Romans Commentary
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.
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judgment about the distinction of meats, it was this,that there is nothing unclean of itself; that every creature, as originally made by God, is good; that what is eatable, or fit for food, may be eaten, whatever the Mosaic laws, being now abrogated, say to the contrary; and that whatever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), , "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, comes from 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, "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.''
(r) Bereshit Rabba in Maji Synops. Jud. Theolog. p. 224. R. Moses Hadarsan in Galatin. de Arcan. Cathol. ver. l. 11. c. 12. p. 699. (s) Abarbinel. Rosh Amana, c. 13. fol. 18. 2. (t) Maimon. Hilch. Melacim, c. 8. sect. 1. (u) In loc.
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.
Let not then your good be evil spoken of. The Vulgate Latin reads it, "our good", and so the Syriac version; the sense is the same, and to be understood either of the Gospel in general, which is good in its author, matter, effects, and consequences; is good tidings of good things, and which might be blasphemed by the men of the world, on account of the divisions and contentions among the professors of it, about such little trivial things, as eating this or the other sort of food; and therefore care should be taken, that it be not evil spoken of through such conduct: or else the doctrine of Christian liberty in particular, which is a good thing; Christ has procured it, and bestows it upon his people; it is a valuable blessing in itself, and is attended and followed with many considerable privileges and immunities; but may be evil spoken of by those, who do not so well understand it, through an imprudent use of it by those who do; and who therefore should guard against any reproach that may be cast upon it; and rather than this should be the case, forego the use of it, in things of an indifferent nature; see Co1 10:30; so that this is another of the apostle's reasons, why though nothing is of itself unclean, yet it should be abstained from on account of others. For the kingdom of God is not meat and drink,.... Neither the kingdom of glory, nor the ultimate glory and happiness of the saints in the other world, is attained to by any such things; for neither eating and drinking, nor not eating and drinking, can recommend to the divine favour, or give a meetness for heaven, or a right unto it; see Co1 8:8, nor does the kingdom of grace, the principle of grace, lie in such things, nor in anything that is external; nor does the Gospel, or Gospel church state, which frequently go under this name of the kingdom of God, consist of such things as the ceremonial and the legal dispensation did, but the Gospel and the dispensation of grace are opposed unto them; see Heb 9:10.But righteousness, and peace, and joy in the Holy Ghost. The kingdom of glory, which is the kingdom of God, because of his preparing, giving, calling to, and putting into the possession of, is attained unto by righteousness; not the righteousness of men, but the righteousness of Christ imputed by God, and received by faith; and through peace made by the blood of Christ, and rejoicing in him, without having any confidence in the flesh, which is a branch of the Spirit's grace in regeneration. The kingdom of grace, or the governing principle of grace in the soul, and which is of God's implanting there, lies in righteousness and true holiness, in which the new man is created; in truth and uprightness in the inward parts, where the laws of God are put and written; and in peace of conscience, arising from the blood and righteousness of Christ; and in that spiritual joy and comfort the Holy Ghost produces, by leading to a sight of Christ, and an interest in him and his atonement. The Gospel, which gives an account both of the kingdom of grace and of glory, reveals the righteousness of Christ, and teaches men to live soberly, righteously, and godly, in this present evil world: it is a publication of peace by the blood of Christ; it calls men to peace, to cultivate peace one among another, and to seek those things which make for it; and when it comes in power, is attended with joy in the Holy Ghost, and is the means of increasing it; and this is another reason, persuading to Christian forbearance, in the use of things indifferent.
For he that in these things serveth Christ,.... That is, in righteousness, peace, and joy in the Holy Ghost; he whose faith is an obedient one, and embraces these things, and from the heart obeys them; who seeks righteousness alone by Christ, and peace and pardon through his blood; who rejoices in Christ Jesus, and puts no trust in the flesh, in moral duties or ceremonial services; and who, from principles of grace, serves Christ in a way of righteousness, wherein he possesses true peace of conscience, and abundance of spiritual joy and comfort: the Alexandrian copy and some others, and the Vulgate Latin version, read, "in this thing"; as if it referred only to the right use of Christian liberty, about things indifferent: such an oneis acceptable to God; in Christ the beloved, in whom he believes, from whom he derives all his peace, joy, and comfort; and whom he serves in righteousness and holiness, and through whom also all his services are acceptable unto God:
and approved of men; of good men, of such that can discern things that differ, and approve those that are excellent; and even of bad men, for such who live honestly and uprightly, who cultivate peace and friendship among men, and carry themselves cheerfully and civilly to all men, cannot but be approved of by the generality of them, though they may dislike them on other accounts.
Let us therefore follow after the things, Since the kingdom of God is in part peace, and the man that serves Christ in this, as in other things, is accepted with God, and grateful to men, the apostle very pertinently exhorts to seek after such things,which make for peace: not with God, for, for a sinful creature to make peace with God is impracticable and impossible, nor is there any exhortation to it in all the word of God; and if there was, it would be unnecessary here; since the persons here exhorted were such for whom peace with God was made by Christ, and who had a clear and comfortable sense of it in their own souls; and besides, for any to be put upon, or to attempt to make their peace with God, must highly reflect upon the methods of God's grace, in reconciling sinners to himself; and be injurious to the blood, sacrifice, and satisfaction of Christ, by which only peace is made: but the apostle means, either what makes for a man's own peace, or for the peace of others; the things which make for a man's own peace in his own conscience distressed with sin, are looking to, and dealing with the blood of Christ, which speaks peace and pardon; and the righteousness of Christ, which being apprehended by faith, a soul has peace with God through Christ; and also an embracing the Gospel, and the truths of it, which direct to Christ, which publish peace, and are the means of increasing and establishing a solid and well grounded peace, on the free grace of God and merits of Christ: attending on ordinances, and exercising a conscience void of offence towards God and men, are means of continuing and promoting a man's peace; he enjoys peace in them, though he do not derive it from them; yea, in the peace of others, is a man's own peace; and this is what is chiefly meant, a pursuing of things which make for the peace of others; of all men, and especially of saints; this is what should be eagerly followed after, closely pursued, and all ways and means should be made use of, to promote and secure it: this is the will of God; it is well pleasing to Christ, and a fruit of the Spirit; it is one part of the Gospel dispensation; church fellowship cannot be profitable and pleasant without it; it suits with the character of saints, who are sons of peace; and agrees with their privileges they enjoy, or have a right unto, as spiritual peace here, and eternal peace hereafter;
and things wherewith one may edify another. The church is often compared to a building, to a temple, a city, an house, and saints are the materials thereof; who are capable of being edified, or built up, yet more and more, both by words and by deeds; by words, by the ministry of the word, which is set up and continued among other things, for the edifying of the body of Christ; by praying with, and for each other; and by Christian conversation, about the experience of the grace of God, and doctrines of the Gospel, whereby saints may be useful in building up one another in their most holy faith; and so likewise by avoiding all filthy, frothy, and corrupt communication; all angry words and wrathful expressions, which tend not to profit, and are not for the use of edifying, but the contrary: moreover, edification is promoted by deeds, by acts of charity, or love; for charity edifies not by bare words but by loving in deed and in truth, by serving one another in love; for the spiritual body of Christ his church, makes increase unto the edifying of itself in love; and also by laying aside the use of things indifferent, when disagreeable to any of the brethren; for though all things may be lawful to be done by us, yet all things do not edify the brethren; and things which make for the edification of the body, as well as our own, are diligently to be sought after. The Vulgate Latin version, and some copies, read, "let us keep", or "observe those things wherewith one may edify another".
For meat destroy not the work of God,.... The Syriac reads it, "the works of God"; referring either to righteousness, peace, and joy in the Holy Ghost, of which the kingdom of God consists; or to the weak brother, who both as a creature, and as a new creature, is the workmanship of God; and to the good work of grace, the work of faith upon his soul, which is the work of God; or rather to his peace, and the peace of the church of Christ, which is both the will and work of God; peace is what he calls his people to, and what he himself is the author of; and may be destroyed, and sometimes is, by trifling things; whereas a true believer, though ever so weak, cannot be destroyed, nor the good work of God upon his soul be lost, nor any part of it; not the work of faith, which Christ prays for that it fail not, and is both the author and finisher of; but the work of peace and edification in particular persons, and in a church, may be destroyed, but it is pity it should, by so small a matter, so trivial a thing as meat, or the use of anything that is indifferent:all things indeed are pure. The Ethiopic version adds, "to the pure"; to them that have pure consciences, sprinkled by the blood of Christ, and have no doubt or scruple about eating things indifferent; but this addition seems to be taken out of Tit 1:15; though it may serve to explain the sense, which is, that all sorts of food, without any distinction, may be eaten; there is nothing common or unclean, every creature in itself is good, and every Christian may lawfully eat thereof, with moderation and thankfulness. This is a concession which stands thus corrected and restrained,
but it is evil for that man who eateth with offence. The Arabic version adds, "of his neighbour"; which is a good interpretation of the passage; for the apostle means not with offence to a man's own conscience, though so to eat is an evil too, but with offence to a fellow Christian; it is not an evil in itself to eat, but when this circumstance of offending another thereby attends it; it is evil, though not in itself, yet in its consequences; it offends a weak brother, displeases Christ, who would not have one of his little ones offended, and brings a woe upon the person by whom the offence comes. The Ethiopic version reads, "who eats inordinately"; which to be sure is sinful, but is not the meaning here.
It is good neither to eat flesh,.... Any sort of flesh, even that which is not forbidden in the law, rather than offend a weak brother; and the apostle determines for himself, that he would not, where there was any danger of doing this, Co1 8:13.Nor to drink wine; not only the wine of libations to Heathen deities, but wine in common; which was not prohibited by the law of Moses, but in the case of a Nazarite, and of vows:
nor anything, be it what it will,
whereby thy brother stumbleth. The Syriac version reads, "our brother"; anyone that stands in such a spiritual relation to any of us; and for which reason care should be taken, that no stumblingblock, or occasion to fall, should be put in his way; particularly that Christian liberty in things indifferent be not unseasonably and imprudently used, and so become a means of stumbling and staggering to weak minds:
or is offended; to that degree, as to censure and judge him that eats, as an impious person, and a transgressor of the law; with whom he cannot keep his communion, but withdraws himself from it, and is even tempted to drop his profession of the Christian religion entirely, being ready to think it is not right, since contrary to the law of Moses:
or is made weak; more weak in the faith than he was before, and his love is weakened and grows very cold and indifferent to his Christian brethren, that can take and use a liberty which he cannot. These two last phrases are not in the Syriac and Ethiopic versions, nor in the Alexandrian copy, though in others, and are used for the sake of explanation and amplification.
Hast thou faith? have it to thyself before God,.... Which is to be understood, not of faith in the Lord Jesus Christ, and in the doctrines of the Gospel; for a man that has such faith given him, ought not to keep it in his own breast, but to declare it to others; he ought to make a public visible profession of it, before many witnesses; it becomes him to tell the church of God what great things the Lord has done for him; and as he believes with the heart, so he ought to make confession with the mouth unto salvation; but this faith only designs a full persuasion in a man's own mind, about the free and lawful use of things indifferent, the subject the apostle is upon; see Rom 14:5; and his advice on this head is, to keep this faith and persuasion in a man's own breast, and not divulge it to others, where there is danger of scandal and offence: he does not advise such to alter their minds, change their sentiments, or cast away their faith, which was right and agreeable to his own, but to have it, hold and keep it, though, within themselves; he would not have them openly declare it, and publicly make use of it, since it might be grieving and distressing to weak minds; but in private, and where there was no danger of giving offence, they might both speak of it, and use it; and if they could not, should satisfy themselves that God, who sees in secret, knows they have this faith, and sees their use of it, though others do not, for from him they have it; so the Ethiopic version reads it, and "if thou hast faith with thyself, thou art secure before God, from whom thou hast obtained it"; and should be thankful to him for it, and use it in such a manner as makes most for his glory, and the peace of his church since to him they must give an account another day: some copies and versions read without an interrogation, thou hast faith; and others, "thou, the faith which thou hast, have it to thyself", &c. so the Alexandrian copy and the Syriac version.Happy is he that condemneth not himself in that thing which he alloweth; or "approves of"; that is, it is well for that man who observes no difference of meats, if either he does not act contrary to his own conscience, and so condemns himself in what he allows himself in; or exposes himself to the censure, judgment, and condemnation of others, in doing that which he approves of as lawful, and is so, but unlawful when done to the offence of others: some understand this as spoken to the weak believer, signifying that he is in the right, who, through example, and the force of the sensual appetite, is not prevailed upon to allow himself to eat, contrary to his own conscience, and whereby he would be self-condemned; but as the strong believer is addressed in the beginning of the verse, I choose to think he is intended in this part of it; and the rather, because the weak believer is taken notice of in the next verse, with a peculiar view to this very thing.
And he that doubteth,.... Or makes a difference between meats and meats, or is in suspense whether any difference should be observed or not,is damned; not with everlasting damnation, which is not the consequent of, nor connected with such an action, as eating of a thing indifferent, with a scrupulous conscience; but such an one is condemned in his own conscience; he is self-condemned, his conscience condemns him for what he himself does; and he is self-condemned in judging and censuring others, for the same things: so the Syriac renders it, , "he becomes guilty", or he contracts guilt to himself, or is self-condemned; and so the Arabic, "he is already condemned",
because he eateth not of faith: or of a full persuasion in his own mind that he is right in eating; he halts between two opinions, and is doubtful in his own mind what is best to do, and therefore, whilst this is his case, he ought to refrain:
for whatsoever is not of faith is sin. This is a general rule, or axiom, which is not only applicable to the present case, but to any other, whether of a natural, civil, moral, or evangelic kind: "whatsoever does not spring from faith", as the Arabic version renders it, cannot be excused of sin; whatever is not agreeable to the word and doctrine of faith, ought not to be done; whatever is done without faith, or not in the exercise of it, is culpable, for without faith nothing can be pleasing to God; and whatever is contrary to the persuasion of a man's own mind, is so far criminal, as it is a violation of his conscience; whatever men do, especially in a religious way, they ought to make faith of it, or to be fully persuaded of it in their own minds, or they act amiss: in the Arabic version, the Complutensian edition, the Alexandrian copy, and some others (Rom 16:25) "now to him that is of power", &c. are here added; which have induced some to think, that the apostle intended to have finished his epistle here; but having more time, and other things occurred to write of, he proceeded.