have no "right"to judge or condemn another. If I cannot see that the Bible requires a particular cut to my coat, or makes it my duty to observe a particular festival, he has no right to judge me harshly, or to suppose that I am to be rejected and condemned for it. He has a right to "his"opinion; and while I do not "despise"him, he has no right to "judge"me. This is the foundation of true charity; and if this simple rule had been followed, how much strife, and even bloodshed, would it have spared in the church. Most of the contentions among Christians have been on subjects of this nature. Agreeing substantially in the "doctrines"of the Bible, they have been split up into sects on subjects just about as important as those which the apostle discusses in this chapter.

For God hath received him - This is the same word that is translated "receive"in Rom 14:1. It means here that God hath received him kindly; or has acknowledged him as his own friend; or he is a true Christian. These scruples, on the one side or the other, are not inconsistent with true piety; and as "God"has acknowledged him as "his,"notwithstanding his opinions on these subjects, so "we"also ought to recognise him as a Christian brother. Other denominations, though they may differ from us on some subjects, may give evidence that they are recognised by God as his, and where there is this evidence, we should neither despise nor judge them.

Barnes: Rom 14:4

Who art thou ... - That is, who gave you this right to sit in judgment on others; compare Luk 12:14. There is reference here particularly to the "Jew,"who on account of his ancient privileges, and because he had the Law of God, would assume the prerogative of "judging"in the case, and insist on conformity to his own views; see Acts 15. The doctrine of this Epistle is uniformly, that the Jew had no such privilege, but that in regard to salvation he was on the same level with the Gentile.

That judgest ... - compare Jam 4:12. This is a principle of common sense and common propriety. It is not ours to sit in judgment on the servant of another man. He has the control over him; and if "he"chooses to forbid his doing anything, or to allow him to do anything, it pertains to "his"affairs not ours. To attempt to control him, is to intermeddle improperly, and to become a "busy-body in other men’ s matters;"1Pe 4:15. Thus, Christians are the servants of God; they are answerable to him; and "we"have no right to usurp "his"place, and to act as if we were "lords over his heritage;"1Pe 5:3.

To his own master - The servant is responsible to his master only. So it is with the Christian in regard to God.

He standeth or falleth - He shall be approved or condemned. If his conduct is such as pleases his master, he shall be approved; if not, he will be condemned.

Yea, he shall be holden up - This is spoken of the Christian only. In relation to the servant, he might stand or fall; he might be approved or condemned. The master had no power to keep him in a way of obedience, except by the hope of reward, or the fear of punishment. But it was not so in regard to the Christian. The Jew who was disposed to "condemn"the Gentile might say, that he admitted the general principle which the apostle had stated about the servant; that it was just what he was saying, that he might "fall,"and be condemned. But no, says the apostle, this does not follow, in relation to the Christian He shall not fall. God has power to make him stand; to hold him; to keep him from error, and from condemnation, and "he shall be holden up."He shall not be suffered to fall into condemnation, for it is the "purpose"of God to keep him; compare Psa 1:5. This is one of the incidental but striking evidences that the apostle believed that all Christians should be kept by the power of God through faith unto salvation.

Is able - See Joh 10:29. Though a master cannot exert such an influence over a servant as to "secure"his obedience, yet "God"has this power over his people, and will preserve them in a path of obedience.

Barnes: Rom 14:5

One man esteemeth - Greek "judgeth" κρίνει krinei . The word is here properly translated "esteemeth;"compare Act 13:46; Act 16:15. The word originally has the idea of "separating,"and then "discerning,"in the act of judging. The expression means that one would set a higher value on one day than on another, or would regard it as more sacred than others. This was the case with the "Jews"uniformly, who regarded the days of their festivals, and fasts, and Sabbaths as especially sacred, and who would retain, to no inconsiderable degree, their former views, even after they became converted to Christianity.

Another "esteemeth - That is, the "Gentile"Christian. Not having been brought up amidst the Jewish customs, and not having imbibed their opinions and prejudices, they would not regard these days as having any special sacredness. The appointment of those days had a special reference "to the Jews."They were designed to keep them as a separate people, and to prepare the nation for the "reality,"of which their rites were but the shadow. When the Messiah came, the passover, the feast of tabernacles, and the other special festivals of the Jews, of course vanished, and it is perfectly clear that the apostles never intended to inculcate their observance on the Gentile converts. See this subject discussed in the second chapter of the Epistle to the Galatians.

Every day alike - The word "alike"is not in the original, and it may convey an idea which the apostle did not design. The passage means that he regards "every day"as consecrated to the Lord; Rom 14:6. The question has been agitated whether the apostle intends in this to include the Christian Sabbath. Does he mean to say that it is a matter of "indifference"whether this day be observed, or whether it be devoted to ordinary business or amusements? This is a very important question in regard to the Lord’ s day. That the apostle did not mean to say that it was a matter of indifference whether it should be kept as holy, or devoted to business or amusement, is plain from the following considerations.

\caps1 (1) t\caps0 he discussion had reference only to the special customs of the "Jews,"to the rites and practices which "they"would attempt to impose on the Gentiles, and not to any questions which might arise among Christians as "Christians."The inquiry pertained to "meats,"and festival observances among the Jews, and to their scruples about partaking of the food offered to idols, etc.; and there is no more propriety in supposing that the subject of the Lord’ s day is introduced here than that he advances principles respecting "baptism"and "the Lord’ s supper."

\caps1 (2) t\caps0 he "Lord’ s day"was doubtless observed by "all"Christians, whether converted from Jews or Gentiles; see 1Co 16:2; Act 20:7; Rev 1:10; compare the notes at Joh 20:26. The propriety of observing "that day"does not appear to have been a matter of controversy. The only inquiry was, whether it was proper to add to that the observance of the Jewish Sabbaths, and days of festivals and fasts.

\caps1 (3) i\caps0 t is expressly said that those who did not regard the day regarded it as not to God, or to honor God; Rom 14:6. They did it as a matter of respect to him and his institutions, to promote his glory, and to advance his kingdom. Was this ever done by those who disregard the Christian Sabbath? Is their design ever to promote his honor, and to advance in the knowledge of him, by "neglecting"his holy day? Who knows not that the Christian Sabbath has never been neglected or profaned by any design to glorify the Lord Jesus, or to promote his kingdom? It is for purposes of business, gain, war, amusement, dissipation, visiting, crime. Let the heart be filled with a sincere desire to "honor the Lord Jesus,"and the Christian Sabbath will be reverenced, and devoted to the purposes of piety. And if any man is disposed to plead "this passage"as an excuse for violating the Sabbath, and devoting it to pleasure or gain, let him quote it "just as it is,"that is, let "him neglect the Sabbath from a conscientious desire to honor Jesus Christ."Unless this is his motive, the passage cannot avail him. But this motive never yet influenced a Sabbath-breaker.

Let every man ... - That is, subjects of this kind are not to be pressed as matters of conscience. Every man is to examine them for himself, and act accordingly. This direction pertains to the subject under discussion, and not to any other. It does not refer to subjects that were "morally"wrong, but to ceremonial observances. If the "Jew"esteemed it wrong to eat meat, he was to abstain from it; if the Gentile esteemed it right, he was to act accordingly. The word "be fully persuaded"denotes the highest conviction, not a matter of opinion or prejudice, but a matter on which the mind is made up by examination; see Rom 4:21; 2Ti 4:5. This is the general principle on which Christians are called to act in relation to festival days and fasts in the church. If some Christians deem them to be for edification, and suppose that their piety will be promoted by observing the days which commemorate the birth, and death, and temptations of the Lord Jesus, they are not to be reproached or opposed in their celebration. Nor are they to attempt to impose them on others as a matter of conscience, or to reproach others because they do not observe them.

Barnes: Rom 14:6

He that regardeth - Greek, "Thinketh of;"or pays attention to; that is, he that "observes"it as a festival, or as holy time.

The day - Any of the days under discussion; the days that the Jews kept as religious occasions.

Regardeth unto the Lord - Regards it as "holy,"or as set apart to the service of God. He believes that he is "required"by God to keep it, that is, that the laws of Moses in regard to such days are binding on him.

He that regardeth not the day - Or who does not observe such distinctions of days as are demanded in the laws of Moses.

To the Lord ... - That is, he does not believe that God "requires"such an observance.

He that eateth - The Gentile Christian, who freely eats all kinds of meat; Rom 14:2.

Eateth to the Lord - Because he believes that God does not forbid it; and because he desires, in doing it, to glorify God; 1Co 10:31. "To eat to the Lord,"in this case, is to do it believing that such is his will. In all other cases, it is to do it feeling that we receive our food from him; rendering thanks for his goodness, and desirous of being strengthened that we may do his commands.

He giveth God thanks - This is an incidental proof that it is our duty to give God thanks at our meals for our food. It shows that it was the "practice"of the early Christians, and has the commendation of the apostle. It was, also, uniformly done by the Jews, and by the Lord Jesus; Mat 14:19; Mat 26:26; Mar 6:41; Mar 14:22; Luk 9:16; Luk 24:30.

To the Lord he eateth not - He abstains from eating because he believes that God requires him to do it, and with a desire to obey and honor him.

And giveth God thanks - That is, the Jew thanked God for the Law, and for the favor he had bestowed on him in giving him more light than he had the Gentiles. For this privilege they valued themselves highly, and this feeling, no doubt, the converted Jews would continue to retain; deeming themselves as specially favored in having a "special"acquaintance with the Law of God.

Barnes: Rom 14:7

For none of us ... - Whether by nature Jews or Gentiles. In the great principles of religion we are now united. Where there was evidence of a sincere desire to do the will of God there should be charitable feeling, through there was difference of opinion and judgment in many smaller matters. The meaning of the expression is, that no Christian lives to gratify his own inclinations or appetites. He makes it his great aim to do the will of God; to subordinate all his desires to his Law and gospel; and though, therefore, one should eat flesh, and should feel at liberty to devote to common employments time that another deemed sacred, yet it should not be uncharitably set down as a desire to indulge his sensual appetites, or to become rich. Another motive "may be"supposed, and where there is not positive "proof"to the contrary, "should be"supposed; see the beautiful illustration of this in 1Co 13:4-8. To live "to ourselves"is to make it the great object to become rich or honored, or to indulge in the ease, comfort, and pleasures of life. These are the aim of all people but Christians; and in nothing else do Christians more differ from the world than in this; see 1Pe 4:1-2; 2Co 5:15; 1Co 6:19-20; Mat 10:38; Mat 16:24; Mar 8:34; Mar 10:21; Luk 9:23. On no point does it become Christians more to examine themselves than on this. To "live to ourselves"is an evidence that we are strangers to piety. And if it be the great motive of our lives to live at ease Amo 6:1 - to gratify the flesh, to gain property, or to be distinguished in places of fashion and amusement - it is evidence that we know nothing of the power of that gospel which teaches us "to deny ourselves, and take up our cross daily.

No man - No "one,"the same Greek word οὐδείς oudeis which is used in the former part of the verse. The word is used only in reference to "Christians"here, and makes no affirmation about other people.

Dieth to himself - See Rom 14:8. This expression is used to denote the "universality"or the "totality"with which Christians belong to God. Every thing is done and suffered with reference to his will. In our conduct, in our property, in our trials, in our death, we are "his;"to be disposed of as he shall please. In the grave, and in the future world, we shall be equally his. As this is the great principle on which "all"Christians live and act, we should be kind and tender toward them, though in some respects they differ from us.

Barnes: Rom 14:8

For whether we live - As long as we live.

We live unto the Lord - We live to do his will, and to promote his glory. This is the grand purpose of the life of the Christian. Other people live to gratify themselves; the Christian to do those things which the Lord requires. By "the Lord"here the apostle evidently intends the Lord Jesus, as it is evident from Rom 14:9; and the truth taught here is, that it is the leading and grand purpose of the Christian to do honor to the Saviour. It is this which constitutes his special character, and which distinguishes him from other people.

Whether we die - In the dying state, or in the state of the dead; in the future world. We are "no where"our own. In all conditions we are "his,"and bound to do his will. The connection of this declaration with the argument is this: Since we belong to another in every state, and are bound to do his will, we have no right to assume the prerogative of sitting in judgment on another. "We"are subjects, and are bound to do the will of Christ. All other Christians are subjects in like manner, and are answerable, not to us, but directly to the Lord Jesus, and should have the same liberty of conscience that we have. The passage proves also that the soul does not cease to be conscious at death. We are still the Lord’ s; his even when the body is in the grave; and his in all the future world: see Rom 14:9.

Barnes: Rom 14:9

For to this end - For this purpose or design. The apostle does not say that this was the "only"design of his death, but that it was a main purpose, or an object which he had distinctly in view. This declaration is introduced in order to confirm what he had said in the previous verse, that in all circumstances we are the Lord’ s. This he shows by the fact that Jesus died "in order"that we "might"be his.

And rose - This expression is rejected by most modern critics. It is wanting in many manuscripts, and has been probably introduced in the text from the margin.

And revived - There is also a variation in the Greek in this place, but not so great as to change the sense materially. It refers to his "resurrection,"and means that he was "restored to life"in order that he might exercise dominion over the dead and the living.

That he might be Lord - Greek. That he might "rule over."The Greek word used here implies the idea of his being "proprietor"or "owner"as well as "ruler."It means that he might exercise entire dominion over all, as the sovereign Lawgiver and Lord.

Both of the dead - That is, of those who "are"deceased, or who have gone to another state of existence. This passage proves that those who die are not annihilated; that they do not cease to be conscious; and that they still are under the dominion of the Mediator. Though their bodies moulder in the grave, yet the spirit lives, and is under his control. And though the body dies and returns to its native dust, yet the Lord Jesus is still its Sovereign, and shall raise it up again:

"God our Redeemer lives,

And often from the skies.

Looks down and watches all our dust,

Till he shall bid it rise."

It gives an additional sacredness to the grave when we reflect that the tomb is under the watchful care of the Redeemer. Safe in his hands, the body may sink to its native dust with the assurance that in his own time he will again call it forth, with renovated and immortal powers, to be for ever subject to his will. With this view, we can leave our friends with confidence in his hands when they die, and yield our own bodies cheerfully to the dust when he shall call our spirits hence. But it is not only over the "body"that his dominion is established. This passage proves that the departed souls of the saints are still subject to him; compare Mat 22:32; Mar 12:27. He not only has "dominion"over those spirits, but he is their protector and Lord. They are safe under his universal dominion. And it does much to alleviate the pains of separation from pious, beloved friends, to reflect that they depart still to love and serve the same Saviour in perfect purity, and unvexed by infirmity and sin. Why should we wish to recall them from his perfect love in the heavens to the poor and imperfect service which they would render if in the land of the living?

And living - To the redeemed, while they remain in this life. He died to "purchase"them to himself, that they might become his obedient subjects; and they are bound to yield obedience by all the sacredness and value of the price which he paid, even his own precious blood; compare 1Co 6:20, "For ye are bought with a price: therefore glorify God in your body and in your spirit, which are God’ s;"1Co 7:23; Rev 14:4 (Greek, "bought"); 1Pe 2:9, (Greek, "purchased"). If it be asked how this "dominion over the dead and the living"is connected with the death and resurrection of the Lord Jesus, we may reply,

(1) That it is secured over Christians from the fact that they are "purchased"or "ransomed"by his precious blood; and that they are bound by this sacred consideration to live to him. This obligation every Christian feels 1Pe 1:18, and its force is continually resting on him. It was by the love of Christ that he was ever brought to love God at all; and his deepest and tenderest obligations to live to him arise from this source; 2Co 5:14-15.

(2) Jesus, by his death and resurrection, established a dominion over the grave. He destroyed him that had the power of death, Heb 2:14, and triumphed over him; Col 2:15. Satan is a humbled foe; and his sceptre over the grave is wrested from his hands. When Jesus rose, in spite of all the power of Satan and of people, he burst the bands of death, and made an invasion on the dominions of the dead, and showed that he had power to control all.

\caps1 (3) t\caps0 his dominion of the Lord Jesus is felt by the spirits on high. They are subject to him because he redeemed them; Rev 5:9.

\caps1 (4) i\caps0 t is often revealed in the Scriptures that "dominion"was to be given to the Lord Jesus as the reward of his sufferings and death; see the Joh 17:2, Joh 17:4-5; 5:26-29 notes; Phi 2:5-11 notes; Eph 1:20-21 notes; Heb 2:9-10; Heb 12:2 notes. The "extent"of his dominion as mediator is affirmed, in this place, only to be over the dead and the living; that is, over the human race. Other passages of the Scripture, however, seem to imply that it extends over all worlds.

Barnes: Rom 14:10

But why ... - Since we are all subjects and servants alike, and must all stand at the same tribunal, what right have we to sit in judgment on others?

Thou judge - Thou who art a "Jewish"convert, why dost thou attempt to arraign the "Gentile"disciple, as if he had violated a law of God? compare Rom 14:3.

Thy brother - God has recognised him as his friend Rom 14:3, and he should be regarded by thee as "a brother"in the same family.

Or why dost thou set at nought - Despise Rom 14:3; why dost thou, who art a "Gentile"convert, despise the "Jewish"disciple as being unnecessarily scrupulous and superstitious?

Thy brother - The Jewish convert is now a brother; and all the contempt which you Gentiles once cherished for the Jew should cease, from the fact that "he"is now "a Christian."Nothing will do so much, on the one hand, to prevent a censorious disposition, and on the other, to prevent contempt for those who are in a different rank in life, as to remember that they are "Christians,"bought with the same blood, and going to the same heaven as ourselves.

We must all stand ... - That is, we must all be tried alike at the same tribunal; we must answer for our conduct, not to our-fellow man, but to Christ; and it does not become us to sit in judgment on each other.

Barnes: Rom 14:11

For it is written - This passage is recorded in Isa 45:23. It is not quoted literally, but the sense is preserved. In Isaiah there can be no doubt that it refers to Yahweh. The speaker expressly calls himself Yahweh, the name which is appropriate to God alone, and which is never applied to a creature; Rom 14:18. In the place before us, the words are applied by Paul expressly to Christ; compare Rom 14:10. This mode of quotation is a strong incidental proof that the apostle regarded the Lord Jesus as divine. On no other principle could he have made these quotations.

As I live - The Hebrew is, "I have sworn by myself."One expression is equivalent to the other. An "oath"of God is often expressed by the phrase "as I live;"Num 14:21; Isa 49:18; Eze 5:11; Eze 14:16, etc.

Saith the Lord - These words are not in the Hebrew text, but are added by the apostle to show that the passage quoted was spoken by the Lord, the Messiah; compare Isa 45:18, Isa 45:22.

Every knee shall bow to me - To bow the knee"is an act expressing homage, submission, or adoration. It means that every person shall acknowledge him as God, and admit his right to universal dominion. The passage in Isaiah refers particularly to the homage which "his own people"should render to him; or rather, it means that all who are saved shall acknowledge "him"as their God and Saviour. The original reference was not to "all men,"but only to those who should be saved; Isa 45:17, Isa 45:21-22, Isa 45:24. In this sense the apostle uses it; not as denoting that "all men"should confess to God, but that all "Christians,"whether Jewish or Gentile converts, should alike give account to Him. "They"should all bow before their common God, and acknowledge "his"dominion over them. The passage originally did not refer particularly to the day of judgment, but expressed the truth that all believers should acknowledge his dominion. It is as applicable, however, to the judgment, as to any other act of homage which his people will render.

Every tongue shall confess to God - In the Hebrew, "Every tongue shall swear."Not swear "by God,"but "to him;"that is, pay to him our vows, or "answer to him on oath"for our conduct; and this is the same as confessing to him, or acknowledging him as our Judge.

Barnes: Rom 14:12

So then - Wherefore; or according to the doctrine of the Old Testament.

Every one of us - That is, every Christian; for the connection requires us to understand the argument only of Christians. At the same time it is a truth abundantly revealed elsewhere, that "all men"shall give account of their conduct to God; 2Co 5:10; Matt. 25; Ecc 12:14.

Give account of himself - That is, of his character and conduct; his words and actions; his plans and purposes. In the fearful arraignment of that day every work and purpose shall be brought forth, and tried by the unerring standard of justice. As we shall be called to so fearful an account with God, we should not be engaged in condemning our brethren, but should examine whether we are prepared to give up our account with joy, and not with grief.

To God - The judgment will be conducted by the Lord Jesus; Mat. 25:31-46; Act 17:31. All judgment is committed to the Son; Joh 5:22, Joh 5:27. Still we may be said to give account to God,

(1)    Because He "appointed"the Messiah to be the Judge Act 17:31; and,

(2)    Because the Judge himself is divine.

The Lord Jesus being God as well as man, the account will be rendered directly to the Creator as well as the Redeemer of the world. In this passage there are "two"incidental proofs of the divinity of the Lord Jesus Christ. "First,"the fact that the apostle applies to him language which in the prophecy is expressly spoken by "Yahweh;"and, "Secondly,"the fact that Jesus is declared to be the Judge of all. No being that is not "omniscient"can be qualified to judge the secrets of all people. None who has not "seen"human purposes at all times, and in all places; who has not been a witness of the conduct by day and by night; who has not been present with all the race at all times, and who in the great day cannot discern the true character of the soul, can be qualified to conduct the general judgment. Yet none can possess these qualifications but God. The Lord Jesus, "the judge of quick and dead"2Ti 4:1, is therefore divine.

Barnes: Rom 14:13

Let us not therefore judge ... - Since we are to give account of ourselves at the same tribunal; since we must be there on the same "level,"let us not suppose that we have a right here to sit in judgment on our fellow-Christians.

But judge this rather - If disposed to "judge,"let us be employed in a better kind of judging; let us come "to a determination"not to injure the cause of Christ. This is an instance of the happy "turn"which the apostle would give to a discussion. Some people have an irresistible propensity to sit in judgment, to pronounce opinions. Let them make good use of that. It will be well to exercise it on what can do no injury, and which may turn to good account. Instead of forming a judgment about "others,"let the man form a determination about his own conduct.

That no man ... - A "stumbling-block"literally means anything laid in a man’ s path, over which he may fall. In the Scriptures, however, the word is used commonly in a figurative sense to denote anything which shall cause him to "sin,"as sin is often represented by "falling;"see the note at Mat 5:29. And the passage means that we should resolve to act so as not "by any means"to be the occasion of leading our brethren into sin, either by our example, or by a severe and harsh judgment, provoking them to anger, or exciting jealousies, and envyings, and suspicions. No better rule than this could be given to promote peace. If every Christian, instead of judging his brethren severely, would resolve that "he"would so live as to promote peace, and so as not to lead others into sin, it would tend more, perhaps, than any other thing to advance the harmony and purity of the church of Christ.

Barnes: Rom 14:14

I know - This is an admission made to the "Gentile"convert, who believed that it was lawful to partake of food of every kind. This the apostle concedes; and says he is fully apprized of this. But though he knew this, yet he goes on to say Rom 14:15, that it would be well to regard the conscientious scruples of others on the subject. It may be remarked here that the apostle Paul had formerly quite as many scruples as any of his brethren had then. But his views had been changed.

And am persuaded - Am convinced.

By the Lord Jesus - This does not mean by any "personal"instruction received from the Lord Jesus, but by all the knowledge which he had received by inspiration of the nature of the Christian religion. The gospel of Jesus had taught him that the rites of the Mosaic economy had been abolished, and among those rites were the rules respecting clean and unclean beasts, etc.

There is nothing unclean - Greek "common."This word was used by the Jews to denote what was "unclean,"because, in their apprehension, whatever was partaken by the multitude, or all people, must be impure. Hence, the words "common"and "impure"are often used as expressing the same thing. It denotes what was forbidden by the laws of Moses.

To him that esteemeth ... - He makes it a matter of conscience. He regards certain meats as forbidden by God; and while he so regards them, it would be wrong for him to partake of them. Man may be in error, but it would not be proper for him to act in violation of what he "supposes"God requires.

Barnes: Rom 14:15

But if thy brother ... - This address is to the "Gentile"convert. In the previous verse, Paul admitted. that the prejudice of the Jew was not well-founded. But admitting that still the question was, "how"he should be treated while he had that prejudice. The apostle here shows the Gentile that "he"ought not so to act as unnecessarily to wound his feelings, or to grieve him.

Be grieved - Be pained; as a conscientious man always is, when he sees another, and especially a Christian brother, do anything which "he"esteems to be wrong. The "pain"would be real, though the "opinion"from which it arose might not be well founded.

With thy meat - Greek, On account of meat, or food; that is, because "you"eat what he regards as unclean.

Now walkest - To "walk,"in the Sacred Scriptures, often denotes to act, or to do a thing; Mar 7:5; Act 21:21; Rom 6:4; Rom 8:1, Rom 8:4. Here it means that if the Gentile convert persevered in the use of such food, notwithstanding the conscientious scruples of the Jew, he violated the law of love.

Charitably - Greek, According to charity, or love; that is, he would violate that law which required him to sacrifice his own comfort to promote the happiness of his brother; 1Co 13:5; 1Co 10:24, 1Co 10:28-29; Phi 2:4, Phi 2:21.

Destroy not him - The word "destroy"here refers, doubtless, to the ruin of the soul in hell. It properly denotes ruin or destruction, and is applied to the ruin or "corruption"of various things, in the New Testament. To life Mat 10:39; to a reward, in the sense of "losing"it Mar 10:41; Luk 15:4; to food Joh 6:27; to the Israelites represented as lost or wandering Mat 10:6; to "wisdom"that is rendered "vain"1Co 1:9; to "bottles,"rendered "useless"Mat 9:17, etc. But it is also frequently applied to destruction in hell, to the everlasting ruin of the soul; Mat 10:28, "Who is able to destroy both soul and body in hell;"Mat 18:14; Joh 3:15; Rom 2:12. That "this"is its meaning here is apparent from the parallel place in 1Co 8:11, "And through thy knowledge shall thy weak brother perish."If it be asked how the eating of meat by the Gentile convert could be connected with the perdition of the Jew, I reply, that the apostle supposes that in this way an occasion of stumbling would be afforded to him, and he would come into condemnation. He might be led by example to partake against his own conscience, or he might be excited to anger, disgust, and apostasy from the Christian faith. Though the apostle believed that all who were true Christians would be saved, Rom 8:30-39, yet he believed that it would be brought about by the use of means, and that nothing should be done that would tend to hinder or endanger their salvation; Heb 6:4-9; Heb 2:1. God does not bring his people to heaven without the use of "means adapted to the end,"and one of those means is that employed here to warn professing Christians against such conduct as might jeopard the salvation of their brethren.

For whom Christ died - The apostle speaks here of the possibility of endangering the salvation of those for whom Christ died, just as he does respecting the salvation of those who are in fact Christians. By those for whom Christ died, he undoubtedly refers here to "true Christians,"for the whole discussion relates to them, and them only; compare Rom 14:3-4, Rom 14:7-8. This passage should not be brought, therefore, to prove that Christ died for all people, or for any who shall finally perish. Such a doctrine is undoubtedly true (in this sense; that there is in the death of Christ a "sufficiency for all,"and that the "offer"is to all.) (compare 2Co 5:14-15; 1Jo 2:2; 2Pe 2:1), but it is not the truth which is taught here. The design is to show the criminality of a course that would tend to the ruin of a brother. For these weak brethren, Christ laid down his precious life. He loved them; and shall we, to gratify our appetites, pursue a course which will tend to defeat the work of Christ, and ruin the souls redeemed by his blood?

Poole: Rom 14:1

Rom 14:1-6 Directions to treat a weak brother kindly, and not to

despise or censure one another in matters of indifference.

Rom 14:6-9 Christ’ s right to our best services, whether we live or die.

Rom 14:10-12 We must all be answerable for our respective conduct

at his judgment-seat.

Rom 14:13-23 We must be careful not to use our Christian liberty

to the hurt or offence of tender consciences.

In this chapter and part of the next, the apostle treats of some lesser matters of religion, about which there were great contentions in the church of Rome. Some of the Jews, though they embraced the gospel, did stiffly adhere still to the Mosaical ceremonies; and though a difference in meats and days should be conscientiously observed, yet they were ready to censure those that were contrary-minded, as profane persons, and contemners of the law of God. On the other side, the believing Gentiles, being better instructed about their Christiall liberty, when they saw the Jews insisting upon such things as these, that had never any real goodness in them, and were now abrogated by Christ, they were ready to despise them as ignorant and superstitious, and to deny communion with them. The apostle therefore doth seasonably endeavour to arbitrate this matter, and make peace amongst them.

Him that is weak in the faith that is, wavering and unsettled in some lesser points of faith, particularly in the doctrine of Christian liberty, and freedom from the ceremonial law: he means, the scrupulous and erroneous Judaizer, though yet, in proportion, it may be applied to other scrupulous and doubting Christians.

Receive ye or, receive him to you, take him into your bosoms, admit him to communion with you, bear with his weakness, better instruct him with the spirit of meekness: see Rom 15:1 Phi 3:15,16 . Bucer received all, though differing from him in some opinions, in whom he found, aliquid Christi, any thing of Christ.

But not to doubtful disputations: q.d. Do not entertain him with disputes and vain janglings, which will not edify, but perplex and prejudice him. Do not make him question sick, as it is in 1Ti 6:4 . This passage may be expounded by Tit 3:9 . The marginal reading would make this to be the sense, that a scrupulous Christian should be received unto communion; yet not so as to encourage him to judge and condemn the thoughts of those that differ from him.

Poole: Rom 14:2

One believeth that he may eat all things i.e. one that is informed aright of his Christian liberty, is fully persuaded, and that upon good grounds, that he may eat any thing that is wholesome, though forbidden by the ceremonial law; that there is now no difference of clean and unclean meats: see Mat 15:11 Act 10:12-15 .

Another, who is weak, eateth herbs i.e. he that (as before) is weak in faith, and not so well informed, such a one, for fear of offending God by eating any thing that is forbidden, will rather content himself with the meanest diet. The meaning is not, as if any, in those times, thought it lawful only to eat herbs, and so abstained altogether from other meats; but they would rather satisfy themselves with herbs, and other fruits of the earth, in which the law of Moses made no difference, than eat meats that were forbidden, or not cleansed from blood, or offered to idols, &c.: see Dan 1:8 .

Poole: Rom 14:3

Let not him that eateth despise him that eateth not i.e. Let not him that makes use of his liberty in eating any thing indifferently, vilify or contemn him that is of a contrary mind, as one that is ignorant and over scrupulous; and let not him that forbears such meats as were of old forbidden, judge and condemn him that is contrary-minded, as profane and over-venturous; notwithstanding such little difference in opinion, let one Christian love and communicate with another.

For God hath received him: it is disputed, whether this be meant of the weak or strong Christian; the word judge, which immediately goes before and follows after, carries it rather for the latter. But some think it is meant of both. He that eateth, and he that eateth not, is received by God into his church and family, and indiffercnlly accepted with him, uponanother and a higher account.

Poole: Rom 14:4

Who art thou that judgest another man’ s servant? to his own master he standeth or falleth: a sharp reprehension of the forementioned evil. You have the like: Jam 4:12 . q.d. This phrase is repugnant not only to the law of God, but to the very law of nature, which tells us, that one man must not condemn the servant of another, over whom he hath no right or power; much less may any man condemn him that is the Lord’ s servant. Every Christian hath Christ alone for his own or his proper Master; and it is his judgment by which he must abide; it is to him that he standeth or falleth, that he doth well or ill.

Yea, he shall be holden up: for God is able to make him stand: q.d. If (as thou thinkest) he be fallen or falling, he shall be upheld and supported;

for God is able & c. But how doth this follow, because God can make him stand, therefore he shall be holden up?

Answer. It is a rule in divinity, that in all God’ s promises, his power is joined with his will; so that where the latter is once revealed, there is no question of the former: now of the word of God in this matter, there was no doubt; for he had said, Rom 14:3 , that God had received him. You had the like way of arguing, Rom 11:23 , where the apostle proves the calling of the Jews by an argument taken from the power of God, because he is able to graft them in again: see Rom 4:21 Heb 10:23 .

Poole: Rom 14:5

One man esteemeth one day above another: another esteemeth every day alike: there were differences in the church of Rome about the observation of days, as well as the choice of meats; and in this he endeavours an accommodation as well as in the other. The converted Jew was of opinion, that the festival days appointed in Moses’ s law, were holier than other days, and that they should still be observed: see Gal 4:10 Col 2:16 . On the other side, the believing Gentile was of opinion, that the difference in days under the Old Testament was now ceased, and he (the text says) esteemed or approved of all days. The word alike is not in the original, but it is aptly supplied by our translators.

Let every man be fully persuaded in his own mind i.e. Let every man be satisfied as to the grounds of his practice; let him act by his own and not another man’ s, judgment and conscience; let him be so fully assured in his own mind of the lawfulness of what he doth, as to find no doubting or scrupulous hesitations in the doing of it; let him be able to say as the apostle himself doth, Rom 14:14 . The reason of this counsel you have, Rom 14:23 . He that doth what he thinks is a sin, is an offender against God, whether it be a sin or no. And yet a man may sin in that wherein he is fully persuaded he sinneth not. A full persuasion must be had, but it is not sufficient to make an action good or lawful.

Poole: Rom 14:6

In this verse you have a reason why Christians should not censure one another, upon an account of different opinions and practices, because they have all the same end and scope, which is the pleasing and glorifying of God. It is with regard to him that they eat, or eat not; that they observe those festival days, or observe them not; and so far they are on both sides to be commended; for that indeed should be our end, in all our actions, to glorify and please the Lord: see 1Co 10:31 Col 3:17 .

He giveth God thanks i.e. he is thankful unto God for the bountiful and free use of his creatures. Some would ground that laudable practice of giving thanks at meals upon this text, but it hath a clearer warrant from Mat 14:19 15:36 26:26 Act 27:35 .

He eateth not, and giveth God thanks because he hath meat enough besides, which he is not forbidden, 1Co 10:28 .

Poole: Rom 14:7-8

Ver. 7,8. Here he proves what he had before asserted, that Christians have regard to God and his glory in their particular actions; and that from their general end and design, which is to devote themselves, and their whole life, and death, to God. He tells them first, in the negative, that

none of us i.e. that none of us Christians and believers, do live or die to ourselves; we are not our own lords, nor at our own disposal: and then, in the affirmative, he shows, that we live or die to the Lord; we spend our lives in his service, and part with them at his appointment. His glory is the white, at which we aim, living or dying: he is the centre, in which all the lines in the whole circumference of our lives do meet, 2Co 5:9 Phi 1:21 .

Whether we live therefore, or die, we are the Lord’ s: this is an inference from what he had said before: q.d. At all times, and in all estates, whether of health or sickness, abundance or poverty, life or death, we are the Lord’ s property, and at his disposal; he hath an absolute dominion over us, living or dying; in this world, or in the next.

Poole: Rom 14:9

To this end Christ both died, and rose: q.d. This is the fruit that accrues to Christ, by his death and resurrection, that he might, & c.

And revived: the Vulgar Latin leaves out this word. Chrysostom left out the former word, he arose. Ambrose inverts the order of the words, and reads them thus: To this end he lived, and died, and rose again. Some think the preter tense is here put for the present tense: he revived, i.e. he still lives, to intercede for us, and to exercise dominion over us. Others think that Christ’ s reviving here doth denote that new state of life which he had after his resurrection.

That he might be Lord both of the dead and living or, that he may govern and lord it (ina kurieush ) over all his, whether dead or alive; that he might obtain dominion, or rather the exercise of his dominion, over them. As God, he hath a universal dominion over all; but as Mediator, he hath a more special dominion over all the Father gave to him: this dominion he purchased at his death, and he had the full exercise of it when he rose again, Mat 28:18 Phi 2:9,10 .

Poole: Rom 14:10

He goes on to persuade them to a mutual forbearance, to dehort them from condemning or contemning one another about indifferent things. He suggests two arguments against it in this verse; one (which is more implied) is taken from the relation they bore one to another; they were brethren, not by natural generation, but by regeneration and adoption; they had the same Father, even God. The second argument is more plainly expressed; and it is taken from the consideration of the day of judgment, when all shall stand before Christ’ s judgment seat; see 2Co 5:10 ; all, both the strong and the weak; and then he will determine who hath done well or ill. In the mean while, who art thou that darest to usurp his place or office? The interrogation hath the force of a strong denial; q.d. Have you no more grace, charity, or wisdom, than so to do.

Poole: Rom 14:11

This verse proves what was before asserted, that all must stand before the judgment-seat of Christ. The proof is from Isa 45:23 . The prophet speaks only of God’ s swearing; the apostle sets down the form of his oath; which form is frequently mentioned in Scripture: see Num 14:21,28 Jer 22:24 Eze 5:11 14:16,18 20:3 . And instead of every tongue shall swear; the apostle, following the Seventy, saith, every tongue shall confess; and we are told, Phi 2:2 , what it shall confess, viz. that Jesus Christ is Lord. That which is generally spoken of Jehovah being here in a peculiar manner applied to Christ, it evidently showeth, that he is supreme Judge, and sovereign Lord, unto whom all knees must bow in token of subjection; and before whose tribunal all persons, will they, or will they not, must appear.

Poole: Rom 14:12

Here you have the end of our standing before the judgment-seat of Christ, which is to give account: see Mat 12:36 1Pe 4:5 . He saith:

Every one of us shall give account whether he be great or small, strong or weak; and that he shall give account of himself; i.e. of his own actions, and not another’ s. He shall give account of himself in his natural capacity, as a man; and in his capacity, as a rich or great man; and in his religious capacity, as one that hath enjoyed such education, such means of grace, &c.

Objection. Pastors must give account for their flock, Heb 13:17 .

Answer. Pastors shall give account of their negligence, and want of care, whereby they suffered their sheep or flock to miscarry; but every particular sheep also shall give account of his own personal wanderings.

Poole: Rom 14:13

Let us not therefore judge one another any more: q.d. Seeing all must be judged by Christ, let us no more judge one another, but mend this fault for time to come.

But judge this rather: hitherto his counsel was more general, respecting both the strong and the weak. Here he begins, in a more particular manner, to apply himself to the more strong and knowing Christians; counselling them to take heed, lest, by the abuse of their Christian liberty, they should be an offence to them that were weak and more ignorant. He entereth upon this with an elegant transition, making use of the same word in a different sense; for he doth not speak contraries, when he says, judge not, but judge; for the word in the former part of the verse signifies, to condemn and censure; but here, in the following part, to deliberate or consider: q.d. Instead of judging others, let us look upon this as a rule for ourselves, and our own deportment, that we put no stumblingblock, &c.

That no man put a stumblingblock or an occasion to fall in his brother’ s way: q.d. Take heed of offending your brethren in any kind; do not, by an unseasonable use of your liberty, either drive them from their Christian profession, or provoke them to imitate you, and so to sin against their consciences. You have a parallel text, 1Co 8:9 . There he speaks only of a stumblingblock; here he adds an occasion of falling, or, as it is in the original, a scandal. Though these two words do differ in their etymologies, yet they have one and the same signification. The latter word, as Stephanus observes, is peculiar to Holy Scripture, and seldom, if ever, used in any common author: it signifieth, properly, the bridge in a trap, which, by its falling down, catcheth a creature in a snare, and so occasions its ruin; and from thence it is used to denote any thing which is an occasion to others of stumbling or falling; any thing whereby we so offend another, as that he is hindered from good, drawn into or confirmed in evil. Scandal, or offence, is either passive or active. Passive scandal is, when that which is good is, by reason of man’ s corruption, an occasion of fillling to him. So Christ himself, and his doctrine, was a scandal to the Jews: see 1Co 1:23 1Pe 2:8 . Active scandal is, when any thing is done or said which gives occasion of offence to others, when it is an occasion of grief, or of sin to them, Rom 14:15,21 . This occasion may be administered, either by evil counsel, Mat 16:23 Rev 2:14 ; or by evil example, Isa 9:16 Mat 15:14 ; or by the abuse of Christian liberty in things indifferent, 1Co 8:9 .

Poole: Rom 14:14

Here he obviates an objection. Some might say, they were thoroughly persuaded, that no meat was unclean in itself, and therefore they might, and would, use their liberty in eating any thing that was before them. To this the apostle answers, first, by way of concession; he grants what they say is true, and tells them, that for his own part he knew it full well, and was himself assured of it; and that he had this assurance from

the Lord Jesus i.e. that he was instructed therein by his word and Spirit.

That there is nothing unclean of itself i.e. that no meat was unclean in itself; it was not so in its own nature: see Gen 1:31 9:3 . Some creatures might be unwholesome, but none were in themselves unclean: to the Jews they were not unclean by nature, but by a positive law, which law was now antiquated and out of doors: see Col 2:16,17 1Ti 4:3,4 .

But to him that esteemeth any thing to be unclean, to him it is unclean: this he adds by way of restriction, that though no meat was unclean in itself, yet it was so to him that thought it to be unclean. If a man shall believe that there is yet a difference in meats, that some are still unclean, and that by virtue of God’ s prohibition, it would be evil in him to eat such meats, because he therein acts against his conscience, and doth that which he himself thinks to be a sin: see Rom 14:23 .

Poole: Rom 14:15

In this verse you have two reasons to induce the strong not to offend the weak: First, it is contrary to charity; to grieve a brother upon the score of meats, is to walk uncharitably; it is a violation of the royal law of love, which is against the grieving or offending others, 1Co 13:4 . Two ways are weak Christians grieved, when others do unseasonably use their liberty.

1. They think such do offend God in eating that which he hath forbidden; and this is matter of grief to those that fear God, to see others transgress his laws.

2. They may be drawn by their example to do the like, against their own light and conscience; and this afterwards causeth grief and trouble; their consciences hereby are galled and wounded, 1Co 8:12 .

Destroy not him with thy meat, for whom Christ died: this is the second reason why Christians should not use their liberty to the offence of others; it may occasion their ruin and destruction: q.d. Hereby, as much as in you lies, you take a course to destroy them for whom Christ died. You will alienate and estrange them from the Christian religion, or you will draw them into sin, and induce them (as before) to act against their consciences, and so hazard their salvation. See a parallel place, 1Co 8:11 . Here a question may arise, whether any can perish for whom Christ died? The answer is, They cannot; and for this the Scripture is express, in Joh 10:28 . See also Mat 24:24 Joh 6:39 1Pe 1:5 . How then is this text to be understood? The apostle doth not speak of those for whom Christ indeed did die, but of such as, in the judgment of charity, are held to be of that number. We must account all those who confess the faith of Christ, for such as he hath redeemed by his death.

Haydock: Rom 14:1

Not in disputes about thoughts. [1] That is, without blaming or condemning the thoughts, and reasonings (as it appears by the Greek) of those new converts, who had been Jews, and who were still of this opinion, that they ought to abstain from meats forbidden by the Jewish law, and observe the Jewish festival days. You must charitably bear with the weakness of such converts. (Witham) ---

Be tender with him who is weak in faith; enter not into disputes with him, which only serve to extinguish charity, and create inveterate prejudices.

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[BIBLIOGRAPHY]

Non in disceptationibus cogitationum, Greek: me eis diakriseis dialogismon. Non in condemnationem rationum vel cogitationum.

Haydock: Rom 14:2

Eat all things. Viz. without observing the distinction between clean and unclean meats, prescribed by the law of Moses: which was now no longer obligatory. Some weak Christians, converted from among the Jews, as we here gather from the apostle, made a scruple of eating such meats as were deemed unclean by the law: such as swine's flesh, &c. which the stronger sort of Christians did eat without scruple. Now the apostle, to reconcile them together, exhorts the former not to judge or condemn the latter, using their Christian liberty; and the latter to take care not to despise, or scandalize their weaker brethren, either by bringing them to eat what in their conscience they think they should not: or by giving them such offence, as to endanger the driving them thereby from the Christian religion. (Challoner) ---

For one that is not so weak, but well instructed, believeth, is persuaded, that he may eat all things, the distinction of clean and unclean meats being no longer obligatory under the new law of Christ. He that is weak, and not convinced of this Christian liberty, let him eat herbs, or such things as he esteems not forbidden. It is likely some of them abstained many times from all manner of flesh, lest they should meet with what had been offered to idols, or lest something forbidden by the law might be mixed. (Witham)

Haydock: Rom 14:3-4

God hath taken him to him, that eats of any meats; he accounts him his servant, and will reward him as such. ---

God is able to make him stand, and will justify him before his tribunal. (Witham)

Haydock: Rom 14:5

Between day, &c. Still observing the sabbaths and festivals of the law. (Challoner.) ---

And another judgeth every day. That is, thinks every day to be taken away, that was to be kept, merely because ordered under the Jewish law. And now since both they who keep days, or do not keep them; and they who eat, or who abstain, do these things which a regard to God, and according to their conscience, let no one judge, or condemn the one party, nor the other; in these things, let every man abound in his own sense. It is without grounds that some would pretend from hence, that Christians cannot be bound to fast, or abstain from flesh on certain days. The apostle speaks only of the distinction of meats, called clean and unclean, and of fasts or feasts peculiar to the law of Moses. It does not follow from hence, that the Catholic Church hath not power to command days of fasting, and abstaining, for self-denial or humiliation. (Witham) ---

The apostle here treats only of the subject in hand, viz. the Mosaic distinctions of clean and unclean meats: and in this he allows, for that present time, each one to follow his own private judgment. St. John Chrysostom observes that St. Paul did not wish the weak to be left to their own judgment in this, as in a point of no consequence; but that they should wait for a time. The converts were not immediately prohibited their accustomed practices, but they were tolerated in them for a while, till fully instructed. This we see in many of the converts at Jerusalem, who were still observers of the Mosaic ordinances; this was tolerated, that the synagogue might be buried with honour. (Estius)

Haydock: Rom 14:11

The apostle here gives a remarkable proof of the divinity of our Saviour. He could not possibly be more express. He had said in the preceding verse, that all men should appear before the tribunal of Christ; to prove this assertion, he adduces this testimony of the prophet Isaias: "As I live, saith the Lord, every knee shall bend before me, and every tongue shall confess to God." (Isaias chap. xlv.) Thus shall all acknowledge the power, the divinity, and sovereign dominion of Christ, by bending the knee; and by confessing to him, shall acknowledge him for the master and judge of all mankind. (Calmet)

Haydock: Rom 14:14

Nothing is unclean itself. Because the law that made them unclean, is not now binding of itself, yet a man must not act against his conscience, neither must he, when he can avoid it, scandalize or offend the weak: nor cause divisions or dissensions. (Witham)

Haydock: Rom 14:15

St. Paul repeats this, in almost the same words, in 1 Corinthians chap. viii. and plainly gives us the understand, that Christ died for the salvation of all men, by supposing a Christian brother, for whom Christ had died, in danger of perishing by the scandal given by another. This supposition could never have been made, if the death of Christ was only offered up for the elect: but we here learn from St. Paul, that they for whom Christ shed his blood and suffered the death of the cross, may perish eternally; and therefore all, even the greatest reprobates, may be saved, if they effectually desire it, by virtue of the death of our divine Redeemer.

Gill: Rom 14:1

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, Exo 17:1 it signifies such as are of weak hands; as if it had been said, because the Israelites were רפים באמונ־תאם, "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.

Gill: Rom 14:2

For one believeth that he may eat all things,.... He is fully persuaded in his mind, that there is nothing in itself common, or unclean; that the difference between clean and unclean meats, commanded to be observed by the law of Moses, is taken away; and that he may now lawfully eat any sort of food; every creature of God being good, and none to be refused, because of the ceremonial law which is abrogated, provided it, be received with thanksgiving, and used to the glory of God:

another who is weak eateth herbs; meaning not one that is sickly and unhealthful, and of a weak constitution, and therefore eats herbs for health's sake; but one that is weak in the faith, and who thinks that the laws concerning the observance of meats and drinks are still in force; and therefore, rather than break any of them, and that he may be sure he does not, will eat nothing but herbs, which are not any of them forbidden by the law: and this he did, either as choosing rather to live altogether on herbs, than to eat anything which the law forbids; or being of opinion with the Essenes among the Jews, and the Pythagoreans among the Gentiles, who thought they were to abstain from eating of all sorts of animals.

Gill: Rom 14:3

Let not him that eateth, despise him that eateth not,.... Such who had a greater degree of Gospel light and knowledge, and made use of their Christian liberty in eating any sort of food, were not to despise as they were apt to do, such as abstained therefrom on account of the ceremonial law, as weak, ignorant; superstitious, and bigoted persons; or were not to set them at naught, or make nothing of them, as the word signifies, have no regard to their peace and comfort; but, on the other hand, were to consider them as brethren in Christ, though weak; and as having a work of God upon their souls, and therefore to be careful how they grieved them, destroyed their peace, or laid stumblingblocks in their way:

and let not him which eateth not, judge him that eateth: such who thought it not their duty to eat anything, but to forbear the use of some things directed to in the law, were not to censure and condemn, as they were apt to do, those who used their liberty in these things, as profane persons, and transgressors of the law of God; but leave them to the last and righteous judgment, when every one must be accountable to God for the various actions of life: the reason used to enforce this advice on both parties is,

for God hath received him: which respects both him that eateth, and him that eateth not, him that is despised, and him that is judged; and is a reason why one should not despise, nor the other judge, because God had received both the one and the other into his heart's love and affection, into the covenant of grace, and into his family by adoption: they were received by Christ, coming to him as perishing sinners, according to the will of God; whose will it likewise was, that they should be received into church fellowship, as being no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and God had also received them into his service, and they were made willing to serve him, as well as to be saved by him; and did serve him acceptably with reverence and godly fear, in righteousness and holiness; and this is the rather to be taken into the sense of this passage, because of what follows.

Gill: Rom 14:4

Who art thou that judgest another man's servant,.... This is another reason, dissuading from censoriousness and rash judgment, taken from civil things; one man has nothing to do with another man's servant; he has no power over him, nor any right to call him to an account for his actions; nor has he any business to censure or condemn him for them, or concern himself about them: so the believer supposed to be judged, does not belong to him that takes upon him to judge and condemn him; he is another's servant, he is the servant of God: he is chosen by God the Father for his service, as well as unto salvation; he is bought with the price of Christ's blood, and therefore not his own, nor another's, but Christ's, he is bought with his money; and he is also born in his house, the church; the Spirit of God in regeneration forms him for himself, for righteousness and holiness; under the influence of whose grace he voluntarily gives up himself to the service of God, and is assisted by him to keep his statutes and do them; and what has another to do with him? what power has he over him, or right to judge him?

to his own master he standeth or falleth, the meaning of which is, either if he "stands", that is, if he serves his Lord and master, of which "standing" is expressive; and continues in the service of him, whose servant he professes to be; this is to his master's advantage and profit, and not to another's: and if he "falls", that is, from his obedience to him, as such who profess to be the servants of God may; they may fall off from the doctrine of grace they have embraced; and that either totally and finally, as such do who never felt the power of it in their hearts; or partially, from some degree of steadfastness in the faith: and such also may fall from a lively exercise of the graces of faith, hope, and love, and into great sins, which is to their master's dishonour, and cause his ways and truths to be evil spoken of; and so it is to their own master they fail: or else the sense is, to their own master they are accountable, whether they stand or fall, serve or disobey him; and it is according to his judgment and not another's, that they "stand", or are and will be justified and acquitted, and will hear, well done, good and faithful servant; and according to the same they will "fall", or be condemned, and hear, take the slothful and unprofitable servant, and cast him into outer darkness: so the words "standing" and "failing" are used by the Jews in a forensic sense, for carrying or losing a cause, for justification or condemnation in a court of judicature, and particularly in the last judgment: and so they explain Psa 1:5, "the ungodly shall not stand in the judgment": the Targum paraphrases it,

"the wicked shall not be justified in the great day;''

and Jarchi upon the place says, there shall be no הקמת רגל, "standing of the foot" of the wicked, in the day of judgment; see Luk 21:36.

Yea, ye shall be holden up; which words seem to be a sort of correction of the apostle's, as if he should say, why do I talk of falling, one that is a true servant of the Lord's shall not fall, at least not totally and finally, nor in the last judgment; for he is holden by the right hand of God, by the right hand of his righteousness, and is kept by the power of God through faith unto salvation:

for God is able to make him stand; and will make him stand: words of power oftentimes include willingness as well as ability; see Jdg 5:24. God will make such to persevere to the end, because he has loved them with an everlasting love, chosen them in Christ, made a covenant with them in him, and has put them into his hands, and made them his care and charge; Christ has redeemed them by his blood, now intercedes, and is making preparations for them in heaven; they are united to him, and are built on him, the sure foundation; and the Spirit of God has begun that good work, which shall be performed. God will make such to stand in judgment with intrepidity, and without shame, being clothed with the righteousness of his Son; and shall therefore have the crown of righteousness given them, and an abundant entrance administered into his kingdom and glory: hence they ought not to be judged by man's judgment, nor need they regard it. The Alexandrian copy reads, "the Lord is able", &c.

Gill: Rom 14:5

One man esteemeth one day above another,.... This is another instance of the difference of sentiments in this church, about the observation of rituals; and is not to be understood of days appointed by the Christian churches for fasting, or abstinence from certain meats, either once a year, as the "Quadragesima", or Lent; or twice a week, as Wednesdays and Fridays; for these are things of much later observation, and which had never been introduced into the church of Rome in the apostle's time; nor were there any disputes about them: much less of days of Heathenish observation, as lucky or unlucky, or festivals in honour of their gods; for the apostle would never say, that a man who regarded such a day, regarded it to the Lord; nor would have advised to a coalition and Christian conversation with such a man, but rather to exclude him from all society and communion: it remains, therefore, that it must be understood of Jewish days, or of such as were appointed to be observed by the Jews under the former dispensation, and which some thought were still to be regarded; wherefore they esteemed some days in the year above others, as the days of unleavened bread, or the passover; particularly the first night, which was a night to be observed throughout their generations; and in their service for it to this day, use these words, הזה מכל הלילות מה נשתנה הלילה, "how different is this night from every other night" ⁿ? and the feast of tabernacles, especially the last and great day of the feast, and the day of Pentecost; also one day in a month above others, the first day of the month, or new moon; and one day in a week, the seventh day sabbath: now there were some, who thought that the laws respecting these days were still in force, particularly the latter, and therefore esteemed it above another: but let it be observed, that the man that did so was one that was weak in faith; the same man that ate herbs, because he would not be guilty of violating those laws, which ordered a distinction of meats to be observed, the same weak man esteemed one day above another, imagining the laws concerning the distinction of days were still obligatory, not rightly understanding the doctrine of Christian liberty, or freedom from the yoke of the ceremonial law:

another esteemeth every day alike; that is, one that is strong in faith, and has a greater degree of the knowledge of the Gospel, and of evangelical liberty, knows that the distinction of days, as well as of meats, is taken away, since the word was made flesh, and tabernacled among us, Christ the passover is sacrificed for us, the firstfruits of the Spirit have been received, and light by the church from the sun of righteousness, and Christ the true sabbath and rest is come; and therefore, being firmly persuaded there is no more holiness in days than there is in places, has the same regard for one day as another. The difference between these two lay here, the weak brother regarded a day for the sake of a day, as having by a positive law, he supposed to be in force, a superiority to another, and he regarded worship for the sake of this day; the stronger brother, though he also observed a day for divine worship, which is the Lord's day, since there must be some time for it as well as place, yet he observed the day for the sake of worship, and not worship for the sake of the day:

let every man be fully persuaded in his own mind; this is the advice the apostle gives to both parties; his sense is, that he would have each of them fully enjoy their own principle and practice undisturbed; he would have the weak brother, that esteemed one day above another, indulged in his way, since it arose from weakness, until he had better light, nor should he be despised for his weakness; he would have the stronger Christian also peaceably enjoy his sentiment, and pursue what he believed to be right; nor should he be judged, censured, and condemned, as a profane person, and a transgressor of the law: his counsel is, that they would sit down and carefully examine the word of God, and act according to the best light they should receive from thence; and take care especially, that they did not act contrary to their own consciences, with doubt and hesitation; they ought to be thoroughly satisfied in their own minds, and being so, should content themselves with their different sentiments and practices, without despising or censuring one another.

Gill: Rom 14:6

He that regardeth the day, regardeth it to the Lord,.... The apostle strengthens the above advice with this reason, because what is done both by one and the other, is done unto the Lord. The weak brother that esteems one day above another, and regards the passover, pentecost, and feast of tabernacles, a new moon, or a seventh day sabbath, does it in obedience to the commands of the Lord, which he thinks are still binding, not knowing that they are disannulled by Christ; and the worship performed by him on any of those days is done in the name and strength of the Lord, with a view to his glory, and as believing it was pleasing in his sight; and whether he is right or wrong, it is to the Lord he does it, and to his own master he stands or falls. The following clause is omitted in the Alexandrian copy and some others, and in the Vulgate Latin and Ethiopic versions, but is in most Greek copies, and retained in the Syriac and Arabic versions.

And he that regardeth not the day, the Lord he doth not regard it; believing it is the will of the Lord, that all distinction of days should cease; and that the law of commandments contained in ordinances, respecting such Jewish days, is abolished by the Lord Jesus Christ; and that it is to the honour the Lord not to observe them: for to regard the days of the feast of tabernacles, is tacitly to say, that the Word has not tabernacled among us; and to observe he days of the passover, is virtually to deny that our passover is sacrificed for us; and to keep the day of Pentecost, is all one as to affirm, that the firstfruits of the Spirit have not been given; and to regard a new moon, is in effect to say, that the church has not received evangelical light from Christ, the sun of righteousness; and to keep a seventh day sabbath, is a strong insinuation, as if Christ the true sabbath, in whom we have our spiritual and eternal rest, is not come; however, it is to the Lord that the stronger brother and more confirmed believer disregards any of those days; and it is to his own master he stands or falls, nor is he to be judged of man's judgment: and the same is the case of the eater, or non-eater of meats forbidden by the law:

he that eateth, eateth to the Lord, for he giveth God thanks. The man that is strong in faith, and is fully persuaded by the Lord Jesus that all distinction of meats, as of days, is ceased, eats any thing, and every sort of food, that comes in his way, without making any difference; and when he eats or drinks at any time, it is all to the glory of God; which is a clear case, by his giving God thanks, as becomes him, for the food he eats: he acknowledges that these are the creatures of God, and his gifts to him; he gives him thanks for the right he has given him to eat of them, and for taking away the distinction of meats, and giving him the free use of his creatures; and the more thankful he is when he considers how unworthy he is of the least of these mercies: and

he that eateth not, to the Lord he eateth, or, and giveth God thanks. The man that is weak in faith, that eateth not food forbidden by the law, abstains from such food, purely on account of the Lord, in obedience to his will, and with a view to his glory, supposing such a law to be in full force; and is thankful to God for the herbs he allows him to eat, or for other food not forbidden by the law: and therefore since each party shows such a religious concern for the glory of the Lord, the apostle argues they ought to be easy one with another. The Alexandrian copy reads, "and giveth the Lord thanks".

Gill: Rom 14:7

For none of us liveth to himself,.... That is, none of us believers; others may, but these do not, at least they ought not, nor do they when under the influence of the grace of God: they do not live, neither to righteous, nor to sinful self; they do not live upon their duties and services; nor do they ascribe their life, righteousness, and salvation to them; nor do they live to their own lusts, or make provision for the flesh to fulfil the lusts thereof, and much less to the lusts and wills of others:

and no man dieth to himself; every man dies, and must, or undergo a change equivalent to death; believers die as well as others, not eternally, or the second death, but corporeally, or a temporal death, but not to themselves; as they do not seek their own will and pleasure, and profit in life, so neither in death; they do not die to their own advantage only; death is gain unto them, it frees thema from all their sorrows, toil, and labours, and introduces them into the presence of Christ, and the enjoyment of everlasting happiness; but this is not all their death issues in, but also in the glory of Christ: moreover, no man has the power over life or death; as his life is not from himself, he has no power to lengthen or shorten it, nor to hinder or hasten death; this belongs to another Lord and master, whom life and death are both to subserve. This is an illustration of the above reason, by which the apostle confirms his advice.

Gill: Rom 14:8

For whether we live, we live unto the Lord,.... As natural, so spiritual life is derived from the Lord, and believers live by faith upon him, and according to his will revealed in the word; find to his honour and glory; at least they desire so to do:

and whether we die, we die unto the Lord; resigning up life unto him, whenever it is his pleasure; magnifying of him, as by life, so by death; dying to be with him, to be raised again by him, and live with him for evermore; in the faith and hope of this, the believer both lives and dies, and so glorifies Christ both in life and death: hence this conclusion follows,

whether we live therefore or die, we are the Lord's; by the gift of the Father to him, by his own purchase, and the power of his grace, making them willing to give up themselves to him: and hence it is, that under a sense of this, that they are his, and not their own, nor another's, they do all they do for his glory; whether they observe, or not observe a day, it is to the Lord; whether they eat, or not eat things formerly forbidden, it is to him; and whether they live or die, it is to the Lord, whose they are: and hence also it is, that they are not to be despised and set at nought, or to be judged and censured by one another, since they belong to another master, who is their Lord, and will be their Judge.

Gill: Rom 14:9

For to this end Christ both died, and rose, and revived,.... This last word "revived" is omitted by the Vulgate Latin, but very naturally placed by the Syriac, between Christ's dying and rising. The Alexandrian copy reads, "died and lived": and the Ethiopic version, "died and revived": the end of all which was,

that he might be the Lord both of the dead and living; that is, of believers, whether dead or alive; for though he is Lord of all, as God and Creator, yet his appearing to be Lord by his dying, rising, and living again, can only have respect to them, for whom dying he has abolished death, and destroyed Satan; whom he has redeemed from sin, and delivered from this present evil world; and so having freed them from those other lords which had the dominion over them, shows himself to be their one and only Lord: and by rising again from the dead, ascending to heaven, and sitting at the right hand of God, all creatures and things being subject to him, he is made or declared both Lord and Christ; and living again, and continuing to live for ever, he appears to have the keys of hell and death; and will open the graves, and raise from thence, and judge both quick and dead, those that will be found alive at his coming, and such as he will cause to rise from the dead then; till which time, the apostle suggests, the decision of these differences about meats and days was to be left; and in the mean time the saints were to cultivate peace and love among themselves.

Gill: Rom 14:10

But why dost thou judge thy brother?.... These words are spoken to the man weak in faith, that scrupled eating of certain meats, and chose rather eat none, and live on herbs, and who esteemed one day above another; and was very apt to censure and condemn such as made use of their Christian liberty in these things, though they were brethren, not in a natural or civil, but in a spiritual relation:

or why dost thou set at nought thy brother? these words, on the other hand, are directed to the stronger believer, who believed he might eat all things, and esteemed every day alike; being fully persuaded, that the distinction of meats and of days was now ceased; and such were apt to be puffed up with their superior knowledge and faith, and were ready to treat with an air of contempt those that were weak; showing little or no regard to their peace and edification, though they stood in the same relation to each other. The emphasis lies upon the word "brother", in both branches of the expostulation; and the force of the apostle's reasoning is that they should not judge or despise one another, because they were brethren, stood in the same relation to God and Christ, belonged to the same family, were partakers of the same grace, and had no pre-eminence one over another; they had but one master, and all they were brethren: and which he further enforces with the following reason or argument,

for we shall all stand before the judgment seat of Christ; at the last day, when he shall sit on his throne of glory, and all nations shall be gathered before him, and he shall pronounce and execute the decisive sentence on each of them: there is a particular, and a general judgment; a particular judgment at death, when the soul is immediately consigned to bliss or woe; and a general one in the end of time; which may be proved both from reason, as from the relation creatures stand in to God, from the inequality of things in this life, and the conscious fears of men with respect to a future one; and from divine revelation, Christ will be the Judge, he is so appointed by his Father, and is every way fit for it, being God omniscient and omnipotent; and when he shall appear in his glory, he shall sit on his judgment seat, the dead will be raised, the books will be opened, and all shall be summoned to appear before him, of every age and sex, of every rank and degree, and of every character, good or bad: here the saints are particularly designed, "we shall all stand"; whether ministers or private Christians, weak or strong believers; they that are apt to judge, and others that are too ready to despise; they shall all stand before the tribunal of Christ, who is sole Judge, and shall render to every man according to his works, and from whom they shall all receive their sentence. The allusion is to human courts of judicature, in which the judge sits upon a bench, and they that are tried stand before him; see 2Co 5:10. The Alexandrian copy reads, "the judgment seat of God".

Gill: Rom 14:11

For it is written,.... In Isa 45:23; though Justin Martyr ^o cites a like passage with what follows, as out of Ezekiel 37, but no such words appear there, either in the Hebrew text, or Septuagint version:

as I live, saith the Lord; the form of an oath used often by the Lord; who because he could swear by no greater, he swore by himself, by his own life; signifying, that what he was about to say, would as surely come to pass, as that he lived; and in the original text in Isaiah it is, "I have sworn by myself"; which being generally expressed, the apostle, perfectly agreeable to the meaning of it, gives the particular form of oath he swore, as in Isa 49:18;

every knee shall bow to me; which is not to be understood literally of bowing of the knee at the name of Jesus, which has no foundation in this, nor in any other passage of Scripture, but figuratively, of the subjection of all creatures to Christ, both voluntary and involuntary. The Complutensian edition adds, "of things in heaven, and things in earth, and things under the earth", as in Phi 2:10, from whence these words seem to be taken:

and every tongue shall confess to God; that is, everyone that has a tongue, every man, be he who he will, a good or a bad man, shall own at the last day, that Christ is God and Lord of all; see Phi 2:10. It may be asked, how this passage appears to be a proof of what the apostle had asserted, for which purpose it seems to be cited, since here is nothing said of Christ, nor of his judgment seat, nor of all standing before it? to which may be returned, that it is clear from the context in the prophet, that the Messiah is the person speaking, who is said to be a just God and Saviour; and is represented as calling upon, and encouraging all sorts of persons to look to him for salvation; and as he in whom the church expected righteousness and strength, and in whom all the seed of Israel shall be justified, and shall glory; and which the Chaldee paraphrase all along interprets of מימרא דיי, "the Word of the Lord"; the essential Word of God, the true Messiah: moreover, the bowing of the knee, and swearing, or confessing, to him, relate to his lordship and dominion over all; and suppose him as sitting on his throne of glory, as Lord of all, or as a judge on his judgment seat, in a court of judicature, where such like actions as here mentioned are performed; and whereas every knee is to bow, and every tongue to confess to him, which include all mankind, it follows then, that all the saints shall stand before him, bow unto him, own him as their Lord, and be judged by him. Kimchi says ^p, that this shall be באחרת הימים, "in the last days": and which the apostle rightly refers to the day of the general judgment. This place affords a considerable proof of Christ's true and proper deity, being in the prophet styled "Jehovah", and by the apostle "God"; and such things being ascribed to him, as swearing by himself, which no creature may do, and the subjection and confession of all creatures to him, whether they will or not.

Gill: Rom 14:12

So then everyone of us,.... this is the conclusion, drawn from the foregoing account of things, that there will be a general judgment, that Christ will be Judge, and all must appear at his bar; from whence it necessarily follows, that every man, and so every Christian, strong or weak, whatever may be his gifts, talents, and abilities,

shall give an account of himself to God; that is, to Christ, who is God; which is another proof of his deity, for he will be the Judge, the Father will judge no man; it is before his judgment seat all shall stand; and therefore the account must be given to him by every one, of himself, and not another; of all his thoughts, words, and deeds, which will be all brought into judgment; and of his time and talents, how they have been spent and used; and of all his gifts of nature, providence, and grace, how they have been exercised for the glory of God, his own good, and the good of others: the formal manner in which this will be done is unknown unto us; however, this is certain, that the saints will have upon this reckoning, in what sort soever it may be, a full and open discharge, through the blood and righteousness of Christ. The Jews ^q, say, in much such language as the apostle does, that

"when a man removes out of this world, then חושבנא למאריה יהיב, "he gives an account to his Lord", of all that he has done in the world.''

Gill: Rom 14:13

Let us not therefore judge one another more,.... With respect to the observance or non-observance of the laws relating to meats and drinks, and days, and times; the apostle means, that they should not judge rashly, nor anything before the time; they should not censure and judge each other's characters and states, on account of these things, but leave all to the decisive day, to Christ the Judge, and to his bar, before which all must stand:

but judge this rather; or reckon this to be the most proper, fit, and advisable:

that no man put a stumblingblock or occasion to fall in his brother's way; as in the former part of the advice the apostle seems to have respect more especially to the weak brethren, who were ready to judge and condemn such as neglected the observance of the laws about meats and days, as transgressors, and as wicked persons, that ought not to be in the communion of the church; so in this he seems more principally to have regard to the stronger brethren; who, through their imprudent use of their Christian liberty, offended weaker minds, and were the occasion of their stumbling and falling, which it became them to be careful to prevent; and rather than be a means of anything of this nature, it was much better, as he afterwards observes, neither to eat flesh, nor drink wine, and entirely drop or forego the use of their liberty.

Gill: Rom 14:14

I know and am persuaded by the Lord Jesus,.... As for the apostle's own sense and judgment about the distinction of meats, it was this,

that there is nothing unclean of itself; that every creature, as originally made by God, is good; that what is eatable, or fit for food, may be eaten, whatever the Mosaic laws, being now abrogated, say to the contrary; and that whatever physical or natural difference there may be between the creatures of God, one being naturally fit for food, and another not; yet there is no moral distinction between them, there is nothing in any of them that can morally defile a man by eating them; nor indeed is there now any ceremonial distinction between them, and so no ceremonial pollution by them. This was not a bare conjecture, nor a mere opinion, but a point of certain knowledge, a matter of faith, and of full assurance of faith; the apostle was thoroughly persuaded of the truth of it, and had not the least doubt nor difficulty in his mind about it; he was as fully assured of it, as he was of his salvation by Christ, and of his interest in the love of God, from which he could never be separated, and therefore expresses it in language equally as strong; and this he came to the knowledge and persuasion of, "by the Lord Jesus"; by his express words, Mat 15:11; or by a revelation from him, in which way he had the whole Gospel: he might be informed of this matter in like manner as Peter was, by a vision from heaven, Act 10:10, or he knew this through the abrogation of the whole ceremonial law by Christ, who abolished the law of commandments contained in ordinances, and so these laws relating to the difference of meats among the rest; and he knew, that all the creatures in their original creation were good, and though cursed, for man's sake yet Christ had removed the curse, and sanctified them for the use of his people, who, under the Gospel dispensation, might make use of them at pleasure, without distinction: and the Jews themselves own, that what before was unclean, shall in the days of the Messiah be clean: so they explain Psa 146:7; "the Lord looseth the prisoners", which they would render, "the Lord looseth that which was forbidden"; and give this as the sense ^r.

"every beast which was unclean in this world (the Jewish state), הבה מטהר אותה לעתיד לבוא, "God will cleanse it in the time to come" (in the times of the Messiah), when they shall be clean as at the first, to the sons of Noah.''

So they observe, that the Hebrew word for a hog, חזיר, comes from חזר, which signifies to return; because, say they ^s, hereafter God will cause it to return to the Israelites; and even now, as formerly, they allow of eating anything that is torn, or dies of itself, or hog's flesh to an army entering into a Gentile country, and subduing it, where they can find nothing else ^t:

but to him that esteemeth anything to be unclean, to him it is unclean; such a man that thinks the laws concerning clean and unclean meats are still in force, and binding upon him, ought to refrain from eating them; because he would act contrary to his conscience, and so violate and defile it; wherefore though the apostle was so fully satisfied in his own, mind, yet he would not have weak and scrupulous consciences do themselves any hurt through his faith; for if they ate doubtingly, and without faith, it was an evil. Capellus ^u mentions a rule laid down by the Jews, but does not direct where it is to be found, nor have I yet met with it, very agreeable to this of the apostle's, which runs thus:

"this is the grand general rule in the law, that every thing which thou dost not know, הוא מותר או אסור עליך אסור אם, "whether it is lawful or unlawful, to thee it is unlawful", until thou hast asked a wise men concerning who may teach thee that it is lawful.''

Gill: Rom 14:15

But if thy brother be grieved with thy meat,.... The apostle proceeds to give reasons why, though he was so fully persuaded that nothing was unclean of itself, and so he, and any other of the same persuasion, might lawfully eat anything; yet they should forbear, and not make use of this liberty; because if a brother should be grieved by it, that is, either should be concerned and troubled at it inwardly, both because the person that eats is thought by him to have transgressed a command of God, and because he himself is not only despised as a weak brother, but as if he was a "judaizing" Christian, and walked not uprightly, according to the truth of the Gospel; or else should be emboldened thereby to eat, and so wound and defile his weak conscience; or be so galled and offended at it, as to stumble and fall off from his profession of Christianity, and withdraw his communion, as judging there is nothing in it, no regard being had to the law of God:

now walkest thou not charitably; this is a breach of the rule of charity or brotherly love; such an one is a brother, and though a weak one, yet he is to be loved as a brother, and to be charitably walked with: true charity, or love, vaunts not itself over, nor is it puffed up against a weak brother; nor is it unconcerned for his peace, but bears with his weaknesses, and forbears the use of things grieving to him:

destroy not him with thy meat, for whom Christ died. This is to be understood, not of eternal destruction, that can never be thought to be either in the will or power of any man; such a degree of malice can never arise in the heart of any, to wish for, desire, or take any step towards the eternal damnation of another; and could any thing of this kind be among the men of the world, yet surely not among brethren of the same faith, and in the same church state; and were there any so wicked as to desire this, yet it is not in their power to compass it, for none can destroy eternally but God; see Mat 10:28; besides, it is not reasonable to suppose, that eternal damnation should follow upon eating things indifferent, or be caused by an offence either given or taken through them; moreover, though such as only think themselves, or profess themselves, or are only thought by others to be such, for whom Christ died, may be eternally destroyed, yet none of those can, for whom Christ really died; for they are his special people, his peculiar friends, his own sheep, his body the church, which can never perish; and he, by dying, has procured such blessings for them, such as a justifying righteousness, pardon of sin, peace with God, and eternal life, which will for ever secure them from destruction: besides, should anyone of them be destroyed, the death of Christ would be so far in vain, nor would it appear to be a sufficient security from condemnation, nor a full satisfaction to the justice of God; or God must be unjust, to punish twice for the same fault: but this is to be understood of the destruction of such a man's peace and comfort, which is signified by grieving, stumbling, offending, and making him weak; and the words are a fresh reason, why they that are strong in the faith of Christian liberty, should nevertheless forbear the use of it, to preserve the peace of a weak brother; which is a matter of importance, and the rather to be attended to, since it is the peace of one that belongs to Christ, whom he has so loved as to die for, and therefore should be the object of the regard and affections of such as believe in Christ and love him.

Commentary -- Verse Notes / Footnotes

NET Notes: Rom 14:1

¹ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

NET Notes: Rom 14:4

¹ tc Most mss, especially Western and Byzantine (D F G 048 33 1739 1881 Ï latt), read θεός (qeos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most important mss (Ì⁴⁶ א A B C P Ψ pc co), and θεός looks to be an assimilation to θεός in v. 3.

NET Notes: Rom 14:5

¹ tn Grk “For one judges day from day, and one judges all days.”

NET Notes: Rom 14:6

¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

NET Notes: Rom 14:10

¹ tn Grk “But why do you judge your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “weak” Christian who eats only vegetables (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

² tn Grk “Or again, why do you despise your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “strong” Christian who eats everything (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

³ sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

NET Notes: Rom 14:11

¹ sn A quotation from Isa 45:23.

NET Notes: Rom 14:12

¹ tc ‡ The words “to God” are absent from some mss (B F G 6 630 1739 1881 pc) but are found in א A C D Ψ 0209 33 Ï lat sy co. External evidence somewhat favors their inclusion since Alexandrian, Western, and Byzantine mss are well represented. From an internal standpoint, however, it is easy to see the words as a scribal gloss intended to clarify the referent, especially as a reinforcement to the quotation of Isa 45:23 in v. 11. Not only that, but the abrupt ending of the verse without “to God” is harsh, both in Greek and in English. In this instance, the internal considerations seem overwhelming on the side of the omission. At the same time, English stylistic needs require the words and they have been put into the translation, even though they are most likely not original. NA²⁷ places the words in brackets, indicating doubt as to their authenticity.

tn Or “each of us is accountable to God.”

NET Notes: Rom 14:13

¹ tn Grk “brother.”

NET Notes: Rom 14:15

¹ tn Grk “brother.”

² tn Grk “on account of food.”

³ tn Grk “according to love.”

Geneva Bible: Rom 14:1

Him ^{( 1 )} that is weak in the faith ^{( a )} receive ye, [but] not to ^{( b )} doubtful disputations.

^{( 1 )} Now he shows how we ought to behave ourselves toward our brethren in matters and things indifferent, who offend in the use of them not from malice or damnable superstition, but for lack of knowledge of the benefit of Christ. And thus he teaches that they are to be instructed gently and patiently, and so that we apply ourselves to their ignorance in such matters according to the rule of charity.

^{( a )} Do not for a matter or thing which is indifferent, and such a thing as you may do or not do, shun his company, but take him to you.

^{( b )} To make him by your doubtful and uncertain disputations go away in more doubt than he came, or return back with a troubled conscience.

Geneva Bible: Rom 14:2

^{( 2 )} For one ^{( c )} believeth that he may eat all things: another, who is weak, eateth herbs.

^{( 2 )} He propounds for an example the difference of meats, which some thought was necessarily to be observed as a thing prescribed by the law (not knowing that it was taken away) whereas on the other hand those who had profited in the knowledge of the gospel knew well that this position of the law as the schoolmaster was abolished.

^{( c )} Knows by faith.

Geneva Bible: Rom 14:3

^{( 3 )} Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for ^{( 4 )} God hath received him.

^{( 3 )} In such a matter, says the apostle, let neither those who know their liberty proudly despise their weak brother, neither let the unlearned wickedly or perversely condemn that which they do not understand. ^{( 4 )} The first reason: because both he that eats and he that does not eat is nonetheless the member of Christ, neither he who does not eat can justly be condemned, neither he who eats be justly condemned: now the first proposition is declared in the sixth verse which follows (Rom 14:6).

Geneva Bible: Rom 14:4

^{( 5 )} 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 )} Another reason which depends upon the former: why the novice and more unlearned ought not to be condemned by the more experienced, as men without hope of salvation: because, says the apostle, he that is ignorant today, may be endued tomorrow with further knowledge, so that he may also stand sure: therefore it belongs to God, and not to man, to pronounce the sentence of condemnation.

Geneva Bible: Rom 14:5

^{( 6 )} One man esteemeth one day above another: another esteemeth every day [alike]. ^{( 7 )} Let ^{( d )} every man be fully persuaded in his own mind.

^{( 6 )} Another example of the difference of days according to the law. ^{( 7 )} He sets against this contempt, and hasty or rash judgments, a continual desire to profit, that the strong may be certainly persuaded of their liberty, of what manner and sort it is, and how they ought to use it: and again the weak may profit daily, in order that they do not abuse the gift of God, or please themselves in their infirmity.

^{( d )} That he may say in his conscience that he knows and is persuaded by Jesus Christ, that nothing is unclean of itself: and this persuasion must be grounded upon the word of God.

Geneva Bible: Rom 14:6

^{( 8 )} He that ^{( e )} regardeth the day, regardeth [it] unto the Lord; and he that regardeth not the day, to the ^{( f )} Lord he doth not regard [it]. He that ^{( g )} eateth, eateth to the Lord, ^{( 9 )} for he giveth God thanks; and he that eateth ^{( h )} not, to the Lord he eateth not, and giveth God thanks.

^{( 8 )} A reason taken from the nature of indifferent things, which a man may do with good conscience, and omit: for seeing that the difference of days and meats was appointed by God, how could those who as yet did not understand the abrogation of the law, and yet otherwise acknowledge Christ as their Saviour, with good conscience neglect that which they knew was commanded by God? And on the other hand, those who knew the benefit of Christ in this behalf, did with good conscience neither observe days nor meats: therefore, says the apostle in verse ten, "Let not the strong condemn the weak for these things, seeing that the weak brethren are brethren nonetheless." (Rom 14:10) Now if any man would apply this doctrine to our times and ages, let him know that the apostle speaks of indifferent things, and that those who thought them not to be indifferent, had a basis in the law, and were deceived by simple ignorance, and not from malice (for to such the apostle does not yield, no not for a moment) nor superstition, but by a religious fear of God.

^{( e )} Precisely observes.

^{( f )} God will judge whether he does well or not: and therefore you should rather strive about this, how every one of you will be considered by God, than to think upon other men's doings.

^{( g )} He that makes no difference between meats. ^{( 9 )} So the apostle shows that he speaks of the faithful, both strong and weak: but what if we have to deal with the unfaithful? Then we must take heed of two things, as also is declared in the epistle to the Corinthians. The first is that we do not consider their superstition as something indifferent, as they did who sat down to eat meat in idol's temples: the second is that then also when the matter is indifferent (as to buy a thing offered to idols, in the butcher's store, and to eat it at home or at a private meal) we do not wound the conscience of our weak brother.

^{( h )} He that does not touch meats which he considers to be unclean by the law.

Geneva Bible: Rom 14:7

^{( 10 )} For none of us liveth to ^{( i )} himself, and no man dieth to himself.

^{( 10 )} We must not rest, he says, in the meat itself, but in the use of the meat, so that he is justly to be reprehended that lives in such a way that he does not cast his eyes upon God, for both our life and our death is dedicated to him, and for this cause Christ has properly died, and not simply that we might eat this meat or that.

^{( i )} Has respect to himself only, which the Hebrews say in this manner, "Do well to his own soul."

Geneva Bible: Rom 14:10

^{( 11 )} 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 )} The conclusion: we must leave to God his right, and therefore in matters which are either good or evil according to the conscience of the individual, the strong must not despise their weak brethren, much less condemn them. But this consequent cannot be taken of equal force in the contrary, that is, that the weak should not judge the strong, because the weak do not know that those who do not observe a day and eat, observe it not to the Lord, and eat to the Lord, as the strong men know that the weak who observe a day and do not eat, observe the day to the Lord, and eat not to the Lord.

Geneva Bible: Rom 14:11

For it is written, [As] I ^{( k )} live, saith the Lord, every knee shall bow to me, and every tongue shall ^{( l )} confess to God.

^{( k )} This is a form of an oath, proper to God alone, for he and none but he lives, and has his being of himself.

^{( l )} Will acknowledge be to be from God.

Geneva Bible: Rom 14:13

^{( 12 )} Let us not therefore judge one another any more: but judge ^{( m )} this rather, that no man put a stumblingblock or an occasion to fall in [his] brother's way.

^{( 12 )} After he has concluded what is not to be done, he shows what is to be done: that is, we must take heed that we do not utterly abuse our liberty and cast down our brother who is not yet strong.

^{( m )} He rebukes along the way these malicious judgers of others who occupy their heads about nothing, but to find fault with their brethren's life, whereas they should rather focus their minds upon this, that they do not with disdainfulness either cast their brethren completely down, or give them any offence.

Geneva Bible: Rom 14:14

^{( 13 )} I know, and am persuaded by the ^{( n )} Lord Jesus, that [there is] nothing unclean of ^{( o )} itself: but to him that esteemeth any thing to be unclean, to him [it is] unclean.

^{( 13 )} The preventing of an objection: it is true that the right of the law to be schoolmaster is taken away by the benefit of Christ, to those who know it, but yet nonetheless we have to consider in the use of this liberty what is expedient, that we may have regard to our weak brother, seeing that our liberty is not lost in doing this.

^{( n )} By the Spirit of the Lord Jesus, or by the Lord Jesus, who broke down the wall at his coming.

^{( o )} By nature.

Geneva Bible: Rom 14:15

But if thy brother be grieved with [thy] meat, now walkest thou not charitably. ^{( 14 )} Destroy not him with thy meat, for whom ^{( 15 )} Christ died.

^{( 14 )} It is the part of a cruel mind to make more account of meat than of our brother's salvation. Which thing those do who eat with the intent of giving offence to any brother, and so give him occasion to turn back from the Gospel.

^{( 15 )} Another argument: we must follow Christ's example: and Christ was so far from destroying the weak with meat that he gave his life for them.

Commentary -- Verse Range Notes

TSK Synopsis: Rom 14:1-23

1 Men may not contemn nor condemn one another for things indifferent;

13 but take heed that they give no offence in them;

15 which the apostle proves unlawful by many reasons.

Maclaren: Rom 14:12-23

The Limits Of Liberty

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 fail, 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 anything 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.'--Romans 14:12-23.

THE special case in view, in the section of which this passage is part, is the difference of opinion as to the lawfulness of eating certain meats. It is of little consequence, so far as the principles involved are concerned, whether these were the food which the Mosaic ordinances made unclean, or, as in Corinth, meats offered to idols. The latter is the more probable, and would be the more important in Rome. The two opinions on the point represented two tendencies of mind, which always exist; one more scrupulous, and one more liberal. Paul has been giving the former class the lesson they needed in the former part of this chapter; and he now turns to the stronger' brethren, and lays down the law for their conduct. We may, perhaps, best simply follow him, verse by verse.

We note then, first, the great thought with which he starts, that of the final judgment, in which each man shall give account of himself. What has that to do with the question in hand? This, that it ought to keep us from premature and censorious judging. We have something more pressing to do than to criticise each other. Ourselves are enough to keep our hands full, without taking a lift of our fellows' conduct. And this, further, that, in view of the final judgment, we should hold a preliminary investigation on our own principles of action, and decide' to adopt as the overruling law for ourselves, that we shall do nothing which will make duty harder for our brethren. Paul habitually settled small matters on large principles, and brought the solemnities of the final account to bear on the marketplace and the meal.

In Romans 14:13 he lays down the supreme principle for settling the case in hand. No Christian is blameless if he voluntarily acts so as to lay a stumbling-block or an occasion to fall in another's path. Are these two things the same? Possibly, but a man may stumble, and not fall, and that which makes him stumble may possibly indicate a temptation to a less grave evil than that which makes him fall does. It may be noticed that in the sequel we hear of a brother's being grieved' first, and then of his being overthrown.' In any case, there is no mistake about the principle laid down and repeated in Romans 14:21. It is a hard saying for some of us. Is my liberty to be restricted by the narrow scruples of strait-laced' Christians? Yes. Does not that make them masters, and attach too much importance to their narrowness? No. It recognises Christ as Master, and all His servants as brethren. If the scrupulous ones go so far as to say to the more liberal, You cannot be Christians if you do not do as we do,' then the limits of concession have been reached, and we are to do as Paul did, when he flatly refused to yield one hair's-breadth to the Judaisers. If a man says, You must adopt this, that, or the other limitation in conduct, or else you shall be unchurched, the only answer is, I will not. We are to be flexible as long as possible, and let weak brethren's scruples restrain our action. But if they insist on things indifferent as essential, a yet higher duty than that of regard to their weak consciences comes in, and faithfulness to Christ limits concession to His servants.

But, short of that extreme case, Paul lays down the law of curbing liberty in deference to narrowness.' In Romans 14:14 he states with equal breadth the extreme principle of the liberal party, that nothing is unclean of itself. He has learned that in the Lord Jesus.' Before he was in Him,' he had been entangled in cobwebs of legal cleanness and uncleanness; but now he is free. But he adds an exception, which must be kept in mind by the liberal-minded section--namely, that a clean thing is-unclean to a man who thinks it is. Of course, these principles do not affect the eternal distinctions of right and wrong. Paul is not playing fast and loose with the solemn, divine law which makes sin and righteousness independent of men's notions. He is speaking of things indifferent--ceremonial observances and the like; and the modern analogies of these are conventional pieces of conduct, in regard to amusements and the like, which, in themselves, a Christian man can do or abstain from without sin.

Romans 14:15 is difficult to understand, if the for' at the beginning is taken strictly. Some commentators would read instead of it a simple' but,' which smooths the flow of thought. But possibly the verse assigns a reason for the law in Romans 14:13, rather than for the statements in Romans 14:14. And surely there is no stronger reason for tender consideration for even the narrowest scruples of Christians than the obligation to walk in love. Our common brotherhood binds us to do nothing that would even grieve one of the family. For instance, Christian men have different views of the obligations of Sunday observance. It is conceivable that a very broad' Christian might see no harm in playing lawn-tennis in his garden on a Sunday; but if his doing so scandalised, or, as Paul says, grieved' Christian people of less advanced views, he would be sinning against the law of love if he did it.

There are many other applications of the principle readily suggested. The principle is the thing to keep clearly in view. It has a wide field for its exercise in our times, and when the Christian brotherhood includes such diversities of culture and social condition. And that is a solemn deepening of it, Destroy not with thy meat him for whom Christ died.' Note the almost bitter emphasis on thy,' which brings out not only the smallness of the gratification for which the mischief is done, but the selfishness of the man who will not yield up so small a thing to shield from evil which may prove fatal, a brother for whom Christ did not shrink from yielding up life. If He is our pattern, any sacrifice of tastes and liberties for our brother's sake is plain duty, and cannot be neglected without selfish sin. One great reason, then, for the conduct enjoined, is set forth in Romans 14:15. It is the clear dictate of Christian love.

Another reason is urged in Romans 14:16-18. It displays the true character of Christianity, and so reflects honour on the doer. Your good' is an expression for the whole sum of the blessings obtained by becoming Christians, and is closely connected with what is here meant by the kingdom of God.' That latter phrase seems here to be substantially equivalent to the inward condition in which they are who have submitted to the dominion of the will of God. It is' the kingdom within us' which is righteousness, peace, and joy in the Holy Ghost.' What have you won by your Christianity? the Apostle in effect says, Do you think that its purpose is mainly to give you greater licence in regard to these matters in question? If the most obvious thing in your conduct is your eating and drinking,' your whole Christian standing will be misconceived, and men will fancy that your religion permits laxity of life. But if, on the other hand, you show that you are Christ's servants by righteousness, peace, and joy, you will be pleasing to God, and men will recognise that your religion is from Him, and that you are consistent professors of it.

Modern liberal-minded brethren can easily translate all this for to-day's use. Take care that you do not give the impression that your Christianity has its main operation in permitting you to do what your weaker brethren have scruples about. If you do not yield to them, but flaunt your liberty in their and the world's faces, your advanced enlightenment will be taken by rough-and-ready observers as mainly cherished because it procures you these immunities. Show by your life that you have the true spiritual gifts. Think more about them than about your' breadth,' and superiority to narrow prejudices.' Realise the purpose of the Gospel as concerns your own moral perfecting, and the questions in hand will fall into their right place.

In Romans 14:19-20 two more reasons are given for restricting liberty in deference to others' scruples. Such conduct contributes to peace. If truth is imperilled, or Christ's name in danger of being tarnished, counsels of peace are counsels of treachery; but there are not many things worth buying at the price of Christian concord. Such conduct tends to build up our own and others' Christian character. Concessions to the weak' may help them to become strong, but flying in the face of their scruples is sure to hurt them, in one way or another.

In Romans 14:15, the case was supposed of a brother's being grieved by what he felt to be laxity. That case corresponded to the stumbling-block of Romans 14:13. A worse result seems contemplated in Romans 14:20, --that of the weak brother, still believing that laxity was wrong, and yet being tempted by the example of the stronger to indulge in it. In that event, the responsibility of overthrowing what God had built lies at the door of the tempter. The metaphor of overthrowing' is suggested by the previous one of edifying.' Christian duty is mutual building up of character; inconsiderate exercise of liberty' may lead to pulling down, by inducing to imitation which conscience condemns.

From this point onwards, the Apostle first reiterates in inverse order his two broad principles, that clean things are unclean to the man who thinks them so, and that Christian obligation requires abstinence from permitted things if our indulgence tends to a brother's hurt. The application of the latter principle to the duty of total abstinence from intoxicants for the sake of others is perfectly legitimate, but it is an application, not the direct purpose of the Apostle's injunctions.

In Romans 14:22-23, the section is closed by two exhortations, in which both parties, the strong and the weak, are addressed. The former is spoken to in Romans 14:22, the latter in Romans 14:23. The strong brother is bid to be content with having his wider views, or faith'--that is, certainty that his liberty is in accordance with Christ's will. It is enough that he should enjoy that conviction, only let him make sure that he can hold it as in God's sight, and do not let him flourish it in the faces of brethren whom it would grieve, or might lead to imitating his practice, without having risen to his conviction. And let him be quite sure that his conscience is entirely convinced, and not bribed by inclination; for many a man condemns himself by letting wishes dictate to conscience.

On the other hand, there is a danger that those who have scruples should, by the example of those who have not, be tempted to do what they are not quite sure is right. If you have any doubts, says Paul, the safe course is to abstain from the conduct in question. Perhaps a brother can go to the theatre without harm, if he believes it right to do so; but if you have any hesitation as to the propriety of going, you will be condemned as sinning if you do. You must not measure your corn by another man's bushel. Your convictions, not his, are to be your guides. Faith' is used here in a somewhat unusual sense. It means certitude of judgment. The last words of Romans 14:23 have no such meaning as is sometimes extracted from them; namely, that actions, however pure and good, done by unbelievers, are of the nature of sin. They simply mean that whatever a Christian man does without clear warrant of his judgment and conscience is sin to him, whatever it is to others.

MHCC: Rom 14:1-6

Differences of opinion prevailed even among the immediate followers of Christ and their disciples. Nor did St. Paul attempt to end them. Compelled assent to any doctrine, or conformity to outward observances without being convinced, would be hypocritical and of no avail. Attempts for producing absolute oneness of mind among Christians would be useless. Let not Christian fellowship be disturbed with strifes of words. It will be good for us to ask ourselves, when tempted to disdain and blame our brethren; Has not God owned them? and if he has, dare I disown them? Let not the Christian who uses his liberty, despise his weak brother as ignorant and superstitious. Let not the scrupulous believer find fault with his brother, for God accepted him, without regarding the distinctions of meats. We usurp the place of God, when we take upon us thus to judge the thoughts and intentions of others, which are out of our view. The case as to the observance of days was much the same. Those who knew that all these things were done away by Christ's coming, took no notice of the festivals of the Jews. But it is not enough that our consciences consent to what we do; it is necessary that it be certified from the word of God. Take heed of acting against a doubting conscience. We are all apt to make our own views the standard of truth, to deem things certain which to others appear doubtful. Thus Christians often despise or condemn each other, about doubtful matters of no moment. A thankful regard to God, the Author and Giver of all our mercies, sanctifies and sweetens them.

MHCC: Rom 14:7-13

Though some are weak, and others are strong, yet all must agree not to live to themselves. No one who has given up his name to Christ, is allowedly a self-seeker; that is against true Christianity. The business of our lives is not to please ourselves, but to please God. That is true Christianity, which makes Christ all in all. Though Christians are of different strength, capacities, and practices in lesser things, yet they are all the Lord's; all are looking and serving, and approving themselves to Christ. He is Lord of those that are living, to rule them; of those that are dead, to revive them, and raise them up. Christians should not judge or despise one another, because both the one and the other must shortly give an account. A believing regard to the judgment of the great day, would silence rash judgings. Let every man search his own heart and life; he that is strict in judging and humbling himself, will not be apt to judge and despise his brother. We must take heed of saying or doing things which may cause others to stumble or to fall. The one signifies a lesser, the other a greater degree of offence; that which may be an occasion of grief or of guilt to our brother.

MHCC: Rom 14:14-18

Christ deals gently with those who have true grace, though they are weak in it. Consider the design of Christ's death: also that drawing a soul to sin, threatens the destruction of that soul. Did Christ deny himself for our brethren, so as to die for them, and shall not we deny ourselves for them, so as to keep from any indulgence? We cannot hinder ungoverned tongues from speaking evil; but we must not give them any occasion. We must deny ourselves in many cases what we may lawfully do, when our doing it may hurt our good name. Our good often comes to be evil spoken of, because we use lawful things in an uncharitable and selfish manner. As we value the reputation of the good we profess and practise, let us seek that it may not be evil-spoken of. Righteousness, peace, and joy, are words that mean a great deal. As to God, our great concern is to appear before him justified by Christ's death, sanctified by the Spirit of his grace; for the righteous Lord loveth righteousness. As to our brethren, it is to live in peace, and love, and charity with them; following peace with all men. As to ourselves, it is joy in the Holy Ghost; that spiritual joy wrought by the blessed Spirit in the hearts of believers, which respects God as their reconciled Father, and heaven as their expected home. Regard to Christ in doing our duties, alone can make them acceptable. Those are most pleasing to God that are best pleased with him; and they abound most in peace and joy in the Holy Ghost. They are approved by wise and good men; and the opinion of others is not to be regarded.

Matthew Henry: Rom 14:1-23

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, Act 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 (Rom 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, Rom 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, Act 10:15, Act 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, 1Co 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, Rom 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, Gal 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, Rom 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, proslambanesthe - 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 1Co 1:10; Phi 3:15, Phi 3:16.

2. Those who are strong must by no means despise the weak; nor those who are weak judge the strong, Rom 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, Rom 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, 1Pe 1:5; Jud 1:24.

(2.) Because they are servants to their own master (Rom 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, Jam 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, Rom 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 1Ti 4:4, justly makes this observation: It appears by this that saying grace (as we commonly call it, perhaps from 1Co 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, Mat 14:19; Mat 15:36; Luk 9:16; Joh 6:11; Mat 26:26, Mat 26:27; Act 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 (Rom 14:7, Rom 14:8), and the ground of it, Rom 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 (Rom 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 (Col 3:17), with an eye to the will of Christ as our rule, to the glory of Christ as our end, Phi 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, Rom 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 (Act 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, Phi 2:8, Phi 2:9. It was after he had died and risen that he said, All power is given unto me (Mat 28:18), and presently he exerts that power in issuing out commissions, Rom 14:19, Rom 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, Rom 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, 2Co 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 (Rom 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 Isa 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, Act 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, Gen 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 (Rom 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 (Gal 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 (Gal 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 (Rom 14:17, Rom 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, etc. 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, Mat 3:2; Mat 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 (Heb 9:10), abstaining from some meats religiously (Lev 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, Col 2:21, Col 2:22. The matter is left at large. Every creature of God is good, 1Ti 4:4. So, as to other things, it is neither circumcision nor uncircumcision (Gal 5:6; Gal 6:15; 1Co 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, Isa 32:17. Thirdly, It is in these things to serve Christ (Rom 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 Rom 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, Rom 14:14 and Rom 14:23, which two verses explain this, and give us a rule not to act against the dictates,

(1.) Of a mistaken conscience, Rom 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, Lev 11:44; Deu 14:2, Deu 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 (Tit 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 , Act 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 Rom 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, Mat 15:5, Mat 15:6. But this would not serve any more than Paul's erroneous conscience would justify his rage against Christianity (Act 26:9), or theirs, Joh 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 (Rom 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, Phi 3:15, Phi 3:16. - For whatsoever is not of faith is sin. Taking it in general, it is the same with that of the apostle (Heb 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 (Rom 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, 1Jo 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 Rom 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 ē 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 Mat 18:6, Mat 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, 1Co 8:9-11. To the same purport (Rom 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 (1Co 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 (v. 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, 1Co 12:31. Knowledge puffeth up, but charity edifieth, 1Co 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, Rom 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. Mē apollue . 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 (Joh 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 1Co 8:10, 1Co 8:11.

[3.] Consider the work of God (Rom 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, Phi 1:6. Observe, The same for whom Christ died (Rom 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, Eph 2:10; 1Co 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 (Rom 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 1Ti 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, Ecc 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, Rom 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 Gal 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.

Barclay: Rom 14:1

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.

Barclay: Rom 14:2-4

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. Lev 11 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.

Barclay: Rom 14:5-6

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" (Gal 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" (Col 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.

Barclay: Rom 14:7-9

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.

Barclay: Rom 14:10-12

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 Isa 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.

Barclay: Rom 14:13-16

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.

Constable: Rom 12:1--15:14

VI. THE PRACTICE OF GOD'S RIGHTEOUSNESS 12:1--15:13

In contrasting chapters 1-11 with chapters 12-16 of Romans, perhaps the most important distinction is that the first part deals primarily with God's actions for humanity, and the last part deals with people's actions in response to God's. This is an oversimplification of the book, but the distinction is a valid one. God's provision contrasts with man's responsibility to behave in a manner consistent with what God has done, is doing, and will do for him (cf. Phil. 2:12-13). The first part is more information for belief whereas the last part is more exhortation for action. The first part stresses right relations with God and the last part right relations with other people.

"Doctrine must always precede exhortation since in doctrine the saint is shown his exalted position which makes the exhortation to a holy life, a reasonable one, and in doctrine, the saint is informed as to the resources of grace he possesses with which to obey the exhortations."³⁴⁸

Essentially this exhortation, which is both positive and negative, deals with behavior within the spheres of life where the believer lives. These areas are his or her relationship to God, to other members of the body of Christ, and to the civil state. There is a general correspondence here with the instruction that God gave the Israelites through Moses for life in Israel. Paul dealt with the same areas of life: moral, religious and civil life. The differences with the Mosaic Code are as striking as the similarities. Romans does not contain all the Law of Christ (Gal. 6:2). Each of the other New Testament books makes its unique contribution to our understanding of God's will for Christians.

"One of the most striking features of Rom. 12:1-15:13 is the way in which its various themes resemble teaching that Paul gives elsewhere [cf. 12:1-2 and Eph. 4:17-24; 12:3-8 and 1 Cor. 12 and Eph. 4:11-17; 12:9-21 and 1 Thess. 4:9-12 and 1 Cor. 13; 13:8-10 and Gal. 5:13-15; 13:11-14 and 1 Thess. 5:1-11; 14:1-15:13 and 1 Cor. 8-10]."³⁴⁹

In 14:1-15:13, Paul gave special attention to the problem of knowing how to live in Christian freedom. This section of Romans deals with Christian conduct when God does not specify exactly what we should do in every situation (cf. 1 Cor. 8). In such cases some Christians will do one thing and others another, both within God's will. How to handle these situations is the focus of this section. Chapters 12-13 give directions for Christian conduct generally, and 14:1-15:13 deals with a specific problem that the Roman Christians faced.

Constable: Rom 14:1--15:14

D. Conduct within Christian liberty 14:1-15:13

Paul moved on to discuss a problem that arises as the dedicated Christian seeks to live within God's will in the body of Christ (12:3-21) and in the body politic (ch. 13). As Christians the 613 specific commands of the Mosaic Law no longer govern our conduct (7:6; 10:4), but the principles that Jesus Christ and His apostles revealed do (cf. chs. 12-13). How then should we deal with conflicting applications of these principles? How should we conduct ourselves when our interpretation of God's will conflicts with that of another believer? Paul explained how believers can disagree on nonessentials and still maintain unity in the church.

"From speaking of those who were too lax in the indulgence of natural appetites [13:11-14], the subject passes mainly to those who are too scrupulous. The object is not to remove these scruples, but to show those who have them and those who have them not how to live in Christian peace."³⁸¹

The command to accept one another begins (14:1) and climaxes this section (15:7). Within it Paul also gave three other "one another" references (14:13, 19; 15:5).

Constable: Rom 14:1-12

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, this group included Jewish Christians who because of their background in Judaism tended to perpetuate the practices commanded in the Mosaic Code. In our day this group includes Christians who for one reason or another do not believe certain amoral practices are proper for a believer even though other Christians judge them permissible.³⁸²

"This paragraph divides into three sections: vv. 1-3, 4-9, and 10-12. 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?' (v. 4a); Why are you judging your brother?' (v. 10a). . . . The first (vv. 1-3) and the third (vv. 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. vv. 3a and 10a). In the central section, vv. 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."³⁸³

14:1 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.³⁸⁴ In view of what Paul wrote about the weak they appear to have been 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 (Gal. 2:11-12). The weak in faith have a sensitive conscience about doing things that might be unwise. A sensitive conscience is a good thing, but it can sometimes lead a person to restrict his or her freedom unnecessarily. Paul urged the 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.

14:2 Here is a specific case of disagreement. Paul did not say why the weaker brother chose not to eat meat. This brother's reasons were immaterial to Paul. The point is that for some reason this Christian believed that he would please God more by not eating meat than by eating it. He was wrong. God has not forbidden Christians to eat any food (1 Tim. 4:3-4). Eating food is an amoral matter. It is neither morally good nor morally bad. The contrast with life in Israel is again striking.

14:3 The person who eats should not view himself as superior even though he is right or look down on his extremely sensitive brother with a condescending attitude. The weaker brother should not judge the more liberal Christian as unacceptable to God either because God has accepted him.

14:4 The weaker brother needs to remember to whom the stronger brother is responsible and leave his judgment to God. Paul assured the weaker brother that the stronger brother would stand approved by God because God approves his liberty. God's grace provides both the possibility and the power for standing. The first part of this verse sounds very much like 2:1 and 3, where Paul rebuked the self-satisfied Jew.

14:5 Here is a second illustration. In this case the weaker brother does something and the stronger does not (v. 6). This is the opposite of the situation that Paul pictured in the previous illustration. Again the reason the weaker brother observes the day is immaterial. The point is that he observes the day. When Paul wrote, Sabbath and Jewish feast day observances were matters of disagreement among Christians. The Jewish believers tended to observe these and the Gentile believers did not. Today the idea that by observing a certain day we please God more than we would if we did not is quite common. Some Christians believe that we should behave differently on Sunday, during Lent, or on some other "religious" day.

14:6 The most important thing is to seek to please the Lord in all that we do. Christians will come to differing conclusions about what this means in practice, but their submission to Jesus Christ's lordship is primary. Paul meant that one person does not eat meat and another does eat meat, but both give God thanks for what they do eat (v. 2; cf. 1 Tim. 4:5).

14:7-8 In verse 7 Paul did not mean that our behavior influences other people. Obviously it does. He meant that no Christian should live to please himself alone but should live to please the Lord. The context makes this clear (vv. 6, 8). Really the dedicated Christian's desire to please the Lord will continue beyond the grave so Paul could also say that we do not die for ourselves. Our whole existence this side of the grave and the other, in life and in death, should express our commitment to please the Lord (8:38-39; cf. Phil. 1:20; 2 Cor. 5:9). Death does not just mark a transition for the Christian from struggle to rest. Death is also a doorway that leads to new enlarged opportunities for service and worship (cf. Luke 19:11-27). Intimate relationship to the Lord is and remains of primary importance. God controls the events leading to our deaths as He does those governing our lives.

14:9 Jesus Christ also lived, died, and lives again. Consequently He is Lord of both those who have died and those who are still alive. Paul's point was that He is the Judge, and we are not.

14:10 Both the critical weaker brother and the scorning stronger brother are guilty of the same offense, namely judging prematurely and unwarrantedly. Note that Jesus Christ (v. 9) is the God (v. 10) who will judge. This then is another reference to the judgment seat (Gr. bema) of Christ (2 Cor. 5:10; cf. 1 Cor. 3:12-15).³⁸⁵

14:11 Everyone will bow in judgment before the Son of God (Isa. 49:13; 45:23; cf. Phil. 2:10-11). Christians will do so at the judgment seat of Christ following the Rapture (Luke 14:14; 1 Thess. 4:13-17; 1 Cor. 4:5; 2 Tim. 4:8; Rev. 22:12). Old Testament saints will do so at the Second Coming (Isa. 26:19; Dan. 12:2). Unbelievers will do so at the great white throne judgment at the end of the Millennium (Rev. 20:11-15). Of course, no one judged at the judgment seat of Christ will be an unbeliever. The Lord will judge us to determine our faithfulness to our stewardship during our earthly lives. The judgment we receive will apparently determine our opportunity to serve Him in the future (Luke 19:11-27).

14:12 In this summary statement Paul identified the personal responsibility of every Christian to give account of himself or herself to God. We will not have to answer for our fellow Christians or anyone else, but we will have to account for our own deeds.

"We stand before God in the awful loneliness of our own souls; to God we can take nothing but the self and the character which in life we have been building up."³⁸⁶

In this pericope (vv. 1-12) the apostle stressed the folly of judging our fellow Christians who relate to amoral practices differently from the way we do. There is a strong emphasis on recognizing Jesus' lordship in our lives in these verses. The word "Lord" occurs seven times in verses 5-9.

Constable: Rom 14:13-23

2. The evil of offending another 14:13-23

In the previous section Paul addressed both the "weak" and the "strong" Christians, but he spoke mainly about the weaker brother's temptation to condemn the stronger believer. In this section he dealt more with the temptation that the stronger brother faces. Paul structured his argument in a chiasm.³⁸⁷

A Warning about stumbling blocks (13b)

B Nothing is "unclean" in itself (14a)

C Warning about destroying one for whom Christ died (15b)

C' Warning about tearing down the work of God (20a)

B All things are "clean" in themselves (20b)

A Warning about causing another believer to stumble (21)

14:13 The Greek word translated "obstacle" (NASB) or "stumbling block" (NIV; proskomma) refers to an object on a path against which someone strikes his foot and consequently stumbles or falls (cf. 1 Cor. 8:9). The stronger brother's liberty might retard the weaker brother's progress as he walks the Christian path. It might set him back temporarily or even do permanent damage to his sensitive conscience.

Another Greek word translated "stumbling block" (NASB) or "obstacle" (NIV; skandalon) describes a snare used to catch an animal or victim as it walks by (cf. Matt 16:23; 1 Cor. 8:13). The stronger brother's liberty might even constitute a temptation for the weaker brother to sin. It might tempt him to go beyond his stronger brother's behavior and cast off restraint in moral as well as amoral matters.

"Here now is indeed a field for judging! and it is ourselves, not our brother, which we are to judge!"³⁸⁸

14:14 The Lord Jesus taught that the distinction between ceremonially clean and unclean food had ended (Mark 7:15-23). Nevertheless not all Christians had grasped this teaching (e.g., Acts 10:9-15). Many still regarded the Jewish dietary laws as God's will for them. Is it any wonder that many Christians even today mistakenly think that the Mosaic Code constitutes their rule of life?

14:15 The words "grieved" and "destroy" describe two different stages. When one person sees another doing what his own conscience condemns, it grieves him or causes him pain. When he then proceeds to do himself what his conscience condemns, he commits sin and experiences moral destruction.

The apostle's point was this. If your behavior regarding amoral things is creating spiritual problems for another Christian, your conduct is not loving (cf. 12:10). The welfare of a brother should obviously take precedence over our liberty to do something amoral (cf. 1 Cor. 8:13). The stronger brother's conduct could destroy the weaker brother's walk with God permanently or just temporarily. It would be terrible for a Christian to destroy someone whom our Lord has saved.

14:16 The good thing refers to the liberty to eat meat or to do anything amoral. People could legitimately speak of it as evil if it resulted in the fall of a brother.

14:17 The kingdom of God here refers to the sphere over which God rules and in which all believers live and operate.

"[The kingdom of God' is] an echo of our Lord's teaching. The phrase is used normally in St. Paul of that Messianic kingdom which is to be the reward and goal of the Christian life . . . Hence it comes to mean the principles or ideas on which that kingdom is founded, and which are already exhibited in this world (cf. I Cor. iv. 20)."³⁸⁹

The emphasis in this reference is on the authority of God over His own. The primary issues in the lives of dedicated Christians should not be external amoral practices but the great spiritual qualities that the Holy Spirit seeks to produce in them. These qualities include right conduct (cf. 6:13, 16, 18), peace with God (cf. Phil. 4:7), and joy (cf. Gal. 5:22-23). Paul wanted his readers to keep their priorities in perspective.

14:18 Acceptance with God for Christians involves the stressing of these great kingdom graces rather than whether or not we engage in some amoral practice. This emphasis also wins the approval of other people since they realize what is more and less important.

"Let us ask ourselves, Does my walk please God? Is it approved in the hearts of men?"³⁹⁰

14:19 The things that make for peace in the context refer to practices that do not cause others to stumble and attitudes that are non-judgmental. Peace between the strong and the weak is in view primarily. Rather than tearing down we should do things that build one another up. For the strong this might be foregoing some legitimate amoral practice. For the weak it could be refraining from verbal criticism and judgmental thinking.

14:20 "Christian history, alas, shows numerous examples of people utterly earnest about nonessentials, who have felt at liberty to break the unity of the Church for the sake of their particular fetish."³⁹¹

Even though God permits the eating of all foods, for example, He does not sanction eating a food if a Christian causes spiritual problems for someone else by eating it. This destroys the work that God is doing in building His church.

"While freedom is a right, it is not a guide for conduct. Love serves that purpose. Rights are to be laid aside in the interest of love."³⁹²

14:21 It is interesting that the apostle mentioned drinking wine since that is one of the most problematic amoral practices in American evangelicalism. Paul himself was willing to forego any particular food or drink to avoid causing spiritual growth problems for a brother (1 Cor. 8:13; cf. Mark 9:42). Certainly we should be willing to do the same. We willingly alter our pace of walking while leading a small child by the hand so he or she will not stumble. How much more should we be willing to alter our Christian walk for the benefit of a weaker brother or sister in Christ whom we are leading.

". . . modern Christians who . . . abstain from all alcoholic beverages do so not because they fear ritual contamination. Some abstain because they are leery of a product that has had such a sad history of enslaving' those who partake (see the principle of 1 Cor. 6:12b). Many others do not drink because they do not want to set a bad example for others who might not be able to handle alcohol. Abstinence on these grounds may be a laudable course of action; but it has little basis in Paul's argument in these chapters. For the weak' here are not those who cannot control their drinking. They are people who are not convinced that their faith in Christ allows them to do a particular thing. They are not weak' in respect to handling alcohol; they are weak' in respect to their faith (14:1). And Paul urges the strong' to abstain, not because their example might lead the weak' to drink to excess but because their example might lead the weak' to drink and so to violate their conscience (14:22-23)."³⁹³

14:22 Paul evidently wrote this verse with the strong in view primarily (cf. v. 23). He did not want his readers to force their convictions ("faith") about amoral practices on others. The strong believer can be happy in his private enjoyment of amoral practices because he knows that he is neither violating the will of God nor the conscience of a weak brother.

14:23 This verse, in contrast to verse 22, seems addressed particularly to the weak. The weak brother who eats something that he believes he should not eat stands condemned by his own conscience and by God (cf. Gal. 2:11). His action is contrary to what he believes is right. "Faith" here as in verses 1 and 22 does not refer to the teachings of Christianity but to what a person believes to be the will of God for him. If a person does what he believes to be wrong, even though it is not wrong in itself, it becomes sin for him. He has violated what he believes to be God's will. His action has become an act of rebellion against God for him.

"Whatever is done without the conviction that God has approved it is by definition sin. God has called us to a life of faith. Trust is the willingness to put all of life before God for his approval. Any doubt concerning an action automatically removes that action from the category of that which is acceptable."³⁹⁴

"For a Christian not a single decision and action can be good which he does not think he can justify on the ground of his Christian conviction and his liberty before God in Christ."³⁹⁵

College: Rom 14:1-23

II. CHRISTIAN LIBERTY IN

MATTERS OF OPINION (14:1-15:13)

In this main section (12:1-15:13) the general subject is "living the sanctified life." A Christian's sanctified life is basically divided into two areas, corresponding to the two parts of the slogan, "Where Scripture speaks, we speak; where Scripture is silent, we are silent." The former is the area of the Christian life governed by God's law, i.e., the specific commandments and general principles he has spoken to us through his inspired apostles and prophets in the pages of the Bible. Such are the "good, pleasing and perfect" will of God (12:2), which was the subject of the previous subsection (12:1-13:14). In matters where God has spoken, we are not free to decide what is right and what is wrong; we are free only in the sense of having the free will to choose whether to obey God's law or not.

In this subsection (14:1-15:13), Paul turns his attention to areas of Christian living corresponding to the second part of the slogan, i.e., matters upon which Scripture is silent. These are the issues and aspects of our daily life that are not addressed by any "Thus saith the Lord." That Scripture is silent about these things means that it neither commands (requires) them nor forbids them. They are called the "adiaphora," or indifferent matters; they are also called "matters of opinion," i.e., issues for which opposite viewpoints or opinions are equally valid.

Here is where the expression "Christian liberty" applies. In matters of opinion individual Christians are free to choose whichever course of action seems best to them, whether it is a mere preference or a matter of conscience. In this connection it is important to remember that Christians are not free from law as such (see chs. 6-8). Paul's point here is not "the problem of law versus freedom" (contra Fitzmyer, 687), as if the Christian must choose between law and freedom. It is not a question of either/or, but both/and. Some aspects of the Christian life are governed by law; some rightly fall under the heading of freedom of opinion. Paul is discussing the latter category here.

Paul's point here is not to give us a complete list of those things which are matters of opinion and therefore of Christian liberty, though he does cite three issues as examples: eating meat (14:2-3,6,14-15,20,23), keeping special days (14:5-6), and drinking wine (14:21). His point is to tell us how to manage our Christian liberty, and to warn us not to sin against each other in these matters. The implication is rather ironic if not paradoxical, i.e., that how we use our liberty is a matter of law !

Paul indicates that there are two basic approaches to matters of opinion: the way of the weak and the way of the strong (14:1; 15:1). The weak are those who tend to include too much under the heading of law. Because of their weak understanding of Scripture, they treat issues that are actually matters of opinion as if they were matters of law. This group is especially warned against the sin of condemning those who do not agree with them on such issues (14:3,10). By implication, i.e., by the very fact that they are called "weak," they are encouraged to pursue a more mature approach to these matters.

The strong, on the other hand, are those who better understand how to distinguish matters of opinion from matters of law. This is not a question of having a stronger faith in Christ, nor is it a question of having a better or more sophisticated view of biblical authority. Both the strong and the weak may be in agreement on these points. Rather it is a question of hermeneutics, or how to interpret and apply God's revealed will. The hermeneutical issues that are especially relevant here are the nature of the distinction between the covenants, the implications of biblical silence, how to make proper inferences from general principles, and how to distinguish between eternal principles and cultural expressions thereof. In general, the strong are those who have a better grasp of these points, and therefore are able to distinguish which elements of God's revealed will are binding as law upon Christians throughout the church age, and which are not. Because of this better understanding, the strong are able to do certain things (e.g., eat meat) with a clear, biblically-informed conscience, whereas weak Christians doing the same things would be violating their consciences.

Although the strong have a better understanding of matters of opinion than do the weak, the former are not without responsibilities. First, they are commanded to accept the weak without looking down on them for their weakness (14:1-3,10). Second, they must be ready to sacrifice their freedom if it appears that the exercise of it could become a stumbling block to the weak (14:13-15,21).

It is interesting that Paul condemns neither the weak nor the strong as such. Though he clearly considers himself to be one of the strong (15:1), he nevertheless "expresses himself in a very gentle and subdued manner" toward the weak (Hendriksen, 2:455). This indicates that the weak brethren, unlike the Judaizers in Galatia, were not attempting to impose their convictions upon others as conditions for salvation. I.e., the issue between the weak and the strong is not justification by faith as such, but what truly constitutes the sanctified life.

It is generally agreed that the Roman congregation was experiencing a conflict between weak and strong Christians, and that Paul had heard about it and was thus specifically addressing the situation here. There is no general agreement, however, as to the exact nature of the problem and the exact identity of the weak. The most widely accepted view is that the weak brethren were mainly some converted Jews, and perhaps some converted God-fearing Gentiles who had come under Jewish influence, who were unable to let go of certain crucial aspects of OT ceremonial law, especially the rules regarding diet and special days.

Another major approach is simply to say that we cannot be sure who the weak Christians were, and that they probably came from not just one but several backgrounds. Some converted Jews were probably included, but all of Paul's references to the weak do not neatly apply to this group. Also, the teaching here is similar to 1 Cor 8:1-13; 10:23-33, where the weak were converted pagans who could no longer conscientiously eat meat that had been offered to idols. Though Paul does not specifically mention this problem in Romans, a similar situation probably existed in the Roman church, thus accounting for the vegetarianism mentioned in 14:2. I believe this latter approach helps us to explain more of the data more reasonably.

In any case it is not crucial that we know the exact identity of the weak in Rome. The teaching is clear enough and general enough to be applied to similar problems regarding Christian liberty, whether it be in the first or twenty-first century. In fact, we must not think that Paul's treatment of this subject was solely occasioned by a problem in Rome, and that it has no inherent connection with his overall topic. As we saw at the beginning of this introduction, instruction on how to handle matters of silence follows naturally and logically upon the section dealing with issues governed by God's law.

In this section Paul first speaks to both the strong and the weak, and instructs them not to sit in judgment upon one another (14:1-12). He then addresses the strong in particular, admonishing them to respect the conscience of the weak and not to do anything that would cause the latter to go against their own convictions (14:13-23). Finally he urges all Christians to live in unity and peace with one another (15:1-13).

A. DO NOT JUDGE OTHERS IN MATTERS OF OPINION

(14:1-12)

As Morris observes, there will always be differences within the church, since "Christians are not clones" (476). When it comes to matters of opinion, however, these differences will not lead to divisions unless we perversely allow them to do so. Paul now tells us how we can have acceptable differences without divisions, namely, by not sitting in judgment upon other Christians who do not agree with us on specific matters of opinion.

Paul begins this paragraph by admonishing us to accept in full fellowship and unity all whom God has accepted (vv. 1-3). He then reminds us that we are all servants of the same Lord, and we all answer to our Lord rather than to each other (vv. 4-9). He concludes by assuring us that a final judgment will occur, and that each of us will indeed be judged by God (vv. 10-12).

1. We Should Accept All Whom God Has Accepted (14:1-3)

14:1 Accept him whose faith is weak, without passing judgment on disputable matters. Precisely what Paul means by "faith" in this and the next verse is not easy to determine. It may help to recall that faith has two basic elements, assent and trust (see JC, 1:107-108). Saving faith includes "believing that" the facts of the gospel are true, and "believing in" or trusting specifically in Jesus for one's salvation.

Some scholars locate the weakness in the trust element of faith. Dunn says that "to be 'weak in faith' is to fail to trust God completely and without qualification." The weak Christians in Rome were not trusting in God alone, but trusting "in God plus dietary and festival laws" (2:798). What was at stake, then, was the very principle of justification by faith apart from works of law.

I disagree with this approach, since nowhere in this section does Paul relate this problem to justification by faith as such. The emphasis is not on trusting in Jesus as Savior, but on conscientious submission to him as Lord (vv. 4-9). Also, if this weakness were somehow a challenge to justification by faith, we would expect Paul to vigorously expose and condemn it as such; but he does not do this.

The problem, then, would seem to be related to the assent element of faith. Assent is that act by which the mind or intellect acknowledges the truth of a statement. I.e., it means believing the content of the Christian faith, or accepting the truth of "the faith that was once for all entrusted to the saints" (Jude 3). This is how some understand "faith" here. In v. 1 it actually has the article, " the faith." Thus Lenski says the "weak in faith" are those who do not understand and thus do not accept (assent to) what the Christian faith teaches. This does not mean they are doubting the saving facts of the gospel, but simply are failing to comprehend "what Christian doctrine involves in regard to food, observance of days, etc." (814). See MacArthur, 2:275.

A similar approach says that "weak in faith" means a failure to understand all the implications of believing in Jesus as Savior. According to Moo, Paul is not saying that these weak brethren have a faulty trust in Jesus. "Rather, he is criticizing them for lack of insight into some of the implications of their faith" (836; see Morris, 477). "Weak in faith" means they lack the assurance that their faith permits them to do certain things, as Cranfield puts it (2:700).

This understanding of "weak in faith" is consistent with Paul's similar teaching in 1 Cor 8:7-12; 9:22, where the weakness is located in the conscience and consists in a lack of knowledge about the true nature of God and idols.

It is possible, of course, for such a weakness to be associated with a compromised view of justification by faith; but this need not be the case and does not seem to be so here. A person may understand fully what it means to be justified by faith in Jesus, and at the same time be overly strict in his Christian practice simply out of a strong but uninformed desire to please God in every possible way. The problem is not a shaky trust in Jesus, nor an overly conscientious motivation for serving him. As noted in the introduction, the problem is faulty hermeneutics, i.e., an inability to properly determine what conduct is actually pleasing to God.

Paul does not specifically address this command to "the strong"; this term is not used until 15:1. He just addresses it to the church in general, which suggests that "the weak" were a minority in the congregation. To "accept" the weak brother means not just to formally receive him into church membership, but to warmly welcome him into one's heart in the spirit of affection and true fellowship. For other uses of the same verb see John 14:3; Phlm 17.

The last part of this verse is quite difficult. Its structure tells us that Paul is laying down a qualification as to the motive for accepting the weak brother into close fellowship. It begins with the words mhΙ eij" (mç eis ), literally, "not unto." The preposition "unto" denotes purpose. The NASB rightly translates this as "but not for the purpose of." The next word (the object of the preposition) is diakrivsi" ( diakrisis ), which means "decision, judgment, quarrel, dispute." The NIV rendering, "passing judgment," is good.

The last word in the verse is dialogismov" ( 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." I.e., accept the weak brother as one of the group, but not just so you can stand in judgment upon him and pick him apart for his sincere but faulty convictions about practices that are neither required nor forbidden in themselves.

What Paul is trying to eliminate through this qualification, says Dunn, is a situation where a "strong" majority welcomes weak brethren simply as an opportunity to debate the disputed issues and settle them in their own favor (2:798). The implication, he says, is that a congregation "should be able to embrace divergent views and practices without a feeling that they must be resolved or that a common mind must be achieved on every point of disagreement" (2:799). This applies, of course, only to things that are truly matters of opinion.

14:2 One man's faith allows him to eat everything, but another man, whose faith is weak, eats only vegetables. Here Paul introduces an example of an issue where either side is acceptable, i.e., eating "all things" (including meat), or eating only vegetables. This does not mean that both sides are equally correct in their thinking, since the one who practices vegetarianism is described as "weak." I.e., his conviction and practice are based on a faulty understanding of the implications of his faith. He could actually eat meat without sinning, but he does not see it that way. Thus, since it is no sin not to eat meat, it is perfectly acceptable for him to restrict his diet to vegetables; and the rest of us should not make a fuss about it.

On the other hand, "we who are strong" (15:1) eat everything, because our "faith allows" it. Literally, we "believe to eat all things." Some say "to believe" in this verse means "to have confidence, to have assurance" (Cranfield, 2:697-698; Fitzmyer, 689; Lenski, 815). Moo says that it means to "believe that something is legitimate" (836, 838). The implication, though, is not just that we believe it, but that we rightly believe it. Thus the Christian who eats all things is the one who has correctly sorted out the relation between faith in Jesus and the kinds of food one may eat. See 14:14,20; 1 Tim 4:3-5.

What sort of circumstances in NT times would cause some Christians to practice vegetarianism as a matter of conscience? For one thing, certain pagan beliefs forbade the eating of meat (see Cranfield, 2:693, n. 5; Dunn, 2:799-800; see Col 2:16-23); therefore some Gentile Christians from this background may have found it difficult to change their habits. Also, much of the meat sold in the ancient markets came from animals that had been offered as sacrifices to idols. Some converted pagans still could not in their minds separate this meat as such from the idolatrous use that had been made of it, and thus violated their consciences if they ate it (1 Cor 8:4-13). The uncertain source of meat sold in the market caused them to avoid meat altogether.

This same course of action was followed by many converted Jews. Even though the Mosaic Law did not forbid the eating of all meat, it did distinguish between the clean and the unclean (see 14:14,20), and prescribed that even clean meat be prepared in a certain way (see Lev 7:22-27; 17:10-16). Some Jewish Christians apparently could not bring themselves to eat what God's own law had forbidden for 1,500 years. And since it was next to impossible to verify the "clean" status of meat sold in the markets or served in someone else's home, many of them apparently renounced the eating of meat altogether rather than risk unwittingly eating something unclean (see Dan 1:8-16).

Any one of these would have qualified as an early Christian who "eats only vegetables" because his "faith is weak." Paul was probably not thinking of any one of them in exclusion of the others.

14:3 The Apostle's point is that within the Christian community both strong and weak should be allowed to follow their consciences on this matter without being hassled by the other side. It is, after all, a matter of opinion . To enforce this point, Paul has an exhortation for each group, speaking of them in the representative singular. First he instructs the strong, The man who eats everything must not look down on him who does not, . . . "Look down on" is ejxouqenevw (exoutheneô ), a strong word meaning "despise, disdain, regard with contempt." The more liberated Christian must guard against the temptation to feel superior toward the less enlightened Christian. It is easy for the former to regard the latter as legalistic and nit-picking, and perhaps narrow-minded and a bit dense. All such temptations must be resisted. The strong must have full respect for the integrity and the conscience of the weak.

On the other hand, the weak are not without their own temptations to sit in judgment on the strong, whom they may regard as morally lax or at least inconsistent. Thus Paul exhorts the weak Christian: . . . and the man who does not eat everything must not condemn the man who does. "Condemn" is krivnw (krinô ), which can mean either "pass judgment on," or the stronger "condemn." It probably has the latter connotation here, and not just "criticize" (contra Lenski, 817). Dunn is right to point out that Paul's command implies that (sometimes at least) the weak Christian looks upon the strong as "not actually to be reckoned as a Christian" (2:813). As Lard says, he "is sure to adjudge the strong a sinner" and is "ready to refuse him fellowship" (415). Not all weak Christians may go this far, but at least they will be tempted to condemn the conduct of the strong (e.g., eating meat) as being sinful and unacceptable to God. Because of such a "holier-than-thou," censorious attitude, Morris observes that "not infrequently the weak is the greater tyrant" (479).

In the last part of v. 3 Paul gives the reason why the strong should not despise the weak, nor the weak condemn the strong: for God has accepted him. It is possible that "him" here refers only to the one who eats meat (and thus by implication to any strong Christian), as some argue (Murray, 2:176; Cranfield, 2:702; Moo, 839). In my judgment, though, "him" refers to both the strong and the weak. In 15:7 Paul exhorts both groups to "accept one another," using the same verb. In 14:1 he begins this paragraph by urging the strong to "accept" the weak (same verb). Thus it is reasonable to conclude that the acceptance in v. 3c applies not just to the strong eater in v. 3b but to the weak noneater in v. 3a as well (Moule, 224; MacArthur, 2:279). Thus the strong should not despise the weak, for God has accepted him . Neither should the weak condemn the strong, for God has accepted him .

The bottom line is this: "How dare we reject a person whom God has accepted?" (Stott, 361). Acceptance by God thus becomes the basis for all genuine Christian fellowship. We cannot accept as brothers and sisters in Christ a smaller group than God himself has accepted as his children.

2. We Answer to Our Lord and Not to Each Other (14:4-9)

Another reason why Christians, both weak and strong, should not judge one another in matters of opinion is rooted in the nature of the servant-Lord relationship. Only the owner (lord) of a slave has the right to sit in judgment on the slave's conduct. In the church the only Lord is Jesus Christ (10:9); all Christians are equally his slaves. He alone is our arbiter and judge; we answer only to him. See Matt 7:1; 1 Cor 4:3-5.

14:4 Paul states this as a general principle, with obvious application to the church: Who are you to judge someone else's servant? To his own master he stands or falls. "Judge" is krinô , the same Greek word translated "condemn" in v. 3; "servant" is oijkevth" (oiketçs ) or house-slave, the kind of servant who was usually close to his master.

Since in v. 3 "judging" ("condemning") is the act of the weak toward the strong, some think the question in v. 4a is directed only toward the weak (Cranfield, 2:702). But in v. 13 the same word (krinô ) is applied to both sides, and it is better to apply it to both here in v. 4a.

Paul's question is a strong rebuke, and it reveals the presumptuousness of any Christian who either ridicules the weak or condemns the strong for following his conscience in the area of opinions. We must not think Paul is ruling out honest and respectful discussions about such issues, however; he is especially not ruling out loving attempts to lead the weak to a better understanding of the implications of Christian belief, and thus into freedom from unnecessary prohibitions.

"Master" is the word for "lord" (kuvrio" , kyrios ). In an ordinary master-slave relationship it means "owner." This meaning carries over into the relationship of each Christian to Jesus Christ; he has bought us with a price (1 Cor 6:20) and therefore is our Lord or owner. It is to him alone ("his own master") that each Christian, as his slave, stands or falls.

"Stands or falls" refers to the Master's acceptance or nonacceptance of his slave's conduct. I.e., it is the Lord's place either to approve him and lift him up for his conscientious service, or to condemn him for his wrongdoing. The implication is that in matters of opinion any course of action (e.g., eating meat, or eating vegetables only) offered in good conscience to God is accepted by him (v. 3c), and the conscientious servant stands before his Lord with the latter's full approval and without guilt. Moo says, "It is the Lord, not the fellow Christian, whom the believer must please and who will ultimately determine the acceptability of the believer and his or her conduct" (841).

And he will stand, for the Lord is able to make him stand. Even if your fellow Christian's conduct makes it appear to you that he has stumbled and fallen (because he does not agree with you), as long as he is true to his conscience on indifferent matters (14:22-23), he will stand approved by the Lord. "The Lord is able to make him stand" may mean only that the Lord has accepted him; or it may refer to the Lord's gift of the Holy Spirit (Acts 2:33-39), whose sanctifying power enables the Christian to remain true to his conscience.

14:5 One man considers one day more sacred than another; another man considers every day alike. Here Paul introduces a second example of an issue that is a matter of opinion, i.e., whether or not to observe special days. The one who considers some days to be more holy than others is equivalent to the one who makes distinctions among foods; he is therefore presumed to be the weak brother on this issue. The one who considers every day alike is thus equivalent to the strong brother who eats any kind of food.

Interestingly, the word for "considers" is krinô , the same word translated "condemn" and "judge" in vv. 3 and 4. Here in v. 5 it obviously has the neutral meaning of "judge between, distinguish, decide." "More sacred" is the NIV's (probably correct) interpretation of the preposition parav ( para ), which here means "above, beyond, more than, rather than" (see 1:25; 12:3; Luke 13:2,4). Literally Paul says the weak Christian judges "a day more than a day," i.e., one day to be more important or more sacred than another day.

What is the issue here? Most likely it is the question of whether Christians must continue to honor the special days set apart under the Old Covenant. Dunn observes that the "problem arose because many Jewish Christians (and Gentile Christians influenced by Jewish tradition) regarded the continued observance of the special feast days of Judaism (particularly the sabbath) as of continuing importance" (2:805). Most agree with this (e.g., Godet, 456; Cranfield, 2:705; Moo, 842). As Fitzmyer says, "Such days as sabbaths, new moons, feasts, and jubilee years are probably meant" (690). In other texts (Gal 4:10; Col 2:16) Paul is very clear that observing such days is no longer a matter of law, and that insisting that all Christians do so is a kind of legalism that destroys Christian liberty. His point here, though, is that a Christian may continue to observe these special days as a matter of personal conviction, as long as he does not condemn those who decide otherwise.

The latter (the strong) are those who judge "every day alike." The word "alike" is not in the original but is properly inferred. From the Christian point of view, to consider every day alike does not mean to regard them all as secular , but rather to consider "every day to be equally high and excellent" (Lenski, 820), or to see "every day as equally to be dedicated to the service of God" (Bruce, 245). The main point is that the one who judges all days alike is no less Christian than the one who feels that some days are special.

Each one should be fully convinced in his own mind. Whichever of these acceptable views one chooses, he should do so only after examining the case for both sides and coming to a conclusion he judges to be reasonable. To "be fully convinced" is to have "a settled conviction . . . that the pattern of conduct followed is in accord with the will of God" (Dunn, 2:806). Our opinions may be personal ("his own mind"), but we must believe they are adequately supported by good evidence ("his own mind"). This applies to both the strong and the weak. Thus in matters of opinion it is not wrong to believe we are right, even if we are wrong - which is exactly the situation of those who hold the "weak" side in such issues.

Is the teaching of this verse meant to be applied to the observance of the first day of the week (Sunday) as a special day in the church age? Most Christians have traditionally regarded Sunday observance as a matter of law (based on apostolic precedent) rather than a matter of opinion (see Acts 20:7; 1 Cor 16:2). Therefore they see this verse as applying only to the holy days of the Mosaic Law, not to the Christian Sunday. Others take this verse to mean that even the observance of Sunday is a matter of opinion, and therefore they have no problem with Thursday communion and Saturday night worship. I personally am "fully convinced" that a better case can be made for the former position.

14:6 In this verse Paul again shows how the servant-Lord relationship is the reason why it is wrong to judge one another in matters of opinion. He makes his point in reference to both special days and dietary preferences. He who regards one day as special, does so to the Lord. By implication the same can be said of the one who treats all days alike. Also, He who eats meat, eats to the Lord, for he gives thanks to God; and he who abstains, does so to the Lord and gives thanks to God.

The main point is that whatever convictions a Christian has about these and similar matters, he lives out (or should live out) his convictions "to the Lord." In other words, it is a matter between him and his Lord, and he is motivated by a conscientious desire to bring honor and glory to his Lord. "Both alike do what they do with the intention of serving the Lord" (Cranfield, 2:706). This is a warning to both the weak and the strong not to regard those of differing opinions as being impious or selfishly motivated.

Paul notes that both the eat-anything Christian and the vegetarian Christian are equally diligent in giving thanks to God for their food, each regarding his meal as a gift from God. Paul himself identified with the former, saying that "nothing is to be rejected, if it is received with gratitude; for it is sanctified by means of the word of God and prayer" (1 Tim 4:4-5, NASB). At the same time he respected the conscience of the vegetarian and regarded him as being equally grateful to God for his more limited fare.

This verse probably refers to "the blessing spoken at meals" (Dunn, 2:807), and thus supports the common practice of "saying grace" before eating. It "indicates that grace before meals was the universal practice of Christians in Paul's day" (MP, 527). See Matt 15:36; John 6:11,23; Acts 27:35; 1 Cor 10:30; 1 Tim 4:4.

14:7 For none of us lives to himself alone and none of us dies to himself alone. Even in the most general sense, "no man is an island" because human beings are social creatures who exist in a web of interdependence. This is especially true of Christians, "for we are members of one another" (Eph 4:25b, NASB). But Paul's point here is not our connections with other people, but our continuing relationship with our Lord, as v. 8 shows.

14:8 If we live, we live to the Lord; and if we die, we die to the Lord. I.e., none of us lives and dies to himself alone, because we all live and die "to the Lord" (see Phil 1:21-24). This basically reinforces the point of v. 6, that every Christian, no matter what position he takes on matters of opinion, is doing so in his capacity as a servant of Jesus Christ. This is true, because everything we do is done "in the name of the Lord Jesus" (Col 3:17) and for his sake. The reference to both living and dying emphasizes the all-inclusiveness of this principle. No part of our life or death, not even our seemingly insignificant opinions about matters of indifference, is outside the boundaries of our responsibility to our Lord.

How does one "die to the Lord"? It may mean that at death our bondservice to Christ does not end; rather, we simply pass into another sphere or form of service to him (Moule, 226; Morris, 482). More likely, though, it refers to the circumstances of one's death. Whatever the mode of our bodily death, as Christ's servants we are determined to fully trust his promises and be fully surrendered to his purposes. Whether it be a peaceful transition while asleep or a martyr's violent death, we will bring glory to our Lord by confidently praying, "Lord Jesus, receive my spirit" (Acts 7:59).

So, whether we live or die, we belong to the Lord. He is our owner; we are his slaves, his possessions. We live (and die) to serve him, not to please ourselves.

14:9 For this very reason, Christ died and returned to life so that he might be the Lord of both the dead and the living. The servant-Lord relationship between Christians and Jesus Christ is the key to harmonious relationships within the church in the area of opinions. But this servant-Lord relationship is not something we should take for granted. Jesus is Lord only because, in his role and nature as the incarnate Christ, he met and defeated his enemies through his glorious death and resurrection. It was unto this end, or "for this very purpose," that he died and returned to life.

The word for "returned to life" is not the usual word for "raised up," but the word zavw (zaô ), which means simply "to live." Some may conclude from this word that Paul is referring just to Christ's earthly life ("he lived") and his death ("he died"). But if that were the meaning, the verbs would have been reversed. Paul says Jesus "died and lived." There is no doubt that he means "lived again, came back to life, returned to life," as the NIV has it.

As the result of his death and resurrection, Jesus is "Lord of both the dead and the living." This unusual order - we would expect "the living and the dead" - is probably determined by the reference to Christ's death and resurrection in the first part of the verse. It is not that Christ's death made him Lord of the dead, and his resurrection made him Lord of the living. Rather, his death and resurrection together made him Lord over all people, whether they have already died or are still living (see Cranfield, 2:708).

There is a cause-and-effect relation between Christ's death and resurrection on the one hand, and his Lordship (sovereign ownership and rule) on the other hand. The eternal Logos was by nature the sovereign Lord over all things, but the God-man Jesus Christ earned his right to Lordship by means of his victorious work of death and resurrection. As the risen Redeemer he could rightly lay claim to all glory and power and honor, and exercise his Lordship over all. See Matt 28:18-20; Acts 2:36; Rom 1:3-4; Phil 2:7-11; Col 2:15; Heb 2:14-15; Rev 1:18; 5:9-12.

The point is that this is why Jesus , and no one else, is the Lord over all Christians. Unless we can say that we have died and come back to life by our own power in direct triumph over sin and death and Satan, we have no right to sit in judgment on our fellow Christians and their conscientious decisions in matters of opinion.

3. Each of Us Will Be Judged by God (14:10-12)

Here is the final reason why Christians should not judge one another in matters of opinion, namely, because each of us will one day be judged in the final accounting before God's judgment seat. The emphasis is on the exclusive right of God to judge others, which is a corollary of his sovereign Lordship over all. We who are servants do not have this right. Instead, we will all one day stand alongside one another before the same Lord and Judge.

14:10 You, then, why do you judge your brother? Or why do you look down on your brother? The emphatic "You, then!" gets our attention. Reminding us that we are brothers only magnifies the inconsistency and presumptuousness of sitting in judgment on one another: "These are your brothers and sisters in Christ! Why are you so eager to condemn them and belittle them?" Paul returns to the terminology used in v. 3, where "judge" (krinô ) is the act of the weak toward the strong, and "look down on" (ejxouqenevw , exoutheneô ) is the act of the strong toward the weak.

"Why do you judge or look down on your brother?" Paul has already given two reasons why this is wrong, i.e., because God has accepted the brother (v. 3), and because we are all servants together of one Lord, Jesus Christ (vv. 4-9). Now he adds a third reason: For we will all stand before God's judgment seat. Anticipation of our own judgment should cause us to think twice before judging a brother. It should remind us that we too are sinners whose only hope in that day will be God's abundant grace, gratitude for which should even now cause us to regard our fellow Christians with a gracious spirit.

"Judgment seat" is bh'ma (bçma ), a word used for the platform upon which a judge's chair might rest, and thus for the chair or seat itself (see Matt 27:19; John 19:13; Acts 12:21), and also for the tribunal before which one was judged ("the court" - see Acts 18:12,16,17; 25:6,10,17). Bçma is also used in 2 Cor 5:10 for "the judgment seat of Christ." This is not different from the "great white throne" of Rev 20:11.

A main emphasis is on the universality of this event: all will stand before God's bçma . This is true even of Christians, as 2 Cor 5:10 confirms: "For we must all appear before the judgment seat of Christ, that each one may receive what is due him for the things done while in the body, whether good or bad." See 1 Cor 3:13. Some mistakenly think that Christians will not be brought into the judgment, or that their sins will not be made manifest there; but these ideas are incorrect. God "remembers our sins no more" (Heb 8:12; 10:17) in the sense that they are forgiven and will never condemn us, but the Bible is clear: "The judgment embraces not only all persons but also all deeds" (Murray, 2:184).

14:11 Paul reinforces the universality of the final judgment by citing the OT: It is written: "'As surely as I live,' says the Lord, 'every knee will bow before me; every tongue will confess to God.'" Most of this quote is from Isa 45:23, but the introductory words ("'As surely as I live,' says the Lord") are found in a number of texts as a solemn preface to a prophetic word from God (e.g., Isa 49:18; Jer 22:24; 46:18; Ezek 5:11; 14:16; Zeph 2:9). By including them in his quotation, Paul leaves no doubt as to the identity of the "me" before whom every knee will bow, namely, the Lord (Yahweh) himself.

To bow the knee before God is an act of submission, and to confess God with the tongue is to acknowledge that he and he alone is truly God. The word for "confess" is ejxomologevw (exomologeô ), which in the middle voice means "to acknowledge, to confess, to admit." As an act of worship it can also mean "to praise," as in 15:9. This does not refer to confessing sins to God (contra Fitzmyer, 692), but rather to confessing or acknowledging his sovereign Lordship, his worthiness to be worshiped, and his right to bring us into judgment. See Phil 2:9-11.

The emphasis again is on the universality of this homage: every knee will bow; every tongue will confess. Some will do so in terror and grudging resentment, having rebelled against God in their lifetime. Others will do so with the same sincere and willing worship they offered up to him while on the earth. Only the latter will receive the gift of eternal life.

14:12 So then, each of us will give an account of himself to God. This restates the point already made in vv. 10-11. "So then" indicates that this is the logical conclusion from the preceding affirmations. "Each" reaffirms the universality of the judgment. No one, not even Christians, are exempt from it. "Of us" makes this prospect very personal. All of us Christians, including the strong who are tempted to belittle the weak, and the weak who are prone to condemn the strong, will experience our own personal judgment.

We "will give an account" of all our deeds, including our sins (2 Cor 5:10). We will have to answer for how we have despised our weak brethren, or condemned fellow Christians who are stronger than we are, in matters of indifference.

Each will give an account "of himself," not of someone else. We will answer for what we have done, not for what others do. Finally, this account will be given "to God." We will answer only to him, not to our fellow Christians.

All of these points together emphasize the folly of judging others, and provide the material basis for the transitional exhortation in v. 13a, "Therefore let us stop passing judgment on one another."

B. THE STEWARDSHIP OF CHRISTIAN LIBERTY (14:13-23)

The subject of this general section is how Christians are to deal with matters of opinion. The preceding paragraph (14:1-12) presumes that some (the strong) are able to discern these issues as truly being matters of opinion, while others (the weak) are unable to separate them from matters of law. Paul addresses both groups and admonishes them not to sit in judgment on one another.

The present paragraph is addressed to the strong, i.e., those who understand the nature of Christian liberty and whose conscience allows them to choose as they please in matters of opinion. Paul's message to this group is that such freedom is not absolute, and that one must not insist upon exercising his rights in such matters if this should prove harmful to the weaker brother and to the cause of Christ. As Achtemeier says, the Apostle emphasizes "the priority of responsibilities over rights within the Christian community" (214). Specifically, in the spirit of Christian love the strong must be willing to sacrifice their liberty, if necessary, where there is a danger that the weak may imitate them and thereby sin against their own consciences. Christian liberty is important, but even more basic is "the rule of Christian charity, and this demands, above all, consideration for the feelings and consciences of others" (SH, 390).

The motto of the strong, in matters of opinion, must be Paul's rule in 1 Cor 10:23, "All things are lawful, but not all things are profitable. All things are lawful, but not all things edify" (NASB).

Paul's thought in this paragraph proceeds as follows. First, we must be willing to sacrifice our liberty for the sake of the weak brother (vv. 13-15). Second, our behavior must not cause outsiders to despise God's kingdom on earth (vv. 16-18). Third, we must do only those things which build up the church rather than tear it down (vv. 19-21). Finally, each Christian must be true to his own convictions (vv. 22-23).

1. We Must Sacrifice Our Liberty for the Sake of the Weak

(14:13-15)

14:13 Therefore let us stop passing judgment on one another. This is addressed to both the strong and the weak, and basically is a transitional statement that sums up vv. 1-12. "Let us stop" implies that such judging was occurring in the church at Rome. See Matt 7:1.

Instead, make up your mind not to put any stumbling block or obstacle in your brother's way. From this point on the paragraph seems to be directed mainly to the strong. "Make up your mind" is krinô , the same word translated "condemn" in vv. 3,22; "judge" in vv. 4,10; "pass judgment" in v. 13a; and "consider" in v. 5. Here its meaning is "make a decision about," or "let this be your decision."

The strong Christian is warned not to place a stumbling block (provskomma , proskomma ) or an obstacle (skavndalon , skandalon ) in a brother's path. These words are very similar in meaning and refer to an obstacle which causes someone to stumble and fall. See 9:32-33, where the same words describe Jesus as a stone over which the Jews stumbled, to their destruction. The stumbling in this verse is spiritual, not physical; it refers to stumbling and falling into sin .

It is important that we understand that the stumbling to which Paul refers is not just becoming offended or having one's feelings wounded. It refers to real spiritual harm (see 9:33; 11:9), a true "spiritual downfall" (Moo, 851). The cause for such spiritual stumbling would be an act on the part of the strong brother that is not wrong in itself, but which is perceived as wrong by a weak brother. Such an act becomes a stumbling block when the weak brother observes it and is influenced thereby to do the same thing, even though in his heart he believes it is wrong , which is sin (v. 23). In this way the strong brother has inadvertently influenced the weak brother to "fall into sin and potential spiritual ruin" (Moo, 852), just by exercising his Christian liberty (see 1 Cor 8:9). The point is that we must be sensitive to how our conduct is affecting others, and we must be willing to forgo perfectly legitimate behavior if it has the potential of causing someone to sin against his conscience. Verses 14 and 23 in particular show how this may happen.

14:14 The main example of such behavior is the eating of certain kinds of food (see 14:2). As one who is in the Lord Jesus, I am fully convinced that no food is unclean in itself. The word "food" actually does not appear in this verse; literally Paul says that " nothing is unclean in itself." By "nothing" he means "nothing in the created world"; the following context shows that he has food in mind as a primary example of this.

Under the Old Covenant certain foods were declared to be "unclean," but they were not inherently so. For Old Covenant purposes God simply pronounced them ceremonially unclean and forbade the Jews to eat them; but this restriction does not apply under the New Covenant (Mark 7:15; Acts 10:9-16; 1 Tim 4:4-5; Titus 1:15). That Paul at least has in mind this OT distinction between clean and unclean foods is shown by his use of the term "unclean." He may also have in mind meat offered to idols, which is not inherently polluted for those who know the difference between the true Creator-God and vain idols (1 Cor 8:4-6; 10:23-33).

Paul is very emphatic in his conviction that no food is unclean in itself. "Fully persuaded" is actually two verbs, "I know" and "I have been persuaded." The source of this conviction is "the Lord Jesus." The Greek phrase (ejn kurivw/ =Ihsou' , en kyriô Içsou ) probably means "by the Lord Jesus," with Paul thus referring to a special revelation given to him in his capacity as an apostle (MP, 529; MacArthur, 2:291) or perhaps to Christ's public teaching as recorded in Matt 15:10-11,15-20; Mark 7:15-23 (see Cranfield, 2:712-713; Hendriksen, 2:462; Moo, 852-853). The NIV translation reflects another common view, that the phrase indicates that Paul's conviction is based in a general way on "his status as a Christian" and "his association with the risen Christ" (Fitzmyer, 695; see Lard, 423; SH, 390; Murray, 2:188). I.e., "Everything I know about Jesus tells me that this is true."

That "no food is unclean in itself" is the fundamental principle from which the rest is deduced. Thus "in principle the 'strong' are right" (Morris, 486). Idols are nothing, so idol-meat is not really polluted; and Christ has abolished the clean/unclean distinction of the Mosaic Law.

But what if someone does not fully understand these points? What if, because of his weak understanding, he still regards eating OT foods and idol-meat as wrong? In this case, says Paul, another principle applies: But if anyone regards something as unclean, then for him it is unclean. And because he truly thinks of it in his heart as unclean according to God's own law, his conscience tells him that it would be wrong to eat it. And if he does in fact eat it, contrary to what his conscience tells him, he is guilty of sin. In such a case the sin is not in the eating per se , but in the violation of the conscience.

This is the principle that applies to the weak. See also 1 Cor 8:7.

Since no object is in itself evil or unclean, sin is always in the heart, mind, and actions of a person. Some acts and mental states are always sinful (e.g., murder, greed), but some are wrong only because a person mistakenly thinks they are (see Lenski, 834). In the former case moral standards are absolute; only in the latter case are they relative, and these have to do only with things that are in reality matters of opinion.

Where a weak conscience thus exists, the ideal approach, as Moule indicates, would be " correction by better light" (229); but in the meantime the weak believer must follow his mistaken conscience on such matters or else be guilty of sin.

14:15 If your brother is distressed because of what you eat, you are no longer acting in love. The NASB is more literal here: "For if because of food your brother is hurt . . . ."

It seems best to consider the statement of principles in v. 14 as a parenthesis, with this verse linking up directly with v. 13. In v. 13 Paul urges the strong Christian not to put a stumbling block in the way of the weak; here in v. 15 he gives one reason for this, i.e., it is not consistent with love (agapç ; see 12:9). As Stott says, "Love never disregards weak consciences" (365). To the one who loves, a weak brother's spiritual well-being is always more important than indulging the right to eat whatever one likes.

A crucial question is the meaning of "distressed" ("hurt" in the NASB). The word is lupevw (lypeô ), which in the passive means "to be grieved, distressed, hurt" (AG, 482-483). The issue is whether Paul is referring simply to hurt feelings, or to actual spiritual harm. If the former, then he is saying that one must sacrifice his Christian liberty even if its use merely upsets the weaker brother or is offensive to his feelings. Godet, for one, says it refers to "the painful and bitter feeling produced in the heart of the weak by the spectacle of the free and bold eating of the strong" (461; see Lard, 424). Thus "even to grieve a brother, to make him feel bad," is contrary to love, says Lenski (836; see Hendriksen, 2:462; MacArthur, 2:293). Since "the weak are always with us," this interpretation would seem to seriously limit if not practically eliminate Christian liberty.

The other view, that lypeô here refers to actual spiritual harm, is more in keeping with the context and thus appears to be the right interpretation. The meaning would then be that one is not acting in love if his exercise of liberty influences a weak brother to follow his example and thus fall into sin by violating his own conscience. Murray (2:190-191) gives convincing arguments for this view and against the idea that the "distress" here is merely annoyance or displeasure at seeing the strong partake of certain foods. This latter view, he says, does not do justice to the reference to the stumbling block (v. 13), nor to the word "destroy" in v. 15b, nor to many elements in vv. 20-23. Dunn agrees; he says Paul is referring to "an actual wounding of conscience . . . which destroys the whole balance of the brother's faith" (2:820; see also Cranfield, 2:714; MP, 530; Moo, 854).

The rest of the verse supports this interpretation: Do not by your eating destroy your brother for whom Christ died. The Greek word for "destroy" is ajpovllumi ( apollymi ), a very strong word which means "to ruin, destroy, kill, put to death, cause to perish" (AG, 94). It is not intended here to be something at the other end of the spectrum from "distressed" (contra Lenski, 837), but as something close to the kind of distress Paul has in mind. This is not to say that distress and destruction are here equivalent; rather, there seems to be an increasingly stronger description of the harmful results of the insensitive exercise of Christian liberty: the weak are caused to stumble (v. 13); they are gravely hurt (v. 15a); they are destroyed (v. 15b).

What are the implications of this warning? Just how serious is this destruction? Is Paul referring to loss of salvation, and condemnation to hell? Those committed to Calvinism and especially to "once saved, always saved" of course deny that Paul has this in mind. They must rule this out since Paul is talking here about "brothers" (vv. 13b, 15a) who have already been saved; and (according to their view) once they have become saved, they can never be lost. Thus the destruction is limited to "loss of spiritual well-being" and "utter devastation" in the area of Christian growth (MacArthur, 2:294). It refers only to serious damage to Christian discipleship, says Stott (366). Though this could potentially lead to "eternal perdition" if not corrected, Paul is not implying that it actually will do so; he uses this dire language only to show the strong brother how serious his offense is (Murray, 2:192; see Moo, 854).

I must conclude, though, that this strong warning does imply that the careless and unloving exercise of Christian liberty can lead to actual loss of salvation for a weak brother. Apollymi is frequently used in the sense of eternal destruction in hell (e.g., Matt 10:28; Luke 13:3; John 3:16; Rom 2:12). The reference to the fact that Christ died for these weak brethren supports this meaning here. I.e., the destruction in view would negate the very purpose of Christ's death, which is to save them from eternal condemnation.

Stott is correct to point out that a weak Christian's single sin against his conscience does not in itself bring him under eternal punishment (365-366), but here Paul is not referring to a single act of stumbling. He has in mind the ultimate outcome to which a single act of this kind could potentially lead. By violating his conscience the weak brother is weakened even further and could ultimately give up his faith altogether and return to idolatry (Lard, 425). The weak brother's destruction is thus his "actual and complete ruin" (Lenski, 837), his "final eschatological ruin" (Dunn, 2:821; see Cranfield, 2:715). The verse cannot be reconciled with "once saved, always saved."

We must remember that this passage is addressed to the strong brother. By showing him the potential disastrous consequences of the indiscriminate use of his Christian liberty, Paul attempts to motivate him to a discreet and even sacrificial use of it. Just what is your weak brother's eternal life worth to you? he asks. To Jesus, it was worth his very life. If Jesus was willing to give up his life to save your brothers, surely you can give up meat! "Shall we set a higher value on our meat than Christ did on his divine life?" (MP, 530). Do you love your freedom more than you love your brother or sister for whom Christ died? See 1 Cor 8:11.

2. Do Not Allow What You Consider Good to Be Spoken of as Evil (14:16-18)

In these three verses Paul gives another reason for the strong to be discerning in his use of Christian liberty. I.e., he must never insist upon his "rights" if exercising them creates a situation within the church that gives outsiders a bad impression of Christ, Christianity, or the kingdom of God. I.e., we must be sensitive to how the kingdom of God is perceived by those who are not a part of it.

14:16 Do not allow what you consider good to be spoken of as evil. The "good" could be the Christian faith in general (Lenski, 839), or the gospel as such (Cranfield, 2:717; Morris, 488). Others take it to refer generally to the principle of Christian liberty, or more specifically to the Christian's freedom from OT ceremonial law (SH, 391; MP, 530; Murray, 2:193; Moo, 855). But Paul does not refer to "the good" in either an absolute or a general sense, but rather to "the good of you," or "your good." Thus he seems to be referring to the good conduct of the strong brother, i.e., conduct which in accordance with the principle of Christian liberty (v. 14a) is inherently good.

Paul thus exhorts the strong Christian not to use his liberty in such a way that it is "spoken of as evil." This is the word "to blaspheme, to speak against" (see 2:24; JC, 1:214). What would cause someone to speak evil of the practice of Christian liberty? When that liberty is used in such a way that others are harmed thereby.

Those who are led to thus blaspheme the conduct of the strong are not the weak (contra SH, 391; Moo, 855), but those outside the church (see 2:24 for a parallel). As Hendriksen observes concerning conflict between the strong and the weak, "Open quarrels between the two groups would certainly result in slanderous talk on the part of outsiders" (2:463). Thus strong Christians are admonished to consider "the impact of [their] insensitive conduct upon any onlooking or visiting unbelievers" (Dunn, 2:831).

14:17 For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit, . . . In most places where Paul speaks of the "kingdom of God," he refers to "the future inheritance of the people of God" (Bruce, 252; see, e.g., 1 Cor 6:9-10; 15:50; Gal 5:21; Eph 5:5), but here (and in 1 Cor 4:20) he speaks of God's kingdom as it presently exists. The most basic meaning of the "kingdom" (basileiva , basileia ) of God is the reign or rule of God; in a secondary sense it refers to the realm over which God reigns, and specifically to that body of people who acknowledge and submit to his dominion. In the NT era, this is the church.

Paul's point is this: when outsiders observe God's church, what characteristics or phenomena should they immediately see as a demonstration of the true essence of God's reign on earth? What is the primary evidence that God is truly ruling in the hearts of Christians and in the midst of his church? Or as Moo puts it (856), "What is truly important in the kingdom of God?" What can Christians do to show the world "what the kingdom of God is all about?"

No wonder people have nothing good to say about Christians when they see the latter fighting over such trivial things as "eating and drinking." Are rules about food and drink the essence of the kingdom of God? Does true Christianity consist of getting one's way with regard to eating and drinking? No , says Paul; the kingdom of God is not about such ultimately unimportant matters (see Matt 15:11-20), but is rather about "righteousness, peace and joy in the Holy Spirit."

Some take these three elements to mean the private and personal gifts of grace that characterize the Christian's (vertical) relationship with God, i.e., the "states wrought by grace" (Lenski, 841; see Moule, 230; Stott, 366-367). "Righteousness" is thus the gift of a righteous status before God; "peace" is the gift of personal reconciliation with God; and "joy" is the inner fruit of the Spirit that comes from personal assurance of salvation. See Cranfield, 2:718; Lenski, 840; Hendriksen, 2:464.

In this context, however, the main point seems to be how the church appears before the world, so that it is either spoken against (v. 16) or "approved by men" (v. 18). Thus the righteousness, peace, and joy that are the true essence of the observable church are better understood in a horizontal or "social sense" (Godet, 461), i.e., as having to do with how Christians get along with each other (SH, 392; Murray, 2:194; MacArthur, 2:298; Moo, 857). "Righteousness" thus is the daily righteous conduct of Christians, especially in the right use of Christian liberty. "Peace" is the state of loving harmony among all the members of the church (see v. 19), of "the loving, tranquil relationship of believers" (MacArthur, 2:298). "Joy" is the happy and cheerful spirit that always is obvious among people who enjoy being together. Godet calls it "that individual and collective exultation which prevails among believers when brotherly communion makes its sweetness felt" (461).

The phrase "in the Holy Spirit" goes especially with joy (Acts 13:52; 1 Thess 1:6), but the Spirit's presence is rightly the source of all three of these virtues (see Gal 5:22-23).

Paul's point is that the very nature of the kingdom of God is another reason why the strong brother should not make an issue of his liberty to eat meat or to take any other stand on things that are just matters of opinion anyway. For the sake of the kingdom of God and its impact on the world, he will surely be willing to forgo his rights.

14:18 . . . because anyone who serves Christ in this way is pleasing to God and approved by men. The verb in "serves Christ" is douleuvw (douleuô ), which means to serve as a slave, a dou'lo" ( doulos ; see 1:1; JC, 1:59-60). It is important when thinking of Christian liberty to remember that such freedom is not absolute; we are still subject to Christ's will for us.

To what does "in this way" refer? No doubt it means doing those things that bring about righteousness, peace, and joy in the life of the church (Lard, 426; SH, 392). When we do those things we not only please God, but earn the approval or respect of our fellow men, who expect to see these virtues exhibited in the church. This is the counterpart to living a life of strife and hypocrisy, which elicits the contempt and blasphemy of the world (v. 16).

This section makes it clear that we Christians cannot be indifferent to others' observations and opinions about the church (see Matt 5:16). Everything about matters of opinion is not a matter of opinion. We are free to decide either way in such matters, but how we decide concerning them, and how we perceive them in relation to the kingdom of God, are not matters of indifference. Rather, these things are a part of serving Christ as his slaves.

3. We Must Do Only Those Things Which Build Others Up (14:19-21)

14:19 Let us therefore make every effort to do what leads to peace and to mutual edification. This exhortation is based especially on the foundational principle in v. 17, and generally upon the entire teaching of vv. 13-18. It is a call to action, urging all Christians, but especially the strong, to deliberately work to maintain peace and harmony among all believers.

This is accomplished when Christians do and say only those things which lead to "mutual edification," or "the building up of one another" (NASB). Here Paul invokes the familiar image of God's saving work as a construction project. The main emphasis is on the building up of individuals, i.e., causing them to grow and be strengthened in Christ. See, e.g., 1 Cor 8:1; 2 Cor 12:19; 1 Thess 5:11. This of course contributes to the building up of the church as a whole. (For the metaphor of the church itself as a building, see Matt 16:18; Rom 15:20; 1 Cor 3:9-10; 2 Cor 10:8; 13:10; Eph 2:19-21; 1 Pet 2:5.)

This is just another way of describing the limit which love places on our Christian liberty. Love must constrain us to curb our own freedom, and to forgo even good behavior if indulging in it is actually destructive rather than edifying to others.

14:20 Do not destroy the work of God for the sake of food. "The work of God" is the work God is doing, the work he is in the process of accomplishing. Some think this refers specifically to God's building up of the church as a whole. While this cannot be ruled out, the main emphasis again (as in v. 19) seems to be upon the individual Christian viewed as God's "new creation" (2 Cor 5:17) or as "God's workmanship" (Eph 2:10).

This "work of God" is the weak Christian in particular, and Paul is again admonishing the strong not to bring spiritual harm to the weak by insisting on his right to eat any food he pleases, any time he pleases. The thought is exactly parallel to v. 15b: destroying the work of God for the sake of food is equivalent to destroying the brother for whom Christ died by the same careless act. A moment's sober reflection should show the strong brother how disastrously absurd this would be.

The word for "destroy" is not the same as in v. 15b; here it is kataluvw (katalyô ), which has the connotation "to tear down, to demolish." It is used in direct contrast with the work of edifying or building up in v. 19. Do what it takes to build a brother up, says Paul; do not do anything that will tear him down. We are in the construction business, not the demolition business.

The word "destroy" in this verse is thus a very strong word, as is the word in v. 15b. Again it includes the possibility that the strong believer can cause the weak believer to stumble in a way that leads to his ultimate loss of salvation.

All food is clean, but it is wrong for a man to eat anything that causes someone else to stumble. "All food is clean" is a positive restatement of the basic principle given negatively in v. 14a. The rest of the sentence is a clear statement of the ethical principle that underlies all the exhortations to the strong in this paragraph. Although all food is clean, there is at least one circumstance where eating even clean food is wrong, i.e., if it causes a brother to stumble.

"It is wrong" (kakov" , kakos , "evil") is meant to be in contrast with "it is better" (kalov" , kalos , "good") in v. 21a. To cause the weak to stumble by what one eats is a moral evil on the part of the strong, and at the same time it has evil or injurious consequences for the weak.

The sentence structure in the Greek is quite terse and leaves open the possibility that the "man" in this sentence is the weak brother, who by eating in violation of his conscience commits a sin. This would make the sentence equivalent to vv. 14b, 23. Most agree with the NIV, though, that the "man" is the strong brother who commits sin by using his freedom in such a way that his eating becomes a stumbling block to the weak. The use of "stumbling block" (provskomma , proskomma ) recalls the exhortation to the strong in v. 13b, "not to put any stumbling block" in a brother's way.

The same would be true, of course, for all matters of opinion. Lenski (848) states the general principle well: "Any use of Christian liberty which disregards the damaging effect it may produce upon a weak brother is a bad one."

14:21 The next verse does in fact extend the principle beyond the example of eating certain foods: It is better not to eat meat or drink wine or to do anything else that will cause your brother to fall. This is, as Moo (861) says, "the basic practical point" of the whole paragraph. This is the way of unselfish love (v. 15a).

Being free to eat any kind of meat is the main example of Christian liberty in this whole section, though this is the first specific reference to "meat" in the Greek text. It is clearly implied in v. 2, however, which says that the strong eats "everything" while the weak eats "only vegetables."

This verse also uses drinking wine as an example of Christian liberty. The reference to "drinking" in v. 17 alludes to this, but it is not mentioned anywhere else in Paul's discussions of the subject of liberty. In biblical times wine was commonly drunk with meals, though it was usually diluted considerably with water. The fact that Paul uses this practice as an example of Christian freedom shows that we cannot say that drinking wine in and of itself is wrong.

We are not sure what circumstances would have required the strong brother in NT times to abstain from drinking wine. Idol worship sometimes involved the pouring out of wine as a sacrifice to the gods; some converted pagans may have thus associated wine with idol worship as they did meat. Thus their overly-sensitive consciences may have prevented them from drinking wine altogether. In such a situation the strong Christian is under obligation not to drink wine, just as he is under obligation not to eat meat, if his eating or drinking carries the risk of causing the weak brother to imitate him and thus sin against his own conscience.

"Or to do anything else" leaves the category of opinions open so that this principle may be applied according to our informed Christian wisdom in all times and cultures. The strong Christian must always be sensitive to what the tender conscience of the weak regards as sinful behavior, and must lovingly avoid doing anything that would lead the weak to go against his conscience. When the strong ignores this responsibility in such a situation, two sins are committed: the weak sins by violating his conscience, and the strong sins by becoming a stumbling block to the weak. These are the circumstances that turn an action that is right in itself into a sin.

We should note that the prohibition against meat and wine is not absolute, but must be applied only when such eating or drinking would be a stumbling block for the weak (see Lenski, 849-850; Moo, 861). This means that the strong Christian must conscientiously use his best judgment as to when the exercise of his freedom might lead another into sin. If he cannot be sure, then total abstention would be the loving decision. See 1 Cor 8:13.

4. Each Christian Must Be True to His Own Convictions

(14:22-23)

14:22 So whatever you believe about these things keep between yourself and God. "Whatever you believe about these things" is literally "the faith which you have." Since Paul is addressing the strong, the meaning of "faith" here is similar to the faith in v. 2a, in contrast with the faith of the weak in vv. 1,2b. Thus the Apostle is not really talking about "whatever" faith one happens to have; he is rather referring to the correct faith of the strong Christian, who is strong just because he has a right understanding of the implications of Christian faith with reference to matters of opinion.

I do not take the word "faith" (pivsti" , pistis ) in itself to mean "conviction," contrary to a common understanding of this verse. As in vv. 1-2, it refers to the content of the Christian faith along with the implications thereof, to which we must give assent and which we must seek to understand. This understanding is what is at issue here. The strong have a proper understanding; the weak do not.

Paul's point is that those who have this proper understanding should not flaunt it or wave it in the face of the weak. Rather than make a big issue of it, it is better just to keep it "between yourself and God." As Lard paraphrases it, "Keep your belief, or the knowledge and freedom it gives you, to yourself, as something known only to you and to God" (428). Even if you cannot exercise your freedom when you are in the presence of the weak, you can do so when you are alone before God. Dunn says, those who understand their freedom "can rejoice in the liberty they have in matters of personal conduct before God without having to parade that liberty before others" (2:834).

Blessed is the man who does not condemn himself by what he approves. To be "blessed" is to have inward happiness. Krivnw (krinô ) here is properly rendered "condemn" by the NIV.

This beatitude has been understood in two ways. Some take it thus: Blessed is the strong Christian who does not bring God's condemnation upon himself by flaunting his freedom regarding those things he rightly regards as acceptable, in such a way that a weaker brother is caused to stumble (Lard, 428; Moule, 232; Hendriksen, 2:467-468). This meaning is possible, but the second interpretation sets up a better contrast with v. 23, namely: Blessed is the strong Christian who does not condemn himself or feel guilty about his understanding that there is nothing wrong with eating meat, drinking wine, or doing other things about which the revealed will of God is truly silent. He is blessed because he can do these things with a clear conscience.

14:23 But the man who has doubts is condemned if he eats, . . . On the word "has doubts," see 4:20 (JC, 1:304). Here it means "to be uncertain, to waver between two judgments" (Lenski, 853). This refers to the weak Christian who does not understand the true implications of Christian belief in this area of opinions. It is not a sin to have this inadequate understanding or to have doubts about such things as eating meat offered to idols, though it would certainly be better to come to a right understanding of such things. But it is wrong, in the presence of these doubts, to go ahead and eat the meat anyway. The one who does so is "condemned." This word is katakrivnw (katakrinô ), an intensified form of krinô ; it leaves no doubt that eating or doing anything else contrary to one's conscience is condemned by God as a sin.

This verse makes it clear that stumbling or falling on the part of the weak, which the strong are warned not to cause, is not just an inward disapproval of the strong's eating, or an inward distress caused by just witnessing it. It lies rather in being led to actually partake of the disapproved food: "if he eats."

Such an act is wrong for the weak Christian because his eating is not from faith . . . . As in vv. 1-2, the "faith" here is not one's inner trust, as if the weak Christian's faith in God and in Jesus Christ for salvation are somehow in question (contra Dunn, 2:835). Rather, it has to do with the weak brother's understanding of the content and implications of Christian faith as such. His understanding is faulty to begin with, but the problem is compounded when he yields to temptation and goes against what he believes his faith requires. His action therefore is not consistent with Christian faith as he understands it; thus he is violating his own conscience, to his own condemnation. Even though the action is not wrong in itself, he thinks it is wrong; therefore if he does it anyway, for him it is a sin.

[A]nd everything that does not come from faith is sin. It is tempting to take "faith" here in the specific sense of "trust in Jesus Christ," and to make this a general principle affirming that literally everything an unbeliever does is a sin before God. This may well be true, but most likely this is not Paul's point in this verse. The context limits the "everything" to the debate about matters of opinion.

Thus the point is to extend the statement in v. 23a about eating contrary to one's conscience, to cover all acts that violate one's convictions about what Christian faith requires. This again is the meaning of "does not come from faith," as in v. 23a. Thus we may paraphrase Paul thus: "Every act that is in fact a matter of opinion but is nevertheless inconsistent with one's (even faulty) understanding of Christian faith is a sin."

McGarvey: Rom 14:1

[The apostle begins this section with "but," thus marking its connection with the preceding paragraph as setting forth matter in the nature of an exception thereto. He has been exhorting his readers to armed activity and vigilance in the cause of righteousness, and he now enters his caveat lest they should turn this needful and virtuous aggressiveness into a sinful belligerency, so that the strong should devour the weak. The Christian is indeed called upon to wage constant warfare with sin, but as to all things of an immoral or indifferent nature he must suppress this martial spirit and show courteous and affectionate forbearance when dealing with the scruples of those whose consciences are by nature or education legalistic and puritanic. And the weak must show a like mutual consideration toward the liberties of the strong. This section is, as Lard remarks, "pre-eminently a chapter as to duties in regard to things indifferent in themselves." For things not indifferent there is another rule (Gal 1:6-10 ; Gal 1:2). This section is also subordinately connected with the preceding paragraph by continuous reference to the second coming of Christ. (See Rom 14:4 ; Rom 14:10-12) Verses Rom 14:1-12 are addressed both to the strong and the weak; verses Rom 14:13-23 and Rom 14:1 are addressed to the strong alone, and verses Rom 14:2-13 are addressed both to the strong and the weak.] XIV. But him that is weak in faith receive [a strong word. See Act 28:2 ; Rom 15:7 ; Phm 1:15-17] ye, yet not for decision of scruples . [Do not by your reception, which ought to be to him a blessing, bring him into the misery of unrest by discussions and contentions which can end only in vain reasonings and valueless conclusions. Do not discuss his doubts and pompously and condescendingly insinuate that he is a fool for having them. The Jew and the Gentile have stood in contrast throughout this book and they are here still in this passage, and it is therefore not necessary to hunt, as does Eichhorn for Pythagorean or other scrupulous Gentiles. The Jew with his qualms sufficiently answers all the calls of the context. Educated under the narrowing, restricting influences of the law, he could not readily and at once comprehend the liberty of the gospel; hence he was weak in comparison with the Gentile who was unhampered by legalistic conceptions of meats, days, etc. (Gal 5:1-15 ; Col 2:10-23 ; 1Ti 4:1-8). He is said to be "weak in the faith" because his judgment, still bound and tethered by silly scruples and obsolete laws, failed to assert that strength which the liberty of the new faith allowed it. Thus the Jewish conscience still shuddered at acts which the Gentile Christian regarded as wholly innocent and permissible; but, since its "failings leaned to virtue's side," and were usually capable of correction if patiently handled, it was to be treated with consideration and affectionate kindness. In fact, the apostle, for "is weak," uses a participle and not an adjective, thus indicating that the weakness is not inherent and permanent, but only a temporary defect, liable to be self-corrected at any moment.]

McGarvey: Rom 14:2

One man hath faith [believes he has the liberty or right] to eat all things: but he that is weak eateth herbs . [We are familiar with the universal Jewish scruples with regard to swine's flesh and meat offered to idols; but there were some who refined their diet to far greater extremes -- to the "mint, anise and cummin" standard. A sect called Therapeutæ had a regimen thus described by Philo: "Wine is not introduced. . . and the table bears nothing which has blood, but there is placed upon it bread food, and salt for seasoning, to which also hyssop is sometimes added as an extra sauce for those who are delicate in their eating." However, the abstinence here mentioned was most widely practiced by all scattered Jews. Knowing that any meat bought in Gentile markets was open to question and liable to be unclean, they, being unable to purchase clean meat as prepared by Jewish butchers, abstained from all meat and ate only those things (classed as herbs by the apostle) which they could trace from natural growth to use on their tables. (See Dan 1; Tobit 1:10, 11.) Josephus' "Life," Sec. 3, mentions certain priests who fed solely on figs and dates.]

McGarvey: Rom 14:3

Let not him that eateth set at nought him that eateth not; and let not him that eateth not judge him that eateth: for God hath received him . [Eating or not eating was, with Paul, a matter of indifference; but uncharitable conduct toward a Christian brother was not a matter of indifference -- it was sin. Hence the apostle interferes, not by way of counsel, but by unequivocal commandment, strictly forbidding the strong to look with disdainful eye upon the temerity of the weak, contemptuously despising him as the victim of narrow prejudice and baseless superstition; and with equal strictures charging the weak not to commit the sin of censorious judgment by ignorantly confounding liberty with license and thus unjustly condemning the strong as libertines and heretics, unscrupulous and irreverent. In modern times controversy over meat sacrificed to idols is unknown, but the principle still applies as to instrumental music, missionary societies, etc. Such matters of indifference are not to be injected into the terms of salvation, or set up as tests of fellowship. As to them there is to be neither contempt on the one part, nor judgment on the other. Baptism, however, is not a matter of indifference, being as much a divinely established term in the plan of salvation as faith itself (Mar 16:16). "It is a notable fact," observes Lard, "that the weak are always more exacting and sensitive than the strong, as well as more ready than they to press their grievances to extremes."]

McGarvey: Rom 14:4

Who art thou that judgest the servant of another? to his own lord he standeth or falleth. Yea, he shall be made to stand; for the Lord hath power to make him stand . [We must avoid the sacrilegious presumption which condemns where God hath not condemned. Whether our brother in Christ stands in favor, so that his daily life and service are accepted of God, or whether he falls from grace, so that his labors are rejected, is a matter for the Master, and does not pertain to us servants. (Comp. 1Co 10:12 ; 1Co 16:13 ; 1Th 3:8 ; Rom 8:33-34 ; Rom 11:22) A kindly, affectionate concern is commendable, but a censorious condemnation is forbidden. Moreover, the latter is useless and idle, for it is the duty of each disciple to please his Master, not his fellow-servant, and the Master is able to justify and will justify without consulting human accusers (Rom 8:33), or paying respect to man-made technicalities about indifferent things. Christ's ability to justify extends to even positive, inexcusable sin (Rom 3:26 ; Joh 8:11). If we could only learn that the consciences of others, though different, are as active and as exacting as our own, we would judge less and love more. Acting by contrary rule, if we find that any man's conscience varies from our own, we straightway conclude that he has no conscience at all, and hence is a proper subject for our condemnation, a culprit well within the bounds of our jurisdiction.]

McGarvey: Rom 14:5

One man esteemeth one day above another: another esteemeth every day alike . [Jewish Christians generally continued to reverence and observe the sabbath, new moons and festival days commanded by the law of Moses, but which are no part of the Christian system (Gal 4:10 ; Col 2:15-16); while the Gentile Christian regarded all days as equally holy, and to be spent in the fear and service of God.] Let each man be fully assured in his own mind . [About indifferent matters God has given no command, hence each must follow his own judgment and conscience, and none is required to adjust his conduct to satisfy the conscience, much less the scruples of another, though he must show charity and forbearance toward his brother's conscience.]

McGarvey: Rom 14:6

He that regardeth the day, regardeth it unto the Lord: and he that eateth, eateth unto the Lord, for he giveth God thanks; and he that eateth not, unto the Lord he eateth not, and giveth God thanks . [The conduct of each was equally commendable, as the object of each was the same; that is, to serve God. The one who rested and the one who labored each sought to please God in his act. One gave thanks for meat and all, and the other gave thanks for all, less meat. "This so remarkable saying of the apostle furnishes us," says Godet, "with the true means of deciding all those questions of casuistry which so often arise in Christian life, and cause the believer so much embarrassment. May I allow myself this or that pleasure? Yes, if I can enjoy it to the Lord, and while giving him thanks for it; no, if I can not receive it as a gift from his hand, and bless him for it. This mode of solution respects at once the rights of the Lord and those of individual liberty." The passage indicates that grace before meals was the universal practice of Christians in Paul's day. It probably rested on the habit of Jesus -- Luk 9:16 ; Luk 22:17-19 ; Luk 24:30-35]

McGarvey: Rom 14:7

For none of us liveth to himself, and none dieth to himself .

McGarvey: Rom 14:8

For whether we live, we live unto the Lord; or whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's . [As we are Christ's by right of redemption and purchase (Act 20:28 ; 1Co 6:19-20 ; 1Co 7:23 ; 1Pe 1:18-19), we are not our own, but the rights of Christ overshadow all our individual rights, whether exercised in asserting our liberty or indulging our spirit of censoriousness. To live to self is forbidden; we must live with a view to our Lord and his interest in others. Whether, therefore, a man regard any particular act, food or pleasure as a thing permissible -- a thing wherein he may, figuratively speaking, live; or whether he regards it as an affair wherein he must deny himself, and so, figuratively, die, in either case he must take more than himself into account, for he must include the Lord and others. Comp. 2Co 5:15 ; Rom 12:1 ; Phi 1:21-24 ; 2Co 5:6-9]

McGarvey: Rom 14:9

For to this end Christ died and lived again, that he might be Lord of both the dead and the living . [We are here told to what lengths Christ went to obtain the important right to rule over us in both spheres of being, or as literally living and dead. A right so dearly bought is not readily abandoned, and, moreover, if Christ rules over us in the literal, his rule also, of course, governs us in all lesser or figurative realms. He became purchaser of us by death (Act 20:28), and ruler by his resurrection -- Act 2:30-36 ; Act 17:31 ; Rom 1:4]

McGarvey: Rom 14:10

But thou [O weak one], why dost thou judge thy brother? or thou again [O strong one], why dost thou set at nought thy brother? for we shall all stand before the judgment-seat of God . [The fact that each is so great a sinner that Christ must needs die for him, should prevent the one from judging and the other from despising. Since Christ, having died, is able to justify whom he will, what folly is it to attempt to usurp Christ's office so as to condemn any who trust in him? The believer is not even judged of Christ, but is called into judgment that he may be justified -- 2Co 5:10 ; Rom 8:33]

McGarvey: Rom 14:11

For it is written [and hence was an already established doctrine, and not one just now promulgated by Paul], As I live, saith the Lord, to me every knee shall bow, And every tongue shall confess to God . [The quotation gives the sense of Isa 45:23 . Comp. Phi 2:10-11]

McGarvey: Rom 14:12

So then each one of us shall give account of himself to God . [God judges all, hence it is superfluous for the Christian to judge any. Why gather stones of condemnation and judgment when, after all, Jesus renders us powerless to throw them? (Joh 8:7) Since, then, our judgments are futile and worthless, affecting no one but ourselves, let us refrain from them, and cultivate charity, remembering the rule which metes unto us as we measure to others (Mat 7:1-2). We should be glad that we escape the responsibility of judging, since Jesus himself expressed no eagerness to assume the burden. Comp. Joh 5:22 ; Joh 5:27 ; Joh 5:30 ; Joh 5:45 ; Joh 3:17-19 ; Joh 8:15-16 ; Joh 12:47 ; Luk 12:13-14]

McGarvey: Rom 14:13

Let us not therefore judge one another any more: but judge [decide] ye this rather, that no man put a stumblingblock in his brother's way, or an occasion of falling . [This warning is addressed both to the weak and to the strong. Each censorious judgment tempts the strong to a reactionary and excessive assertion of liberty, and each despising of the weak tends to decrease his faith in the power of God and the influence of the Holy Spirit to regenerate and sanctify men. Hence each is warned to show charity, and thus avoid placing stumbling-blocks in his brother's way. At this point Paul ceases to address both parties, and turns his remarks exclusively to the strong, since the weak have less control over their actions than the strong, and hence are mercifully spared the imposition of burdens too heavy for their strength.]

McGarvey: Rom 14:14

I know, and am persuaded in the Lord Jesus [I am convinced in my apostolic capacity, as enlightened by the Holy Spirit sent of the Lord Jesus (Joh 14:26 ; Joh 16:13-15). Paul's teachings in this entire section are contrary to his education and prejudice as a Jew. He is speaking as one freed and enlightened in Christ], that nothing is unclean of itself: save that to him who accounteth anything to be unclean, to him it is unclean . [See Mat 15:11 ; Mar 7:18 ; Act 10:14-28 ; 1Ti 4:4 . In the gospel all ceremonial uncleanness is abolished, so that no food is any longer unclean, but if a man acts contrary to his conscience, he defiles it: hence food, clean of itself, may work sad havoc in his spiritual nature who eats contrary to his conscience -- 1Co 8:7-13]

McGarvey: Rom 14:15

For if because of meat thy brother is grieved, thou walkest no longer in love . ["For" looks back to verse 13. Recklessness as to the welfare or safety of others is not loving. "Grieved" may express either a lapse into Judaism on the part of the weak because of the apparent worldliness of the strong, or it may indicate that the weak, tempted by the conduct of the strong, do things which are contrary to conscience, and hence come to grief (Mat 27:3-5). It is likely that the latter danger was most prominent to the apostle's mind. (Comp. Rom 14:20 ; and 1Co 8:10) The context, containing the words "destroy" and "overthrow" (Rom 14:20), shows that the grief is more than mere fraternal disappointment at another's laxity.] Destroy not with thy meat him for whom Christ died . [This is the strongest possible appeal. What pleasure of liberty can be so sweet as to justify us in destroying our brother's life, and frustrating the agony and sacrifice of the Master in his behalf? Shall we set a higher value on our meat than Christ did on his divine life? How shall we look our Lord in the face if we have wantonly done such a thing!]

Commentary -- Other

Evidence: Rom 14:2

Vegetarianism. See 1Ti 4:3 footnote.

Evidence: Rom 14:10

Judgment Day : For verses that warn of its reality, see 2Co 5:10 .

Evidence: Rom 14:12

QUESTIONS & OBJECTIONS

" How do I witness to someone I know?"

For most of us, it is far easier to witness to a stranger than to someone we know and respect. An effective way to soften the message without compromise is to speak in the " first person" or in testimonial form. Say something like, " I didn’t realize that the Bible warns that for every idle word I have spoken, I will have to give an account on Judgment Day. I thought that as long as I believed in God and tried to live a good life, I would go to heaven when I died. I was so wrong. Jesus said that if I as much as looked with lust, I had committed adultery in my heart, and that there was nothing I could do to wash away my sins. I knew that if God judged me by the Ten Commandments on Judgment Day, I would end up guilty, and go to hell.

" It was when I acknowledged my sins that I began to understand why Jesus died. It was to take the punishment for my sins, and the sins of the world." Then, depending on the person’s openness, you may ask, " How do you think you will do on Judgment Day, if God judges you by the Ten Commandments?"

Introduction / Outline

Robertson: Romans (Book Introduction)

The Epistle to the Romans

Spring of a.d. 57

By Way of Introduction

Integrity of the Epistle

The genuineness of the Epistle is so generally admitted by scholars that it is unnecessary to prove it here, for Loman, Steck, and the Dutch scholars (Van Manen, etc.) who deny it as Pauline are no longer taken seriously. He wrote it from Corinth because he sent it to Rome by Phoebe of Cenchreae (Rom_16:2) if chapter 16 is acknowledged to be a part of the Epistle. Chapter 16 is held by some to be really a short epistle to Ephesus because of the long list of names in it, because of Paul’s long stay in Ephesus, because he had not yet been to Rome, and because, in particular, Aquila and Priscilla are named (Rom_16:3-5) who had been with Paul in Ephesus. But they had come from Rome before going to Corinth and there is no reason for thinking that they did not return to Rome. It was quite possible for Paul to have many friends in Rome whom he had met elsewhere. People naturally drifted to Rome from all over the empire. The old MSS. (Aleph A B C D) give chapter 16 as an integral part of the Epistle. Marcion rejected it and chapter 15 also for reasons of his own. Renan’s theory that Romans was a circular letter like Ephesians sent in different forms to different churches (Rome, Ephesus, Thessalonica, etc.) has appealed to some scholars as explaining the several doxologies in the Epistle, but they cause no real difficulty since Paul interjected them in his other epistles according to his moods (2Co_1:20, for instance). That theory raises more problems than it solves as, for example, Paul’s remarks about going to Rome (Rom_1:9-16) which apply to Rome. Lightfoot suggests the possibility that Paul added Rom_16:25-27 some years after the original date so as to turn it into a circular letter. But the MSS. do not support that theory and that leaves Rom_15:22-33 in the Epistle quite unsuitable to a circular letter. Modern knowledge leaves the Epistle intact with occasional variations in the MSS. on particular points as is true of all the N.T.

The Time and Place

The place is settled if we accept Rom_16:1. The time of the year is in the spring if we combine statements in the Acts and the Epistle. He says: " I am now going to Jerusalem ministering to the saints" (Rom_15:25). In Act_20:3 we read that Paul spent three months in Corinth. In II Corinthians we have a full account of the collection for the poor saints in Jerusalem. The account of the journey from Corinth to Jerusalem is given in Acts 20:3-21:17. It was in the spring between passover at Philippi (Act_20:6) and pentecost in Jerusalem (Act_20:16; Act_21:17). The precise year is not quite so certain, but we may suggest a.d. 57 or 58 with reasonable confidence.

The Purpose

Paul tells this himself. He had long cherished a desire to come to Rome (Act_19:21) and had often made his plans to do so (Rom_1:13) which were interrupted (Rom_15:22), but now he definitely plans to go from Jerusalem, after taking the contribution there (Rom_15:26), to Rome and then on to Spain (Rom_15:24, Rom_15:28). Meanwhile he sends this Epistle that the Romans may know what Paul’s gospel really is (Rom_1:15; Rom_2:16). He is full of the issues raised by the Judaizing controversy as set forth in the Epistles to Corinth and to Galatia. So in a calmer mood and more at length he presents his conception of the Righteousness demanded by God (Rom_1:17) of both Gentile (Rom_1:18-32) and Jew (Romans 2:1-3:20) and only to be obtained by faith in Christ who by his atoning death (justification) has made it possible (Romans 3:21-5:21). This new life of faith in Christ should lead to holiness of life (sanctification, chapters Romans 6-8). This is Paul’s gospel and the remaining chapters deal with corollaries growing out of the doctrine of grace as applied to practical matters. It is a cause for gratitude that Paul did write out so full a statement of his message. He had a message for the whole world and was anxious to win the Roman Empire to Christ. It was important that he go to Rome for it was the centre of the world’s life. Nowhere does Paul’s Christian statesmanship show to better advantage than in this greatest of his Epistles. It is not a book of formal theology though Paul is the greatest of theologians. Here Paul is seen in the plenitude of his powers with all the wealth of his knowledge of Christ and his rich experience in mission work. The church in Rome is plainly composed of both Jews and Greeks, though who started the work there we have no way of knowing. Paul’s ambition was to preach where no one else had been (Rom_15:20), but he has no hesitation in going on to Rome.

JFB: Romans (Book Introduction)

THE GENUINENESS of the Epistle to the Romans has never been questioned. It has the unbroken testimony of all antiquity, up to CLEMENT OF ROME, the apostle's "fellow laborer in the Gospel, whose name was in the Book of Life" (Phi 4:3), and who quotes from it in his undoubted Epistle to the Corinthians, written before the close of the first century. The most searching investigations of modern criticism have left it untouched.

WHEN and WHERE this Epistle was written we have the means of determining with great precision, from the Epistle itself compared with the Acts of the Apostles. Up to the date of it the apostle had never been at Rome (Rom 1:11, Rom 1:13, Rom 1:15). He was then on the eve of visiting Jerusalem with a pecuniary contribution for its Christian poor from the churches of Macedonia and Achaia, after which his purpose was to pay a visit to Rome on his way to Spain (Rom 15:23-28). Now this contribution we know that he carried with him from Corinth, at the close of his third visit to that city, which lasted three months (Act 20:2-3; Act 24:17). On this occasion there accompanied him from Corinth certain persons whose names are given by the historian of the Acts (Act 20:4), and four of these are expressly mentioned in our Epistle as being with the apostle when he wrote it--Timotheus, Sosipater, Gaius, and Erastus (Rom 16:21, Rom 16:23). Of these four, the third, Gaius, was an inhabitant of Corinth (1Co 1:14), and the fourth, Erastus, was "chamberlain of the city" (Rom 16:23), which can hardly be supposed to be other than Corinth. Finally, Phœbebe, the bearer, as appears, of this Epistle, was a deaconess of the Church at Cenchrea, the eastern port of Corinth (Rom 16:1). Putting these facts together, it is impossible to resist the conviction, in which all critics agree, that Corinth was the place from which the Epistle was written, and that it was despatched about the close of the visit above mentioned, probably in the early spring of the year 58.FOUNDER of this celebrated church is unknown. That it owed its origin to the apostle Peter, and that he was its first bishop, though an ancient tradition and taught in the Church of Rome as a fact not to be doubted, is refuted by the clearest evidence, and is given up even by candid Romanists. On that supposition, how are we to account for so important a circumstance being passed by in silence by the historian of the Acts, not only in the narrative of Peter's labors, but in that of Paul's approach to the metropolis, of the deputations of Roman "brethren" that came as far as Appii Forum and the Three Taverns to meet him, and of his two years' labors there (Act 28:15, Act 28:30)? And how, consistently with his declared principle--not to build on another man's foundation (Rom 15:20) --could he express his anxious desire to come to them that he might have some fruit among them also, even as among other Gentiles (Rom 1:13), if all the while he knew that they had the apostle of the circumcision for their spiritual father? And how, if so, is there no salutation to Peter among the many in this Epistle? or, if it may be thought that he was known to be elsewhere at that particular time, how does there occur in all the Epistles which our apostle afterwards wrote from Rome not one allusion to such an origin of the church at Rome? The same considerations would seem to prove that this church owed its origin to no prominent Christian laborer; and this brings us to the much-litigated question.

For WHAT CLASS of Christians was this Epistle principally designed--Jewish or Gentile? That a large number of Jews and Jewish proselytes resided at this time at Rome is known to all who are familiar with the classical and Jewish writers of that and the immediately subsequent periods; and that those of them who were at Jerusalem on the day of Pentecost (Act 2:10), and formed probably part of the three thousand converts of that day, would on their return to Rome carry the glad tidings with them, there can be no doubt. Nor are indications wanting that some of those embraced in the salutations of this Epistle were Christians already of long standing, if not among the earliest converts to the Christian faith. Others of them who had made the apostle's acquaintance elsewhere, and who, if not indebted to him for their first knowledge of Christ, probably owed much to his ministrations, seemed to have charged themselves with the duty of cherishing and consolidating the work of the Lord in the capital. And thus it is not improbable that up to the time of the apostle's arrival the Christian community at Rome had been dependent upon subordinate agency for the increase of its numbers, aided by occasional visits of stated preachers from the provinces; and perhaps it may be gathered from the salutations of the last chapter that it was up to that time in a less organized, though far from less flourishing state, than some other churches to whom the apostle had already addressed Epistles. Certain it is, that the apostle writes to them expressly as a Gentile Church (Rom 1:13, Rom 1:15; Rom 15:15-16); and though it is plain that there were Jewish Christians among them, and the whole argument presupposes an intimate acquaintance on the part of his readers with the leading principles of the Old Testament, this will be sufficiently explained by supposing that the bulk of them, having before they knew the Lord been Gentile proselytes to the Jewish faith, had entered the pale of the Christian Church through the gate of the ancient economy.

It remains only to speak briefly of the PLAN and CHARACTER Of this Epistle. Of all the undoubted Epistles of our apostle, this is the most elaborate, and at the same time the most glowing. It has just as much in common with a theological treatise as is consistent with the freedom and warmth of a real letter. Referring to the headings which we have prefixed to its successive sections, as best exhibiting the progress of the argument and the connection of its points, we here merely note that its first great topic is what may be termed the legal relation of man to God as a violator of His holy law, whether as merely written on the heart, as in the case of the heathen, or, as in the case of the Chosen People, as further known by external revelation; that it next treats of that legal relation as wholly reversed through believing connection with the Lord Jesus Christ; and that its third and last great topic is the new life which accompanies this change of relation, embracing at once a blessedness and a consecration to God which, rudimentally complete already, will open, in the future world, into the bliss of immediate and stainless fellowship with God. The bearing of these wonderful truths upon the condition and destiny of the Chosen People, to which the apostle next comes, though it seem but the practical application of them to his kinsmen according to the flesh, is in some respects the deepest and most difficult part of the whole Epistle, carrying us directly to the eternal springs of Grace to the guilty in the sovereign love and inscrutable purposes of God; after which, however, we are brought back to the historical platform of the visible Church, in the calling of the Gentiles, the preservation of a faithful Israelitish remnant amidst the general unbelief and fall of the nation, and the ultimate recovery of all Israel to constitute, with the Gentiles in the latter day, one catholic Church of God upon earth. The remainder of the Epistle is devoted to sundry practical topics, winding up with salutations and outpourings of heart delightfully suggestive.

JFB: Romans (Outline)

• INTRODUCTION. (Rom. 1:1-17)
• THE JEW UNDER LIKE CONDEMNATION WITH THE GENTILE. (Rom. 2:1-29)
• JEWISH OBJECTIONS ANSWERED. (Rom 3:1-8)
• THAT THE JEW IS SHUT UP UNDER LIKE CONDEMNATION WITH THE GENTILE IS PROVED BY HIS OWN SCRIPTURE. (Rom 3:9-20)
• GOD'S JUSTIFYING RIGHTEOUSNESS THROUGH FAITH IN JESUS CHRIST, ALIKE ADAPTED TO OUR NECESSITIES AND WORTHY OF HIMSELF. (Rom 3:21-26)
• INFERENCES FROM THE FOREGOING DOCTRINES AND AN OBJECTION ANSWERED. (Rom 3:27-31)
• THE FOREGOING DOCTRINE OF JUSTIFICATION BY FAITH ILLUSTRATED FROM THE OLD TESTAMENT. (Rom. 4:1-25)
• THE BLESSED EFFECTS OF JUSTIFICATION BY FAITH. (Rom 5:1-11)
• COMPARISON AND CONTRAST BETWEEN ADAM AND CHRIST IN THEIR RELATION TO THE HUMAN FAMILY. (Rom 5:12-21)
• THE BEARING OF JUSTIFICATION BY GRACE UPON A HOLY LIFE. (Rom 6:1-11)
• WHAT PRACTICAL USE BELIEVERS SHOULD MAKE OF THEIR DEATH TO SIN AND LIFE TO GOD THROUGH UNION TO THE CRUCIFIED SAVIOUR. (Rom 6:12-23)
• SAME SUBJECT CONTINUED. (Rom. 7:1-25)
• CONCLUSION OF THE WHOLE ARGUMENT--THE GLORIOUS COMPLETENESS OF THEM THAT ARE IN CHRIST JESUS. (Rom. 8:1-39)
• THE BEARING OF THE FOREGOING TRUTHS UPON THE CONDITION AND DESTINY OF THE CHOSEN PEOPLE--ELECTION--THE CALLING OF THE GENTILES. (Rom. 9:1-33)
• SAME SUBJECT CONTINUED--HOW ISRAEL CAME TO MISS SALVATION, AND THE GENTILES TO FIND IT. (Rom. 10:1-21)
• SAME SUBJECT CONTINUED AND CONCLUDED--THE ULTIMATE INBRINGING OF ALL ISRAEL, TO BE, WITH THE GENTILES, ONE KINGDOM OF GOD ON THE EARTH. (Rom. 11:1-36)
• DUTIES OF BELIEVERS, GENERAL AND PARTICULAR. (Rom. 12:1-21)
• SAME SUBJECT CONTINUED--POLITICAL AND SOCIAL RELATIONS--MOTIVES. (Rom 13:1-14)
• SAME SUBJECT CONTINUED--CHRISTIAN FORBEARANCE. (Rom. 14:1-23)
• SAME SUBJECT CONTINUED AND CONCLUDED. (Rom 15:1-13)
• CONCLUSION: IN WHICH THE APOSTLE APOLOGIZES FOR THUS WRITING TO THE ROMAN CHRISTIANS, EXPLAINS WHY HE HAD NOT YET VISITED THEM, ANNOUNCES HIS FUTURE PLANS, AND ASKS THEIR PRAYERS FOR THE COMPLETION OF THEM. (Rom. 15:14-33)
• CONCLUSION, EMBRACING SUNDRY SALUTATIONS AND DIRECTIONS, AND A CLOSING PRAYER. (Rom. 16:1-27)
• WHY THIS DIVINELY PROVIDED RIGHTEOUSNESS IS NEEDED BY ALL MEN. (Rom 1:18)
• THIS WRATH OF GOD, REVEALED AGAINST ALL INIQUITY, OVERHANGS THE WHOLE HEATHEN WORLD. (Rom 1:18-32)

TSK: Romans (Book Introduction)

The Epistle to the Romans is " a writing," says Dr. Macknight, " which, for sublimity and truth of sentiment, for brevity and strength of expression, for regularity in its structure, but above all, for the unspeakable importance of the discoveries which it contains, stands unrivalled by any mere human composition, and as far exceeds the most celebrated productions of the learned Greeks and Romans, as the shining of the sun exceeds the twinkling of the stars." " The plan of it is very extensive; and it is surprising to see what a spacious field of knowledge is comprised, and how many various designs, arguments, explications, instructions, and exhortations, are executed in so small a compass....The whole Epistle is to be taken in connection, or considered as one continued discourse; and the sense of every part must be taken from the drift of the whole. Every sentence, or verse, is not to be regarded as a distinct mathematical proposition, or theorem, or as a sentence in the book of Proverbs, whose sense is absolute, and independent of what goes before, or comes after, but we must remember, that every sentence, especially in the argumentative part, bears relation to, and is dependent upon, the whole discourse, and cannot be rightly understood unless we understand the scope and drift of the whole; and therefore, the whole Epistle, or at least the eleven first chapters of it, ought to be read over at once, without stopping. As to the use and excellency of this Epistle, I shall leave it to speak for itself, when the reader has studied and well digested its contents....This Epistle will not be difficult to understand, if our minds are unprejudiced, and at liberty to attend to the subject, and to the current scriptural sense of the words used. Great care is taken to guard and explain every part of the subject; no part of it is left unexplained or unguarded. Sometimes notes are written upon a sentence, liable to exception and wanting explanation, as Rom 2:12-16. Here Rom 2:13 and Rom 2:15 are a comment upon the former part of it. Sometimes are found comments upon a single word; as Rom 10:11-13. Rom 10:12 and Rom 10:13 are a comment upon πας [Strong’s 3956]

TSK: Romans 14 (Chapter Introduction)

Overview

Rom 14:1, Men may not contemn nor condemn one another for things indifferent; Rom 14:13, but take heed that they give no offence in them; Rom 14:15, which the apostle proves unlawful by many reasons.

Poole: Romans 14 (Chapter Introduction)

CHAPTER 14

MHCC: Romans (Book Introduction)

The scope or design of the apostle in writing to the Romans appears to have been, to answer the unbelieving, and to teach the believing Jew; to confirm the Christian and to convert the idolatrous Gentile; and to show the Gentile convert as equal with the Jewish, in respect of his religious condition, and his rank in the Divine favour. These several designs are brought into on view, by opposing or arguing with the infidel or unbelieving Jew, in favour of the Christian or believing Gentile. The way of a sinner's acceptance with God, or justification in his sight, merely by grace, through faith in the righteousness of Christ, without distinction of nations, is plainly stated. This doctrine is cleared from the objections raised by Judaizing Christians, who were for making terms of acceptance with God by a mixture of the law and the gospel, and for shutting out the Gentiles from any share in the blessings of salvation brought in by the Messiah. In the conclusion, holiness is further enforced by practical exhortations.

MHCC: Romans 14 (Chapter Introduction)

(Rom 14:1-13) The Jewish converts cautioned against judging, and Gentile believers against despising one the other.

(Rom 14:14-23) And the Gentiles exhorted to take heed of giving offence in their use of indifferent things.

Matthew Henry: Romans (Book Introduction)

An Exposition, with Practical Observations, of The Epistle of St. Paul to the Romans

If we may compare scripture with scripture, and take the opinion of some devout and pious persons, in the Old Testament David's Psalms, and in the New Testament Paul's Epistles, are stars of the first magnitude, that differ from the other stars in glory. The whole scripture is indeed an epistle from heaven to earth: but in it we have upon record several particular epistles, more of Paul's than of any other, for he was the chief of the apostles, and laboured more abundantly than they all. His natural parts, I doubt not, were very pregnant; his apprehension was quick and piercing; his expressions were fluent and copious; his affections, wherever he took, very warm and zealous, and his resolutions no less bold and daring: this made him, before his conversion, a very keen and bitter persecutor; but when the strong man armed was dispossessed, and the stronger than he came to divide the spoil and to sanctify these qualifications, he became the most skilful zealous preacher; never any better fitted to win souls, nor more successful. Fourteen of his epistles we have in the canon of scripture; many more, it is probable, he wrote in the course of his ministry, which might be profitable enough for doctrine, for reproof, etc., but, not being given by inspiration of God, they were not received as canonical scripture, nor handed down to us. Six epistles, said to be Paul's, written to Seneca, and eight of Seneca's to him, are spoken of by some of the ancients [ Sixt. Senens. Biblioth. Sanct. lib. 2] and are extant; but, upon the first view, they appear spurious and counterfeit.

This epistle to the Romans is placed first, not because of the priority of its date, but because of the superlative excellency of the epistle, it being one of the longest and fullest of all, and perhaps because of the dignity of the place to which it is written. Chrysostom would have this epistle read over to him twice a week. It is gathered from some passages in the epistle that it was written Anno Christi 56, from Corinth, while Paul made a short stay there in his way to Troas, Act 20:5, Act 20:6. He commendeth to the Romans Phebe, a servant of the church at Cenchrea (ch. 16), which was a place belonging to Corinth. He calls Gaius his host, or the man with whom he lodged (Rom 16:23), and he was a Corinthian, not the same with Gaius of Derbe, mentioned Acts 20. Paul was now going up to Jerusalem, with the money that was given to the poor saints there; and of that he speaks, Rom 15:26. The great mysteries treated of in this epistle must needs produce in this, as in other writings of Paul, many things dark and hard to be understood, 2Pe 3:16. The method of this (as of several other of the epistles) is observable; the former part of it doctrinal, in the first eleven chapters; the latter part practical, in the last five: to inform the judgment and to reform the life. And the best way to understand the truths explained in the former part is to abide and abound in the practice of the duties prescribed in the latter part; for, if any man will do his will, he shall know of the doctrine, Joh 7:17.

I. The doctrinal part of the epistles instructs us,

1. Concerning the way of salvation (1.) The foundation of it laid in justification, and that not by the Gentiles' works of nature (ch. 1), nor by the Jews' works of the law (ch. 2, 3), for both Jews and Gentiles were liable to the curse; but only by faith in Jesus Christ, Rom 3:21, etc.; ch. 4. (2.) The steps of this salvation are, [1.] Peace with God, ch. 5. [2.] Sanctification, ch. 6, 7. [3.] Glorification, ch. 8.

2. Concerning the persons saved, such as belong to the election of grace (ch. 9), Gentiles and Jews, ch. 10, 11. By this is appears that the subject he discourses of were such as were then the present truths, as the apostle speaks, 2Pe 1:12. Two things the Jews then stumbled at - justification by faith without the works of the law, and the admission of the Gentiles into the church; and therefore both these he studied to clear and vindicate.

II. The practical part follows, wherein we find, 1. Several general exhortations proper for all Christians, ch. 12. 2. Directions for our behaviour, as members of civil society, Rom 13:1-14. 3. Rules for the conduct of Christians to one another, as members of the Christian church, ch. 14 and Rom 15:1-14.

III. As he draws towards a conclusion, he makes an apology for writing to them (Rom 15:14-16), gives them an account of himself and his own affairs (Rom 15:17-21), promises them a visit (Rom 15:22-29), begs their prayers (Rom 15:30-32), sends particular salutations to many friends there (ch. 16:1-16), warns them against those who caused divisions (Rom 16:17-20), adds the salutations of his friends with him (Rom 16:21-23), and ends with a benediction to them and a doxology to God (Rom 16:24-27).

Matthew Henry: Romans 14 (Chapter Introduction)

The apostle having, in the former chapter, directed our conduct one towards another in civil things, and prescribed the sacred laws of justice, peaceableness, and order, to be observed by us as members of the commonwealth, comes in this and part of the following chapter in like manner to direct our demeanour one towards another in sacred things, which pertain more immediately to conscience and religion, and which we observe as members of the church. Particularly, he gives rules how to manage our different apprehensions about indifferent things, in the management of which, it seems, there was something amiss among the Roman Christians, to whom he wrote, which he here labours to redress. But the rules are general, and of standing use in the church, for the preservation of that Christian love which he had so earnestly pressed in the foregoing chapter as the fulfilling of the law. It is certain that nothing is more threatening, nor more often fatal, to Christian societies, than the contentions and divisions of their members. By these wounds the life and soul of religion expire. Now in this chapter we are furnished with the sovereign balm of Gilead; the blessed apostle prescribes like a wise physician. " Why then is not the hurt of the daughter of my people recovered," but because his directions are not followed? This chapter, rightly understood, made use of, and lived up to, would set things to rights, and heal us all.

Barclay: Romans (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227.) It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and, in them, to this day, we can see that great mind grappling with the problems of the early church and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last for ever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my

brother. I thank my Lord Serapis [his god] that he kept me safe

when I was in peril on the sea. As soon as I got to Misenum I got

my journey money from Caesar--three gold pieces. And things

are going fine with me. So I beg you, my dear father, send me a

line, first to let me know how you are, and then about my

brothers, and thirdly, that I may kiss your hand, because you

brought me up well, and because of that I hope, God willing, soon

to be promoted. Give Capito my heartiest greetings, and my

brothers and Serenilla and my friends. I sent you a little picture

of myself painted by Euctemon. My military name is Antonius

Maximus. I pray for your good health. Serenus sends good

wishes, Agathos Daimonboy, and Turbo, Galloniuson."

(G. Milligan, Selections from the Greek Papyri, 36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation. He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end.) In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me" (compare Col_4:18 ; 2Th_3:17 ).

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTER TO THE ROMANS

The Epistle That Is Different

There is an obvious difference between PaulLetter to the Romans and any other of his letters. Anyone coming from, say, a reading of the Letters to the Corinthians, will immediately feel that difference, both of atmosphere and of method. A very great part of it is due to one basic fact--when Paul wrote to the Church at Rome he was writing to a Church with whose founding he had had nothing whatever to do and with which he had had no personal contact at all. That explains why in Romans there are so few of the details of practical problems which fill the other letters. That is why Romans, at first sight, seems so much more impersonal. As Dibelius put it, "It is of all Paulletters the least conditioned by the momentary situation."

We may put that in another way. Romans, of all Paulletters, comes nearest to being a theological treatise. In almost all his other letters he is dealing with some immediate trouble, some pressing situation, some current error, some threatening danger, which was menacing the Church to which he was writing. Romans is the nearest approach to a systematic exposition of Paulown theological position, independent of any immediate set of circumstances.

Testamentary And Prophylactic

Because of that, two great scholars have applied two very illuminating adjectives to Romans. Sanday called Romans "testamentary." It is as if Paul was writing his theological last will and testament, as if into Romans he was distilling the very essence of his faith and belief. Rome was the greatest city in the world, the capital of the greatest Empire the world had ever seen. Paul had never been there, and he did not know if he ever would be there. But, in writing to such a Church in such a city, it was fitting that he should set down the very centre and core of his belief. Burton called Romans "prophylactic." A prophylactic is something which guards against infection. Paul had seen too often what harm and trouble could be caused by wrong ideas, twisted notions, misguided conceptions of Christian faith and belief. He therefore wished to send to the Church in the city which was the centre of the world a letter which would so build up the structure of their faith that, if infections should ever come to them, they might have in the true word of Christian doctrine a powerful and effective defence. He felt that the best protection against the infection of false teaching was the antiseptic of the truth.

The Occasion Of PaulWriting To Rome

All his life Paul had been haunted by the thought of Rome. It had always been one of his dreams to preach there. When he is in Ephesus, he is planning to go through Achaea and Macedonia again, and then comes a sentence obviously dropped straight from the heart, "After I have been there, I must also see Rome" (Act_19:21 ). When he was up against things in Jerusalem, and the situation looked threatening and the end seemed near, he had one of those visions which always lifted up his heart. In that vision the Lord stood by him and said, "Take courage, Paul. For as you have testified about me at Jerusalem, so you must bear witness also at Rome" (Act_23:11 ). In the very first chapter of this letter Pauldesire to see Rome breathes out. "I long to see you that I may impart to you some spiritual gift to strengthen you" (Rom_1:11 ). "So, I am eager to preach the gospel to you also who are in Rome" (Rom_1:15 ). It might well be said that the name Rome was written on Paulheart.

When he actually wrote the Letter to the Romans, the date was sometime in the year A.D. 58, and he was in Corinth. He was just about to bring to its completion a scheme that was very dear to his heart. The Church at Jerusalem was the mother Church of them all, but it was poor, and Paul had organized a collection throughout the younger churches for it (1Co_16:1 ; 2Co_9:1 ). That collection was two things. It was an opportunity for his younger converts to put Christian charity into Christian action, and it was a most practical way of impressing on all Christians the unity of the Christian Church, of teaching them that they were not members of isolated and independent congregations, but of one great Church, each part of which had a responsibility to all the rest. When Paul wrote Romans he was just about to set out with that gift for the Jerusalem Church. "At present, however, I am going to Jerusalem with aid for the saints" (Rom_15:25 ).

The Object Of PaulWriting

Why, then, at such a moment should he write?

(a) Paul knew that the journey to Jerusalem was not without its peril. He knew that he had enemies there, and that to go to Jerusalem was to take his life and liberty in his hands. He desired the prayers of the Roman Church before he set out on this expedition. "Now I appeal to you brethren, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God on my behalf, that I may be delivered from the unbelievers in Judaea" (Rom_15:30-31 ). He was mobilizing the prayers of the Church before he embarked on this perilous undertaking.

(b) Paul had great schemes simmering in his mind. It has been said of him that he was "always haunted by the regions beyond." He never saw a ship at anchor but he wished to board her and to carry the good news to men across the sea. He never saw a range of mountains, blue in the distance, but he wished to cross them, and to bring the story of the Cross to men who had never heard it. At this time Paul was haunted by the thought of Spain. "I hope to see you in passing as I go to Spain" (Rom_15:24 ). "When I have completed this [that is, when he had delivered the collection to the Church in Jerusalem] I shall go on by way of you to Spain" (Rom_15:28 ).

Why this great desire to go to Spain? Rome had opened up that land. Some of the great Roman roads and buildings still stand there to this day. And it so happened that, just at this time, there was a blaze of greatness in Spain. Many of the great figures who were writing their names on Roman history and literature were Spaniards. There was Martial, the master of the epigram. There was Lucan, the epic poet. There were Columella and Pomponius Mela, great figures in Roman literature. There was Quintilian, the master of Roman oratory. And, above all, there was Seneca, the greatest of the Roman Stoic philosophers, the tutor of the Emperor Nero, and the Prime Minister of the Roman Empire. It was most natural that Paulthoughts should go out to this land which was producing such a scintillating galaxy of greatness. What might happen if men like that could be touched for Christ? As far as we know Paul never got to Spain. On that visit to Jerusalem he was arrested and he was never freed again. But, when he was writing Romans, that was his dream.

Paul was a master strategist. He had an eye for the layout of territory like a great commander. He felt that by this time he could move on from Asia Minor and for the time being leave Greece behind. He saw the whole west lying in front of him, virgin territory to be won for Christ. But, if he was to launch a campaign in the west, he needed a base of operations. There was only one such base possible--and that was Rome.

That was why Paul wrote this letter to Rome. He had this great dream in his heart and this great plan in his mind. He needed Rome for a base for this new campaign. He was aware that the Church in Rome must know his name. But he was also aware, for he was a realist, that the reports which reached Rome would be mixed. His opponents were not above spreading slanders and false accusation against him. So he wrote this letter to set out for the Church at Rome an account of the very essence of his belief, in order that, when the time came for action, he might find in Rome a sympathetic Church from which the lines of communication might go out to Spain and the west. It was with such a plan and such an intention, that in A.D. 58 Paul sat down in Corinth to write his letter to the Church at Rome.

The Layout Of The Letter

Romans is at once a very complicated and a very carefully constructed letter. It will therefore help us to find our way through it, if we have in our minds an idea of its framework. It falls into four definite divisions.

(i) Rom 1-8, which deal with the problem of righteousness.

(ii) Rom 9-11, which deal with problem of the Jews, the chosen

people.

(iii) Rom 12-15, which deal with practical questions of life and

living.

(iv) Rom 16 , which is a letter of introduction for Phoebe,

and a list of final personal greetings.

(i) When Paul uses the word "righteousness," he means a right relationship with God The man who is righteous is the man who is in a right relationship with God, and whose life shows it.

Paul begins with a survey of the Gentile world. We have only to look at its decadence and corruption to know that it had not solved the problem of righteousness. He looks at the Jewish world. The Jews had sought to solve the problem of righteousness by meticulous obedience to the law. Paul had tried that way himself, and it had issued in frustration and defeat, because no man on earth can ever fully obey the law, and, therefore, every man must have the continual consciousness of being in debt to God and under his condemnation.

So Paul finds the way to righteousness in the way of utter trust and utter yieldedness. The only way to a right relationship with God is to take him at his word, and to cast oneself, just as one is, on his mercy and love. It is the way of faith. It is to know that the important thing is, not what we can do for God, but what he has done for us. For Paul the centre of the Christian faith was that we can never earn or deserve the favour of God, nor do we need to. The whole matter is one of grace, and all that we can do is to accept in wondering love and gratitude and trust what God has done for us.

That does not free us, however, from obligations or entitle us to do as we like; it means that for ever and for ever we must try to be worthy of the love which does so much for us. But we are no longer trying to fulfil the demands of stern and austere and condemnatory law; we are no longer like criminals before a judge; we are lovers who have given all life in love to the one who first loved us.

(ii) The problem of the Jews was a torturing one. In a real sense they were Godchosen people, and yet, when his Son had come into the world, they had rejected him. What possible explanation could there be for this heart-breaking fact?

The only one Paul could find was that, in the end, it was all Goddoing. Somehow the hearts of the Jews had been hardened; but it was not all failure, for there had always been a faithful remnant. Nor was it for nothing, for the very fact that the Jews had rejected Christ opened the door so the Gentiles would bring in the Jews and all men would be saved.

Paul goes further. The Jew had always claimed that he was a member of the chosen people in virtue of the fact that he was a Jew. It was solely a matter of pure racial descent from Abraham. But Paul insists that the real Jew is not the man whose flesh and blood descent can be traced to Abraham. He is the man who has made the same decision of utter yieldedness to God in loving faith which Abraham made. Therefore, Paul argues, there are many pure-blooded Jews who are not Jews in the real sense of the term at all; and there are many people of other nations who are really Jews in the true meaning of that word. The new Israel was not a racial thing at all; it was composed of those who had the same faith as Abraham had had.

(iii) Rom 12 is so great an ethical statement that it must always be set alongside the Sermon on the Mount. In it Paul lays down the ethical character of the Christian faith. The fourteenth and fifteenth chapters deal with an ever-recurring problem. In the Church there was a narrower party who believed that they must abstain from certain foods and drinks, and who counted special days and ceremonies as of great importance. Paul thinks of them as the weaker brethren because their faith was dependent on these external things. There was a more liberal party, who had liberated themselves from these external rules and observances. He thinks of them as the brethren who are stronger in the faith. He makes it quite clear that his sympathies are with the more liberal party; but he lays down the great principle that no man must ever do anything to hurt the conscience of a weaker brother or to put a stumbling block in his way. His whole point of view is that we must never do anything which makes it harder for someone else to be a Christian; and that that may well mean the giving up of something, which is right and safe for us, for the sake of the weaker brother. Christian liberty must never be used in such a way that it injures anotherlife or conscience.

(iv) The fourth section is a recommendation on behalf of Phoebe, a member of the Church at Cenchreae, who is coming to Rome. The letter ends with a list of greetings and a final benediction.

Two Problems

Rom 16 has always presented scholars with a problem. Many have felt that it does not really form part of the Letter to the Romans at all; and that it is really a letter to some other Church which became attached to Romans when Paulletters were collected. What are their grounds? First and foremost, in this chapter Paul sends greetings to twenty-six different people, twenty-four of whom he mentions by name and all of whom he seems to know very intimately. He can, for instance, say that the mother of Rufus has also been a mother to him. Is it likely that Paul knew intimately twenty-six people in a Church which he had never visited? He, in fact, greets far more people in this chapter than he does in any other letter, and yet he had never set foot in Rome. Here is something that needs explanation.

If Rom 16 was not written to Rome, what was its original destination? It is here that Prisca and Aquila come into the argument. We know that they left Rome in A.D. 52 when Claudius issued his edict banishing the Jews (Act_18:2 ). We know that they went with Paul to Ephesus (Act_18:18 ). We know that they were in Ephesus when Paul wrote his letter to Corinth, less than two years before he wrote Romans (1Co_16:19 ). And we know that they were still in Ephesus when the Pastoral Epistles were written (2Ti_4:19 ). It is certain that if we had come across a letter sending greeting to Prisca and Aquila we should have assumed that it was sent to Ephesus, if no other address was given.

Is there any other evidence to make us think that chapter sixteen may have been sent to Ephesus in the first place? There is the perfectly general reason that Paul spent longer in Ephesus than anywhere else, and it would be very natural for him to send greetings to many people there. Paul speaks of Epaenetus, the first-fruits of Asia. Ephesus is in Asia, and such a reference, too, would be very natural in a letter to Ephesus, but not so natural in a letter to Rome. Rom_16:17 speaks about difficulties, in opposition to the doctrine which you have been taught, which sounds as if Paul was speaking about possible disobedience to his own teaching, and he had never taught in Rome.

It can be argued that the sixteenth chapter was originally addressed to Ephesus, but the argument is not so strong as it looks. For one thing, there is no evidence that the chapter was ever attached anywhere except to the Letter to the Romans. For another thing, the odd fact is that Paul does not send personal greetings to churches which he knew well. There are no personal greetings in Thessalonians, Corinthians, Galatians, and Philippians, all of them letters to churches he knew well; whereas there are personal greetings in Colossians, although Paul had never set foot in Colosse.

The reason is really quite simple. If Paul had sent personal greetings to churches he knew well, jealousies might well have arisen; on the other hand, when he was writing to churches he had never visited, he liked to establish as many personal links as possible. The very fact that Paul had never been in Rome makes it likely that he would try to establish as many personal connections as possible. Again, it is to be remembered that Prisca and Aquila were banished by edict from Rome. What is more likely than that, after the trouble was over, six or seven years later, they would return to Rome and pick up the threads of their business after their stay in other towns? And is it not most likely that many of the other names are names of people who shared in this banishment, who took up temporary residence in other cities, who met Paul there, and who, when the coast was clear, returned to Rome and their old homes? Paul would be delighted to have so many personal contacts in Rome and to seize hold of them.

Further, as we shall see, when we come to study chapter 16 in detail, many of the names--the households of Aristobulus and Narcissus, Amplias, Nereus and others--well suit Rome. In spite of the arguments for Ephesus, we may take it that there is no necessity to detach chapter sixteen from the Letter to the Romans.

But there is a more interesting, and a much more important, problem. The early manuscripts show some very curious things with regard to Rom 14-16. The only natural place for a doxology is at the very end. Rom_16:25-27 is a doxology, and in most good manuscripts it comes at the end. But in a number of manuscripts it comes at the end of Rom 14 ; two good manuscripts have it in both places; one ancient manuscript has it at the end of Rom 15 ; two manuscripts have it in neither place, but leave an empty space for it. One ancient Latin manuscript has a series of section summaries. The last two are as follows:

50: On the peril of him who grieves his brother by meat.

That is obviously Rom_14:15-23 .

51: On the mystery of the Lord, kept secret before his passion

but after his passion revealed.

That is equally clearly Rom_16:25-27 , the doxology. Clearly, these summaries were made from a manuscript which did not contain chapters fifteen and sixteen. Now there is one thing which sheds a flood of light on this. In one manuscript the mention of Rome in Rom_1:7 and Rom_1:15 is entirely omitted. There is no mention of any destination.

All this goes to show that Romans circulated in two forms--one form as we have it with sixteen chapters, and one with fourteen chapters; and perhaps also one with fifteen chapters. The explanation must be this. As Paul wrote it to Rome, it had sixteen chapters; but Rom 15-16 are private and personal to Rome. Now no other letter gives such a compendium of Pauldoctrine. What must have happened was that Romans began to circulate among all the churches, with the last two local chapters omitted, except for the doxology. It must have been felt that Romans was too fundamental to stop at Rome and so the purely local references were removed and it was sent out to the Church at large. From very early times the Church felt that Romans was so great an expression of the mind of Paul that it must become the possession not of one congregation, but of the whole Church. We must remember, as we study it, that men have always looked on Romans as the quintessence of Paulgospel.

FURTHER READING

Romans

C. H. Dodd, The Epistle of Paul to the Romans (MC; E)

A. M. Hunter, The Epistle to the Romans: The Law of Love (Tch; E)

W. Sanday and A.C. Headlam, Romans (Sixth edition, in two volumes, revised by C. E. B. Cranfield) (ICC; G)

Abbreviations

ICC: International Critical Commentary

MC : Moffatt Commentary

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: Romans 14 (Chapter Introduction)

Respect For Scruples (Rom_14:1)

Tolerance For Another's Point Of View (Rom_14:2-4)

A Different Road To The Same Goal (Rom_14:5-6)

The Impossibility Of Isolation (Rom_14:7-9)

Men Under Judgment (Rom_14:10-12)

A Man And His Neighbour's Conscience (Rom_14:13-16)

The Peril Of Christian Freedom (Rom_14:17-20)

Respect For The Weaker Brother (Rom_14:21-23)

Constable: Romans (Book Introduction)

Introduction

Historical Background

Throughout the history of the church, from postapostolic times to the present, Christians have regarded Romans as having been one of the Apostle Paul's epistles.¹ Not only does the letter claim that he wrote it (1:1), but it develops many of the same ideas and uses the same terminology that appear in Paul's earlier writings (e.g., Gal. 2; 1 Cor. 12; 2 Cor. 8-9).

Following his conversion on the Damascus Road (34 A.D.), Paul preached in Damascus, spent some time in Arabia, and then returned to Damascus. Next he travelled to Jerusalem where he met briefly with Peter and James. He then moved on to Tarsus, which was evidently his base of operations and from which he ministered for about six years (37-43 A.D.). In response to an invitation from Barnabas he moved to Antioch of Syria where he served for about five years (43-48 A.D.). He and Barnabas then set out on their so-called first missionary journey into Asia Minor (48-49 A.D.). Returning to Antioch Paul wrote the Epistle to the Galatians to strengthen the churches that he and Barnabas had just planted in Asia Minor (49 A.D.). After the Jerusalem Council (Acts 15), Paul took Silas and began his second missionary journey (50-52 A.D.) through Asia Minor and on westward into the Roman provinces of Macedonia and Achaia. From Corinth, Paul wrote 1 and 2 Thessalonians (51 A.D.). He proceeded to Ephesus by ship and then on to Syrian Antioch. From there he set out on his third missionary journey (53-57 A.D.). Passing through Asia Minor he arrived in Ephesus where he labored for three years (53-56 A.D.). During this time he wrote 1 Corinthians (56 A.D.). Finally Paul left Ephesus and travelled by land to Macedonia where he wrote 2 Corinthians (56 A.D.). He continued south and spent the winter of 56-57 A.D. in Corinth. There he wrote the Epistle to the Romans and sent it by Phoebe (16:1-2) to the Roman church.

The apostle then proceeded from Corinth by land clockwise around the Aegean Sea back to Troas in Asia where he boarded a ship and eventually reached Jerusalem. In Jerusalem, the Jews arrested Paul and imprisoned him (57 A.D.). He arrived in Rome as a prisoner and ministered there for two years (60-62 A.D.). During this time he wrote the Prison Epistles (Ephesians, Philippians, Colossians, and Philemon). The Romans freed Paul, and he returned to the Aegean area. There he wrote 1 Timothy and Titus, experienced arrest again, suffered imprisonment in Rome a second time, wrote 2 Timothy, and died as a martyr under Nero in A.D. 68.²

We know very little about the founding of the church in Rome. According to Ambrosiaster, a church father who lived in the fourth century, an apostle did not found it (thus discrediting the Roman Catholic claim that Peter founded the church). A group of Jewish Christians did.³ It is possible that these Jews became believers in Jerusalem on the day of Pentecost (Acts 2) or at some other time quite early in the church's history. By the time Paul wrote Romans the church in Rome was famous throughout the Roman Empire for its faith (1:18).

Purpose

Paul wrote this epistle under the inspiration of the Holy Spirit for several reasons.⁴ He wanted to prepare the way for his intended visit to the church (15:22-24). He evidently hoped that Rome would become a base of operations and support for his pioneer missionary work in Spain and the western portions of the empire that he had not yet evangelized. His full exposition of the gospel in this letter would have provided a solid foundation for their participation in this mission.

As Paul looked forward to returning to Jerusalem between his departure from Corinth and his arrival in Rome, he was aware of the danger he faced (15:31). He may have written the exhaustive exposition of the gospel that we have in Romans to set forth his teaching in case he did not reach Rome. From Rome his doctrine could then go out to the rest of the empire as others preached it. Paul may have viewed Romans as his legacy to the church, his last will and testament.

Another reason for writing Romans was undoubtedly Paul's desire to minister to the spiritual needs of the Christians in Rome even though they were in good spiritual condition (15:14-16). The common problems of all the early churches were dangers to the Roman church as well. These difficulties included internal conflicts, mainly between Jewish and Gentile believers, and external threats from false teachers. Paul gave both of these potential problems attention in this epistle (15:1-8; 16:17-20).

Paul also wrote Romans as he did because he was at a transition point in his ministry, as he mentioned at the end of chapter 15. His ministry in the Aegean region was solid enough that he planned to leave it and move farther west into new virgin missionary territory. Before he did that, he planned to visit Jerusalem where he realized he would be in danger. Probably therefore Paul wrote Romans as he did to leave a full exposition of the gospel in good hands if his ministry ended prematurely in Jerusalem.

"The peculiar position of the apostle at the time of writing, as he reviews the past and anticipates the future, enables us to understand the absence of controversy in this epistle, the conciliatory attitude, and the didactic and apologetic elements which are all found combined herein."⁵

The great contribution of this letter to the body of New Testament inspired revelation is its reasoned explanation of how God's righteousness can become man's possession.

The Book of Romans is distinctive among Paul's inspired writings in several respects. It was one of the few letters he wrote to churches with which he had had no personal dealings. The only other epistle of this kind was Colossians. It is also a formal treatise within a personal letter.⁶ Paul expounded on the gospel in this treatise. He probably did so in this epistle rather than in another because the church in Rome was at the heart of the Roman Empire. As such it was able to exert great influence in the dissemination of the gospel. For these two reasons Romans is more formal and less personal than most of Paul's other epistles.

The Epistle to the Romans is, by popular consent, the greatest of Paul's writings. William Tyndale, the great English reformer and translator, referred to Romans as "the principle and most excellent part of the New Testament." He went on to say the following in his prologue to Romans that he wrote in the 1534 edition of his English New Testament.

"No man verily can read it too oft or study it too well; for the more it is studied the easier it is, the more it is chewed the pleasanter it is, and the more groundly [sic] it is searched the preciouser [sic] things are found in it, so great treasures of spiritual things lieth hid therein."⁷

Martin Luther wrote the following commendation of this epistle.

"[Romans] is worthy not only that every Christian should know it word for word, by heart, but occupy himself with it every day, as the daily bread of the soul. It can never be read or pondered too much, and the more it is dealt with the more precious it becomes, and the better it tastes."⁸

Message⁹

Throughout the history of the church Christians have recognized this epistle as the most important book in the New Testament. The reason for this conviction is that it is an exposition of the gospel of Jesus Christ. Luther called Romans "the chief part of the New Testament and the perfect gospel." Coleridge, the English poet, declared it to be "the most profound work in existence." Frederick Godet, the French commentator, described it as "the cathedral of the Christian faith."¹⁰

To appreciate the message of this book it will be helpful first to consider Paul's presuppositions. He based these, of course, on Old Testament revelation concerning cosmology and history.

First, Paul assumed the God of the Old Testament. He assumed God's existence and full deity. He believed that God is holy and just. He also held that God is the creator, sustainer, and sovereign ruler of the universe.

Second, Paul's view of man is that he is subject to God's government of the universe. Man has received a measure of freedom from God, so he can choose to pursue sin. However, if he does so, he is still in the sovereign hand of God. God can allow the consequences of his sins to have their effects on him both now and forever. Man is also in authority over the rest of the material creation (Gen. 1:28). What man has experienced, the material creation also has experienced and reflects as a result of man's action.

Third, Paul's view of history was that of Old Testament revelation. The important historical events for Paul were those in his Scriptures.

Adam was the first man. He rebelled against God's authority. The result was threefold: the practical dethronement of God in the minds of Adam's descendents, the degradation of humanity, and the defilement of creation. This is a very different view of history from what evolutionists and humanists take. Man has lost his scepter because he rebelled against God's scepter.

Two other individuals were specially significant in history for Paul as we see in Romans: Abraham and Jesus Christ. God called Abraham to be a channel of blessing to the world. Christ is the greatest blessing. Through Him people and creation can experience restoration to God's original intention for them.

These are Paul's basic presuppositions on which all his reasoning in Romans rests. Romans is not the best book to put in the hands of an unsaved person to lead him or her to salvation. John is better for that purpose. However, Romans is the best book to put in the hands of a saved person to lead him or her to understand and appreciate our salvation.

We turn now to the major revelations in this book. These are its central teachings, the emphases that distinguish Romans from other books of the Bible.

First, Romans reveals the tragic helplessness of the human race. No other book of the Bible looks so fearlessly into the abysmal degradation that has resulted from human sin. If you read only 1:18-3:20, you will become depressed by its pessimism. If you keep reading, you will conclude from 3:21 on that we have the best, most optimistic news you have ever heard. This book is all about ruin and redemption. Its first great revelation is the absolute ruin and helplessness of the human race.

Paul divides the ruined race into two parts. The first of these is the Gentiles who have the light of nature. God has given everyone, Gentiles and Jews, the opportunity of observing and concluding two things about Himself: His wisdom and power. The average person as well as the scientist concludes that Someone wise must have put the natural world together, and He must be very powerful. Nevertheless having come to that conclusion he turns from God to vain reasonings, vile passions, unrighteous behavior, envy, murder, strife, deceit, insolence, pride, and perverted conduct. Just read today's newspaper and you will find confirmation of Paul's analysis of the human race.

The other part of the ruined race is the Jews who, in addition to the light of nature, also had the light of Scripture. Paul observed that in spite of his greater revelation and privilege the Jew behaves the same way as the Gentile. Yet he is a worse sinner. Having professed devotion to God and having claimed to be a teacher of the Gentiles because of his greater light he disobeys God and causes the Gentiles to blaspheme His name. Paul concluded, "There is none righteous, no, not one" (3:10). "All have sinned and fall short of the glory of God" (3:23).

The second major revelation of Romans is the magnificence of the divine plan of salvation. This plan centers on Jesus Christ whom Paul introduced on the very first page of his letter (1:3-4). God declared to everyone that the Jesus of the Gospels is His Son by resurrecting Him.

Two words describe Christ's relation to the divine plan of salvation: manifestation and propitiation. The righteousness manifested in Him is available to people through His propitiation. God's righteousness is available to everyone because Jesus died as the perfect offering for sin. The righteousness we see in Jesus in the Gospel records is available to those who believe that His sacrifice satisfied God (3:21, 25).

We can also describe God's relation to the plan of salvation with two words: holiness and love. The plan of salvation that Romans expounds resulted from a holy God reaching out to sinful humanity lovingly (3:22, 24). This plan vindicates the holiness of God as it unveils God's gracious love (chs. 9-11).

Man's relation to the plan of salvation is threefold. It involves justification, the imputation of God's righteousness to the believing sinner. It also involves sanctification, the impartation of God's righteousness to the redeemed sinner. Third, it involves glorification, the perfection of God's righteousness in the sanctified sinner. In justification God lifts the sinner into a relationship with Himself that is more intimate than we would have enjoyed if we had never sinned. In sanctification God progressively transforms the sinner into the Savior's image by the power of the indwelling Holy Spirit. In glorification God finally restores the sinner to the place God intended for us to occupy in creation.

The creation's relation to the plan of salvation is twofold. God restores creation's king, man, to his intended position. Second, creation realizes all of its intended possibilities that sin has denied it.

Let us note next some of the lessons of this book. What did God want us to learn from it?

First, Romans calls us to measure ourselves by divine rather than human standards. We sometimes evaluate ourselves and one another by using the criteria that our age sets or that we set. However to know our true condition we must use the criteria that God sets. This standard reveals that we are all guilty before God. This is one of the great lessons that Romans teaches us.

Second, Romans calls us to live by faith rather than by sight. God did not come any closer to mankind in the incarnation of Christ than He ever had been. Yet in the incarnation the nearness of God became more obvious to people. In the resurrection the Son of God became observable as the Son of God to human beings. All the glories of salvation come to us as we believe God. Romans contrasts the folly of trying to obtain salvation by working for it with trusting God, simply believing what He has revealed as true.

Third, Romans calls us to dedicate ourselves to God rather than living self-centered lives (12:1). This is the reasonable response to having received salvation. We should give ourselves to God. God's grace puts us in His debt. Paul did not say that if we fail to dedicate ourselves to God we are unsaved. Rather he appeals to us as saved people to do for God what He has done for us, namely giving ourselves out of love. When we do this, we show that we truly appreciate what God has done for us.

On the basis of these observations I would summarize the message of Romans in these words. Since God has lovingly provided salvation for helpless sinners through His Son, we should accept that sacrifice by faith and express our gratitude to God by dedicating our lives to Him.

In conclusion let me suggest an application of the message of Romans.

In view of the greatness of the salvation that God has provided as Romans reveals, we, as Paul, have a duty to communicate this good news to the world (1:14-17; Matt. 28:19). We do this both by lip and life, by explanation and by example (8:29). Our living example will reflect death to self as well as life to God (6:13).

Constable: Romans (Outline)

Outline

I. Introduction 1:1-17

A. Salutation 1:1-7

1. The writer 1:1

2. The subject of the epistle 1:2-5

3. The original recipients 1:6-7

B. Purpose 1:8-15

C. Theme 1:16-17

II. The need for God's righteousness 1:18-3:20

A. The need of all people 1:18-32

1. The reason for human guilt 1:18

2. The ungodliness of mankind 1:19-27

3. The wickedness of mankind 1:28-32

B. The need of good people 2:1-3:8

1. God's principles of judgment 2:1-16

2. The guilt of the Jews 2:17-29

3. Answers to objections 3:1-8

C. The guilt of all humanity 3:9-20

III. The imputation of God's righteousness 3:21-5:21

A. The description of justification 3:21-26

B. The defense of justification by faith alone 3:27-31

C. The proof of justification by faith from the law ch. 4

1. Abraham's justification by faith 4:1-5

2. David's testimony to justification by faith 4:6-8

3. The priority of faith to circumcision 4:9-12

4. The priority of faith to the promise concerning headship of many nations 4:13-17

5. The exemplary value of Abraham's faith 4:18-22

6. Conclusions from Abraham's example 4:23-25

D. The benefits of justification 5:1-11

E. The universal applicability of justification 5:12-21

IV. The impartation of God's righteousness chs. 6-8

A. The believer's relationship to sin ch. 6

1. Freedom from sin 6:1-14

2. Slavery to righteousness 6:15-23

B. The believer's relationship to the law ch. 7

1. The law's authority 7:1-6

2. The law's activity 7:7-12

3. The law's inability 7:13-25

C. The believer's relationship to God ch. 8

1. Our deliverance from the flesh by the power of the Spirit 8:1-11

2. Our new relationship to God 8:12-17

3. Our present sufferings and future glory 8:18-25

4. Our place in God's sovereign plan 8:26-30

5. Our eternal security 8:31-39

V. The vindication of God's righteousness chs. 9-11

A. Israel's past election ch. 9

1. God's blessings on Israel 9:1-5

2. God's election of Israel 9:6-13

3. God's freedom to elect 9:14-18

4. God's mercy toward Israel 9:19-29

5. God's mercy toward the Gentiles 9:30-33

B. Israel's present rejection ch. 10

1. The reason God has set Israel aside 10:1-7

2. The remedy for rejection 10:8-15

3. The continuing unbelief of Israel 10:16-21

C. Israel's future salvation ch. 11

1. Israel's rejection not total 11:1-10

2. Israel's rejection not final 11:11-24

3. Israel's restoration assured 11:25-32

4. Praise for God's wise plans 11:33-36

VI. The practice of God's righteousness 12:1-15:13

A. Dedication to God 12:1-2

B. Conduct within the church 12:3-21

1. The diversity of gifts 12:3-8

2. The necessity of love 12:9-21

C. Conduct within the state ch. 13

1. Conduct towards the government 13:1-7

2. Conduct toward unbelievers 13:8-10

3. Conduct in view of our hope 13:11-14

D. Conduct within Christian liberty 14:1-15:13

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

2. The evil of offending one another 14:13-23

3. The importance of pleasing one another 15:1-6

4. the importance of accepting one another 15:7-13

VII. Conclusion 15:14-16:27

A. Paul's ministry 15:14-33

1. Past labors 15:14-21

2. Present program 15:22-29

3. Future plans 15:30-33

B. Personal matters ch. 16

1. A commendation 16:1-2

2. Various greetings to Christians in Rome 16:3-16

3. A warning 16:17-20

4. Greetings from Paul's companions 16:21-24

5. A doxology 16:25-27

Constable: Romans

Romans

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Copyright 2003 by Thomas L. Constable

Haydock: Romans (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE ROMANS.

INTRODUCTION.

After the Gospels, which contain the history of Christ, and the Acts of the Apostles, which contain the history of the infant Church, we have the Epistles of the Apostles. Of these fourteen have been penned on particular occasions, and addressed to particular persons, by St. Paul; the others of St. James, St. Peter, St. John, and St. Jude, are called Catholic Epistles, because they are addressed to all Christians in general, if we except the two latter short epistles of St. John. --- The epistles of St. Paul contain admirable advice, and explain fully several tenets of Christianity: but an humble and teachable mind and heart are essentially requisite to draw good from this inexhaustible source. If we prepare our minds by prayer, and go to these sacred oracles with proper dispositions, as to Jesus Christ himself, not preferring our own weak judgment to that of the Catholic Church divinely inspired, and which he has commanded us to hear, and which he has promised to lead in all truth unto the end of the world, we shall improve both our mind and heart by a frequent and pious perusal. We shall learn there that faith is essentially necessary to please God; that this faith is but one, as God is but one; and that faith which shews itself not by good works, is dead. Hence, when St. Paul speaks of works that are incapable of justifying us, he speaks not of the works of moral righteousness, but of the ceremonial works of the Mosaic law, on which the Jews laid such great stress as necessary to salvation. --- St. Peter (in his 2nd Epistle, chap. iii.) assures us that there were some in his time, as there are found some now in our days, who misconstrue St. Paul's epistles, as if he required no good works any more after baptism than before baptism, and maintaining that faith alone would justify and save a man. Hence the other apostles wrote their epistles, as St. Augustine remarks in these words; "therefore because this opinion, that faith only was necessary to salvation, was started, the other apostolical epistles do most pointedly refute it, forcibly contending that faith without works profiteth nothing." Indeed St. Paul himself, in his first Epistle to the Corinthians, (Chap. xiii. 2.) positively asserts: if I should have all faith, so that I could remove mountains, and have not charity, I am nothing. --- This epistle, like most of the following, is divided into two parts: the first treats of points of doctrine, and extends to the eleventh chapter inclusively; the second treats of morality, and is contained in the last five chapters: but to be able to understand the former, and to practise the latter, humble prayer and a firm adherence to the Catholic Church, which St. Paul (1 Timothy chap. iii.) styles, the pillar and ground of truth, are undoubtedly necessary. Nor should we ever forget what St. Peter affirms, that in St. Paul's epistles there are some things hard to be understood, which the unlearned and the unstable wrest, as they do also the other Scriptures, to their own destruction. (2 Peter chap. iii. ver. 16.) (Haydock) --- St. Paul had not been at Rome when he wrote this epistle, which was in the year fifty-seven or fifty-eight, when he was preparing to go to Jerusalem with the charitable contributions and alms, collected in Achaia and Macedonia, for the benefit and relief of the poor Christians in Judea, and at Jerusalem; and after he had preached in almost all places from Jerusalem even to Illyris, Illyrium, or Illyricum. See this Epistle, chap. xv. It was written in Greek. It is not the first in order of time, though placed first, either because of the dignity of the chief Christian Church, or of its sublime contents. --- The apostle's chief design was not only to unite all the new Christian converts, whether they had been Gentiles or Jews, in the same faith, but also to bring them to a union in charity, love, and peace; to put an end to those disputes and contentions among them, which were particularly occasioned by those zealous Jewish converts, who were for obliging all Christians to the observance of the Mosaic precepts and ceremonies. They who had been Jews, boasted that they were the elect people of God, preferred before all other nations, to whom he had given this written law, precepts, and ceremonies by Moses, to whom he had sent his prophets, and had performed so many miracles in their favour, while the Gentiles were left in their ignorance and idolatry. The Gentiles, now converted, were apt to brag of the learning of their great philosophers, and that sciences had flourished among them: they reproached the Jews with the disobedience of their forefathers to God, and the laws he had given them; that they had frequently returned to idolatry; that they had persecuted and put to death the prophets, and even their Messias, the true Son of God. St. Paul shews that neither the Jew nor the Gentile had reason to boast, but to humble themselves under the hand of God, the author of their salvation. He puts the Jews in mind, that they could not expect to be justified and saved merely by the ceremonies and works of their law, thought good in themselves; that the Gentiles, as well as they, were now called by the pure mercy of God: that they were all to be saved by believing in Christ, and complying with his doctrine; that sanctification and salvation can only be had by the Christian faith. He does not mean by faith only, as it is one particular virtue, different from charity, hope, and other Christian virtues; but he means by faith, the Christian religion, and worship, taken in opposition to the law of Moses and to the moral virtues of heathens. The design of the Epistle to the Galatians is much the same. From the 12th chapter he exhorts them to the practice of Christian virtues. (Witham)

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Gill: Romans (Book Introduction)

INTRODUCTION TO ROMANS

Though this epistle is in order placed the first of the epistles, yet it was not first written: there were several epistles written before it, as the two epistles to the Thessalonians, the two to the Corinthians, the first epistle to Timothy, and that to Titus: the reason why this epistle stands first, is either the excellency of it, of which Chrysostom had so great an esteem that he caused it to be read over to him twice a week; or else the dignity of the place, where the persons lived to whom it is written, being Rome, the imperial city: so the books of the prophets are not placed in the same order in which they were written: Hosea prophesied as early as Isaiah, if not earlier; and before Jeremiah and Ezekiel, and yet stands after them. This epistle was written from Corinth, as the subscription of it testifies; and which may be confirmed from the apostle's commendation of Phoebe, by whom he sent it, who was of Cenchrea, a place near Corinth; by his calling Erastus, the chamberlain of the city, who abode at Corinth, 2Ti 4:20, and Gaius his host, who was a Corinthian, Rom 16:23, 1Co 1:14, though at what time it was written from hence, is not so evident: some think it was written in the time of his three months' travel through Greece, Act 20:2, a little before the death of the Emperor Claudius, in the year of Christ 55; others, that it was written by him in the short stay he made at Corinth, when he came thither, as is supposed, from Philippi, in his way to Troas, where some of his company went before, and had been there five days before him: and this is placed in the second year of Nero, and in the year of Christ 56; however, it was not written by him during his long stay at Corinth, when he was first there, but afterwards, even after he had preached from Jerusalem, and round about unto Illyricum: and when he was about to go to Jerusalem, with the contributions of the churches of Macedonia and Achaia, to the poor saints there, Rom 15:19. The persons to whom this epistle was sent were Roman saints, both Jews and Gentiles, inhabiting the city of Rome; of which city and church; See Gill on Act 28:14; Act 28:15; by whom the Gospel was first preached at Rome, and who were the means of forming the church there, is not very evident Irenaeus, an ancient writer, says ^a, that Peter and Paul preached the Gospel at Rome, and founded the church; and Gaius, an ecclesiastical man, who lived in the time of Zephyrinus, bishop of Rome, asserts the same; and Dionysius; bishop of the Corinthians, calls the Romans the plantation of Peter and Paul ^b: whether Peter was ever at Rome is not a clear point with many; and certain it is, that the Apostle Paul had not been at Rome when he wrote this epistle, at least it seems very probable he had not, by several expressions in Rom 1:10; and yet here was a church to which he writes, and had been a considerable time; for their faith was spoken of throughout the world, Rom 1:8; and when the apostle was on the road to this city, the brethren in it met him, Act 28:15. The chief design of this epistle is to set in a clear light the doctrine of justification: showing against the Gentiles, that it is not by the light of nature, and works done in obedience to that, and against the Jews, that it was not by the law of Moses, and the deeds of that; which he clearly evinces, by observing the sinful and wretched estate both of Jews and Gentiles: but that it is by the righteousness of Christ imputed through the grace of God, and received by faith; the effects of which are peace and joy in the soul, and holiness in the life and conversation: he gives an account of the justified ones, as that they are not without sin, which he illustrates by his own experience and case; and yet are possessed of various privileges, as freedom from condemnation, the blessing of adoption, and a right to the heavenly inheritance; he treats in it concerning predestination, the calling of the Gentiles, and the rejection of the Jews; and exhorts to the various duties incumbent on the saints, with respect to one another, and to the world, to duties of a moral and civil nature, and the use of things indifferent; and closes it with the salutations of divers persons.

Gill: Romans 14 (Chapter Introduction)

INTRODUCTION TO ROMANS 14

The apostle, having finished his exhortations to duties of a moral and civil kind, proceeds to the consideration of things indifferent, about eating some sorts of meats, and keeping days; to which he might be led by the last clause of the preceding chapter, lest that should be interpreted as referring to those who used their Christian liberty in eating every sort of food; in the use of which it was requisite to exercise that love which is the fulfilling of the law, he had so much pressed and recommended in the foregoing chapters. The church at Rome consisted both of Jews and Gentiles: and the former, though they believed in Christ, were not clear about the abrogation of the ceremonial law, and thought they ought still to observe the distinction of meats and days, which were made in it; the latter looked upon themselves under no manner of obligation to regard them; and even among thee Jews, some might have greater light and knowledge in these things than others, and used their Christian liberty, when others could not; and this occasioned great animosities and contentions among them; and some on account of these things were called strong, and others weak: and the chief view of the apostle in this chapter, is to give advice to each party how to behave one towards another; how the strong should behave to the weak, and the weak to the strong: and he begins with the strong, and in general exhorts them to a kind, tender, and affectionate regard to their weaker brethren, and not to perplex their minds with disputations about things to little profit, Rom 14:1, then a distribution of the members of this church into two parts is made, Rom 14:2, showing the reason of the above exhortations; the one sort being strong believers, the others weak, the one eating all things, the other herbs; when some advice is given to each, that the strong should not despise the weak, nor the weak judge the strong; for which reasons are given: and the first is taken from the common interest they both have in the affection of God, and in divine adoption, Rom 14:3, And another is taken from the relation which believers stand in to God, as servants; and therefore not to be judged and condemned, but to be left to their Lord and master, which is illustrated by a simile of such a relation among men, Rom 14:4, and then another instance of different sentiments about Jewish rites and ceremonies is given, Rom 14:5, respecting the observation of days, in which also the members of the church were divided, some observing them, and some not; and the apostle's advice is, that every man should act as he was persuaded in his own mind, and not be uneasy with another: the reason for which he gives, Rom 14:6, because the end proposed by the one, and the other, is the honour and glory of God, and which is the same in the man that eats, or does not eat meat, since both give thanks to God. And this is further confirmed from the general end of the Christian's life and death likewise, which is not to himself, but to the Lord, Rom 14:7, from whence it is concluded, that they are the Lord's in life and death, and all their actions are devoted to him; who by dying, rising, and living again, appears to be the Lord of quick and dead, and will judge both, Rom 14:9, and therefore to his judgment things should be left, and one should not condemn or despise another, since all must stand at his bar, Rom 14:10, which is proved Rom 14:11, from a passage in Isa 45:23, from all which it is concluded, Rom 14:12, that an account must be given by everyone to God, at the general judgment; wherefore it is right and best, not to judge and condemn one another, but to judge this to be the most reasonable and agreeable to Christian charity, that care be taken not to offend, or cause a brother to stumble, Rom 14:13, and whereas it might be objected, that nothing was impure in itself, and therefore might be lawfully eaten, which the apostle allows, and as for himself, was fully persuaded of, yet it was impure to them who thought it so, Rom 14:14, and therefore should not eat; nor should others, when it gave offence to such persons; and which is dissuaded from, because to eat to the grief of the brethren, is contrary to Christian charity; and because it destroys the peace of such persons, and they are such whom Christ has died for, Rom 14:15, besides, hereby reproach might be brought upon them, the Gospel they professed, and the truth of Christian liberty they used, Rom 14:16, and moreover, the kingdom of God did not lie in the use of these things, but in spiritual ones, Rom 14:17, and which should be chiefly regarded, since the service of God in them, is what is grateful to him, and approved by all good men, Rom 14:18, wherefore the things which make for peace and edification should be followed after, things much preferable to meats and drinks, Rom 14:19, for the sake of which the peace of a brother, which is the work of God, should not be destroyed, Rom 14:20, for though all things are pure in themselves, and lawful to be eaten, yet it is an evil to eat them to the offence of another, and for another to eat them against his conscience, which he may be drawn into by the example of others; wherefore it is best to abstain from eating flesh or drinking wine, and everything else that is stumbling and offensive to a weak brother, Rom 14:21, and whereas the strong brother might object and say, I have faith in this matter, I believe it is lawful for me to eat anything, and why should I not? the apostle answers, by granting that he had faith, but then he observes, he ought to keep it to himself, and not disturb his weak brother, by putting it into practice openly; but should keep it to himself, it being his happiness not to condemn himself by using his liberty with offence, Rom 14:22, and then some advice is given to the weak brother, not to eat with a doubting conscience, Rom 14:23, because in so doing, he would be self-condemned, and because it would not be of faith, and therefore sinful.

College: Romans (Book Introduction)

INTRODUCTION

I. ROMANS: ITS INFLUENCE AND IMPORTANCE

God's Word is a lamp to our feet and a light for our path (Ps 119:105), and no part of it shines more brilliantly than the book of Romans. The truth of God's Word sets us free (John 8:32), and Romans teaches us the most liberating of all truths. God's Word is sharp and piercing like a sword (Heb 4:12), and no blade penetrates more deeply into our hearts than Romans. Overall the book of Romans may be the most read and most influential book of the Bible, but sometimes it is the most neglected and most misunderstood book. The Restoration Movement has tended to concentrate especially on the book of Acts, which is truly foundational and indispensable. But Romans is to Acts what meat is to milk. We need to mature; we need to graduate from Acts to Romans.

In 1 Cor 15:3-4 Paul sums up the gospel as these three truths: Christ died for our sins, was buried, and was raised up again on the third day. The reality of the historical facts of the Savior's death and resurrection is stressed over and over in the book of Acts. Romans, however, is an exposition of the meaning of these facts. In the language of 1 Cor 15:3, Romans focuses not on "Christ died," but on the next three words: " for our sins ." Acts explains what salvation consists of and how we may receive it. Romans does the same, but carries the explanation to heights and depths that thrill and satisfy the soul, providing it with an experience that is at the same time intellectual, spiritual, and esthetic.

The unparalleled ability of Romans to convict sinners and to motivate Christians is well attested. The comment of Sanday and Headlam (v) has often been noted: "If it is a historical fact that the spiritual revivals of Christendom have been usually associated with closer study of the Bible, this would be true in an eminent degree of the Epistle to the Romans." Leon Morris (1) concurs: "It is commonly agreed that the Epistle to the Romans is one of the greatest Christian writings. Its power has been demonstrated again and again at critical points in the history of the Christian church."

The role of Romans in Augustine's conversion is well known. In his Confessions he tells how a discussion of Christian commitment with two of his friends brought him under strong conviction, filling him with remorse for his sins of sexual immorality and a sense of helplessness to overcome them. Later he and his friend Alypius went into the garden, taking along a copy of Paul's writings. Augustine went off by himself to weep over his sins. While doing so, he reports, "I heard the voice as of a boy or girl, I know not which, coming from a neighbouring house, chanting, and oft repeating, 'Take up and read; take up and read.'" He took this as a sign from God to open the book of Paul's writings and read the first passage that met his eyes. He quickly returned to where Alypius was sitting and the book was lying. When he opened it, the first words he saw were these from Rom 13:13-14: "Not in orgies and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy. Rather, clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the sinful nature." This experience and these words gave him what he needed to turn completely to Christ. He says, "No further would I read, nor did I need; for instantly, as the sentence ended, - by a light, as it were, of security infused into my heart, - all the gloom of doubt vanished away."

Godet (1) declares that "the Reformation was undoubtedly the work of the Epistle to the Romans." Morris (1) agrees: "The Reformation may be regarded as the unleashing of new spiritual life as a result of a renewed understanding of the teaching of Romans."

Insofar as the Reformation depends on the work of Martin Luther, this is surely the case. Luther confesses how in 1519 he had an ardent desire to understand the epistle to the Romans. His problem was the way he had been taught to understand the expression "the righteousness of God" in Rom 1:17. To him it meant the divine justice and wrath by which God punishes sin, which did not sound very much like gospel . "Nevertheless," he says, "I beat importunately upon Paul at that place, most ardently desiring to know what St. Paul wanted." Finally, by the mercy of God, he began to understand this expression in a totally different way, i.e., as the righteousness of Christ that God bestows upon the sinner and on the basis of which the sinner is justified. The effect on Luther was electrifying: "I felt that I was altogether born again and had entered paradise itself through open gates." This new understanding of this one verse - Rom 1:17 - changed everything; it became in a real sense the doorway to the Reformation. "Thus that place in Paul was for me truly the gate to paradise," says Luther ("Latin Writings," 336-337).

Luther's regard for Romans is clearly seen in this well-known paragraph from his famous preface to this epistle:

This epistle is really the chief part of the New Testament, and is truly the purest gospel. It is worthy not only that every Christian should know it word for word, by heart, but also that he should occupy himself with it every day, as the daily bread of the soul. We can never read it or ponder over it too much; for the more we deal with it, the more precious it becomes and the better it tastes ("Preface," 365).

These words, first published in 1522, were echoed almost verbatim by the English reformer William Tyndale, in his prologue to his 1534 English translation of the New Testament. He says, "This epistle is the principal and most excellent part of the New Testament, and most pure . . . gospel, and also a light and a way in unto the whole Scripture." He also recommends learning it by heart and studying it daily, because "so great treasure of spiritual things lieth hid therein."

The Swiss reformer John Calvin echoes some of Tyndale's thoughts in his own commentary on Romans (xxix): "When any one gains a knowledge of this Epistle, he has an entrance opened to him to all the most hidden treasures of Scripture."

Working indirectly through Luther's preface, the book of Romans had an effect on John Wesley similar to the way it influenced Augustine and Luther. In his journal Wesley recounts his own search for personal victory over sin and assurance of salvation based on trust in the blood of Christ alone. He tells what happened to him on May 24, 1738:

In the evening I went very unwillingly to a society in Aldersgate Street, where one was reading Luther's preface to the Epistle to the Romans. About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation: And an assurace was given me, that he had taken away my sins, even mine , and saved me from the law of sin and death ( Works , I:103).

Modern scholars and expositors seem unable to praise the letter to the Romans highly enough. Philip Schaff has said, "The Epistle to the Romans is the Epistle of the Epistles, as the Gospel of John is the Gospel of the Gospels" ("Preface," v). "This is in every sense the greatest of the Epistles of Paul, if not the greatest book in the New Testament," declares Thiessen ( Introduction , 219). Newell (375) says Romans is "probably the greatest book in the Bible." "If the apostle Paul had written nothing else, he would still be recognized as one of the outstanding Christian thinkers of all time on the basis of this letter alone," say Newman and Nida (1). This familiar praise comes from Godet (x):

The pious Sailer used to say, "O Christianity, had thy one work been to produce a St. Paul, that alone would have rendered thee dear to the coldest reason." May we not be permitted to add: And thou, O St. Paul, had thy one work been to compose an Epistle to the Romans, that alone would have rendered thee dear to every sound reason.

Godet adds, "The Epistle to the Romans is the cathedral of the Christian faith" (1).

Others add even higher praise. Batey (7) says, "Paul's epistle to the Romans stands among the most important pieces of literature in the intellectual history of Western man." "It is safe to say that Romans is probably the most powerful human document ever written," declares Stedman. Some might think this honor should go to the U.S. Constitution or to the Declaration of Independence. "But even they cannot hold a candle to the impact the Epistle to the Romans has had upon human history" (I:1-2). Boice avows: "Christianity has been the most powerful, transforming force in human history - and the book of Romans is the most basic, most comprehensive statement of true Christianity" (I:13).

Commentators often quote this statement from Coleridge: "I think St. Paul's Epistle to the Romans the most profound work in existence" ( Table Talk , 245). Many will certainly agree, but to Coleridge such profundity was not altogether a virtue. For him it meant that Romans "undoubtedly . . . is, and must be, very obscure to ordinary readers" (ibid., 245-246). Indeed, some think that the Apostle Peter may have been referring to Romans in 2 Pet 3:16. But at the same time, perhaps paradoxically, Newell is correct when he says (vii), "There is no more simple book in the Bible than Romans, when one comes to know the book, its contents, its message, its power."

Scholars praise Romans as the clearest statement of the gospel of salvation. As noted above, Luther called it "the purest gospel." Nygren agrees (3): "What the gospel is, what the content of the Christian faith is, one learns to know in the Epistle to the Romans as in no other place in the New Testament." Cranfield says Romans is "the most systematic and complete exposition of the gospel that the NT contains" (I:31). The Restoration scholar Moses Lard (xx) concurs: "It is the whole gospel compressed into the short space of a single letter - a generalization of Christianity up to the hight [sic] of the marvelous, and a detail down to exhaustion." In Stott's words (19), Romans is "the fullest, plainest and grandest statement of the gospel in the New Testament."

Scholars also praise Romans for its unparalleled presentation of the essence of Christian doctrine . In his preface to Romans (380) Luther says that in Romans we "find most abundantly the things that a Christian ought to know, namely, what is law, gospel, sin, punishment, grace, faith, righteousness, Christ, God, good works, love, hope, and the cross; and also how we are to conduct ourselves toward everyone." Thus it seems that Paul "wanted in this one epistle to sum up briefly the whole Christian and evangelical doctrine." Schaff declares it to be "the heart of the doctrinal portion of the New Testament. It presents in systematic order the fundamental truths of Christianity in their primitive purity, inexhaustible depth, all-conquering force, and never-failing comfort. It is the bulwark of the evangelical doctrines of sin and grace" ("Preface," v).

Modern writers agree. "The truth laid down in Romans forms the Gibraltar basis of doctrine, teaching, and confession in the true evangelical church," says Lenski (8). Moo says the Puritan writer Thomas Draxe described Romans as "the quintessence and perfection of saving doctrine." Moo agrees: "When we think of Romans, we think of doctrine" (I:1). Lard (xx) calls Romans Paul's "great doctrinal chart for the future." Newman and Nida (1) declare that "above all else, the appeal of Romans is its theology ."

Concerning its doctrinal content, MacArthur lists 49 significant questions about God and man that are answered by Romans, e.g., How can a person who has never heard the gospel be held spiritually responsible? How can a sinner be forgiven and justified by God? How are God's grace and God's law related? Why is there suffering? MacArthur points out that these key words are used repeatedly in the epistle: God (154 times), law (77), Christ (66), sin (45), Lord (44), and faith (40).

Which of these assessments is correct? Is Romans the crowning presentation of the Christian gospel ? Or is it the grandest statement of Christian doctrine ? Actually, it is both. Romans is the theology of the New Testament; it is also the definitive statement of the gospel. In this epistle doctrine and gospel merge, and the result is a spiritual feast for Christians.

Boice (I:10) advises that "it is time to rediscover Romans." Actually, it is always time to "rediscover" Romans, and down through the history of Christianity individuals have been doing just this. The results have been earth-shaking. It can and does happen over and over, in the lives of individuals, in congregations, in the Church at large. F.F. Bruce (60) has well said, "There is no telling what may happen when people begin to study the Epistle to the Romans."

II. THE AUTHOR OF ROMANS

The epistle to the Romans was written by the Apostle Paul (1:1). In the past a few critics challenged this, but without any real basis in fact. Today, as Cranfield says, "no responsible criticism disputes its Pauline origin" (I:2). Romans was quoted by the earliest Christian writers (Clement, Ignatius, Polycarp, Justin), and was attributed to Paul by name by Marcion in the mid-second century. Since the time of Irenaeus (late second century) writers have explicitly and regularly viewed it as Pauline.

Though composed and dictated by Paul, the letter was actually written down by a Christian scribe named Tertius, who inserted his own greeting in 16:22.

A. PAUL'S JEWISH BACKGROUND

It is not necessary to go into the details of Paul's life, except for a few facts that are important in view of the content of the epistle, which relates especially to the distinction between law and grace. One relevant fact is Paul's Jewish background, which he proudly avowed: "I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin," a "Hebrew of Hebrews" (11:1; Phil 3:5; 2 Cor 11:22). Though born in Tarsus, he was reared in Jerusalem (Acts 22:3), the capital of Judaism.

Paul's education included strict and thorough religious training in the contents of the Old Testament - especially the Law (Torah) - at the feet of Gamaliel (Acts 22:3). Gamaliel was one of the most famous and most revered of all rabbis. His knowledge of the Law was so great that he was practically identified with it, being given the title "the Beauty of the Law." A saying recorded in the Talmud declares, "Since Rabban Gamaliel died the glory of the Law has ceased." "Under Gamaliel," says Paul, "I was thoroughly trained in the law of our fathers" (Acts 22:3). "Thoroughly" translates kataÉ ajkrivbeian ( kata akribeian ), "according to exactness, strictness, precision."

Paul's zeal for God and commitment to his Law was total (Acts 22:3; Gal 1:14). He was a Pharisee (Acts 23:6; Phil 3:5), which he properly identified as "the strictest sect of our religion" (Acts 26:5). The glory of the Pharisees was the Law; they were devoted to akribeia in its interpretation and observance (Dunn, I:xl). Thus Paul not only knew the Law but also devoted himself to scrupulous obedience to its commandments (Acts 26:4-5; Phil 3:6).

This probably means that he was a legalist in the proper sense of that word, i.e., one who sought acceptance by God on the basis of his obedience to the Law. This is implied in the way he contrasted his pre-Christian life (Phil 3:6) and his Christian life (Phil 3:9). This is also the way Pharisees are generally pictured in the Gospels.

Paul's zeal for the Law was expressed perhaps most vehemently in his fanatical persecution of the earliest Christians, all converted Jews whom he no doubt regarded as traitors to God and his Law (Phil 3:6). See Acts 7:58; 8:3; 9:1-2; 22:4-5; 26:9-11; Gal 1:13; 1 Tim 1:13.

B. PAUL'S CONVERSION TO CHRISTIANITY

The second relevant fact about the Apostle Paul is his conversion. The details need not be recounted here. What is important is that the one who converted him to Christianity was no human preacher, but was Jesus himself (Gal 1:15-16). Also, the gospel he preached was not taught to him by a human teacher; he received it by direct revelation from Jesus (Gal 1:11-12). The result was that Paul's conversion, his change, his turnaround, was complete. Whereas before he was totally committed to the Mosaic Law as a way of life and salvation, once converted he was just as totally committed to the gospel of grace.

As a Christian Paul set himself in complete opposition to everything he had stood for as a Pharisee. He now understood the way of law to be futile (10:3). He saw that his former legalistic approach to salvation was, as Murray says, "the antithesis of grace and of justification by faith" (I:xiii). Thus when Paul presents the classic contrast between law and grace in Romans, he speaks as one who knew both sides of the issue from personal experience and from the best teachers available. As Murray says, he is describing "the contrast between the two periods in his own life history, periods divided by the experience of the Damascus road" (I:xiv).

It is no surprise that Paul's preaching of the gospel and his condemnation of law-righteousness turned the Jews completely against him, even to the point that they tried to kill him (Acts 9:29; 13:45; 14:2, 19; 17:5-8; 18:12; 2 Cor 11:24-26). His opponents included "false brothers" (2 Cor 11:26), the Judaizers, or Jews who accepted Jesus as the Messiah but still clung to the Law of Moses.

In spite of all of this upheaval, Paul did not turn against the Jews as such. He still regarded them as his beloved brothers according to the flesh (9:1-3; 10:1), and as blessed by God in an incomparable way (3:1-2; 9:4-5). In fact, a major aspect of the teaching in Romans is an explanation and a defense of God's purpose for his Old Covenant people, the Jews (see especially chs. 9-11).

C. PAUL'S COMMISSION AS

THE APOSTLE TO THE GENTILES

The last detail about Paul's life that is relevant here is his call and commission to be the Apostle to the Gentiles (Acts 26:17). His appointment as an apostle (1:1) invested him with the full authority of Jesus Christ and with the inspiration of the Holy Spirit, so that his teachings are truly the Word of God (1 Cor 2:6-13; 1 Thess 2:13). When we read the book of Romans, we must understand it to be nothing less than this.

Also, Paul's appointment as the apostle to the Gentiles (1:5) completely governed his thoughts and deeds from that point on. As a Jew and a Pharisee, he had no doubt shared the typical Hebrew aversion to anything Gentile; and he had no doubt gloried in the Jews' exclusive position as God's chosen people. Thus when God revealed to him the mystery of the Gentiles - that it had been his plan all along to include Gentiles in the people of the Messiah (Eph 3:1-10), Paul was overwhelmed with awe and joy. He unhesitatingly opened his heart to the very people he had once despised. This was another complete turnaround in his life, and he devoted himself totally to his new mission.

Paul's role as apostle to the Gentiles had a direct bearing on his relationship with the Roman church and his letter to them. Paul tells us that he had often desired to visit Rome, in order to preach the gospel and have some converts there, "just as I have had among the other Gentiles" (1:13). But since there was already a church in Rome, God's Spirit directed him into other Gentile areas in Asia Minor and the Greek peninsula first (15:17-22). But now he has covered this territory with three lengthy tours of missionary service (15:19). Thus he is ready to launch out into a totally new area, namely, Spain; and his journey there will take him through Rome, as he announces in this epistle (15:23-24).

Throughout the epistle to the Romans, Paul writes with the full conciousness of his mission to the Gentiles and of the Gentiles in his audience. One point that he clarifies in the letter is the relation of the Gentiles to the Jews with respect to salvation.

III. TIME AND PLACE OF WRITING

Immediately after his baptism Paul began to preach Christ in Damascus (Acts 9:19-20), but soon went away into Arabia (Gal 1:17), which may have been the time he received his revelation from Jesus Christ (Gal 1:12). He went from there back to Damascus, then to Jerusalem (Gal 1:17-18) and elsewhere, and ultimately to Antioch (Acts 11:25-26).

From Antioch Paul launched his first missionary trip among the Gentiles (Acts 13:1-3), which was followed by two more. While in Ephesus on his third journey, "Paul decided to go to Jerusalem, passing through Macedonia and Achaia. 'After I have been there,' he said, 'I must visit Rome also'" (Acts 19:21). He shortly departed for Achaia (Greece) and arrived in Corinth, where he stayed for three months (Acts 20:1-3). This was approximately twenty years after his conversion, and ten years after the beginning of his first journey.

Corinth was the farthest point of his third trip, whence he retraced his steps back toward Ephesus. He stopped at Miletus instead, and traveled from there on to Jerusalem, with the goal of arriving by Pentecost (Acts 20:16-17). One main reason for the trip to Jerusalem was to deliver the money he had collected from the (mostly Gentile) churches in Galatia, Macedonia, and Greece, to help the poor (mostly Jewish) saints in Jerusalem (1 Cor 16:1-4; Rom 15:25-26). Though "compelled by the Spirit" to go to Jerusalem, he was apprehensive about what might happen to him there (Acts 20:22-23).

It was in the midst of this final journey, during the three months Paul spent at Corinth, that he most likely wrote the letter to the Romans. He was apparently staying at the house of Gaius (16:23), one of his converts at Corinth (1 Cor 1:14). The letter was carried to Rome by Phoebe, a Christian from the church in nearby Cenchrea (16:1).

The exact date of the writing of Romans is calculated in relation to the overall chronology of Paul's life and work. There is no unanimity on this chronology, though the differences of opinion are minor. Everyone agrees that the Apostle's stay in Corinth must have been in late winter and/or early spring, since he planned to set out from there and arrive in Jerusalem by Pentecost. Most agree also that this would have been in the middle or late 50s. Thus Romans was probably written early in A.D. 56, 57, or 58.

IV. RECIPIENTS OF ROMANS:

THE CHURCH IN ROME

Rome was the largest and most important city in the Roman Empire in Paul's day. Its population was probably over one million. Of this number, it is estimated that forty to fifty thousand were Jews, with as many as fifteen identifiable synagogues (Dunn, I:xlvi; Edwards, 9).

How the church in Rome originated is not known. There is no real evidence that Peter founded it, contrary to a common tradition. Some say that Rom 15:20 shows this could not have been the case. Here Paul says that he does not intend to "be building on someone else's foundation." The fact that he did plan to visit Rome and work there implies that no apostle had been there yet (MacArthur, I:xviii; Moo, I:4).

One very common speculation is that the Roman church was probably started by Jews and proselytes from Rome who were in the audience that heard Peter's sermon on the day of Pentecost (Acts 2:10), and who were among the converts baptized that day. Upon returning to Rome, they would have established the church there. If so, and this seems very likely, then the first Christians in Rome were converts from Judaism.

Another likely speculation is that Christians from other churches, perhaps some of Paul's own converts from his earlier work in Tarsus and Antioch and Asia Minor, were among those who started the Roman church and helped it to grow. Perhaps some of Paul's acquaintances named in Romans 16 were among this group. Such a scenario is highly probable, given the importance of Rome and the constant travel to and from that city.

Thus the church in Rome would have begun not as the result of some formal missionary effort, but by residents converted while traveling (e.g., Acts 2:10) and by Christians moving there from other places. Their own evangelistic efforts would certainly have focused on the synagogues of Rome, following the pattern of evangelism reflected in the book of Acts. This would have resulted in converts not only from Judaism but also from among Gentile "God-fearers" who were commonly attached to the synagogues (Dunn, I:xlvii-xlviii).

The epistle to the Romans is addressed "to all in Rome who are loved by God and called to be saints" (1:7). The main question about these saints is the relative number of Jews and Gentiles among them. In answering this question, scholars usually begin with one solid historical fact, and then draw conclusions based on inferences and a bit of speculation. This has led to the following scenario, for which there is considerable consensus among commentators today.

The one fact is that the Roman emperor Claudius issued a decree that expelled all Jews from Rome. This is recorded in Acts 18:2, and is also mentioned by the Roman historian Suetonius. The exact date of the decree is somewhat unclear, but the best calculation is A.D. 49. The reason for the decree is stated thus by Suetonius: "Because the Jews at Rome caused continuous disturbances at the instigation of Chrestus, (Emperor Claudius) expelled them from the city" (cited in Fiensy, Introduction , 224). Though we cannot be certain about this, most scholars agree that "Chrestus" is just a mistaken spelling of "Christus," and that the decree had to do with Jesus Christ.

In what way would Christ be instigating disturbances among the Jews in Rome? It is inferred that this refers to conflicts among the Jews stemming from Christian evangelism in the various synagogues. Because there was a wide diversity among the Jews and synagogues in Rome, it is concluded that some were more receptive to Christianity than others, and that this must have led to disputes among them. The resulting unrest was apparently unpleasant enough for Claudius to order all Jews to leave the city. It is also assumed that his decree did not make a distinction between unbelieving and believing Jews; thus even the Jewish Christians had to leave, e.g., Aquila and Priscilla (Acts 18:2). After the decree the Roman church thus would be composed almost entirely of Gentiles. (See Donfried, "Presuppositions," 104-105.)

When Claudius died around A.D. 54, the decree was no longer enforced, and Jews and Jewish Christians were free to return to Rome. Some think, however, that they were still forbidden to assemble publicly (Wiefel, "Community," 92-94). The results for the church would have been twofold. First, the problem with public assembly may have forced the Christians to set up a number of "house churches," a possibility that seems to be confirmed in Rom 16:5, 14, 15. Second, the returning Jewish Christians would find the Roman church dominated by the Gentile Christians, if not in number then certainly in power and influence (Wiefel, "Community," 94-96).

Thus the saints in Rome, to whom the letter is addressed, were almost certainly a mixture of Jewish and Gentile Christians, though there is no way to tell which group had the larger number. If the circumstances outlined in the above scenario are correct, however, it is safe to assume that there was tension if not conflict among the two groups. Wiefel refers to "quarrels about status" ("Community," 96). Bruce says, "It is implied in Romans 11:13-24 that the Gentile Christians tended to look down on their Jewish brethren as poor relations" ("Debate," 180). Dunn speaks of "at least some friction between Gentile and Jew" within the house churches, with the Jews being in a minority and feeling themselves vulnerable (I:liii).

What is obvious is that in the epistle Paul addresses both groups, with some passages being specifically directed toward the Jewish Christians and some toward the Gentile Christians (see Moo, I:10-11; Murray, I:xviii-xix). Some say the letter as a whole is directed mainly to the Jewish saints; others say it was mainly intended for the Gentiles.

Hendriksen is surely right, though, when he says that regarding the main point of Romans this whole question is really irrelevant, since it applies equally to both groups (I:23). All are sinners (3:9, 23), no one will be saved by law (3:19-20), and all are equal recipients of the grace that is in Christ Jesus (3:24; 4:11-12). Hendriksen stresses Rom 10:12-13, "For there is no difference between Jew and Gentile - the same Lord is Lord of all and richly blesses all who call on him, for, 'Everyone who calls on the name of the Lord will be saved.'"

V. THE OCCASION OF THE WRITING

What were the circumstances that prompted Paul to write his epistle to the Romans? We have already noted that he wrote the letter during his three-month stay in Corinth on his final mission trip. What sorts of things were going through his mind that led him to write it at that particular time?

We are fortunate that Paul reveals his mind to us in certain statements of his desires and plans in chapters 1 and 15. These statements show us what occasioned the writing of Romans.

One main consideration was Paul's immediate travel plans, as they related to his all-determining calling as apostle to the Gentiles (15:15-24). He refers to his "priestly duty of proclaiming the gospel of God, so that the Gentiles might become an offering acceptable to God" (15:16). For twenty years he had been preaching in the eastern and northeastern sections of the Mediterranean area, and had covered it well. "So from Jerusalem all the way around to Illyricum," he says, "I have fully proclaimed the gospel of Christ"; so now "there is no more place for me to work in these regions" (15:19, 23). Thus he decided to change his focus to the northwestern section, Spain in particular (15:24, 28). In his mind he was already planning his trip to Spain.

But first he had to go to Jerusalem (15:25-31). His purpose for doing this was to deliver the funds he had been collecting from the Gentile churches "for the poor among the saints in Jerusalem" (15:26). He wanted to do this personally, to make sure that the funds were properly received (15:28). To this end he asked the Roman Christians to offer two specific prayers for him (15:30-31).

First, he knew that he still had many enemies in Jerusalem among the Jews especially. He knew that some of these enemies had already tried to kill him. Thus he really was not sure what dangers he might be facing in Jerusalem. Nevertheless he was determined to go (Acts 20:22-23), so he requested that the Roman Christians "pray that I may be rescued from the unbelievers in Judea" (15:31). He was not afraid of losing his life; he just did not want his newly-formed missionary plans to be aborted (Acts 20:24; Rom 15:32).

Second, Paul was not really sure how the offering from the Gentile churches would be received by the Jewish saints in Jerusalem. There were still a lot of suspicions and misunderstandings between the two groups, mostly about the relation between the Old and New Covenants and the role of the Mosaic Law in the life of the Christian. Thus the money he was bringing to the poor in Jerusalem was not just an act of charity, but was also a symbol of unity between the two main factions in the church. Thus Paul was anxious that it might be received in the proper spirit, so he asked the Romans to pray "that my service in Jerusalem may be acceptable to the saints there" (15:31).

Thus Paul was ultimately bound for Spain, after an initial trip to Jerusalem. But there was a third item in his itinerary: an intermediate stop in Rome itself (Acts 19:21; 23:11), a place he had never been. So he announced to the Christians in Rome that on his way to Spain he would stop and visit them (15:23, 24, 28). This was something he had longed to do for many years and had even made plans to do (1:11, 13; 15:23), but had "often been hindered from coming to you" (15:22; cf. 1:13).

Paul had many reasons for wanting to visit the church in Rome. For one thing, he wanted to enlist their help for his mission to Spain. "I hope to visit you while passing through and to have you assist me on my journey there," he says (15:24). But he had other reasons that predated his plans for Spain. For example, he seems simply to have desired to visit with the Christians there: to have fellowship with them, to enjoy their company, to be spiritually refreshed by them (15:24, 32), and to be encouraged by them (1:12). After all, he knew quite a few of them personally (16:3-15).

Paul's principal longstanding reason for wanting to visit Rome, though, was his desire to preach the gospel there. "I am obligated," he says, "both to Greeks and non-Greeks, both to the wise and the foolish. That is why I am so eager to preach the gospel also to you who are at Rome" (1:14-15). By this means or by some accompanying means he would be able to "impart to you some spiritual gift to make you strong" (1:11). This would also enable him to "have a harvest among you, just as I have had among the other Gentiles" (1:13).

No wonder that Paul says he was praying "that now at last by God's will the way may be opened for me to come to you" (1:10).

These are the immediate circumstances that prompted Paul to write the epistle to the Romans. But a simple presentation of these facts does not in itself answer the question of exactly why he wrote the letter. What was his purpose for writing? What did he hope to accomplish by writing this particular letter? This is the subject of the next section.

VI. THE PURPOSE OF ROMANS

The question of Paul's purpose for writing the epistle to the Romans is very controversial; there is much disagreement about it. Everyone agrees on the facts described above relating to the occasion for the writing. The problem is that these facts have to be assessed in view of the contents of the main body of the letter, 1:18-15:13. The question is not just why he wrote a letter to the Roman church, but why he wrote this specific letter with this particular content. Why does he write "such a lengthy and involved discussion to a largely unknown congregation"? (Dunn, I:lv).

There are two basic approaches to this question. The older and more traditional approach is that the historical circumstances as described in the previous section were not particularly relevant with regard to Paul's decision to write the letter. Neither Paul's own plans nor the state of the Roman church presented him with a pressing need or occasion that required him to write. Thus unlike his other letters, Romans is more or less non-occasional. It is regarded rather as a kind of timeless theological essay on the essence of Christianity. As Sanday and Headlam describe this view, "the main object of the Epistle is doctrinal; it is rather a theological treatise than a letter; its purpose is to instruct the Roman Church in central principles of the faith, and has but little reference to the circumstances of the moment" (xl).

The more recent approaches to the purpose of Romans take the opposite view, that it is "a situational letter rather than a doctrinal treatise" (Jewett, "Argument," 265). Paul was not simply writing an essay detached from his circumstances, but was specifically addressing a particular situation that needed his attention at that time. Thus Romans is just as much an occasional letter as 1 Corinthians or Galatians.

Those who take the latter approach usually go in one of two directions. Some emphasize that Paul wrote the letter to fulfill certain needs of his own, relating to his trip either to Jerusalem or to Spain. Others say that Paul wrote mainly to meet the needs of the Roman church at that particular time.

It is possible, of course, that Paul had more than one purpose for writing Romans, as Cranfield says: "It is surely quite clear that Paul did not have just one single purpose in mind but rather a complex of purposes and hopes" (II:815). Dunn (I:lx) and Moo (I:20) agree.

A. ROMANS IS A DOCTRINAL ESSAY

Now we shall go into a bit more detail concerning the possibilities outlined above. The first view is that Paul was not addressing a specific situation but was writing a timeless doctrinal essay. In its most extreme form this view says that Romans is a complete systematic theology, a compendium of Christian doctrine. Shedd (viii) calls it " an inspired system of theology , . . . a complete statement of religious truth." Romans is so "encyclopædic in its structure" that one "need not go outside of this Epistle, in order to know all religious truth."

More recently Bornkamm has taken a similar view, describing Romans as Paul's "last will and testament" - "a summary of his theology in light of the impending danger in Jerusalem" (Donfried, "Presuppositions," 103). Bornkamm says ("Letter," 27-28), "This great document . . . summarizes and develops the most important themes and thoughts of the Pauline message and theology and . . . elevates his theology above the moment of definite situations and conflicts into the sphere of the eternally and universally valid."

Many writers agree that Romans was not occasioned by some immediate need or crisis but was a kind of doctrinal essay. Nygren says (4), "The characteristic and peculiar thing about Romans, differentiating it from the rest of Paul's epistles, is just the fact that it was not, or was only in slight degree aimed at circumstances within a certain congregation." Lenski (10-12) agrees.

Most who take this non-occasional view, however, say that it is an exaggeration to call Romans a full-blown systematic theology. "If Romans is a compendium of theology," says Morris (8), "there are some curious gaps." (See also Moo, I:1; Hendriksen, I:25; W. Williams, 19-20.) It is a doctrinal essay, to be sure, but one that is more focused and limited in its scope.

Just what is the focus of this doctrinal essay? The most common view is that it has to do with the doctrines of salvation, i.e., that Romans is a summary or synopsis of Paul's gospel . Morris says that Paul probably thought his three-month, pressure-free sojourn in Corinth was a good time to bring together the timeless teachings that had crystallized in his thinking during his twenty years as a preacher. Thus he sets forth "a summary of the gospel and its consequences as he understood them" (pp. 18-19). Cranfield likewise says it is likely that Paul "was conscious of having reached a certain maturity of experience, reflection and understanding, which made the time ripe for him to attempt, with God's help, such an orderly presentation of the gospel" (II:817).

Vincent summarizes this whole approach quite well when he says that Romans "is distinguished among the epistles by its systematic character. Its object is to present a comprehensive statement of the doctrine of salvation through Christ, not a complete system of christian doctrine" ( Word Studies , III:x). As Hendriksen says (I:25), "Romans is not really 'a complete compendium of Christian Doctrine.' If it had been Paul's intention to draw up such a document, he would surely have included far more material." The specific doctrine he deals with is one needed not just in Rome but by all people in all times: " the manner in which sinners are saved ." (See Edwards, 3.)

The idea that Romans is a kind of doctrinal essay focusing on the general doctrine of salvation is correct, in my opinion. However, I do not think it is wise to separate it too sharply from the occasion or circumstances discussed in the last section. I question W. Williams' approach, for example, when he says (19), "The Epistle to the Romans is a discussion of the relation of the Gentile world to God's plan of salvation," and in the next sentence says, "This discussion was incidental to the apostle's circumstances." In my opinion this is a false choice. It is an essay on salvation, but its purpose was definitely related to the circumstances at that time, as we shall see below.

B. ROMANS WAS OCCASIONED

BY PAUL'S IMMEDIATE NEEDS

The second major approach to the purpose of Romans is that it was occasioned by the various circumstances relating to Paul's immediate plans in relation to his mission. In other words, it was designed to meet needs that Paul felt in his own life at the time. As Jervell says, "Its raison d'être does not stem from the situation of the Roman congregation, but is to be found in Paul himself at the time of writing" ("Letter," 54).

The main idea here resembles the modern practice of churches requesting that prospective ministers send a tape recording of one of their sermons. In this case Paul takes the initiative and sets forth in writing a "sermon" or a lengthy presentation of his gospel. He does this because he needs to introduce himself to people who are not familiar with him or with what he preaches. Or, he does this because his enemies are spreading false rumors about what he preaches, and are misrepresenting his gospel especially as to what he says about Jew-Gentile relations. Thus Romans is not just a presentation but also a defense of Paul's gospel.

This is how Moo explains the purpose of Romans. The various circumstances that he faced "forced Paul to write a letter in which he carefully rehearsed his understanding of the gospel, especially as it related to the salvation-historical questions of Jew and Gentile and the continuity of the plan of salvation" (I:20). Bruce agrees that it was "expedient that Paul should communicate to the Roman Christians an outline of the message which he proclaimed. Misrepresentations of his preaching and his apostolic procedure were current and must have found their way to Rome" ("Debate," 182). (See Stuhlmacher, "Purpose," 236.)

Why was it crucial for Paul at this particular time to write such a presentation and defense of his gospel? The answer is that it was necessary in order to facilitate his immediate plans. For one thing, he was on his way to Jerusalem with the offering for the poor saints, and was apprehensive about how this would turn out. Thus some contend that in this letter Paul was rehearsing what he was going to say in Jerusalem in defense of himself and in an effort to seal Jew-Gentile unity. He sent the product to the Roman church in a letter, asking them to pray for him and the upcoming Jerusalem episode (15:30-32). Thus, says Jervell, Romans is Paul's "'collection speech,' or more precisely, the defense which Paul plans to give before the church in Jerusalem." He sends it to Rome "to ask the Roman congregation for solidarity, support, and intercession on his behalf" ("Letter," 56). Dunn calls this Paul's "apologetic purpose" (I:lvi; see I:xlii-xliii).

Though this is a fairly common view today, some object to it or at least doubt that it could be the only purpose for Romans (Moo, I:18). Thus other aspects of Paul's immediate plans must have elicited the letter. One of the most obvious is Paul's plan to visit Rome itself. Though he knew some of the Roman Christians, he had never been in Rome and would not know most of the people there. It must have seemed expedient, then, for him to write a kind of "letter of introduction" to himself, especially in view of the false rumors that were probably afoot.

This is how Morris understands it (16-17). Paul used his three-month interlude in Corinth "to write to the Roman Christians to let them know of his plan to visit them and to set down in order something of what the gospel meant." He wanted to give them "a clear but profound statement of the essential message of Christianity as he proclaimed it. This will show the Romans where he stands." MacArthur's view is similar: "Paul's letter to the church at Rome was, among other things, an introduction to himself as an apostle. He clearly set forth the gospel he preached and taught, so that believers in Rome would have complete confidence in his authority" (I:xix). (See also Stott, 34.)

Those who hold this view usually take it a step further, and say that Paul laid out and defended his gospel to the Romans as a means of enlisting their support for his Spanish mission. In a real sense Rome was just a means to an end, both in Paul's itinerary and in his missionary strategy. He needed them as a kind of "base of operations" for what he hoped to accomplish in Spain (Stott, 33). Thus "if Rome was to be his base, the Romans would need to be assured of his message and theological position" (Morris, 17). This is what Dunn calls Paul's "missionary purpose" for Romans (I:lv). This is a fairly common view. (See Cranfield, II:817-818; Jewett, "Argument," 266, 277.)

C. ROMANS WAS OCCASIONED BY NEEDS AT ROME ITSELF

As we have just seen, those who believe the writing of Romans was motivated by the immediate circumstances sometimes locate those circumstances in Paul's own personal needs. Others who take the occasional approach, however, believe that the situation in Rome itself is what Paul is specifically addressing in this epistle. Though he had not been there, he still would have been acquainted with the state of the Roman church. It was, after all, a famous church (1:8). Besides, Paul's Roman friends, such as Aquila and Priscilla (16:3), would probably have kept him informed especially of any problems that existed there (Sanday and Headlam, xl-xli).

Whatever the nature of those problems or needs, Paul wrote to resolve them. Since all of Paul's other letters were "addressed to the specific situations of the churches or persons involved," says Donfried, we must begin with the assumption that Romans "was written by Paul to deal with a concrete situation in Rome" ("Presuppositions," 103). This is what Dunn calls Paul's "pastoral purpose" (I:lvi-lviii).

1. The Need for Jew-Gentile Unity

What sorts of needs existed at Rome that would call forth from Paul's pen the most magnificent gospel tract ever written? Several possibilities are suggested, but the one most commonly held begins with the assumption that there was considerable tension in the Roman church between the Jewish Christians and the Gentile Christians. Thus the purpose of Paul's letter was to resolve this tension.

This view usually grows out of the speculations (discussed above) concerning the development of the Roman church following Claudius' decree expelling the Jews from Rome. With Jewish Christians being forced to leave Rome, the Gentile Christians became the dominant force; and this situation prevailed even after the former returned to Rome. This led to conflict between the two factions. This scenario is supported by the various references to Jews and Gentiles (Greeks) in Romans, by the discussion of the weak (Jews?) and the strong (Gentiles?) in 14:1-15:13, and by several references to unity and division within the church (12:16; 15:5; 16:17-18). Such texts seem to be evidence of a "basic division existing between the Jewish Christians and the Gentile Christians at Rome" (P. Williams, "Purpose," 64).

This view has been argued by Marxsen and more recently by Wiefel, who concludes that Romans "was written to assist the Gentile Christian majority, who are the primary addressees of the letter, to live together with the Jewish Christians in one congregation, thereby putting an end to their quarrels about status" ("Community," 96). Here is Edwards' summary (15-16):

Romans is addressed to the problems which inevitably resulted when Jewish Christians began returning to Rome following the edict of Claudius. We can imagine their trials of readjusting to churches which had become increasingly Gentile in their absence. Would Gentile believers who had established their supremacy during the Jewish absence, and for whom the law was now largely irrelevant, continue to find a place within their fellowship for a Jewish Christian minority which still embraced the law? Paul cannot have been unaware of such concerns.

In Dunn's words, "Paul wrote to counter (potential) divisions within Rome among the Christian house churches, particularly the danger of gentile believers despising less liberated Jewish believers" (I:lvii). (See also Stott, 34-36.)

2. The Need for an Apostolic Foundation

Another possible need being addressed by Paul is related to the circumstances of the origin of the church in Rome. It is inferred from 15:20 that no apostle was involved in its founding, nor as yet had even visited Rome. Thus Paul was concerned that the church did not have a solid apostolic foundation (see Eph 2:20), and he writes this epistle in order to provide that foundation. This is the view of Günter Klein ("Purpose," 39, 42), but Morris (11-12) gives reasons for doubting it.

3. The Need for Paul's Gospel

Another possibility (to which I subscribe) is that Paul did indeed recognize the need of the Roman church to hear his apostolic preaching and teaching, but not necessarily in a foundational sense. This view begins with Paul's sense of duty, based upon his special calling, to preach the gospel to everyone in the Gentile world (1:14), including those in Rome: "That is why I am so eager to preach the gospel also to you who are at Rome" (1:15).

But these people are already Christians. Why would Paul want to "preach the gospel" to believers ? Here is a point that is often missed: the gospel is more than just the initial evangelistic witness given to unbelievers with a view to their conversion. It also includes the deeper meaning and implications of the basic facts of salvation, which are things about which even mature believers can never hear enough. That Paul wanted to preach the gospel to the Christians in Rome means that he wanted to go deeper into the meaning of Christ's saving work "for our sins," unfolding for them the full power of the gospel in the Christian life and at the same time clearing up common misunderstandings that may arise through incomplete knowledge.

Paul's desire, of course, was to do this in person, and he had often planned to travel to Rome for this very reason. Up to this point, however, God's providence had prevented it (1:13; 15:22). Now he is once again planning to go to Rome, after his trip to Jerusalem with the offering. But based on his past experience and the uncertainty about what would happen to him in Jerusalem (Acts 20:22-24), at this point he could not be certain that he would ever reach Rome in person.

This led Paul to the conclusion that if he was ever going to preach the gospel in Rome, perhaps the only way he would be able to do so was in writing . Thus he takes the time, while staying in Corinth just before traveling to Jerusalem, to prepare a well-thought-out essay on the gospel as every Christian needs to hear it; and he sends it on to Rome in advance of his intended trip there. Thus it seems likely, says Campbell, that "the letter is the written equivalent of the oral presentation which Paul would have delivered to the congregation had he himself been present" ("Key," 258).

According to this view, then, Romans is not just a basic presentation of the gospel, written in order to provide the Roman Christians with a missing apostolic foundation. And as Nygren (7) rightly notes, "it is a misunderstanding of Romans to see in it a typical example of Paul's missionary preaching." This is contrary to those who think Paul was just introducing himself to the Roman church, hoping to win their support for his mission to Spain by rehearsing the gospel as he usually preached it. Stuhlmacher rightly notes that how Paul "preached and taught as a missionary cannot be simply inferred from the outline of Romans" ("Purpose," 242).

According to this view, then, the primary purpose for Romans is not related to some need within Paul himself (e.g., his concern for defending himself; his missionary plans); nor is it related to some negative situation in the Roman church (e.g., Jew-Gentile disunity). It is motivated rather by Paul's loving concern for his fellow-Christians at Rome, and his desire to bless their hearts and lives with this written version of the deeper aspects of the gospel of grace. This point is brought out very well by Hendriksen (I:24):

Paul, being an intensely warm and loving person, desires to go to Rome in order to be a blessing to his friends (Rom. 1:10, 11) and to be refreshed by them (15:32). Moreover, it is for this same reason that he, now that it is impossible for him to go to Rome immediately , communicates with the Roman church by means of this letter. He writes to the Romans because he loves them. They are his friends "in Christ," and by means of this letter he imparts his love to them . . . .

It is strange that this deeply personal reason . . . , a reason clearly brought out by the apostle himself, is often overlooked. At times the emphasis is placed entirely on theological motivation or on mission incentive: Paul wants to correct errors of the antinomians and/or wants to make Rome the headquarters for the evangelization of Spain. To be sure, these matters are important, but we should begin with the reason first stated by Paul himself in this very epistle.

D. CONCLUSION

We have surveyed the main reasons why Paul wrote the epistle to the Romans. It should be obvious that some of these reasons may overlap or be combined; so we need not focus narrowly upon just one of them. Jewett, for example, says the immediate reason was to resolve the Jew-Gentile tensions, but this was sought in order to gain a strong and unified backing for the mission to Spain ("Argument," 266). After summarizing the missionary, apologetic, and pastoral purposes, Dunn concludes that "all three of these main emphases and purposes hang together and indeed reinforce each other when taken as a whole" (I:lviii).

In my opinion, though, the dominant reason is the last one discussed above: Paul's desire to preach the gospel to the Romans, and his decision to do so in the form of an epistle. This is the factor that Paul stresses in the introductory section of the letter, where we would expect him to say what is closest to his heart. It seems inappropriate to give priority to ch. 15 on this matter, and to pass over what Paul himself chooses to mention first of all. Just because he tells the Romans about his plans in ch. 15 is no reason to assume that his purpose for writing to Rome is specifically or directly related to these plans.

We may conclude, then, that Romans is indeed an occasional letter, that it was occasioned by the need of the Roman Christians to hear Paul's gospel and by the circumstances that made it expedient for him to send it to them in written form at this particular time. Thus Romans is by design a clear presentation of the deeper implications of the gospel, written not for Paul's sake but for the sake of the church at Rome. The references to Paul's own plans and needs in ch. 15 are secondary.

At the same time, just because of the nature of the situation that caused Paul to write this epistle, the purpose for Romans includes the first view discussed above, namely, that it was intended to be a kind of doctrinal essay focusing on the meaning of salvation through the grace of our Lord Jesus Christ. As noted above, it is a systematic presentation of the gospel : not necessarily the gospel as proclaimed in an evangelistic situation, but the gospel as unfolded to mature Christians.

When this point is understood, we can see that the epistle to the Romans is intended not just for the saints in Rome in the middle of the first century A.D., but for all Christians in all ages. It is relevant for all since it deals with salvation from sin through God's grace. As Moo rightly says (I:21),

That Paul was dealing in Romans with immediate concerns in the early church we do not doubt. But, especially in Romans, these issues are ultimately the issues of the church - and the world - of all ages: the continuity of God's plan of salvation, the sin and need of human beings, God's provision for our sin problem in Christ, the means to a life of holiness, security in the face of suffering and death.

The circumstances contributing to the writing of this letter were far broader than the immediate situation in Rome and Paul's own immediate travel plans. They included Paul's own pre-Christian life as a Jew who sought acceptance with God on the basis of his own righteousness. They included Paul's twenty years of preaching to sinners of all types, Jews and Gentiles. They included his dealings with new Christians and new churches with all their weaknesses and problems. His experience and knowledge of human nature and human need were personal and comprehensive; thus the gospel of Romans is generic and timeless.

In most of the discussions of the purpose of Romans, a forgotten factor is the role of the Holy Spirit in the inspiration of Scripture. It is Paul himself who tells us that "all Scripture is God-breathed" (2 Tim 3:16). Whatever circumstances led Paul to compose his letter to the Romans, the choice to write and the message he wrote were not his alone. The Holy Spirit worked through Paul to produce this letter (see 2 Pet 1:20-21), and the Holy Spirit knows more than any man what is needed by every sinner and by every Christian seeking peace and power. In the final analysis it is the Spirit of God, and not just the Apostle Paul, who speaks to our hearts in the epistle to the Romans.

VII. THE THEME OF ROMANS

Almost everyone today rejects the idea that Romans is a compendium or summary of Christian theology as such. It is nevertheless generally recognized that the content of the epistle is doctrinal in nature. Its main body is an essay or treatise with a strong doctrinal emphasis and seems to be built around a particular theme. The question now is, exactly what is the theme of Romans? Several answers have been proposed.

A. JUSTIFICATION BY FAITH

The Reformation established a way of looking at Romans that still has considerable support among Protestants, namely, that the main theme of the epistle is stated in 1:16-17. It can be summed up in the familiar phrase, "justification by faith," i.e., justification or righteousness before God comes through faith alone. John Calvin (xxix) states succinctly that "the main subject of the whole Epistle" is "justification by faith."

Boers says this is the theme that "currently almost universally controls the interpretation of the letter" ( Justification , 77). This is surely an exaggeration, but the justification view is still very popular. Concerning the principal content of Romans, Nygren says (16), "From the beginning evangelical Christianity has spoken clearly on that point: justification by faith. That answer is correct." Defining "theme" as "central topic" rather than as exclusive topic, Hendriksen agrees that justification by faith, "spread out into 'justification by grace through faith'. . . , is clearly the theme of Romans" (I:29). Edwards (3) says that "the driving concern throughout is salvation - that righteousness comes as a free gift of God and is received by faith alone." Stott (35) says two themes are woven together in the epistle. "The first is the justification of guilty sinners by God's grace alone in Christ alone through faith alone, irrespective of either status or works."

Many scholars today have rejected this traditional approach. Though justification by faith is a main topic in Romans, says Boers (88), it "never becomes thematic." Too much of its subject matter simply does not relate to this subject, he says (78). Moo agrees (I:26-27). (See Stott, 24-31.)

B. THE RIGHTEOUSNESS OF GOD

Those who are not satisfied with justification by faith as the theme for Romans sometimes opt for one that is very similar, namely, the righteousness of God (1:17). Beker says this is "the key term for the letter as a whole" ("Faithfulness," 331). Jewett says the thesis of Romans is that the gospel is "the 'power of God' to achieve the triumph of divine righteousness (Rom. 1:16-17)" ("Argument," 266).

Since the righteousness of God is integrally related to justification by faith, the two themes are sometimes confused. This is because one aspect of the theme of divine righteousness is that the righteousness of God is the basis for the personal justification of individual sinners. This is the sense in which Nygren says that the righteousness of God - in the sense of righteousness from God - is "the fundamental concept" and "the very foundation thought" of the epistle (9, 14-15), even though he says the "principal content" of the letter is justification by faith (16).

But most of those today who say that the righteousness of God is the theme of Romans are using the expression in a broader, more comprehensive sense. For them it includes the idea of the divine righteousness as the basis for individual justification, to be sure. For example, Stuhlmacher says the theme of Romans is "the gospel of the divine righteousness in Christ for those who believe from among the Jews and Gentiles" ("Theme," 334, 337). But in Romans, they say, the theme is more inclusive than this. It includes God's righteousness as the basis not only of his dealings with individual believers, but also of his dealings with mankind in general and especially with the Jewish nation in the context of redemptive history.

The question raised by the indiscriminate offer of justification by faith to both Jews and Gentiles is whether God is being fair with the Jews, in view of all the special treatment he has already bestowed upon them and the special promises he has given them. Does the gospel's "no partiality" principle bring God's justice or righteousness into question? "What is at stake is nothing less than the faithfulness of God," says Beker ("Faithfulness," 330); and this is what Paul is dealing with especially in Rom 9-11. Stuhlmacher explains that the "righteousness of God" refers to "the entire redemptive activity of God in Christ from creation to redemption" ("Theme," 341).

Thus according to this view the theme of Romans is not just the salvation of man but the defense of God, with perhaps the greater emphasis falling on the latter. As Fiensy says (227), "Romans is then a theodicy or defense of God in light of the Jewish-Gentile problem in the church." Gaertner says that the kinds of questions Paul raises in Romans (e.g., 3:3; 3:5; 3:29; 9:14) inquire into the nature of God's dealings with sinners, especially with his fairness and faithfulness. Thus Gaertner labels Romans "the gospel of God's fairness" ("Fairness," 1:14).

C. THE EQUALITY OF JEWS AND GENTILES

A third view is that the theme of Romans is the equality of Jews and Gentiles in God's plan of salvation. This is currently a popular view. It stems mainly from the reconstruction of the origin and development of the Roman church as described earlier in this introduction. It goes hand in hand with the idea that the letter is intended to deal with certain specific circumstances existing in Rome, especially the apparent disunity between Jewish and Gentile Christians. It recognizes that "the entire letter to the Romans is . . . permeated with Jew-Gentile issues" (Fiensy, Introduction , 230).

In its most general form this view says that the main emphasis of Romans is the universality of the gospel: there is just one way of salvation for Jews and Gentiles alike. The transcendent gospel goes beyond the Jew-Gentile distinction. God's salvation is given to both groups equally, favoring neither and offering favor to both.

Boers is an example of this view. He says the consistent theme of the main body of Romans is "salvation of Jews and gentiles, and the relationship between them" ( Justification , 80). This theme is stated in Rom 1:16, "that the gospel is the power of God for all who believe, to the Jews first, and to the Hellenes" (80). That salvation is offered to the Jews first is important, but so is the idea that "there is no difference between Jews and gentiles" (81-82).

Dunn says, "It is precisely the tension between 'Jew first but also Greek' (1:16), which . . . provides an integrating motif for the whole letter." Paul's "repeated emphasis on 'all'" underscores the theme of universality. Even the emphasis on the righteousness of God "is primarily an exposition of the same Jew/Gentile theme," i.e., it is Paul's way of arguing that Gentiles are full recipients of the saving grace of God as much as Jews are (I:lxii-lxiii).

As noted earlier, Stott says two themes are woven together in Romans, the first being justification by faith. But since this applies equally to all people, it is the "fundamental basis of Christian unity." This provides the second theme of Romans, that "'there is no difference' now between Jews and Gentiles. . . . Indeed, 'the single most important theme of Romans is the equality of Jews and Gentiles'" (35-36).

Interpreters differ as to the nature of the circumstances that led Paul to emphasize the theme of equality. Some say the Gentile Christians at Rome did not want to fully accept the Jewish Christians, so Romans is basically defending the right of the latter to full status in the Kingdom of God. This is how Boers understands the "Jews first" theme, as noted above. Jewett says, "Nowhere else in Paul's writings are the concerns of Jewish Christians taken up in so systematic and friendly a manner, thus counterbalancing the prejudices of the Gentile majority of Roman Christians" ("Argument," 276). The development of this theme in Rom 9-11 "is relevant to the situation in Rome," says Bruce. Here Paul "warns the Gentiles among his readers not to despise the Jews, . . . because God has not written them off" ("Debate," 183-184).

On the other hand, some say the problem in Rome was the status of the Gentile Christians. W. Williams says (19-20), "The Epistle to the Romans is a discussion of the relation of the Gentile world to God's plan of salvation." More specifically, Romans is Paul's "defense of the rights of the Gentiles against the Jewish assumption that excluded them from the Church, and from the chance of salvation." Thus "the sole intent of the apostle was to maintain the equality of the Gentiles against the assumption of the Jews." Stendahl agrees that Paul's concern is the salvation of the Gentiles. Even the subject of justification serves the purpose of "defending the rights of Gentile converts to be full and genuine heirs to the promises of God to Israel" ( Paul , 2-4).

Either way the subject is approached, the main point is the same: the principal theme of Romans is to demonstrate the equality of Jews and Gentiles with regard to the saving grace of God.

D. SINNERS ARE SAVED BY GRACE, NOT LAW

All of the themes discussed above are certainly present in Romans, and all are important. All of them contribute significantly to the main theme. But I believe none of them as such is the main point Paul is communicating to us in the epistle. Rather than seeing 1:16-17 as the thesis statement for Paul's treatise, I see it more or less as the starting point leading up to the thesis, which is 3:28: "For we maintain that a man is justified by faith apart from observing the law."

In the most general sense Paul's thesis relates to the gospel , since his desire to preach the gospel in Rome (1:15) is what led him to compose the epistle as a written version of his gospel. In this sense Moo is correct: "What, then, is the theme of the letter? If we have to choose one - and perhaps it would be better not to - we would choose 'the gospel.'" Romans is simply "Paul's statement of 'his' gospel" (I:28).

But since the gospel is the good news about salvation, also in a general sense the theme of Romans is salvation . As Harrison says (7), "Salvation is the basic theme of Romans (cf. 1:16) - a salvation presented in terms of the righteousness of God, which, when received by faith, issues in life (1:17)." Or as Hendriksen says, the basic doctrine at stake (especially in 1:16-8:39) is " the manner in which sinners are saved" (I:25). And the manner in which sinners are saved, whether Jews or Gentiles, is the same: justification by faith.

But the theme of Romans is more precise than this. Yes, sinners are justified by faith, but this means they are not justified by works of law, which is the only alternative. It is just as important to include the negative statement in the theme as the positive one.

In actuality, then, the basic theme of Romans is the contrast between law and grace as ways of salvation. This contrast is seen especially in 3:28, which (literally translated) says, "For we maintain that a man is justified by faith apart from works of law." The contrast is stated succinctly in 6:14, "You are not under law, but under grace." This is the gospel, the good news of salvation. Certainly it is good news to know that God justifies us by faith in the saving work of Jesus Christ. But in a real sense it is also good news to know that we are not justified by law-keeping: a way of salvation which is not only futile but which sinners in their hearts know is futile, and which thus leads only to self-deception or to despair.

Commenting on Romans, Grubbs says, "The Gospel versus the Law is the one theme of which he [Paul] never loses sight in the elaboration of the details of this wonderful production" (9). Though this is a very common way of speaking - "gospel versus law" - it is not altogether accurate. The real contrast is grace versus law, and this message as a whole is the gospel.

Thus Paul's theme is indeed that we are saved by grace, not by law. Law is not a viable option as a means of salvation; the only way for sinners to be counted righteous before God is by grace. Yes, we are justified by faith, but not by works of law. Yes, the righteousness of God figures prominently in our justification, but in contrast to the righteousness of man. Yes, Romans does emphasize full equality regarding this way of salvation; Jews and Gentiles are saved the same way. Both are saved by grace and justified by faith as provided by the righteousness of God, but in contrast with every false way.

This contrast between law and grace as competing ways of salvation is not a matter of OT versus NT nor Old Covenant versus New Covenant, as if law were the way to be saved prior to Christ and grace is the way to be saved now that Christ has come. Also, the contrast between law and grace - THIS IS VERY IMPORTANT - is not simply the Law of Moses versus the grace of Jesus Christ. No sinner has ever been saved nor can be saved by the law that applies to him, whether it be the Law of Moses for Jews under the Old Covenant, or some other comparable set of God's commandments for anyone else in any other time. Every sinner who has been saved since the time of Adam has been saved by grace and not by law, and this will always be the case.

The problem that Paul addresses in the book of Romans is not one that confronts Jews only, nor Gentiles only. It is not a problem faced only by those who are under the Mosaic Law, nor only by those to whom the Mosaic Law does not apply. The problem being addressed is this: As a sinner, how can I be saved? It is a problem faced by Jews and Gentiles alike, and the solution is the same for both.

Perhaps even more significantly, the problem addressed in Romans is not one confronted only by unbelieving sinners. It is a problem that believers often wrestle with as well (e.g., the Judaizers). When we state the problem thus - "As a sinner, how can I be saved?" - we can break it down into two separate problems. First is the unbeliever's problem: "How can I become saved?" The answer is: by grace through faith, not by works of law. Second is the believer's continuing problem: "How can I stay saved?" And the answer is: by grace through faith, not by works of law.

This is why the epistle to the Romans has always been and always will be in a class by itself with regard to its impact on individuals and upon the church as a whole. Its basic theme is one that is always needed and always applicable, and one that will result in the highest praise to God the Redeemer once it is understood.

PREFACE TO VOLUME 2

The introductory issues regarding the book of Romans have been discussed in Vol. 1 of this work (pp. 21-55). Also, the outline for chs. 1-8 of Romans is included in that volume (pp. 55-58).

References to passages in the book of Romans itself are usually limited to chapter and verse data only. For my policy regarding quotations from other sources, see the note at the beginning of the bibliography.

I wish to express my thanks to my wife, Barbara, for her patience in accepting my writing schedule while this work has been in production. My thanks go also to College Press for inaugurating this project, and especially to College Press editor John Hunter for adjusting to a writer who suffers from incurable prolixity. Another special word of thanks is due to my employers at the Cincinnati Bible College and Seminary who encourage my writing in many ways, especially through their regular sabbatical policy.

Above all, thanks be to God for his saving grace, for his Holy Word, and especially for the letter to the Romans with its incomparable beauty and power.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

The following bibliography includes commentaries, books, and articles cited in the text and footnotes of this work. Citations include a minimum of information; the reader must use this list for full titles and bibliographical data.

When commentaries are cited, only the author's name and page number are given. When other sources are cited, usually just the author's name and an abbreviated title (in bold print below) are given.

I. COMMENTARIES

Barclay, William. The Letter to the Romans , 2 ed. The Daily Study Bible. Edinburgh: Saint Andrew Press, 1957.

Barrett, C.K. A Commentary on the Epistle to the Romans . Harper's New Testament Commentaries. New York: Harper & Row, 1957; reprint, Peabody, MA: Hendrickson, 1987.

Bartlett, C. Norman. Right in Romans: Studies in the Epistle of Paul to the Romans . Chicago: Moody Press, 1953.

Batey, Richard A. The Letter of Paul to the Romans . Austin: R.B. Sweet, 1969.

Black, Matthew. Romans , 2 ed. New Century Bible Commentary. Grand Rapids: Eerdmans, 1989.

Boice, James Montgomery. Romans , 4 vols. Grand Rapids: Baker, 1991ff.

Brokke, Harold J. Saved by His Life . Minneapolis: Bethany Fellowship, 1964.

Bruce, F.F. The Epistle of Paul to the Romans . Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1963.

Calvin, John. Commentaries on the Epistle of Paul the Apostle to the Romans . Tr. by John Owen. Grand Rapids: Eerdmans, 1947 reprint.

Cranfield, C.E.B. A Critical and Exegetical Commentary on the Epistle to the Romans . 2 vols. The International Critical Commentary, new series. Edinburgh: T. & T. Clark, 1975 (1990 corrected printing).

DeWelt, Don. Romans Realized . Joplin, MO: College Press, 1959.

Dodd, C.H. The Epistle of Paul to the Romans . New York: Harper & Brothers, 1932.

Dunn, James D.G. Romans. 2 vols. Volume 38 in Word Biblical Commentary. Dallas: Word Books, 1988.

Edwards, James R. Romans . New International Biblical Commentary. Peabody, MA: Hendrickson, 1992.

Erdman, Charles R. The Epistle to the Romans: An Exposition . Philadelphia: Westminster, 1925.

Godet, Frederic L. Commentary on the Epistle to the Romans . Tr. by A. Cusin. Ed. by Talbot W. Chambers. Grand Rapids: Zondervan, 1956 reprint of 1883 ed.

Greathouse, William M. Romans . Vol. 6 of Beacon Bible Expositions. Kansas City, MO: Beacon Hill Press, 1975.

Grubbs, Isaiah Boone. An Exegetical and Analytical Commentary on Paul's Epistle to the Romans . Ed. by George A. Kingman. 6th ed. Nashville: Gospel Advocate, n.d.

Harrison, Everett F. "Romans." In The Expositor's Bible Commentary . Volume 10. Ed. by Frank E. Gaebelein. Grand Rapids: Zondervan, 1976. Pp. 1-171.

Hendriksen, William. Exposition of Paul's Epistle to the Romans . 2 vols. New Testament Commentary. Grand Rapids: Baker, 1980-1981.

Käsemann, Ernst. Commentary on Romans . Tr. by Geoffrey W. Bromiley. Grand Rapids: Eerdmans, 1980.

Lard, Moses E. Commentary on Paul's Letter to Romans . Cincinnati: Standard Publishing, n.d.

Lenski, R.C.H. The Interpretation of St. Paul's Epistle to the Romans . Columbus, OH: Wartburg Press, 1945.

Lipscomb, David. Romans . Vol. I in A Commentary on the New Testament Epistles. 2nd ed. Ed. by J. W. Shepherd. Nashville: Gospel Advocate, 1965.

Lloyd-Jones, D.M. Romans: An Exposition of Chapters 3.20-4.25-Atonement and Justification . London: Banner of Truth Trust, 1970.

. Romans: An Exposition of Chapter 6-The New Man . Grand Rapids: Zondervan, 1973.

. Romans: An Exposition of Chapters 7.1-8.4-The Law: Its Functions and Limits . Grand Rapids: Zondervan, 1973.

Luther, Martin. Luther: Lectures on Romans . Ed. & tr. by Wilhelm Pauck. The Library of Christian Classics. Vol. XV. Philadelphia: Westminster, 1961.

MacArthur, John, Jr. Romans . 2 vols. The MacArthur New Testament Commentary. Chicago: Moody, 1991, 1994.

McGarvey, J.W., and Philip Y. Pendleton. Thessalonians, Corinthians, Galatians, and Romans . Cincinnati: Standard Publishing, n.d.

McClain, Alva J. Romans: The Gospel of God's Grace . Ed. by Herman A. Hoyt. Chicago: Moody Press, 1973.

Mitchell, John G., with Dick Bohrer. Right with God: A Devotional Study of the Epistle to the Romans . Portland, OR: Multnomah, 1990.

Moo, Douglas. Romans . 2 vols. The Wycliffe Exegetical Commentary. Chicago: Moody, 1991.

Morris, Leon. The Epistle to the Romans . Grand Rapids: Eerdmans, 1988.

Moser, K.C. The Gist of Romans , revised ed. Delight, AR: Gospel Light Publishing Company, 1958.

Moule, H.C.G. The Epistle of Paul the Apostle to the Romans . The Cambridge Bible for Schools and Colleges. Cambridge: The University Press, 1918.

Mounce, Robert H. Romans . Vol. 27 in The New American Commentary. Nashville: Broadman & Holman, 1995.

Murray, John. The Epistle to the Romans . 2 vols. New International Commentary. Grand Rapids: Eerdmans, 1959, 1965.

Newell, William R. Lessons on the Epistle of Paul to the Romans . No publisher given, 1925.

Newman, Barclay M., and Eugene A. Nida. A Translator's Handbook on Paul's Letter to the Romans . London: United Bible Societies, 1973.

Nygren, Anders. Commentary on Romans . Tr. by Carl C. Rasmussen. Philadelphia: Fortress Press, 1949.

Reese, Gareth L. New Testament Epistles: A Critical and Exegetical Commentary on Paul's Epistle to the Romans . Moberly, MO: Scripture Exposition Press, 1987.

Robertson, A.T. The Epistles of Paul . Vol. IV in Word Pictures in the New Testament. Nashville: Broadman, 1931.

Sanday, William, and Arthur C. Headlam. A Critical and Exegetical Commentary on the Epistle to the Romans . 2nd ed. The International Critical Commentary, old series. New York: Charles Scribner's Sons, n.d.

Schlatter, Adolf. Romans: The Righteousness of God . Tr. by Siegfried Schatzmann. Peabody, MA: Hendrickson, 1995.

Shedd, William G.T. A Critical and Doctrinal Commentary on the Epistle of St. Paul to the Romans . Grand Rapids: Zondervan, 1967 reprint of 1879 edition.

Shields, Bruce. Romans . Standard Bible Studies. Cincinnati: Standard Publishing, 1988.

Smith, Sherwood. Thirteen Lessons on Romans . Vol. 1 (1979); and Thirteen Lessons on Romans . Vol. 2 (1981). Joplin, MO: College Press.

Stedman, Ray C. From Guilt to Glory, Volume I: Romans 1-8 . Waco: Word Books, 1978.

Stott, John. Romans: God's Good News for the World . Downers Grove: InterVarsity, 1994.

Williams, William G. An Exposition of the Epistle of Paul to the Romans . Cincinnati: Jennings and Pye, 1902.

Wuest, Kenneth S. Romans in the Greek New Testament for the English Reader . Grand Rapids: Eerdmans, 1955.

II. MISCELLANEOUS BOOKS AND ARTICLES

Arndt, William F., and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature . 4th ed. Chicago: University of Chicago Press, 1957.

Augustine, The Confessions of St. Augustine . Vol. XIV in The Works of Aurelius Augustine. Ed. by Marcus Dods. Tr. by J.G. Pilkington. Edinburgh: T. & T. Clark, 1876.

Balz, Horst. "ajpokaradokiva." Exegetical Dictionary of the New Testament . Ed. by Horst Balz and Gerhard Schneider. Grand Rapids: Eerdmans, 1990. I:132-133.

Bartchy, S. Scott. MALLON CHRESAI: First Century Slavery and the Interpretation of 1 Corinthians 7:21 . Society of Biblical Literature Dissertation Series, #11. Missoula: Scholars Press, 1973.

Beker, J.C. "The Faithfulness of God and the Priority of Israel in Paul's Letter to the Romans." RomDeb , 327-332.

Boers, Hendrikus. The Justification of the Gentiles: Paul's Letters to the Galatians and Romans . Peabody, MA: Hendrickson, 1994.

Bornkamm, Günther. "The Letter to the Romans as Paul's Last Will and Testament." RomDeb , 16-28.

Boswell, John. Christianity , Social Tolerance, and Homosexuality . Chicago: University of Chicago Press, 1980.

Bruce, F.F. "The Romans Debate -Continued." RomDeb , 177-194.

Campbell, William S. "Romans III as a Key to the Structure and Thought of the Letter." RomDeb , 251-264.

Carson, D.A. Exegetical Fallacies . Grand Rapids: Baker, 1984.

Coleridge, Samuel Taylor. The Table Talk and Omniana of Samuel Taylor Coleridge . London: Oxford University Press, 1917.

Cooper, John W. Body , Soul, and Life Everlasting: Biblical Anthropology and the Monism-Dualism Debate . Grand Rapids: Baker, 1989.

Corson, John. " Faith Alone Involves Obedience, Too!" Christian Standard . (10/2/77), pp. 5-6.

Cottrell, Jack. Baptism : A Biblical Study . Joplin, MO: College Press, 1989.

. "Baptism According to the Reformed Tradition ." In Baptism and the Remission of Sins . Ed. by David W. Fletcher. Joplin, MO: College Press, 1990. Pp. 39-81.

. "The Biblical Consensus : Historical Backgrounds to Reformed Theology." In Baptism and the Remission of Sins . Ed. by David W. Fletcher. Joplin, MO: College Press, 1990. Pp. 17-38.

. " Covenant and Baptism in the Theology of Huldreich Zwingli." Unpublished doctoral dissertation. Princeton, NJ: Princeton Theological Seminary, 1971.

. " Faith , History, and the Resurrection Body of Jesus," The Seminary Review (Dec. 1982): 28:143-160.

. Faith's Fundamentals : Seven Essentials of Christian Belief . Cincinnati: Standard Publishing, 1995.

. Gender Roles and the Bible: Creation, the Fall, and Redemption . Joplin, MO: College Press, 1994.

. His Truth . 2nd ed. Joplin, MO: College Press, 1989.

. Thirteen Lessons on Grace . Joplin, MO: College Press, 1988.

. What the Bible Says about God the Creator . Joplin, MO: College Press, 1984.

. What the Bible Says about God the Redeemer . Joplin, MO: College Press, 1987.

. What the Bible Says about God the Ruler . Joplin, MO: College Press, 1984.

Delling, G. "lambavnw, etc." TDNT, IV:5-15.

DeYoung, James B. "The Meaning of 'Nature' in Romans 1." Journal of the Evangelical Theological Society , 31 (December 1988): 429-441.

Donfried, Karl P. "False Presuppositions in the Study of Romans." RomDeb , 102-125.

, ed. The Romans Debate . Revised & expanded edition. Peabody, MA: Hendrickson, 1991.

. "A Short Note on Romans 16." RomDeb , 44-52.

Erickson, Millard J. The Evangelical Mind and Heart . Grand Rapids: Baker, 1993.

Fiensy, David A. New Testament Introduction . The College Press NIV Commentary. Joplin, MO: College Press, 1994.

Foerster, Werner. "swvzw, etc." TDNT, VII:965-1024.

Friedrich, Gerhard. "eujaggelivzomai, etc." TDNT, II:707-737.

Fuller, Daniel P. The Unity of the Bible: Unfolding God's Plan for Humanity . Grand Rapids: Zondervan, 1992.

Gaertner, Dennis. "Romans: Gospel of God's Fairness ." Christian Standard , part 1 (12/20/87), pp. 14-16; and part 2 (12/27/87), pp. 4-6.

Graber, Friedrich. "All, Many." The New International Dictionary of New Testament Theology . Ed. by Colin Brown. Grand Rapids: Zondervan, 1975. I:94-97.

Gromacki, Robert. The Virgin Birth : Doctrine of Deity . Nashville: Nelson, 1974.

Gundry, Robert H. Sôma in Biblical Theology: With Emphasis on Pauline Anthropology . Grand Rapids: Zondervan, 1987.

Harris, M.J. " Prepositions and Theology in the Greek New Testament." Appendix. The New International Dictionary of New Testament Theology . Ed. by Colin Brown. Grand Rapids: Zondervan, 1978. III:1171-1213.

Hobbs, A. I. " Conversion : What Is It, and How Produced?" In The Old Faith Restated . Ed. by J.H. Garrison. St. Louis: Christian Publishing Company, 1891. Pp. 254-274.

Hodges, Zane C. Absolutely Free . Grand Rapids: Zondervan, 1989.

Jervell, Jacob. "The Letter to Jerusalem." RomDeb , 53-64.

Jeremias, Joachim. The Central Message of the New Testament . London: SCM Press, 1965.

Jewett, Robert. "Following the Argument of Romans." RomDeb , 265-277.

Kittel, Gerhard, and Gerhard Friedrich, eds. Theological Dictionary of the New Testament . Tr. & ed. by Geoffrey W. Bromiley. 10 vols. Grand Rapid: Eerdmans, 1964-1976.

Klein, Günter. "Paul's Purpose in Writing the Epistle to the Romans." RomDeb , 29-43.

Lamar, J.S. "The Ground of Man's Need of Salvation." In The Old Faith Restated . Ed. by J.H. Garrison. St. Louis: Christian Publishing Company, 1891. Pp. 98-119.

Lewis, C.S. The Abolition of Man . New York: Macmillan, 1947.

Luther, Martin. "Preface to the Complete Edition of Luther's Latin Writings ." In Vol. 34: Career of the Reformer IV . Luther's Works (American Edition). Ed. by Lewis W. Spitz and Helmut T. Lehmann. Philadelphia: Muhlenberg Press, 1960. Pp. 327-338.

. " Preface to the Epistle of St. Paul to the Romans." In Vol. 35: Word and Sacrament I . Luther's Works (American Edition). Ed. by E. Theodore Bachmann and Helmut T. Lehmann. Philadelphia: Muhlenberg Press, 1960. Pp. 365-380.

MacArthur, John F., Jr. The Gospel According to Jesus: What Does Jesus Mean When He Says, "Follow Me"? Revised ed. Grand Rapids: Zondervan, 1994.

Maurer, Christian. " ." TDNT, VIII:557-558.

. "pravssw, etc." TDNT, VI:632-644.

Milligan, Robert. Exposition and Defense of the Scheme of Redemption . St. Louis: Bethany Press, n.d.

Moreland, J.P., and David Ciocchi, eds. Christian Perspectives on Being Human: A Multidisciplinary Approach to Integration . Grand Rapids: Baker, 1993.

Morris, Leon. The Apostolic Preaching of the Cross . 3 ed. Grand Rapids: Eerdmans, 1965.

Murray, John. The Imputation of Adam's Sin . Grand Rapids: Eerdmans, 1959.

Nash, Donald A. "A Critique of the New International Version of the New Testament." Cincinnati: Christian Restoration Association, n.d.

Oepke, Albrecht. "kaqivsthmi, etc." TDNT, III:444-447.

Reese, Gareth L. New Testament History: A Critical and Exegetical Commentary on the Book of Acts . 2nd ed. Joplin, MO: College Press, 1976.

Rengstorf, Karl Heinrich. "dou'lo", etc." TDNT, II:261-280.

Ridderbos, Herman. Paul : An Outline of His Theology . Tr. by John R. de Witt. Grand Rapids: Eerdmans, 1975.

Rueda, Enrique. The Homosexual Network : Private Lives and Public Policy . Old Greenwich, CT: Devin Adair, 1982.

Ryrie, Charles C. So Great Salvation : What It Means to Believe in Jesus Christ . Wheaton: Scripture Press/Victor Books, 1989.

Sanders, E.P. Paul and Palestinian Judaism . London: SCM, 1977.

Schaff, Philip. " Preface ." In John Peter Lange, Commentary on the Holy Scriptures: Romans . Tr. by Philip Schaff. Grand Rapids: Zondervan reprint, n.d.

Schneider, Johannes. "parabaivnw, paravbasi", etc." TDNT, V:736-744.

Schrenk, Gottlob. "iJerov", etc." TDNT, III:221-283.

Spicq, Ceslas. Theological Lexicon of the New Testament . Tr. by James D. Ernest. 3 volumes. Peabody, MA: Hendrickson, 1994.

Stendahl, Krister. Paul Among Jews and Gentiles and Other Essays . Philadelphia: Fortress Press, 1976.

Stuhlmacher, Peter. "The Purpose of Romans." RomDeb , 231-242.

. "The Theme of Romans." RomDeb , 333-345.

Thielman, Frank. Paul and the Law: A Contextual Approach . Downers Grove: InterVarsity Press, 1994.

Thiessen, Henry. Introduction to the New Testament . 2nd ed. Grand Rapids: Eerdmans, 1944.

Trench, Richard Chenevix. Synonyms of the New Testament . Grand Rapids: Eerdmans, 1958.

Tyndale, William. "A Prologe to the Epistle of Paule to the Romayns." In The New Testament, Translated by William Tyndale, 1534 . Ed. by N. Hardy Wallis. Cambridge: University Press, 1938. Pp. 293-318.

Unger, Merrill F. Unger's Bible Dictionary . 3rd ed. Chicago: Moody Press, 1966.

Vincent, Marvin R. The Epistles of Paul . Vol. III in Word Studies in the New Testament. Grand Rapids: Eerdmans, 1973 reprint of 1887 edition.

Watson, Francis. "The Two Roman Congregations : Romans 14:1-15:13." RomDeb , 203-215.

Wesley, John. Journal from October 14, 1735, to November 29, 1745 . Vol. I in The Works of John Wesley. Grand Rapids: Zondervan, reprint of 1872 ed.

Wedderburn, A.J.M. "The Purpose and Occasion of Romans Again," RomDeb , 195-202.

Wiefel, Wolfgang. "The Jewish Community in Ancient Rome and the Origins of Roman Christianity." RomDeb , 85-101.

Wiens, Delbert. "An Exegesis of Romans 5:12-21." Journal of Church and Society (Fall 1969): 5:42-54.

Williams, Philip R. "Paul's Purpose in Writing Romans." Bibliotheca Sacra (January-March 1971): 128:62-67.

Young, Richard. Intermediate N.T. Greek : A Linguistic and Exegetical Approach . Nashville: Broadman & Holman, 1994.

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BIBLIOGRAPHY TO VOLUME 2

The following bibliography includes commentaries, books, and articles cited in the text and footnotes of this work. Citations include a minimum of information; the reader must use this list for full titles and bibliographical data.

When commentaries are cited, only the author's name and page number are given. When other sources are cited, usually just the author's name and an abbreviated title (in bold print below) are given. Some sources are cited with an even more abbreviated reference (see list of abbreviations).

I. COMMENTARIES

Achtemeier, Paul J. Romans . Interpretation: A Bible Commentary for Teaching and Preaching. Atlanta: John Knox Press, 1985.

Barrett, C.K. A Commentary on the Epistle to the Romans . Harper's New Testament Commentaries. New York: Harper & Row, 1957; reprint, Peabody, MA: Hendrickson, 1987.

Black, Matthew. Romans . 2nd ed. New Century Bible Commentary. Grand Rapids: Eerdmans, 1989.

Bruce, F.F. The Epistle of Paul to the Romans . Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1963.

Brunner, Emil. The Letter to the Romans: A Commentary . Trans. H.A. Kennedy. London: Lutterworth Press, 1959.

Calvin, John. Commentaries on the Epistle of Paul the Apostle to the Romans . Trans. John Owen. Grand Rapids: Eerdmans, 1947 reprint.

Cottrell, Jack. Romans , Vol. 1. The College Press NIV Commentary. Joplin, MO: College Press, 1996.

Cranfield, C.E.B. A Critical and Exegetical Commentary on the Epistle to the Romans . 2 vols. The International Critical Commentary, n.s. Edinburgh: T. & T. Clark, 1975 (1990 corrected printing).

Denney, James. "St. Paul's Epistle to the Romans." In The Expositor's Greek Testament , ed. W. Robertson Nicoll, II:555-725. New York: George H. Doran, n.d.

DeWelt, Don. Romans Realized . Joplin, MO: College Press, 1959.

Dodd, C.H. The Epistle of Paul to the Romans . New York: Harper & Brothers, 1932.

Dunn, James D.G. Romans . 2 vols. Word Biblical Commentary. Dallas: Word Books, 1988.

Earle, Ralph. Romans . Vol. 3 of Word Meanings in the New Testament. Grand Rapids: Baker Book House, 1974.

Edwards, James R. Romans . New International Biblical Commentary. Peabody, MA: Hendrickson, 1992.

Fitzmyer, Joseph A. Romans: A New Translation with Introduction and Commentary . The Anchor Bible. New York: Doubleday, 1993.

Godet, Frederic L. Commentary on the Epistle to the Romans . Trans. A. Cusin. Ed. Talbot W. Chambers. Grand Rapids: Zondervan, 1956 reprint of 1883 ed.

Griffith Thomas, W.H. Romans: A Devotional Commentary . 3 vols. London: Religious Tract Society, n.d.

Haldane, Robert. An Exposition of the Epistle to the Romans . MacDill AFB: MacDonald Publishing, 1958.

Harrison, Everett F. "Romans." In The Expositor's Bible Commentary , Volume 10, pp. 1-171. Ed. Frank E. Gaebelein. Grand Rapids: Zondervan, 1976.

Hendriksen, William. New Testament Commentary: Exposition of Paul's Epistle to the Romans . 2 vols. Grand Rapids: Baker, 1980-1981.

Hughes, R. Kent. Romans: Righteousness from Heaven . Preaching the Word. Wheaton, IL: Crossway Books, 1991.

Käsemann, Ernst. Commentary on Romans . Trans. Geoffrey W. Bromiley. Grand Rapids: Eerdmans, 1980.

Lard, Moses E. Commentary on Paul's Letter to Romans . Cincinnati: Standard Publishing, n.d.

Lenski, R.C.H. The Interpretation of St. Paul's Epistle to the Romans . Columbus, OH: Wartburg Press, 1945.

Lloyd-Jones, D.M. Romans: An Exposition of Chapter 9 - God's Sovereign Purpose . Grand Rapids: Zondervan, 1991.

Luther, Martin. Luther: Lectures on Romans . Ed. & Trans. Wilhelm Pauck. Vol. XV of The Library of Christian Classics. Philadelphia: Westminster, 1961.

MacArthur, John, Jr. Romans . 2 vols. The MacArthur New Testament Commentary. Chicago: Moody, 1991, 1994.

McGarvey, J.W., and Philip Y. Pendleton. Thessalonians, Corinthians, Galatians, and Romans . Cincinnati: Standard Publishing, n.d.

McGuiggan, Jim. The Book of Romans . Lubbock, TX: Montex Publishing Company, 1982.

Moo, Douglas. The Epistle to the Romans . The New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1996.

Morris, Leon. The Epistle to the Romans . Grand Rapids: Eerdmans, 1988.

Moule, H.C.G. The Epistle of Paul the Apostle to the Romans . The Cambridge Bible for Schools and Colleges. Cambridge: The University Press, 1918.

Mounce, Robert H. Romans . Vol. 27 of The New American Commentary. Nashville: Broadman & Holman, 1995.

Murray, John. The Epistle to the Romans . 2 vols. New International Commentary. Grand Rapids: Eerdmans, 1959, 1965.

Newman, Barclay M., and Eugene A. Nida. A Translator's Handbook on Paul's Letter to the Romans . London: United Bible Societies, 1973.

Nygren, Anders. Commentary on Romans . Trans. Carl C. Rasmussen. Philadelphia: Fortress Press, 1949.

Sanday, William, and Arthur C. Headlam. A Critical and Exegetical Commentary on the Epistle to the Romans . 2nd ed. The International Critical Commentary, o.s. New York: Charles Scribner's Sons, n.d.

Shedd, William G.T. A Critical and Doctrinal Commentary on the Epistle of St. Paul to the Romans . Grand Rapids: Zondervan, 1967 reprint of 1879 edition.

Smith, Sherwood. Thirteen Lessons on Romans . Vol. 1 (1979). Thirteen Lessons on Romans . Vol. 2 (1981). Joplin, MO: College Press.

Stott, John. Romans: God's Good News for the World . Downers Grove, IL: InterVarsity, 1994.

Vanderlip, George. Paul and Romans . Valley Forge, PA: Judson Press, 1967.

Wuest, Kenneth S. Romans in the Greek New Testament for the English Reader . Grand Rapids: Eerdmans, 1955.

II. MISCELLANEOUS BOOKS AND ARTICLES

Arndt, William F., and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature . 4th ed. Chicago: University of Chicago Press, 1957.

Bilezikian, Gilbert. Beyond Sex Roles . 2nd ed. Grand Rapids: Baker, 1990.

Büchsel, Friedrich. "krivnw [etc.]." TDNT . III:921-954.

Cottrell, Jack. Baptism : A Biblical Study . Joplin, MO: College Press, 1989.

. "Baptism According to the Reformed Tradition ." In Baptism and the Remission of Sins , ed. David W. Fletcher, pp. 39-81. Joplin, MO: College Press, 1990.

. "The Biblical Consensus : Historical Backgrounds to Reformed Theology." In Baptism and the Remission of Sins , ed. David W. Fletcher, pp. 17-38. Joplin, MO: College Press, 1990.

. Faith's Fundamentals : Seven Essentials of Christian Belief . Cincinnati: Standard Publishing, 1995.

. Feminism and the Bible: An Introduction to Feminism for Christians . Joplin, MO: College Press, 1992.

. " 1 Timothy 2:12 and the Role of Women." Four parts. Christian Standard , January 10, 1993, pp. 4-6; January 17, 1993, pp. 4-6; January 24, 1993, pp. 4-6; January 31, 1993, pp. 4-6.

. " Priscilla , Phoebe, and Company." Christian Standard , December 12, 1993, pp. 4-5.

. " Response to My Critics." Three parts. Christian Standard , November 21, 1993, pp. 5-6; November 28, 1993, pp. 4-6; December 5, 1993, pp. 4-6.

. Tough Questions , Biblical Answers. Part Two. Joplin, MO: College Press, 1986.

. What the Bible Says about God the Creator . Joplin, MO: College Press, 1983.

. What the Bible Says about God the Redeemer . Joplin, MO: College Press, 1987.

. What the Bible Says about God the Ruler . Joplin, MO: College Press, 1984.

Delling, Gerhard. " , ." TDNT . VIII:523-524.

. "tavssw [etc.]." TDNT . VIII:27-32.

Donfried, Karl P., ed. The Romans Debate , revised & expanded edition. Peabody, MA: Hendrickson, 1991.

. "A Short Note on Romans 16." RomDeb , 44-52.

Forster, Roger T., and V. Paul Marston. God's Strategy in Human History . Wheaton: Tyndale House, 1974.

Fürst, Dieter. " Confess ." In The New International Dictionary of New Testament Theology , ed. Colin Brown, I:344-348. Grand Rapids: Zondervan, 1975.

Gaertner, Dennis. Acts . The College Press NIV Commentary. Joplin, MO: College Press, 1993.

Hoekema, Anthony A. The Bible and the Future . Grand Rapids: Eerdmans, 1979.

Hübner, Hans. "a[timo"." In Exegetical Dictionary of the New Testamen t, ed. Horst Balz & Gerhard Schneider, I:177. Grand Rapids: Eerdmans, 1990.

Keil, C.F. and F. Delitzsch. The Pentateuch . Trans. by James Martin. Vol. 1 of Commentary on the Old Testament in Ten Volumes. Grand Rapids: Eerdmans, 1981.

Kittel, Gerhard, and Gerhard Friedrich, eds. Theological Dictionary of the New Testament . Trans. & ed. Geoffrey W. Bromiley. 10 vols. Grand Rapids: Eerdmans, 1964-1976.

Köster, Helmut. "tevmnw [etc.]." TDNT . VIII:106-112.

Lampe, Peter. "The Roman Christians of Romans 16 ." RomDeb , 216-230.

Lewis, C.S. The Four Loves . London: Geoffrey Bles, 1960.

Michaelis, W. "mavcaira." TDNT . IV:524-527.

Nash, Donald A. "A Critique of the New International Version of the New Testament." Cincinnati: Christian Restoration Association, n.d.

Oepke, Albrecht. "zevw, zestov"." TDNT . II:875-877.

Pentecost, J. Dwight. Things To Come . Findlay, OH: Dunham, 1958.

Pinnock, Clark H. "From Augustine to Arminius: A Pilgrimage in Theology." In The Grace of God, the Will of Man: A Case for Arminianism , ed. Clark H. Pinnock, pp. 15-30. Grand Rapids: Zondervan, 1989.

Piper, John. The Justification of God: An Exegetical and Theological Study of Romans 9:1-23 . 2nd ed. Grand Rapids: Baker, 1993.

Reicke, Bo. "proi?sthmi." TDNT . VI:700-703.

Schreiner, Thomas R. "Does Romans 9 Teach Individual Election unto Salvation?" In vol. 1 of The Grace of God, the Bondage of the Will , ed. Thomas R. Schreiner and Bruce A. Ware, pp. 89-106. Grand Rapids: Baker, 1995.

Schüssler Fiorenza, Elisabeth. In Memory of Her: A Feminist Theological Reconstruction of Christian Origins . New York: Crossroad, 1987.

Shank, Robert. Elect in the Son: A Study of the Doctrine of Election . Springfield, MO: Westcott Publishers, 1970.

Sherlock, William. A Discourse Concerning the Divine Providence . Pittsburgh: J.L. Read, 1848.

Spencer, Aida B. Beyond the Curse : Women Called to Ministry . Nashville: Thomas Nelson, 1985.

Spicq, Ceslas. Theological Lexicon of the New Testament . 3 vol. Trans. James D. Ernest. Peabody, MA: Hendrickson, 1994.

Stählin, Gustav. " [etc.]." TDNT . IX:113-171.

. "skavndalon, skandalivzw." TDNT . VII:339-358.

Stendahl, Krister. Paul Among Jews and Gentiles and Other Essays . Philadelphia: Fortress Press, 1976.

Trench, Richard Chenevix. Synonyms of the New Testament . Grand Rapids: Eerdmans, 1958.

Walters, James. "' Phoebe ' and 'Junia(s)' - Rom. 16:1-2, 7." In Vol. 1 of Essays on Women in Earliest Christianity , ed. Carroll D. Osburn, pp. 167-190. Joplin, MO: College Press, 1993.

Weiss, K. "fevrw [etc.]." TDNT . IX:56-87.

Wright, N.T. The Climax of the Covenant: Christ and the Law in Pauline Theology . Minneapolis: Fortress Press, 1993.

. "The Messiah and the People of God." Oxford University: D.Phil. dissertation, 1980.

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ABBREVIATIONS

AG Arndt and Gingrich, Greek lexicon

ASV American Standard Version

GC God the Creator, by Jack Cottrell

GRe God the Redeemer, by Jack Cottrell

GRu God the Ruler, by Jack Cottrell

KJV King James Version

LB Living Bible

LXX Septuagint (Greek translation of the OT)

MP McGarvey-Pendleton Romans commentary

NAB New American Bible

NASB New American Standard Bible

NEB New English Bible

NIV New International Version

NRSV New Revised Standard Version

NT New Testament

OT Old Testament

RomDeb The Romans Debate, by Karl Donfried

RSV Revised Standard Version

TDNT Theological Dictionary of the NT, ed. Kittel

TEV Today's English Version

For fuller titles and publishing information on books, see the Bibliography.

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College: Romans (Outline)

VIII. OUTLINE

PROLOGUE - 1:1-17

I. EPISTOLARY GREETING - 1:1-7

A. The Author Introduces Himself - 1:1

1. A Slave of Christ Jesus

2. Called to Be an Apostle

3. Set Apart for the Gospel of God

B. The Gospel and the Old Testament - 1:2

C. The Subject of the Gospel Is Jesus - 1:3-4

1. The Two Natures of Jesus

2. The Incarnation

3. Messiahship

4. The Two States of Jesus

5. The Resurrection of Jesus

6. The Son's Full Identity

D. Paul's Apostleship - 1:5

1. The Origin of Paul's Apostleship

2. The Character of Paul's Apostleship

3. The Focus of Paul's Apostleship

4. The Purpose of Paul's Apostleship

5. The Goal of Paul's Apostleship

E. The Recipients of Paul's Letter - 1:6-7a

F. The Blessing - 1:7b

II. PERSONAL REMARKS - 1:8-15

A. Paul's Prayers for the Romans - 1:8-10

B. Paul's Desires Regarding Rome - 1:11-13

C. Paul's Debt to the Romans - 1:14-15

III. TRANSITIONAL STATEMENT - 1:16-17

A. The Glory of the Gospel - 1:16a

B. The Power of the Gospel - 1:16b

C. The Scope of the Gospel - 1:16c

D. Faith and the Gospel - 1:16c

1. Faith Is a Condition for Salvation

2. Faith Is Not the Only Condition

E. The Heart of the Gospel - 1:17a

F. The Golden Text of the Gospel - 1:17b

PART ONE:

THE IMPOTENCE OF LAW AS A WAY OF SALVATION - 1:18-3:20

I. THE SINFULNESS OF THE GENTILES - 1:18-32

A. Universal Knowledge of God and His Law - 1:18-20

B. Universal Rejection of the True God - 1:21-25

C. The Utter Depths of Gentile Depravity - 1:26-32

II. THE SINFULNESS OF THE JEWS - 2:1-3:8

A. Jews Are Under the Wrath of God, No Less Than the Gentiles - 2:1-5

B. God Will Be Partial to No One in the Judgment - 2:6-11

C. Under Law, the Criterion of Judgment Is Obedience Alone- 2:12-16

D. Jews Who Look to the Law for Salvation Are Condemned by Their Own Disobedience - 2:17-24

E. True Jewishness Is Identified Not by Circumcision but by the Inward State of the Heart - 2:25-29

F. Such Equal Treatment of Jews and Gentiles Does Not Nullify But Rather Magnifies God's Righteousness - 3:1-8

III. UNIVERSAL SINFULNESS AND HOPELESSNESS UNDER LAW - 3:9-20

PART TWO:

THE ALL-SUFFICIENCY OF GRACE AS A WAY OF SALVATION - 3:21-5:21

I. GRACE AS JUSTIFICATION BY CHRIST'S BLOOD THROUGH FAITH - 3:21-31

A. Righteousness Through Faith Is Now Fully Revealed - 3:21-23

B. Sinners Are Justified by the Blood of Christ - 3:24-26

C. Sinners Are Justified by Faith Apart from Works of Law - 3:27-28

D. The Way of Grace Is Available to All - 3:29-30

E. Grace Lets Law Do Its Proper Work - 3:31

II. ABRAHAM: PARADIGM OF GRACE - 4:1-25

A. Abraham Was Justified by Faith Apart from Works - 4:1-5

B. David Explains and Confirms Justification by Faith Apart from Works - 4:6-8

C. Membership in Abraham's Family Is by Faith, Not by Circumcision - 4:9-12

D. The Inheritance Promised to Abraham Comes by Faith, Not by Law - 4:13-17a

E. Faith Means Giving Glory to God and Believing His Promises - 4:17b-22

F. Those Who Believe Like Abraham Are Justified Like Abraham - 4:23-25

III. GRACE AND ASSURANCE - 5:1-21

A. Assurance of Personal Salvation - 5:1-11

1. Justification by Faith Is the Key to Assurance - 5:1-2

2. Tribulations of Believers Do Not Nullify Assurance - 5:3-5

3. Christ Died for Us While We Were Still Sinners - 5:6-8

4. Our Hope Is Even More Secure Now That We Are His Friends - 5:9-11

B. The All-Sufficiency of the Death of Christ - 5:12-21

1. One Sin of One Man (Adam) Brought Sin and Death to All - 5:12-14

2. Christ and His Sacrifice Are Greater Than Adam and His Sin - 5:15-17

3. Christ's Cross Completely Cancels the Results of Adam's Sin - 5:18-19

4. Grace Triumphs over Sin and Death - 5:20-21

PART THREE:

THE ALL-SUFFICIENCY OF GRACE GIVES VICTORY OVER SIN - 6:1-8:39

I. OBJECTIONS TO GRACE BASED ON A FEAR OF ANTINOMIANISM - 6:1-7:13

A. Does Grace Make Sin Irrelevant? NO! - 6:1-14

B. Does Freedom from Law Mean We Are Free to Sin? NO!- 6:15-7:6

1. We Are Slaves to God - 6:15-23

2. We Obey God from Our Hearts - 7:1-6

C. Does Grace Mean That Law Is Bad? NO! - 7:7-13

II. GRACE GIVES VICTORY OVER SIN - 7:14-8:13

A. The Christian Continues to Struggle Against Sin - 7:14-25

1. The Nature of the Struggle - 7:14-20

2. The Source of the Struggle - 7:21-25

B. Victory over Sin Comes Through the Holy Spirit - 8:1-13

1. God Frees Us from Sin's Penalty and Power - 8:1-4

2. Sin and Death Are Defeated in Us Through the Holy Spirit - 8:5-13

III. THE ASSURANCE OF FINAL AND TOTAL VICTORY OVER THE FALLEN WORLD - 8:14-39

A. The Holy Spirit Marks Us as Sons and Heirs - 8:14-17

B. The Redeemed Cosmos Is Our Inheritance - 8:18-25

C. God Promises to Bring His Family Through Earthly Trials - 8:26-30

D. God's Gracious Love Gives Us Unshakable Assurance - 8:31-39

PART FOUR:

THE FAITHFULNESS OF GOD

IN HIS DEALINGS WITH THE JEWS - 9:1-11:36

I. THE PROBLEM OF ISRAEL: THE AGONY AND THE ECSTASY OF THE JEWISH NATION - 9:1-5

A. Israel's Agony: They Are Accursed - 9:1-3

B. Israel's Ecstasy: They Are Recipients of Unspeakably Glorious Privileges - 9:4-5

II. THE DISTINCTION BETWEEN ETHNIC AND SPIRITUAL ISRAEL - 9:6-29

A. Israel's Situation and God's Faithfulness - 9:6-13

1. God's Word Concerning Israel Has Not Failed - 9:6a

2. The Key to the Puzzle: the Existence of Two Israels - 9:6b

3. Ethnic Israel Exists by God's Sovereign Choice - 9:7-13

a. The Choice of Isaac - 9:7-9

b. The Choice of Jacob - 9:10-13

B. God's Right to Choose and Use People without Saving Them - 9:14-18

1. God's Righteousness Is Challenged - 9:14

2. God's Sovereignty in Election for Service - 9:15-16

3. God's Purposes Can Be Served by the Unsaved - 9:17-18

C. God Used Ethnic Israel to Produce Spiritual Israel - 9:19-29

1. The Objection - 9:19

2. Paul's Initial Rebuke of the Objector's Attitude - 9:20-21

3. Beyond Ethnic Israel to Spiritual Israel - 9:22-24

a. The Calvinist View

b. Seeing Paul Through Non-Calvinist Eyes

4. Prophetic Confirmation of God's Purpose - 9:25-29

III. ISRAEL'S CHOICE OF LAW RATHER THAN GRACE 9:30-10:21

A. Personal Righteousness Versus the Righteousness of God- 9:30-10:3

1. The Reason for the Gentiles' Acceptance - 9:30

2. The Reason for the Jews' Lostness - 9:31-33

3. The Jews' Rejection of God's Righteousness - 10:1-3

B. Christ Alone Is the Source of Saving Righteousness - 10:4-13

1. An Either-Or Choice: Works-Righteousness, or Faith in Christ - 10:4

2. The Futility of Law-Righteousness - 10:5

3. Saving Righteousness Comes through Trusting Christ's Works, Not Our Own - 10:6-10

4. God's Righteousness Is Available Equally to Jews and Gentiles - 10:11-13

C. The Jews Have Not Believed in Christ, and Their Unbelief Is Inexcusable - 10:14-21

1. The Necessary Prerequisites to Saving Faith - 10:14-15

2. Most Jews Have Not Believed the Gospel Message - 10:16

3. The Jews' Problem Is Not Ignorance but Stubbornness of Will - 10:17-21

IV. THE SALVATION OF GOD'S TRUE ISRAEL - 11:1-32

A. God's True Israel Is the Remnant Chosen by Grace - 11:1-6

1. God Has Not Rejected His People - 11:1-2a

2. God Had a Remnant of Believers in the OT - 11:2b-4

3. Those under Grace Are God's New Covenant Israel - 11:5-6

B. Unbelieving Israel Has Been Hardened - 11:7-10

C. The Hardening of Unbelieving Israel Becomes a Blessing

for Both the Gentiles and the Jews - 11:11-16

D. The Olive Tree: A Metaphor of Judgment and Hope - 11:17-24

1. Words of Warning to Gentile Christians - 11:17-22

2. Words of Hope for Hardened Jews - 11:23-24

E. God's Plan for Israel's Salvation - 11:25-32

1. The Mystery of Israel's Salvation - 11:25-27

2. God's Continuing Love for Israel - 11:28-29

3. God's Ultimate Purpose Is Mercy - 11:30-32

V. DOXOLOGY: GOD'S WAY IS RIGHT - 11:33-36

PART FIVE:

LIVING THE SANCTIFIED LIFE - 12:1-15:13

I. A CATALOGUE OF VIRTUES - 12:1-13:14

A. Grace Demands a Transformed Life - 12:1-2

B. Using the Gifts of Grace for Unselfish Service - 12:3-8

C. Miscellaneous Moral Teaching - 12:9-16

D. Personal Vengeance Is Forbidden - 12:17-21

E. The Relation between Citizens and Government - 13:1-7

F. The Relation between Love and Law - 13:8-10

G. Walking in the Light - 13:11-14

II. CHRISTIAN LIBERTY IN MATTERS OF OPINION - 14:1-15:13

A. Do Not Judge Others in Matters of Opinion - 14:1-12

1. We Should Accept All Whom God Has Accepted - 14:1-3

2. We Answer to Our Lord and Not to Each Other - 14:4-9

3. Each of Us Will Be Judged by God - 14:10-12

B. The Stewardship of Christian Liberty 14:13-23

1. We Must Sacrifice Our Liberty for the Sake of the Weak - 14:13-15

2. Do Not Allow What You Consider Good to Be Spoken of as Evil - 14:16-18

3. We Must Do Only Those Things Which Build Others Up - 14:19-21

4. Each Christian Must Be True to His Own Convictions - 14:22-23

C. Living in Unity and Hope - 15:1-13

1. Selfless Service Produces a Unified Witness - 15:1-6

2. Through Christ's Selfless Service, Jews and Gentiles Glorify God Together - 15:7-12

3. A Prayer That All Believers May Abound in Hope - 15:13

PART SIX:

PERSONAL MESSAGES FROM PAUL - 15:14-16:27

I. PAUL'S MINISTRY AS THE APOSTLE TO THE GENTILES - 15:14-33

A. Reflections on His Past Service - 15:14-22

B. His Plans for the Future - 15:23-29

C. His Request for Prayer - 15:30-33

II. PAUL AND HIS FELLOW WORKERS - 16:1-24

A. Commendation of Phoebe - 16:1-2

B. Greetings to Individual Acquaintances - 16:3-16

C. Warnings against False Teachers - 16:17-20

D. Greetings from Paul's Companions - 16:21-24

III. CONCLUDING DOXOLOGY - 16:25-27

-College Press New Testament Commentary: with the NIV