See Rom_14:1 ff for the passage quote with footnotes.
Rom_15:1. Now we that are strong ought [
ὀöåßëïìåí äὲ ἡìåῖò ïἱ äõíáôïß
. The
äÝ
does not stand for
ïὖí
, as the E. V. indicates (so Hodge), although it connects with what precedes (Meyer, Philippi, &c.).—R.] Tholuck finds in
äÝ
continuative a proof that the division of the chapter has been improperly made at this verse. As far as conviction is concerned, the Apostle stands on the side of the strong; see Rom_14:14; Rom_14:20; 1Co_8:4.
[To bear,
âáóôÜæåéí
]. After the Apostle has shown what the strong have to avoid, he shows what is now their duty toward the weak. In natural life, weakness is often oppressed and made to suffer violence by power; in the kingdom of the Spirit, on the contrary, “strong” expresses both the appointment to, and the duty of bearing, the infirmities of the weaker.
Infirmities of the weak [
ôὰ ἀóèåíÞìáôá ôῶí ἀäõíÜôùí
. Meyer, Lange: Glaubensschwachheiten; but, with Philippi, Alford, &c., it seems best to regard the term as general, including, of course, the scruples above referred to.—R.] These are undoubtedly a burden, and thus an impediment to the progress of the strong; but in order to take the weak ones along with them, their weaknesses must be taken up—which is the rule in a caravan. But the bearing does not consist merely in suffering, but rather in forbearance. [Comp. Gal_6:2, Lange’s Comm., p. 149, where the same verb is used.—R.]
And not to please ourselves.
ἈñÝóêåéí
; see Gal_1:10 [1Co_10:33].
C. Reciprocal edification, in self-denial, according to the example of Christ, Rom_15:2-4.
Rom_15:2. Let every one of us [
ἒêáóôïòἡìῶí
. See Textual Notes and 20]. Thus the Apostle here comprehends both parties.—[For his good (with a view) to edification,
åἰò ôὸ ἀãáèὸí ðñὸò ïἰêïäïìÞí
.] Bengel: Bonum (
ἀãáèüí
) genus, œdificatio species. There is, first,
åἰò
, then,
ðñüò
. In order that one may aid the other in what is good, he should promote his edification, his sense for the fellowship of what is good. The good chiefly meant here is self-denying love, the constant exercise of humility.
Rom_15:3. For even Christ pleased not himself [
êáὶ ãὰñ ὁ ÷ñéóôὸò ïὐ÷ ἑáõôῷ ἢñåóåí
. Dr. Lange renders: Denn (selbst) auch Christus lebte nicht sich selber zum Gefallen. The E. V. is more literal.—R.] See Php_2:6; 2Co_8:9. Pleasing one’s self denotes the inconsiderate and unfriendly pursuit of the ideals of our own subjectivity in the selfish isolation of our personal existence.
But, as it is written, &c. [
ἀëëὰ êáèὼò ãÝãñáðôáé
,
ê
.
ô
.
ë
. See Textual Note.] Psa_69:9. The sentence is literally cited. On the different supplements suggested with
ἀëëÜ
, see Meyer, who would not supply any thing. Grotius suggests the most natural one: fecit. The citation is from the LXX. The theoretical sufferer, who was reproached for the Lord’s sake, was a type of Christ; but Christ’s subjecting himself to the reproaches of the world proceeded from His steadfast fellowship with humanity for God’s sake. For himself, He might have had joy; Heb_12:2-3. [Alford: “The words in the Messianic Psalm are addressed to the Father, not to those for whom Christ suffered; but they prove all that is here required, that he He did not please himself; His sufferings were undertaken on account of the Father’s good purpose—mere work which He gave Him to do.”—R.]
Rom_15:4. For whatsoever things were written aforetime [
ὂóá ãὰñ ðñïåãñÜöç
. Justification of the previous citation (Philippi), and a preparation for the subject to be introduced next, viz., the duty of unanimity (Alford). In
ðñï
, just before the emphatic
ἡìåôÝñáí
, Meyer correctly finds the thought: All before our time—i. e., the whole Old Testament.—R.] This does not apply merely to the messianic prophecies (Reiche). The immediate design of the entire Old Testament Scriptures for the Jews does not preclude their universal purpose for all ages.
That we through the patience and the comfort of the Scriptures [
ἲíá äéὰ ôῆò ὑðïìïíῆò êáὶ äéὰ ôῆò ðáñáêëÞóåùò ôῶí ãñáöῶí
. See Textual Note. The repetition of
äéÜ
seems to favor the view that
ãñáöῶí
depends on
ðáñáêëÞóåùò
alone; yet many commentators, who adopt this reading, claim (and with reason) that such a construction would be ungrammatical. Still, Dr. Lange seems to favor it. We paraphrase: “the patience and comfort produced by a study of the Scriptures.”—R.] Two things should support the believer, particularly in looking at the retarding, obstructing prejudice of the weak: First, the patience immanent in the Christian spirit (patience evidently suits better here than constancy, which Meyer prefers). [So Philippi, De Wette, &c.] Second, the comfort of the Holy Scriptures, which, in the present connection, consisted in the fact that, in spite of all the impediments to spiritual life in the Old Testament, the development to the New Testament nevertheless proceeded uninterruptedly.
Might have our hope [
ôὴí ἐëðßäá ἒ÷ùìåí
. Dr. Lange: might hold fast hope. Others: might have more and more of the Christian hope.—R.] And then, this comfort was an encouragement to hold fast hope as the hope of better times; that is, of the ever newer and more glorious developments of God’s kingdom, in Spener’s, sense. Beza, and others, properly explain: teneamus, which is opposed by Meyer. We can, indeed, preserve hope by patience, but not acquire it. According to Meyer, indeed, patience should also be referred to
ôῶí ãñáö
. (against Grotius, and others), and this should therefore imbue Christians. But yet the patience and comfort of the Scriptures could not mean, without something further: the patience and the comfort with which the Scriptures imbue us. [The genitive
ãñáöῶí
is joined with
ὑðïìïíῆò
also, by Chrysostom, and by most modern commentators. In fact, this is the only view which can be justified grammatically. “The patience and comfort produced by, arising from, a study of the Scriptures,” is the simplest and best sense. So Alford, and most.—R.]—It is justifiably urged by Meyer, against Reiche, and others, that hope must here be taken subjectively. Of course, he who lets go his subjective hope, gives up thereby its object. [The hope is undoubtedly to be regarded as subjective, but the article (which we preserve in English by rendering: our hope) points to a definite Christian hope, viz., of future glory. It would then seem appropriate to understand “we might have hope” as referring to the obtaining of a higher degree of this hope through the patience, &c. (So Meyer, Philippi, De Wette).—R.]
DOCTRINAL AND ETHICAL
1. The present section contains a confessional Eirenicon of the Apostle. It requires: (1) Reciprocal recognition of the common ground of faith. (2) The balancing of the conviction of faith with the conduct of love. (3) Above all, watchfulness against particular ethical errors on both sides. [The profound insight into human nature manifested in this chapter, combines, with the unparalleled adaptation of its precepts to the social life of men in all ages, to prove “the God of peace” its author. In America, where society is newest, most experimental, and yet public opinion so tyrannical, where, perhaps, the extremes of the weak and the strong are found, it deserves especial study.—R.]
2. As the name, the weak, is not an unconditional reproach, so the strong is not unconditional praise. The weak one’s prejudice is a certain protection so long as he keeps his weakness pure—that is, does not make it a rule for others; the strong one’s justifiable sense of freedom leads to the danger of self-boasting, particularly against love, which can draw in its train the loss of faith. These propositions can be proved by the example of pious Catholics and of wicked Protestants. Yet the standpoint of the strong man is in itself higher, and though he becomes very guilty by the abuse of his freedom of faith, the Apostle yet portrays, with very strong expressions, the ruin of those who eat in doubt. The unliberated ones, who would not be free in a positive, but in a negative, and therefore insufficient way, become the most unmitigated anomists and antinomians both in a religious and moral respect. If, in the time of the Reformation, all Protestants had become positively free by Christ, Protestantism would hardly have experienced in its history such great impediments of reaction as that of unbelief.
[Weak and strong, old and new, conservative and radical—these antitheses are not precisely synonymous, yet, in their leading features, the same. He does what Paul has not done, who throws himself entirely with one class or the other. The Church has ever contained, and has ever needed, both elements. Yet sometimes those are deemed radical who answer to the description here given of the weak brethren; and those who are truly strong are often classed with the old-fashioned.—The caution about judging is prophetic of what is so manifest in the history of Christ’s Church in her imperfection: that more divisions and discords have arisen from the questions, about which the Apostle himself gives no definite decision, than from the discussion of the weightier matters of the earlier chapters.—R.]
3. It is almost impossible to emphasize sufficiently the two distinctions to which the present section leads us. The Apostle shows, first, that we should not deny our free conviction, but should deny ourselves in reference to the inconsiderate conduct according to conviction in practical things, that do not belong to the testimony of faith. How often is this rule exactly reversed, by one’s asserting a narrow view in order to please the weak (for example, in the condemning art, concerts, innocent relaxations, &c.), while he himself willingly enjoys occasionally the forbidden fruit. The second distinction is brought just as closely home—namely, between doing and leaving undone. What one cannot do with the inward assurance of his conscience, must not be done at all.
4. The opposite tendencies that are presented to us as a germ in the Church at Rome, extend in continual gradations through the books of the New Testament, and confront each other in the second century as the matured opposites of Ebionitism and of Gnostic antinomianism.—On the relation between Gentile Christians and Jewish Christians at the time of Justin Martyr, see Tholuck, p. 704.
5. On the idea of weakness in faith, and conduct which is not of faith, see the Exeg. Notes on Rom_15:1; Rom_15:23; comp. Tholuck, p. 706 ff.
6. “For God is able to make him stand;” Rom_15:4. How gloriously this has been fulfilled! see the Exeg. Notes.
7. On the duty of striving after a certain conviction, and the means for attaining it (self-knowledge and gratitude), see the Exeg. Notes on Rom_15:5.
8. On Rom_15:6. Thanksgiving makes every pure Christian enjoyment a real peace-offering (
ùֶׁìֶí
).
9. On Rom_15:8. On the Lordship of Christ, see Tholuck, p. 715 ff. Discussions on the divinity of Christ, on Rom_15:10, see Philippi, p. 572.
10. Every thing is pure. According to Olshausen (in respect to the laws on food), creation has again become pure and holy through Christ and His sanctifying influence. The proposition cannot be opposed, but how far must it be more specifically defined? As the creature of God, it has again been recognized as pure and holy. As a means of enjoyment, it has again been freely given in a religious sense. But as a real enjoyment, it is only pure and holy to the one enjoying, when he has the full assurance of his conscience, and therefore eats with thanksgiving. But in this the natural repulsion, practice, law, and a regard to love, limiting the circle of the means of enjoyment, as well as of the enjoyment itself, come into consideration, because they also limit that assurance.
11. The understanding of the present section has been rendered much more difficult by not regarding the manner in which the offence is divided into the two fundamental forms of irritation and presumption. See the Exeg. Notes on Rom_15:13; Rom_15:21.
12. Luther’s expression, “the Christian is a master of all masters, a servant of all servants,” comes into consideration here. Gregory the Great had expressed the same sentiment, but in a reverse order and application: “Free in faith, serving in love.” The parable beginning with Mat_18:23 tells us that the consistent and conscious offence against love weakens faith.
13. Bearing with the weak has: (1) Its foundation in the fact that the Almighty God bears in love the world, which in itself is helpless; (2) Its power and obligation consist in the fact that Christ has borne the guilt of the helpless world; (3) And its dignity lies in the fact that the strength of the strong first finds in this function its whole truth, proof, and satisfaction.
14. On the idea of edification, see the Exeg. Notes on Rom_14:19.
15. The word of the Old Testament Scriptures is still of application; how much more, therefore, is this the case with that of the New Testament! Yet, in this relation, we dare not overlook the truth, that Christian life may have but one rule of faith, but yet two fountains: the Holy Scriptures, and the immediate fellowship of the heart with Christ, from which the patience of Christ flows.
HOMILETICAL AND PRACTICAL
Rom_14:1-12
On the proper reciprocal conduct of the strong and weak in faith. 1. What form should it take? a. The strong should receive the weak, and not despise them; b. The weak should not judge the strong. 2. On what should it be established? a. On every body’s remembering that God has received the other as well as himself; b. Therefore he should consider that, in whatever the other one does or leaves undone, he does it or leaves it undone to the Lord; c. Do not forget that the decision on our course of action belongs to the Lord alone, to whom we all belong, and before whose judgment-seat we must all appear (Rom_14:1-12).—Who art thou that judgest another man’s servant? Two things are implied in this question of the Apostle: 1. Directly, a warning to guard against any judgment of faith on our brethren; 2. Indirectly, an admonition rather to judge ourselves, and to perceive the weakness of our own faith (Rom_14:4).—In matters of conscience, each one standeth or falleth to his Lord (Rom_14:4).—The great value of a strong religious conviction. 1. To ourselves, a. We act according to fixed principles; b. We do not vacillate; c. We preserve our inward peace. 2. To others, a. They know where they are with us; b. They therefore entertain confidence in us; c. Their own life is improved by our example (Rom_14:5).—The possibility of thanksgiving to God as a test of enjoying that which is allowed (Rom_14:6).—As Christians, we are the Lord’s possession. 1. What is this? a. No one liveth to himself, and no one dieth to himself; that is, whether in life or in death no one belongs to himself; but, b. Whether we live, let us live to the Lord, or whether we die, let us die to the Lord; that is, we belong, in life and death, to Him: we are His. 2. By what means have we become the Lord’s property? a. By Christ’s death; b. By His resurrectionand glorification (Rom_14:7-9).—We shall all appear before the judgment-seat of Christ! This is said: 1. To the weak in faith, that he may not judge his brother; 2. To the strong, that he may not despise his brother; 3. To both, that they may examine themselves (Rom_14:10-12).—The great account which every one of us shall have to give in future. 1. Of whom? Of himself, on all that he has done and left undone. 2. Before whom? Before God, who knoweth the heart, and seeth what is secret (Rom_14:12).
Luther: There are two kinds of Christians: the strong in faith, and the weak. The former arrogantly despise the weak, and the latter easily get offended at the strong. Both should conduct themselves in love, that neither offend or judge the other, but that each do and allow the other to do what is useful and necessary (Rom_14:1).
Starke: If one should be certain of his opinion in the use of things indifferent, how much more necessary is it in matters of faith! (Rom_14:5.)—Hedinger: Stones in an arch support each other; so should you support your neighbor. You may know much, but your neighbor may be very useful; you should at least bear him witness that he has a tender conscience (Rom_14:1).—Bengel: Gratitude sanctifies all acts, however different, that are not inconsistent with gratitude (Rom_14:6).—The art of dying well is nothing else than the art of living well (Rom_14:7).
Gerlach: An article of food is only unclean when eaten without thanksgiving; but every thing is holy to him who thankfully acknowledges that the earth is the Lord’s, and the fulness thereof (1Co_10:25-31). Let him, on the other hand, who, through fear of breaking a Divine commandment, eats but one kind of meat, be thankful even for that which he does enjoy. Every thing depends on our acting in full obedience to the Lord, and in doing nothing wilfully and independently.
Heubner: The less scrupulous one must show tender forbearance; the more scrupulous one must guard against decrying the more liberal (Rom_14:3).—It is not becoming in us to pronounce any definitive opinion on the inward worth of a man.—We should not condemn even the fallen (Rom_14:4).—Christianity, as a free institution for the training of mankind, allows freedom in regard to services and in the choice of holy-days (Rom_14:5).—Every believer renounces his own will, lives to the Lord, who has purchased and redeemed him, and accordingly dies in harmony with the Lord.—This dependence on the Lord is something quite natural to the Christian. He, therefore, who will not be led by love to place a restraint upon himself on account of his weaker brother, but is obstinate, acts against that fundamental principle (Rom_14:7-8).—He who judges, arrogates to himself Christ’s office; he who bears in mind that Christ will judge us all, will no more condemn.
Besser: To despise and to judge—each is as bad as the other, for in both man encroaches upon God’s right, and arrogates to himself a judgment on another’s state of faith and heart, which becomes an injury to his own life of faith (Rom_14:3).
Schleiermacher: New-Year’s Sermon on Rom_14:7-8. The language of the text is placed before us as a motto on entering this new year of life: 1. In relation to what shall happen to us; 2. In relation to what we shall be required to do.
[Charnock: Christ, by His death, acquired over us a right of lordship, and hath laid upon us the strongest obligation to serve Him. He made himself a sacrifice, that we might perform a service to Him. By His reviving to a new state and condition of life, His right to our obedience is strengthened. There is no creature exempt from obedience to Him. Who would not be loyal to Him, who hath already received: 1. A power to protect; 2. A glory to reward?
[John Howe: Receive the poor weakling, for God is able to make him stand. Every new-born child is weak, and we must remember that this is the case with every regenerate soul.
[Bishop Hopkins: On Rom_14:12. All the wickedness that men have brooded on and hatched in the darkest vaults of their own hearts, or acted in the obscurest secrecy, shall be then made as manifest as if they were every one of them written on their foreheads with the point of a sunbeam. Here, on earth, none know so much of us, neither would we that they should, as our own consciences; and yet those great secretaries, our own consciences, through ignorance or searedness, overlook many sins which we commit. But our own consciences shall not know more of us than all the world shall, for all that has been done shall be brought into public notice.
[Henry: Though some Christians are weak and others strong, though of different sizes, capacities, apprehensions, and practices, in lesser things, yet they are all the Lord’s. They serve Christ, and approve themselves to Him, and accordingly are 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 sentence?
[Wesley, Sermon on the Great Assize, Rom_14:10 : Consider: 1. The chief circumstances which will precede our standing before the judgment-seat of Christ; 2. The judgment itself; 3. Circumstances which will follow it; 4. Application to the hearer.
[Robert Hall: The proper remedy for a diversity of sentiment is not the exercise of compulsory power, much less a separation of communion, but the ardent pursuit of Christian piety, accompanied with an humble dependence on Divine teaching, which, it may reasonably be expected, will in due time correct the errors and imperfections of sincere believers. The proper conduct to be maintained is a cordial coöperation in every branch of worship and of practice with respect to which we agree, without attempting to effect a unanimity by force.
[Richard Watson, on Rom_14:7-8 : The extension of the work of Christ in every age goes upon the same principle. The principle of selfishness and that of usefulness are distinct and contrary. One is a point, but the centre is nothing; the other is a progressive radius, which runs out to the circumference. The one is a vortex, which swallows up all within its gorge; the other is the current-stream, which gushes with an incessant activity, and spreads into distant fields, refreshing the thirsty earth, and producing richness and verdure. The principle of one is contraction; of the other, expansion. Nor is this a sluggish or inactive principle. Lively desires for the acknowledgment of Christ by men, strong and restless jealousies for His honor, tender sympathies with the moral wretchedness of our kind, deep and solemn impressions of eternal realities, and of the danger of souls; these are the elements which feed it; and they carry Christian love beyond even the philanthropy of the natural law.
[Hodge: Owing to ignorance, early prejudice, weakness of faith, and other causes, there may and must exist a diversity of opinion and practice on minor points of duty. But this diversity is no sufficient reason for rejecting from Christian fellowship any member of the family of Christ. It is, however, one thing to recognize a man as a Christian, and another to recognize him as a suitable minister of a church, organized on a particular form of government and system of doctrines.
[F. W. Robertson: It is always dangerous to multiply restrictions and requirements beyond what is essential; because men, feeling themselves hemmed in, break the artificial barrier, but, breaking it with a sense of guilt, thereby become hardened in conscience, and prepared for transgressions against commandments which are divine and of eternal obligation. Hence it is that the criminal has so often, in his confessions, traced his deterioration in crime to the first step of breaking the Sabbath-day; and, no doubt, with accurate truth.—If God has judgments in store for England, it is because we are selfish men—because we prefer pleasure to duty, party to our church, and ourselves to every thing else.—J. F. H.]
Rom_14:13-16
On avoiding offence. 1. Offence cannot be avoided at the expense of personal freedom; 2. Just as little can it be avoided at the expense of love toward a brother (Rom_14:13-16).—If you would avoid stumbling or offence, then preserve: 1. Your personal freedom; 2. But do not injure love toward a brother, for whose salve Christ died (Rom_14:13-16).—Nothing is unclean in itself; much is unclean if one so regard it (Rom_14:14).—Take care that your treasure be not evil spoken of! 1. What is this treasure? Spiritual freedom. Comp. Rom_14:6; 1Co_10:30; 1Ti_4:4. 2. How can it be protected against slander? When the strong man in faith rejoices in its possession, but at the same time walks charitably (Rom_14:16).
Luther: The gospel is our treasure, and it is evil spoken of when Christian freedom is so boldly made use of as to give offence to the weak.
Starke, Hedinger: Take heed, soul, lest you give offence! No stumbling-stone, no sin, however small you think it may be, is really small if it can make a weak one fall. Use the right which you have, but use it aright; Mat_17:24 (Rom_14:13).
Gerlach: It is not our office to judge our brother, and to decide on his relation to God; but it is every Christian’s office to pronounce decidedly against uncharitableness, which can condemn another to his fall.
Heubner: The treasure is Christian freedom, deliverance from outward ordinances. It is evil spoken of either by the enemies of the Church, when they see the dissension of Christians, or by the weaker brethren, when they condemn the stronger, and use their freedom presumptuously, or by the stronger, when they give offence to the weaker, and injure their conscience (Rom_14:16).
Besser: It is a true proverb: “Though two do the same thing, it is not really the same thing,” for not the form of the deed, but the sense of the doer, decides as to whether any thing is unclean or holy, or contrary to faith and love (Rom_14:14).
[Jeremy Taylor: In a ripe conscience, the practical judgment—that is, the last determination of an action—ought to be sure and evident. This is plain in all the great lines of duty, in actions determinable by the prime principles of natural reason, or Divine revelation; but it is true also in all actions conducted by a right and perfect conscience. There is always a reflex act of judgment, which, upon consideration that it is certain that a public action may lawfully be done, or else that that which is but probable in the nature of the thing (so far as we perceive it) may yet, by the superadding of some circumstances and confidential considerations, or by equity or necessity, become more than public in the particular. Although, I say, the conscience be uncertain in the direct act, yet it may be certain, right, and determined, in the reflex and second act of judgment; and if it be, it is innocent and safe—it is that which we call the right and sure conscience (The Rule of Conscience, Works [Bishop Heber’s edition], vol. xi. pp. 369–522).
Clarke: 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 better than none.
[Barnes: Christ laid down His precious life for the weak brother as well as for the strong. 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?—Do not so use your Christian liberty as to give occasion for railing and unkind remarks from your brother, so as to produce contention and strife, and thus to give rise to evil reports among the wicked about the tendency of the Christian religion, as if it were adapted only to promote controversy.—J. F. H.]
Rom_14:17-23
The glory of God’s kingdom as a kingdom: 1. Of righteousness; 2. Of peace; 3. And of joy in the Holy Ghost (Rom_14:17).—God’s kingdom is: 1. Not a kingdom of dead ordinances, by which the conscience is oppressed; but, 2. A kingdom of living, evangelical truth, by which righteousness, peace, and joy in the Holy Ghost are planted and promoted (Rom_14:17).—God’s kingdom is a kingdom which: 1. Rests on righteousness; 2. In whose borders peace reigns; 3. To belong to which brings joy to the hearts of all its citizens (Rom_14:17).—The blissful service of Christ. 1. The service is in righteousness, &c.; 2. The blessing: a. That we are acceptable to God; b. That we are approved of men (Rom_14:17-18).
For what should members of the Christian Church strive, if in most important matters they are one, but in unessential matters they have different views? 1. For what makes for peace; 2. For what contributes to edification (Rom_14:19).—Even the weaker brother’s Christian life is God’s work; therefore be indulgent toward his conscience! (Rom_14:20.)—Rather deny self than offend a brother (Rom_14:21).—The happiness of Christian freedom (Rom_14:22).—The condemnation of the doubting conscience (Rom_14:23).—What is not of faith is sin. 1. How often is this expression misunderstood! a. When it is supposed that all the virtues of the heathen are glaring sins; b. When all the civic righteousness of unconverted people is condemned in like manner; c. When the whole civilized life of the present day receives the same judgment. Therefore, 2. There arises the serious question, How should it be understood? a. As a declaration which has no application whatever to the heathen, or to unconverted people in Christendom, but strictly to awakened professors of religion; and, in consequence thereof, b. Contains an appeal to them to do nothing which cannot be done with the full joy of faith (Rom_14:23).
Luther, on Rom_14:23 : Observe, that all this is a general declaration against all works done without faith; and guard against the false interpretations here devised by many teachers.
Starke: A reconciled and quiet conscience is the workshop of spiritual joy (Rom_14:17).—Osiander: The most certain rule of conduct for using Christian freedom, is to contribute to our neighbor’s edification and improvement, but not to his downfall and ruin (Rom_14:19).
Spener: The Apostle would say (Rom_14:17), that you should be careful of nothing but God’s kingdom. Where this is promoted, it should make you rejoice, and it should grieve you when it suffers. That, on the other hand, which does not concern God’s kingdom, should be regarded by you as a small matter.
Gerlach: The righteousness which avails in God’s kingdom is not an outward observance of the law, but inward holiness; the peace with God which we have in it overflows to our brethren, and holy joy destroys both all anxiety and every thing which can offend and grieve our neighbor (Rom_14:17).
Lisco: To attach importance to eating and drinking, to hold that there should henceforth be no scruple at certain kinds of food, or that, on the other hand, this or that should be renounced, is no sign of true Christianity (Rom_14:17).
Heubner: The mistaking of what is essential in Christianity, makes us petty; while laying stress on merely secondary matters unfits us for accomplishing the principal object (Rom_14:17).—That which is allowed may be sin: 1. When we do it against our conscience; 2. When we thereby offend others (Rom_14:21).
Besser: Every Christian and all Christendom are God’s work and building (1Co_3:9). It is blasphemy against God’s sanctuary to destroy this work by ruining a brother sanctified by Christ’s blood (Rom_14:15), and by sundering the bond of peace, which keeps the blocks of the divine building in place (Rom_14:20).—Every thing which is of Christian faith is truly good, because the doer is good by faith, and his deed is love, the fulness of all good deeds (Rom_14:23).
[Leighton: There is no truly comfortable life in the world but that of religion. Religion is joy. Would you think it a pleasant life, though you had fine clothes and good diet, never to see the sun, but still to keep in a dungeon with them? Thus are they who live in worldly honor and plenty, who are still without God; they are in continual darkness, with all their enjoyments.—The public ministry will profit little any way, where a people, or some part of them, are not one, and do not live together as of one mind, and use diligently all due means of edifying one another in their holy faith.—Burkitt: Observe: 1. That the love and practice of religious duties, such as righteousness and peace, is a clear and strong argument of a person’s acceptance with God; 2. That such as are for those things accepted by God, ought by no means, for differing from us in lesser things, to be disowned of us, and cast out of communion by us.
[Henry: Ways by which we may edify one another: 1 By good counsel; 2. Reproof; 3. Instruction; 4. Example; 5. Building up not only ourselves, but one another, in the most holy faith. None are so strong but they may be edified; none so weak but they may edify; and while we edify others, we benefit ourselves.—Clarke: If a man’s passions or appetite allow or instigate him to a particular thing, let him take good heed that his conscience approve what his passions allow, and that he live not the subject of continual self-condemnation and reproach. Even the man who has a too scrupulous conscience had better, in such matters as are in question, obey its erroneous dictates, than violate this moral feeling, and live only to condemn the actions he is constantly performing.
[Hodge: Conscience, or a sense of duty, is not the only, and perhaps not the most important, principle to be appealed to in support of benevolent enterprises. It comes in aid of and gives its sanction to all other right motives; but we find the sacred writers appealing most frequently to the benevolent and pious feelings—to the example of Christ—to a sense of our obligations to Him—to the mutual relations of Christians, and their common connection with the Redeemer, &c., as motives to self-denial and devotedness.—As the religion of the gospel consists in the inward graces of the Holy Spirit, all who have these graces should be recognized as genuine Christians; being acceptable to God, they should be loved and cherished by His people, notwithstanding their weakness or errors.—The peace and edification of the Church are to be sought at all sacrifices, except those of truth and duty; and the work of God is not to be destroyed or injured for the sake of any personal or party interests.—An enlightened conscience is a great blessing; it secures the liberty of the soul from bondage to the opinions of men, and from the self-inflicted pains of a scrupulous and morbid state of moral feelings it promotes the right exercise of all the virtuous affections, and the right discharge of all relative duties.—Ridgeway, on Rom_14:22-23 : The reason that the Church is so cold in her devotions, and so little comparative success attends her evangelizing efforts, is, that her confidence in God’s promises and methods is paralyzed by a self-accusing consciousness of delinquency. There cannot be an overcoming faith in the people of God, except the Spirit of Him who fulfilleth all righteousness breathes and works in their hearts and lives.
[Homiletical Literature on Rom_14:17.—A. Burgess, Spiritual Revivings, part 1:123; J. Abernethy, Of the Kingdom of God, Serm., vol. iv. 155; S. Clarke, In what the Kingdom of God Consists, Serm., vol. vii. 233; H. Whishaw, The True Nature of the Kingdom of God, Serm., vol. ii. 91; S. Bourn, On the Nature of the Christian Religion, Disc., vol. ii. 259; L. Holden, Righteousness Essential to True Religion, Serm., 314; J. Dodson, Joy in the Holy Ghost, Disc., 152; James Foster, The Kingdom of God, under the Dispensation of the Gospel, Serm., vol. 2:313; Bishop Shipley, Serm., Works, vol. i. 265; John Venn, The Nature of True Religion, Serm., vol. iii. 132; I. B. S. Carwithin, The Brahminical System in its Operations on the Intellectual Faculties, Bampton Lectures, 213; T. Dwight, Joy in the Holy Ghost, Theology, vol. 3:208; John Garnons, True Religion, Serm., vol. ii. 15; R. P. Buddicom, The Inward and Spiritual Character of the Kingdom of God, Serm., vol. ii. 234; Bishop Jebb, Serm., 71; H. Woodward, Essays, &c., 467; R. Montgomery, The Church, Viewed as the Kingdom of the Spirit, God and Man, 118.—J. F. H.]
Rom_15:1-4
Let us bear the infirmity of the weak without pleasing ourselves; for in this: 1. We seek to please our neighbor for his good, to edification; 2. We herein choose Christ as our pattern, who did not please himself (Rom_15:1-4).—For what purpose should the strong use the infirmity of the weak? 1. To humble himself; 2. To please his neighbor; 3. To imitate Christ (Rom_15:1-4).—On pleasing ourselves. 1. In what is its ground? a. In a man’s regarding his views as the most correct; b. His efforts as the best; c. His words as the wisest; d. His deeds as the most godly; e. And, consequently, himself as insurpassable. 2. How is it shown? a. In the severe condemnation of the weak; b. In immoderate self-praise; c. In pretentious manners in society. 3. How is it to be overcome? a. By discipline in bearing the infirmities of the weak brethren; b. By an honest effort to please our neighbor for his good, to edification (comp. 1Co_10:33); c. By a believing look at Christ, who did not please himself, but bore the reproaches of His enemies (Rom_15:1-4).—The blessing of the Holy Scriptures for our inward man (Rom_15:4).—The Holy Scriptures a fountain of hope (Rom_15:4).—Examples of patience and comfort, which the Scriptures present to us for awakening joyous hope: 1. From the Old Testament; 2. From the New Testament (Rom_15:4).
Roos: Bearing the infirmity of the weak is an exercise of meek love, which neither lightly esteems him who is weak, nor would seek to change him in a rough, vehement manner. To please ourselves, means to act according to our own views, whether another can be offended at them or not; or to so conduct ourselves as if we were in the world for our own sake alone, and not also for our weak brother’s sake (Rom_15:2-3).
Gerlach: The Apostle here sets up Christ not merely as a pattern, but as a motive, and the living Author and Finisher of our life of faith (Rom_15:3).
Heubner: The reason why a man does not place himself under restraint, is pleasure with himself; and this hinders all peace, destroys the germ of love in the heart, and is a proof of spiritual weakness, prejudice, and a corrupt heart. He is not strong who cannot bear with others near him, nor tolerate their opinions (Rom_15:21).—The Bible is the only real and inexhaustible book of comfort; Paul said this even when there was nothing more than the Old Testament.—The Bible is not merely a book to be read, but to be lived [nicht Lese-, sondern Lebebuch.], Luther, vol. v., pp. 1707 (Rom_15:4).
[Jeremy Taylor: There is comfort scattered up and down throughout the holy book, and not cast all in a lump together. By searching it diligently, we may draw our consolation out of: 1. Faith; 2. Hope; 3. The indwelling of the Spirit: 4. Prayer; 5. The Sacraments.—Burkitt: The great end for which the Holy Scriptures were written, was the informing of our judgments, and the directing of our practice, that, by the examples which we find there of the patience of holy men under sufferings, and of God’s relieving and comforting them in their distresses, we might have hope, confidence, and assurance, that God will also comfort and relieve us under the like pressures and burdens.
[Henry: Christ bore the guilt of sin, and the curse for it; we are only called to bear a little of the trouble of it. He bore the presumptuous sins of the wicked; we are called only to bear the infirmities of the weak.—There are many things to be learned out of Scripture; the best learning is that which is drawn from that fountain. Those are most learned that are most mighty in the Scriptures. As ministers, we need help, not only to roll away the stone, but to draw out the water; for in many places the well is deep. Practical observations are more necessary than critical expositions.
[Scott: Many venture into places and upon actions against which their own conscience revolts; because they are induced by inclination, or emboldened by the example of those who, on some account, have obtained the reputation of pious men. But they are condemned for indulging themselves in a doubtful case. In order to enjoy freedom from self-condemnation, we must have: 1. A sound judgment; 2. A simple heart; 3. A tender conscience; 4. Habitual self-denial.
[Robert Hall: Paul enjoins the practice of forbearance, on the ground of the conscientiousness of the parties concerned, on the assumption not only of their general sincerity, but of their being equally actuated, in the very particulars in which they differed, by an unfeigned respect to the authority of Christ; and as he urges the same consideration on which the toleration of both parties rested, it must have included a something which was binding on the conscience, whatever was his private judgment on the points in debate. The Jew was as much bound to tolerate the Gentile, as the Gentile to tolerate the Jew.
[Hodge: The desire to please others should be wisely directed, and spring from right motives. We should not please them to their own injury, nor from the wish to secure their favor; but for their good, that they may be edified.—Barnes: Christ willingly threw himself between the sinner and God, to intercept, as it were, our sins, and to bear the effects of them in His own person. He stood between us and God; and both the reproaches and the Divine displeasure due to them met on His sacred person, and produced the sorrows of the atonement.—His bitter agony in the garden and on the cross. Jesus thus showed His love of God in being willing to bear the reproaches aimed at Him, and His love of men in being willing to endure the sufferings necessary to atone for these very ones.
[Homiletical Literature on Rom_15:4 : Bishop Latimer, Sermons of the Plough, Works, vol. i. 59; Seven Sermons, Ibid., vol. i. 85; Bishop Patrick, The Use of the Holy Scriptures (London, 1678); W. Wotton, Serm. (1722); John Guyse, Serm. (1724); Dispositions for Reading the Scriptures; Pitman from Osterwald, 1st Course, vol. i. 15; J. Brailsford, Revelation of a Future State in the Scriptures, an Argument for Comfort and Patience, Serm., 247; Thomas Adam, Works, vol. iii. 334; H. Draper, The Authority, Excellence, and Use of the Holy Scriptures. On the Collects, vol. i. 24; John Hewlett, The Things Written Aforetime for our Learning, Serm., vol. iv. 209; The Duty of Studying the Holy Scriptures with Patience, Ibid., vol. iv. 227; The Patience, the Comfort, and Hope to be Derived from the Holy Scriptures, Ibid., vol. iv. 246; R. L. Cotton, Study of the Scriptures, Serm., 376; W. Macdonald, The Scriptures. Plain Sermons, 24; C. Girdlestone, Holy Scripture. Farewell Sermons, 165; G. R. Gleig, Sermons for Advent, &c., Rom 39: T. Bowdler, The Scriptures Given, for Comfort. Sermons on Privileges, &c., vol. i. 48; F. E. Tuson, The Blessings and Importance of the Written Word of God, Serm., 110; Arthur Roberts, The Uses of God’s Word. Plain Sermons, vol. i. 12; J. W. Donaldson, The Patience and Comfort of the Holy Scriptures, A. Watson, 2d Series, vol. i. 26; J. Garbett, Christ Speaking in Holy Scripture. Christ on Earth, &c., vol. i. 30; Bishop Medley, The Old Testament in its Relation to the New, Serm., 121; Isaac Williams, The Scriptures Bearing Witness, Serm., vol. i. 12.—J. F. H.]
Footnotes:
Rom_15:2[After
ἒêáóôïò
, the Rec. reads
ãÜñ
, which is found in no MS.; omitted by versions, fathers, and modern editors generally.
Rom_15:3.—[A verbatim citation from the LXX., Psa_68:10 (Heb. Psa_69:10; Eng. Psa_69:9). The LXX. is a literal rendering of the Hebrew.
[So De Wette, Philippi, and others. The E. V., by putting a comma after “but,” gives the same interpretation—i, e., but the reproaches, as it is written, &c. The absence of any formula of citation favors this construction.—R.]
Rom_15:4.—[
à
. A. B. C. D. L., repeat
äéÜ
before
ôῆò ðáñáêëÞóåùò
. Omitted in Rec., D. F., versions and fathers. It is adopted by Griesbach, Bengel, Lachmann, De Wette, Alford, Wordsworth, Tregelles; rejected by Hodge, Philippi, Meyer, because the transcriber might so readily repeat it before
ôῆò
occurring a second time. Still, the most careful editors retain it. Dr. Hodge says, in his first and last editions: “The preponderance of evidence is greatly against it;” and yet, in citing the authorities in favor of it, omits B. and
à
., the two most important uncials, both of which had been collated carefully before his last edition appeared.—R.]
[The emphatic deliverances of ecclesiastical bodies as matters of minor morals (even making doubtful matters terms of communion) must often be regarded by the careful reader of this chapter as overpassing the limits here set to bearing the infirmities of the weak. When that about which the Word of God makes no distinct utterance, is made a term of communion, those who are thus wise above what is written are not acting to “edification.” It is but an attempt to make holy by an ecclesiastical law. If God’s law could not do this “in that it was weak through the flesh,” man’s law is not likely to accomplish the result arrived at. “Strange as it may appear, it is nevertheless true, that scruples about lesser matters almost always involve some dereliction of duty in greater and more obvious ones” (Jowett). Comp. the very valuable dissertation of this author on “Casuistry,” Comm. ii. pp. 322–357.—R.]
