TEXT.

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.

PARAPHRASE.

20 the mutual edification of one another.

Do not, for a little meat, destroy a man, that is the work of God, and no ordinary piece of workmanship. It is true, all sort of wholesome food is pure, and defileth not a man's conscience; but yet it is evil to him, who 21 eateth any thing so as to offend his brother. It is better to forbear flesh, and wine, and any thing, rather than in the use of thy liberty, in any indifferent things, to do that, whereby thy brother 22 stumbleth, or is offended, or is made weak †. Thou art fully persuaded of the lawfulness of eating the meat which thou eatest: it is well. Happy is he, that is not self-condemned, in the thing that he practises. But have a care to keep this faith or persuasion, to thyself; let it be between God and thy own conscience: raise no dispute about it; neither make 23 ostentation of it ‡, by thy practice before others. But he that is in doubt, and balanceth §, is self-condemned, if he eat; because he doth it, without a full persuasion of the lawfulness of it. For whatever a man doth, which he is not fully persuaded in his own

NOTES.

20* The force of this argument, see Matt. vi. 25, "The life is more than "meat."

21+" Offended and made weak ; " i. e. drawn to the doing of any thing, of whose lawfulness not being fully persuaded, it becomes a sin to him.

22 These two, viz. not disputing about it, which he forbad, v. 1, and not using his liberty, before any one whom possibly it may offend, may be supposed to be contained in these words, "have it to thyself."

23 § inpropers, translated here "doubteth," is, Rom. iv. 20, translated "staggered;" and is there opposed to veduva on the wise, strong in the "faith;

verse.

or to wλnpopopneeds, "fully persuaded," as it follows in the next

TEXT.

XV. 1. We then that are strong, ought to bear the infirmities of the weak, and not to please ourselves.

2 Let every one of us please his neighbour for his good to edification.

3 For even Christ pleased not himself; but as it is written, The reproaches of them that reproached thee, fell on me.

4 For whatsoever things were written, aforetime, were written for our learning, that we, through patience and comfort of the scriptures, might have hope.

5 Now the God of patience and consolation, grant you to be likeminded one towards another, according to Christ Jesus :

6 That ye may, with one mind and one mouth, glorify God, even the father of our Lord Jesus Christ.

7 Wherefore, receive ye one another, as Christ also received us, to the glory of God.

PARAPHRASE.

XV. 1. mind to be lawful, is sin. We, then, that are strong, ought to bear the infirmities of the weak, and not to indulge our own appetites, or inclinations, in such an use of indifferent things, as may offend the 2 weak. But let every one of us please his neighbour,

comply with his infirmities for his good, and to edifi3 cation. For even Christ, our Lord, pleased not him

"

self: but as it is written, "The reproaches of them 4 "that reproached thee, are fallen upon me." For whatsoever was heretofore written, i. e. in the Old Testament, was written for our learning, that we through patience, and the comfort which the scriptures give 5 us, might have hope. Now God, who is the giver of patience and consolation, make you to be at unity one with another, according to the will of Christ Jesus; 6 That you may, with one mind and one mouth, glorify the God and Father of our Lord Jesus Christ, 7 Wherefore, admit and receive one another * into fel

7

NOTE.

Пporλaμbávεabe," receive one another," cannot mean receive one another into church communion: for there is no appearance, that the convert jews and gentiles separated communion in Rome, upon account of differences about meats and drinks, and days. We should have heard of more of it, from St. Paul, if there had been two separate congregations, i. e. two churches of christians in Rome, divided about these indifferent things. Besides, directions can

TEXT.

8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:

9 And that the gentiles might glorify God, for his mercy; as it is written, For this cause I will confess to thee among the gentiles, and sing unto thy name.

PARAPHRASE.

lowship and familiarity, without shyness, or distance, upon occasion of differences about things indifferent, 8 even as Christ received us jews to glorify* God, (For† I must tell you, ye converted romans, that Christ was sent to the jews, and employed all his ministry on those of the circumcision) for his truth, in making good his promise made to the fathers, i. e. Abraham, 9 Isaac, and Jacob; And received you, the gen

NOTES.

The

not be given to private christians to receive one another, in that sense. receiving, therefore, here, must be understood of receiving, as a man doth another, into his company, converse, and familiarity, i. e. he would have them, jews and gentiles, lay by all distinction, coldness, and reservedness, in their conversation, one with another; and, as domestics of the same family, live friendly and familiar, notwithstanding their different judgments, about those ritual observances. Hence, v. 5, he exhorts them to be united in friendship one to another, that with one heart and one voice they might conjointly glorify God, and receive one another with the same good-will that Christ hath received us the jews, siç dóžav TỸ, to the glorifying of God for his truth, in fulfilling the promises he made to the patriarchs, and received the gentiles, to glorify God for his mercy to them. So that we have reason, both jews and gentiles, laying aside these little differences about things indifferent, to join together heartily, in glorifying God.

* Eic Ségav T," to the glory of God; " i. e. to glorify God, by the same figure of speech that he uses wisis 'Inos, "the faith of Jesus," for "be"lieving in Jesus," Rom. iii. 22 and 26. The thing, that St. Paul is exhorting them to here, is, to the glorifying God with one accord; as is evident, from the immediately preceding words, ver. 6, and that which follows, ver. 9, 10, 11, is to the same purpose: so that there is no room to doubt that his meaning, in these words is this, viz. Christ received, or took us, believing jews, to himself, that they might magnify the truth of God; and took the gentiles that believed to himself, that they might magnify God's mercy. This stands easy in the construction of his words, and sense of his mind.

8 "Now I say, that Jesus Christ was a minister of the circumcision." These words are plainly a parenthesis, and spoken with some emphasis, to restrain the gentile converts of Rome; who, as it is plain from chap. xiv. 3, were apt voda, to set at nought, and despise the converted jews, for sticking to their ritual observances of meats and drinks, &c.

66

† Διάκονον περιτομῆς, a minister of, or to the circumcision."

What it

was, that Christ ministered to the jews, we may see, by the like expression of St. Paul, applied to himself, ver. 16, where he calls himself, a minister of "Jesus Christ to the gentiles, ministering the gospel of God."

TEXT.

10 And again he saith, Rejoice, ye gentiles, with his people. 11 And again, Praise the Lord, all ye gentiles, and laud him, all ye people.

12 And again Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the gentiles, in him shall the gentiles trust.

13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.

66

PARAPHRASE.

tiles, to glorify God for his mercy to you, as it is written," For this cause I will confess to thee among the gentiles, and sing unto thy name." 10 And again, he saith, "Rejoice, ye gentiles, with 11 his people." And again," Praise the Lord, all ye 12" gentiles, and laud him, all ye nations." And

again, Isaiah saith, "There shall be a root of Jesse, "and he that shall rise to reign over the gentiles, 13" in him shall the gentiles trust *." Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost †.

12

NOTES.

'En' at ovn σ, “in him shall the gentiles trust," rather hope; not that there is nay material difference in the signification of trust and hope, but the better to express and answer St. Paul's way of writing, with whom it is familiar, when he hath been speaking of any virtue or grace, whereof God is the author, to call God, thereupon, the God of that virtue, or favour. An eminent example whereof we have a few verses backwards, ver. 4, ïva diù tñs úñoμovñs καὶ τῆς παρακλήσεως τῶν γραφῶν τὴν ἐλπίδα ἔχωμεν, “ that we through patience and "comfort," rather consolation, "of the scriptures, might have hope; " and then subjoins, ὁ δὲ Θεὸς τῆς ὑπομονῆς καὶ τῆς παρακλήσεως, “ now the God of patience and consolation." And so here in λoi, ó dè meds èλπídos, “ the gen"tiles shall hope. Now the God of hope."

13 The gifts of the Holy Ghost, bestowed upon the gentiles, were a foundation of hope to them, that they were, by believing, the children, or people of God, as well as the jews.

SECT. XIV.

CHAP. XV. 14-33.

CONTENTS.

IN the emaining part of this chapter, St. Paul makes a very kind and skilful apology to them, for this epistle: expresses an earnest desire of coming to them: touches upon the reasons, that hitherto had hindered him: desires their prayers for his deliverance from the jews, in his journey to Jerusalem, whither he was going; and promises that, from thence, he will make them a visit in his way to Spain,

TEXT.

14 And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.

15 Nevertheless, brethren, I have written the more boldly unto you, in some sort, as putting you in mind, because of the grace, that is given to me of God.

16 That I should be the minister of Jesus Christ to the gentiles, ministering the gospel of God, that the offering up of the gentiles might be acceptable, being sanctified by the Holy Ghost.

PARAPHRASE.

14 As to my own thoughts concerning you, my brethren, I am persuaded that you also, as well as others, are full of goodness, abounding in all knowledge, and 15 able to instruct one another. Nevertheless, brethren, I have written to you, in some things, pretty freely, as your remembrancer, which I have been emboldened to do, by the commission, which God has been 16 graciously pleased to bestow on me, Whom he hath made to be the minister of Jesus Christ to the gentiles, in the gospel of God, in which holy ministration I officiate, that the gentiles may be made an acceptable offering to God, sanctified by the pour

NOTE.

16" Offering." See Isai. Ixvi, 29.