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TEXT. 1 Him that is weak in the faith receive you, but not to doubtful

disputations. 2 For one believeth that he may eat all things: another, who is weak,

eateth herbs. 3 Let not him that eateth despise him that eateth not ; and let not

him which eateth not judge him that eateth : for God hath re

ceived him. 4 Who art thou that judgest another man's servant? to his own master

PARAPHRASE. 1 Him that is weak in the faith, i. e. not fully persuaded of

his Christian liberty, in the use of some indifferent thing, receive you into your friendship and conversation“, with

out any coldness or distinction, but do not engage him in 2 disputes and controversies about it. For such variety is

there in men's persuasions, about their Christian liberty, that one believeth that he may, without restraint, eat all things ;

another is so scrupulous, that he eateth nothing but herbs. 3 Let not him, that is persuaded of his liberty, and eateth, de

spise him that, through scruple, eateth not: And let not him, that is more doubtful, and eateth not, judge or censure him

that eateth, for God hath received 6 him into his church and 4 family: And who art thou, that takest upon thee to judge

NOTES. 1 . That the reception, here spoken of, is the receiving into familiar and or

dinary conversation, is evident from chap. xv. 7, where he, directing them to receive one another mutually, uses the same word apochaukávec 6s, i. e. live together in a free and friendly manner, the weak with the strong, and the strong with the weak, without any regard to the differences among you,

about the law fulness of any indifferent things. Let those that agree, or differ, concerning the

use of any indifferent thing, live together all alike. 3, 4 b“By him that eateth," rer. 3, St. Paul seems to mean the Gentiles,

who were less scrupulous, in the use of indifferent things; and, by “him that eateth not,” the Jews, who made a great distinction of meats and drinks and days, and placed in them a great, and, as they thought, necessary part of the worship of the true God. To the Gentiles the apostle gives this caution, that they should not contemn the Jews, as weak, narrow-minded men, that laid so much stress on matters of so small moment, and thought religion so much concerned in those indifferent things. On the other side, he exhorts the Jews, not to judge that those, who neglected the Jewish observances of meats and days, were still heathens, or would soon apostatize to heathenism again : no, says be ; God has received them, and they are of his family : and thou hast nothing to do to judge, whether they are, or will continue, of his family, or no; that belongs only to him, the Master of the family, to judge, whether they shall stay, or leave his family or no. Bat, notwithstanding thy censure, or hard thoughts, of them, they shall not fall off, or apostatize ; for God is able to continue them in his family, in his church, notwithstanding thon suspectest, from their free use of things indifferent, they incline too much or approach too year to Gentilism.

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TEXT. he standeth or falleth. Yea, he shall be holden up: for God is able to

make him stand. 5 One man esteemeth one day above another: another esteemeth every

day alike. Let every man be fully persuaded in his own mind.. 6 He that regardeth the day, regardeth it unto the Lord; and he that

regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that

eateth not, to the Lord he eateth not, and giveth God thanks, 7 For none of us liveth to himself, and no man dieth to himself.

PARAPHRASE. the domestic of another, whether he be of his family, or no ? It is his own master alone, who is to judge whether he be, or shall continue, his domestic, or no: what hast thou to do, to meddle in the case ? But trouble not thyself; he shall

stand and stay in the family. For God is able to confirm and 5 establish him there. One man judgeth one c day to be set

apart to God more than another: another man judgeth every day to be God's alike. Let every one take care to he satisfied

in his own mind, touching the matter. But let him not cen6 sure d another in what he doth. He that observeth a day,

observeth it as the Lord's servant, in obedience to him: and he that observeth it not, passes by that observance, as the Lord's servant, in obedience also to the Lord. He that eateth what another out of scruple forbears, eateth it as the Lord's servant: for he giveth God thanks. And he that, out of scruple, forbeareth to eat, does it also as the Lord's servant:

for he giveth God thanks, even for that which he doth, and any thinks he may not eat. For no one of us Christians liveth, as

if he were his own man, perfectly at his own disposal : and 8 no one e of us dies so. For whether we live, our life is

NOTES. 5 € The apostle having, in the foregoing verse, used xpiren adaótpoy oixityv, for

judging any one to be or not to be another man's servant or domestic, he seems here to continue the use of the word xpires in the same signification, i, e. for judging a day to be more peculiarly God's. a This may be concluded to be the apostle's sense, because the thing, be is upon here, is to keep them from censuring one another, in the use of things indifferent ; particularly the Jews, from judging the Gentiles, in their neglect of the observance of days or meats. This judging being what St. Paul principally endeavoured here to restrain, as being opposite to the liberty of the Gospel, wbich favoured a neglect of these rituals of the law, which were now antiqnated. See

Ga!. iv. 9-11, and v. 1, 2. 7 e Ojdeis should, I suppose, be taken here with the same limitation it bath in the

former part of the verse, with the pronoun nuwv; and so should here, as there, be rendered in English, no one of us,” and pot, no man," St. Pank speaking here only of Christians : this seuse of ovôeas the next verse seems to confirm.

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TEXT. 8 For whether we live, we live unto the Lord; and whether we die, we

die unto the Lord: whether we live therefore, or die, we are the

Lord's. 9 For to this end Christ both died, and rose, and revived, that he might

be Lord both of the dead and living. 10 But why dost thou judge thy brother? or why dost thou set at nought

thy brother? for we shall all stand before the judgment-seat of Christ. 11 For it is written, As I live, saith the Lord, every knee shall bow to

me, and every tongue shall confess to God. 12 So then every one of us shall give account of himself to God. 13 Let us not, therefore, judge one another any more : but judge this

rather, that no man put a stumbling-block, or an occasion to fall, in his brother's way.

PARAPHRASE. appropriated to the Lord; or whether we die, to him we

die, as his servants. For whether we live or die, we are his, 9 in his family, his domestics", appropriated to him. For to

this end Christ died, and rose, and lived again, that he might 10 be Lord and proprietor of us $, both dead and living. What

hast thou then to do, to judge thy brother, who is none of thy servant, but thy equal? Or how darest thou to think contemptibly of him ? For we shall, thou, and he, and all of us, be brought before the judgment-seat of Christ, and there we shall

answer, every one for himself, to our Lord and Master. 11 For it is written, “As I live, saith the Lord, every knee

shall bow to me, and every tongue shall confess to God.” 12 So then every one of us shall give an account of himself to 13 God. Let us not, therefore, take upon us to judge one ano

ther; but rather come to this judgment, or determination of mind, that no man put" a stumbling-block, or an occasion of

NOTES. 8 These words, “we are the Lord's,” give an easy interpretation to these phrases

of “ eating and living, &c. to the Lord;" for they make them plainly refer to wbat he had said at the latter end of ver. 3. “For God hath received him;" siguifying, that God had received all those who profess the Gospel, and had given their pames up to Jesus Christ, into his family, and had made them his domestics. And, therefore, we should not judge or censure one another, for that every Christian was the Lord's domestic, appropriated to him, as his menial servant : and, therefore, all that he did, in that state, was to be looked on, as done to the

Lord, and not to be accounted for to any body else. 9 & Rupreúon, "might be Lord;" must be taken so, here, as to make this agree

with the foregoing verse. There it was “ we," i. e. we Christians, whether we live or die, are the Lord's propriety : for the Lord died and rose again that we,

whether living or dying, should be his. 13 h He had, before, reproved the weak, that censured the strong in the use of their

liberty. He comes, now, to restrain the strong from offending their weak brethren, by a too free use of their liberty, in not forbearing the use of it, where it might give offence to the weak.

TEXT. 14 I know, and am persuaded by the Lord Jesus, that there is nothing

unclean of itself: but to him that esteemeth any thing to be un

clean, to him it is unclean. 15 But if thy brother be grieved with thy meat, now walkest thou not

charitably. Destroy not him with thy meat, for whom Christ died. 16 Let not then your good be evil spoken of. 17 For the kingdom of God is not meat and drink ; but righteousness,

and peace, and joy in the Holy Ghost. 18 For he that in these things serveth Christ is acceptable to God, and

approved of men. 19 Let us therefore follow after the things which make for peace, and

things wherewith one may edify another. 20 For meat destroy not the work of God. All things indeed are pure;

but it is evil for that man who eateth with offence.


14 falling, in his brother's way. I know and am fully assured

by the Lord Jesus, that there is nothing unclean, or unlawful

to be eaten, of itself. But to him that accounts any thing 15 to be unclean, to him it is unclean. But if thy brother be

grieved i with thy meat, thy carriage is uncharitable to him. 16 Destroy not him with thy meat, for whom Christ died. Let

not then your liberty, which is a good k you enjoy under the 17 Gospel, be evil spoken of. For the privileges and advantages

of the kingdom of God do not consist in the enjoyment of greater variety of meats and drinks, but in uprightness of life,

peace of all kinds, and joy in the gifts and benefits of the 18 Holy Ghost under the Gospel. For he that in these things

pays his allegiance and service to Jesus Christ, as a dutiful

subject of his kingdom, is acceptable to God, and approved 19 of men. The things therefore that we set our hearts upon

to pursue and promote, let them be such as tend to peace and 20 good-will, and 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 eateth any thing

NOTES. 15 i “Grieved” does not here signify simply made sorrowful for what thon doest, but

brought into trouble and discomposure, or receives an hurt, or wound, as every one does who, by another's example, does what he supposes to be unlawful. This sense is confirmed in the words, “ destroy not him with thy meat:" and

also by what he says, 1 Cor. viii. 9–13, in the like case. 16 See 1 Cor. x. 30. 20 'The force of this argument, sce Matth. vi. 25, “ The life is more than meat."

TEXT. 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. 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 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 Scriptures, might have hope.

PARAPHRASE. 21 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 stum22 bleth, or is offended, or is made weak in. 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 perXV. 1 suaded in his own 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 2 of indifferent things as may offend the weak. But let every

one of us please his neighbour, comply with his infirmities 3 for his good, and to edification. For even Christ, our Lord,

pleased not himself: but as it is written, “The reproaches 4 of them 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 pati

NOTES. 21 m“ Offended and made weak; i. e. drawn to the doing of any thing, of whose

lawfuluess not being fully persuaded, it becomes a sin to him. 22 * These two, viz. not disputing about it, which he forbad, ver. 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 Alexpuróueros, translated here “ doubteth,” is, Rom. ir. 20, translated

“ staggered ;” and is there opposed to ivefurouchon ti sisu, strong in the faith ;" or to aimpopopuleis, "fully persuaded,'' as it follows in the next verse.

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