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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 indif

ferent things, to do that, whereby thy brother 22 stumbleth, or is offended, or is made weak f. 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 f, 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 TEXT. XV. 1. We then that are strong, ought to bear the infirmities of the

NOTES. 20 * The force of this argument, see Matt. vi. 25, “ The life is more than « meat.”

21 + « Offended and made weak;"j.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 $ AlQxporóuevos, translated here “doubteth,” is, Rom. iv. 20, translated “ staggered ; " and is there opposed to sveôuva uwon tñ wisel, “ strong in the ' “ faith ; " or to wanpoßopnbeds, "fully persuaded," as it follows in the next


weak, and not to please ourselves. 2 Let every one of us please his neighbour for his good to edifi

cation. 3 For even Christ pleased not himself; but as it is written, The re

proaches 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 scrip

tures, might have hope. 5 Now the God of patience and consolation, grant you to be like

minded 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 what

soever was heretofore written, i, e. in the Old Testa. ment, 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. TEXT. 8 Now I say that Jesus Christ was a minister of the circumcision

NOTE. 7 * Tipornaubaveole, “ receive one another,” cannot mean receive one ano. ther into church communion : for there is no appearance, thal 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.

for the truth of God, to confirm the promises made unto the fa

thers : 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, (Fort

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. not be given to private christians to receive one another, in that sense. The receiving, therefore, here, must be understood of receiving, as a man doth another, into his company, converse, and familiarity, i. e. he would have them, jews and gentiles, lay by all distinction, coldness, and reservedness, in their conversation, one with another; and, as domestics of the same family, live friendly and familiar, not withstanding 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, eis 865Y TË Ocô, to the glorifying of God for his truth, in ful6lling 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 litile differences about things indifferent, to join together beartily, in glorifying God.

* Eic Sótav põ fõ, “ to the glory of God ; " i. e. to glorify God, by the same figure of speech that he uses wisus 'Inoi, “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 ibis, 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 inight 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 is eveño las, to set at nought, and despise the converted jews, for sticking to their ritual obscrvances of meats and drinks, &c.

I Araxovoy Wepilonas, “ a minister of, or to the circumcision.” What it was, that Christ ininistered 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 gen

tiles trust. 13 Now the God of hope fill you with all joy and peace in believ

ing, that ye may abound in hope, through the power of the • Holy Ghost.


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, “i 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 t.

NOTES. 12 * 'ER' QÜTTØ 2 Ann & Tipol, “ in him shall the gentiles trust,” rather hope ; not that there is pay 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, ivæ did tñs útonovñs xaù tñs wepaxhhoews Tūv ypaprūv thy chalda čxwjev, “ that we through patience and “ comfort,” rather consolation, “ of the scriptures, might have hope;" aud then subjoins, ó i Meds tñs útonovñs xad oñs copaxinoows, “ now the God of pali" ence and consolation.” And so here Oun intrigoi, de Oeds entidos, “ the gen“ tiles shall hope. Now the God of hope.”

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

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CHAP. XV. 14—33.

CONTENTS. · In the smaining part of this chapter, St. Paul makes a very kinů 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, mi

nistering 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 embold

ened 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

16 * “ Offering,” See Isai. Ixvi, 29.

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