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And of putting on the

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A. M. cir. 1062. bering and wantonness, not in strife || Jesus Christ, and make not pro- 4.M.cir.4062. vision for the flesh, to fulfil the the Lord lusts thereof.

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put ye on

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■ Jam. 3. 14.— Gal. 3. 27. Eph. 4. 24. Col. 3. 10.

e Gal. 5. 16. 1 Pet. 2. 11.

heathens? And practices of the most abandoned and dissolute sort? If those called Christians at Rome were guilty of such acts, there could be no difference, except in profession, between them and the most abominable of the heathens. But it is impossible that such things should be spoken to the followers of Christ; for the very grace that brings repentance, enables the penitent to cast aside and abominate all such vicious and abominable conduct.

The advices to the Christians may be found in the preceding chapter; those at the conclusion of this chapter, belong solely to the heathens.

Verse 14. Put ye on the Lord Jesus] This is in reference to what is said ver. 13, Let us put on decent garments: let us make a different profession, unite with other company; and maintain that profession by a suitable conduct. Putting on, or being clothed with Jesus Christ, signifies receiving and believing the gospel; and, consequently, taking its maxims for the government of life: having the mind that was in Christ. The ancient Jews frequently use the phrase putting on the Shechinah, or Divine Majesty, to signify the soul's being clothed with immortality, and rendered fit for glory.

To fulfil the lusts thereof.] Es Emiluuias, in reference to its lusts; such as the xwpoi, xorzi, μedai, and aσexyeiαi, rioting, drunkenness, prostitutions, and uncleanness, mentioned ver. 13. to make provision for which, the Gentiles lived and laboured, and bought and sold, and schemed and planned; for it was the whole business of their life to gratify the sinful lusts of the flesh. Their philosophers taught them little else; and the whole circle of their deities, as well as the whole scheme of their religion, served only to excite and inflame such passions, and produce such practices.

I. In these four last verses there is a fine metaphor, and it is continued and well sustained in every expression. 1. The apostle considers the state of the Gentiles under the notion of night; a time of darkness, and a time of evil practices. 2. That this night is nearly at an end, the night is far spent. 3. He considers the gospel as now visiting the Gentiles, and the light of a glorious day about to shine forth on them. 4. He calls those to awake who were in a stupid, senseless state, concerning all spiritual and moral good; and those who were employed in the vilest practices that could debase To be clothed with a person, is a Greek phrase, signifying and degrade mankind. 5. He orders them to cast off the to assume the interests of another, to enter into his views, to works of darkness, and put on the armour; orλa, the imitate him, and be wholly on his side.. St. Chrysostom par- || habiliments of light, of righteousness. to cease to do evil; ticularly mentions this as a common phrase, i deiva Tov dava to learn to do well. Here is an allusion to laying aside the EvEducato, such a one, hath put on such a one; i. e. he closely night-clothes; and putting on their day-clothes. 6. He exfollows and imitates him. So Dionysius Hal. Antiq. lib. xi.horts them to this, that they may walk honestly, decently pag. 689. speaking of Appius, and the rest of the Decemviri, habited; and not spend their time, waste their substance, says, ουκετι μετριάζοντες, αλλά τον Ταρκύνιον εκεινον ενδυομενοι, destroy their lives, and ruin their souls, in such iniquitous They were no longer the servants of Tarquin, but they practices as those which he immediately specifies. 7. That CLOTHED THEMSELVES WITH HIM: they imitated and aped they might not mistake his meaning concerning the decent him in every thing. Eusebius, in his life of Constantine, clothing which he exhorts them to walk in, he immediately says the same of his sons, they put on their father; they explains himself by the use of a common form of speech, seemed to enter into his spirit and views, and to imitate him and says, still following his metaphor, put on the Lord Jesus in all things. The mode of speech itself is taken from the Christ; receive his doctrine, copy his example, and seek custom of stage-players; they assumed the name and gar- the things which belong to another life; for the Gentiles ments of the person whose character they were to act; thought of little else than making provision for the flesh or and endeavoured as closely as possible, to imitate him in body, to gratify its animal desires and propensities. their spirit, words, and actions. See many pertinent examples in Kypke.

And make not provision for the flesh] By flesh we are here to understand, not only the body, but all the irregular appetites and passions which led to the abominations already recited. No provision should be made for the encouragement and gratification of such a principle as this.

II. These last verses have been rendered famous in the Christian church, for more than 1400 years, as being the instrument of the conversion of St. Augustin. It is well known that this man was, at first, a Manichean, in which doctrine he continued till the 32nd year of his age:— he had frequent conferences and controversies on the Christian religion with several friends, who were Christians; and

We should bear with him

ROMANS.

who is weak in the faith.

eminent of all the Latin fathers. Such is the substance of the story handed down to us from antiquity, concerning the conversion of St. Augustin. He was made bishop of Hippo in Africa, in the year 395, and died in that city Aug. 28, 430, at the very time that it was besieged by the Vandals.

with his mother Monica, who was incessant in her prayers and tears for his conversion. She was greatly comforted by the assurance given her by St. Ambrose, bishop of Milan, where her son Augustin was then professor of rhetoric; || that a child of so many prayers and tears could not perish. He frequently heard St. Ambrose preach, and was affected III. After what I have said in the Notes, I need add nonot only by his eloquence, but by the important subjects thing on the great political question of subordination to the which he discussed; but still could not abandon his Ma. civil powers; and of the propriety and expediency of subnicheanism. Walking one day in a garden with his friend mitting to every ordinance of man for the Lord's sake. I Alypius, who it appears had been reading a copy of St. Paul's need only observe, that it is in things civil, this obedience is Epistle to the Romans, and had left it on a bank near enjoined in things religious, God alone is to be obeyed. which they then were, (though some say that Augustin was Should the civil power attempt to usurp the place of the then alone,) he thought he heard a musical voice calling out Almighty, and forge a new creed, or prescribe rites and cedistinctly, TOLLE et LEGE! TOLLE et LEGE! take up and remonies not authorized by the word of God; no Christian read! take up and read! He looked down, saw the book, is bound to obey. Yet, even in this case, as I have already took it up, and hastily opening it, the first words that met noted, no Christian is authorized to rebel against the civil his eye were these—My xwμois xaι μelzis, &c. Not in rioting || power; he must bear the persecution; and, if needs be, and drunkenness, &c. but put ye on the Lord Jesus Christ. He seal the truth with his blood; and thus become a martyr of felt the import and power of the words, and immediately re- the Lord Jesus. This has been the invariable practice of the solved to become a follower of Christ; he, in consequence, in- genuine church of Christ. They committed their cause to stantly embraced Christianity; and afterwards boldly professed Him who judgeth righteously. See further on this subject and wrote largely in its defence; and became one of the most on Matt. xxii. 20, &c.

CHAPTER XIV.

In things indifferent, Christians should not condemn each other, 1. Particularly with respect to different kinds of food, 2-4. And the observation of certain days, 5, 6. None of us should live unto himself, but unto Christ, who lived and died for us, 7–9. We must not judge each other; for all judgment belongs to God, 10—13. We should not do any thing by which a weak brother may be stumbled or grieved; lest we destroy him for whom Christ died, 14-16. The kingdom of God does not consist in outward things, 17, 18. Christians should endeavour to cultivate peace and brotherly affection, and rather deny themselves of certain privileges, than be the means of stumbling a weak brother, 19-21. The necessity of doing all in the spirit of faith, 22-23.

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Ch. 15. 1, 7. 1 Cor. 8. 9, 11. & 9. 22.- „↳ Or, not to judge his doubtful thoughts.— ver. 14. 1 Cor. 10. 25. 1 Tim. 4. 4. Tit. 1. 15.

NOTES ON CHAP. XIV.

It seems very likely, from this, and the following chapter, that there were considerable misunderstandings between the Jewish and Gentile Christians at Rome, relative to certain customs which were sacredly observed by the one, and disregarded by the other. The principal subject of dispute was, concerning meats and days. The converted Jew, retaining a veneration for the law of Moses, abstained from

certain meats, and was observant of certain days; while the converted Gentile, understanding that the Christian religion laid him under no obligations to such ceremonial points, had no regard to either. It appears farther, that mutual cen sures, and uncharitable judgments, prevailed among them; and that brotherly love, and mutual forbearance, did not generally prevail. The apostle, in this part of his Epistle, exhorts, that in such things, not essential to religion; and in

Christians must not

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3 Let not him that eateth despise | Yea, he shall be holden up: for God A. M.cir. 4062. is able to make him stand.

An. Olymp him that eateth not; and let not him

A.U.C.cir.811. which eateth not judge him that eateth for God hath received him.

4 Who art thou that judgest another man's servant? to his own master he standeth or falleth.

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5 One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.

• Col. 2. 16.- Jam. 4. 12.

• Gal. 4. 10. Col. 2. 16.- — Or, fully assured.

which both parties, in their different way of thinking, might have an honest meaning, and serious regard to God, difference of sentiments might not hinder Christian fellowship and love but that they would mutually forbear each other, make candid allowance, and especially not carry their gospel liberty so far as to prejudice a weak brother, a Jewish Christian, against the gospel itself; and tempt him to renounce Christianity. His rules and exhortations are still of great use, and happy would the Christian world be, if they were more generally practised. See Dr. Taylor, who farther remarks, that it is probable, St. Paul learnt all these particulars from Aquila and Priscilla, who were lately come from Rome,|| Acts xviii. 2, 3. and with whom the apostle was familiar for a considerable time. This is very likely, as there is no evidence that he had any other intercourse with the church at Rome.

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Not to doubtful disputations.] Μη εις διακρίσεις διαλογισμών These words have been variously translated and understood: Dr. Whitby thinks the sense of them to be this, Not discriminating them by their inward thoughts. Do not reject any from your Christian communion, because of their particular sentiments on things which are in themselves indif ferent. Do not curiously enquire into their religious scruples, nor condemn them on that account. Entertain a brother of this kind rather with what may profit his soul, than with curious disquisitions on speculative points of doctrine. A good lesson for modern Christians in general.

Verse 2. One believeth that he may eat all things] He believes that whatsoever is wholesome and nourishing, whether herbs or flesh; whether enjoined or forbidden by the Alosaic law, may be safely and conscientiously used by every Christian.

Another, who is weak, eateth herbs.] Certain Jews, lately converted to the Christian faith, and having as yet little

knowledge of its doctrines, believe the Mosaic law relative to clean and unclean meats, to be still in force; and therefore, when they are in a Gentile country, for fear of being defiled, avoid flesh entirely, and live on vegetables. And a Jew, when in a heathen country, acts thus, because he cannot tell whether the flesh which is sold in the market, may be of a clean or unclean beast; whether it may not have been offered to an idol; or whether the blood may have been taken properly from it.

Verse 3. Let not him that eateth] The Gentile, who eats flesh, despise him, the Jew, who eateth not flesh, but herbs. And let not him, the Jew, that eateth not indiscriminately, judge, condemn him, the Gentile, that eateth indiscriminately, flesh or vegetables.

For God hath received him.] Both being sincere and upright, and acting in the fear of God, are received as heirs of eternal life, without any difference on account of these religious scruples or prejudices.

Verse 4. Who art thou that judgest another man's servant?] Who has ever given thee the right to condemn the servant of another man, in things pertaining to his own master? To his own master he standeth or falleth. Ile, not thou, is to judge him; thy intermeddling in this business, is both rash and uncharitable.

Yea, he shall be holden up] He is sincere and upright, and God, who is able to make him stand, will uphold him; and so teach him, that he shall not essentially err. And it is the will of God that such upright, though scrupulous persons, should be continued members of his church.

Verse 5. One man esteemeth one day above another] Perhaps the word jussay, day, is here taken for time, festival, and such like; in which sense it is frequently used. Reference is made here to the Jewish institutions, and especially their festivals; such as the pass-over, pentecost, feast of tabernacles, new moons, jubilee, &c. The converted Jew still thought these of moral obligation; the Gentile Christian, not having been bred up in this way, had no such prejudices. And as those who were the instruments of bringing him to the knowledge of God, gave him no such injunctions, consequently he paid to these, no religious regard.

Another] The converted Gentile esteemeth every day;

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who lived and died for us.

and whether we die, we die unto the A.M.cir.4062. Lord: whether we live therefore, or die, we are the Lord's.

A. D. cir.58. An. Olymp. cir. CCIX. 2. A.U.C.cir.811.

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

7 For none of us liveth to himself, and no why dost thou set at nought thy brother? for man dieth to himself. 5 we shall all stand before the judgment seat of

8 For whether we live, we live unto the Lord; Christ.

Gal. 4. 10. Or, observeth. d 1 Cor. 6. 19, 20. Gal. 2. 20.

1 Cor. 10. 31. 1 Tim. 4. 3. 1 Thes. 5. 10. 1 Pet. 4. 2.

e 2 Cor. 5. 15.

f Acts 10. 36.- Matt. 25. 31, 32. Acts 10.42. & 17. 31. 2 Cor. 5. 10. Jude 11, 15.

considers that all time is the Lord's; and that each day should be devoted to the glory of God; and that those festivals are not binding on him.

We add here alike, and make the text say what I am sure was never intended, viz. that there is no distinction of days, not even of the Sabbath: and that every Christian is at liberty to consider even this day to be holy, or not holy, as he happens to be persuaded in his own mind.

That the Sabbath is of lasting obligation, may be reasonably concluded from its institution: see the note on Gen. ii. 3. and from its typical reference. All allow that the sabbath is a type of that rest in glory which remains for the people of God. Now, all types are intended to continue in full force till the anti-type, or thing signified, take place; consequently, the sabbath will continue in force till the consummation of all things. The word alike should not be added; nor is it acknowledged by any MS. or ancient Version.

Let every man be fully persuaded] With respect to the propriety, or non-propriety of keeping the above festivals, let every man act from the plenary conviction of his own mind; there is a sufficient latitude allowed: all may be fully satisfied.

Verse 6. He that regardeth the day] A beautiful apology for mistaken sincerity, and injudicious reformation. Do not condemn the man for what is indifferent in itself: if he keep these festivals, his purpose is to honour God, by the religious observance of them. On the other hand, he who finds that he cannot observe them in honour of God, not believing that God has enjoined them; he does not observe them at all. In like manner, he that eateth any creature of God, which is wholesome and proper for food, gives thanks to God, as the author of all good. And he who cannot eat of all indiscriminately, but is regulated by the precepts in the Mosaic law, relative to clean and unclean meats, also gives God thanks. Both are sincere; both upright; both

act according to their light; God accepts both and they should bear with each other.

Verse 7. None of us liveth to himself] The Greek writers use the phrase aur, to signify acting according to one's own judgment, following one's own opinion. Christians must act in all things according to the mind and will of God, and not follow their own wills. The apostle seems to intimate that, in all the above cases, each must endeavour to please God; for he is accountable to him alone for his conduct in these indifferent things. God is our master, we must live to him; as we live under his notice, and by his bounty: and when we cease to live among men, we are still in his hand. Therefore, what we do, or what we leave undone, should be in reference to that eternity which is ever at hand.

Verse 9 Christ both died, and rose] That we are not our own, but are the Lord's both in life and death, is evident from this, that Christ lived and died, and rose again, that he might be the Lord of the dead and the living; for his power extends equally over both worlds: separate as well as embodied spirits, are under his authority; and he it is who is to raise even the dead to life: and thus all, throughout eternity, shall live under his dominion.

The clause xai ave57, and rose, is wanting in several reputable MSS. and certainly is not necessary to the text. Griesbach omits the words, and reads anɛave xai eŸyoer, died and lived; of which professor White says, lectio indubiè genuina: "this reading is indisputably genuine."

Verse 10. But why dost thou] Christian Jew, observing the rites of the Mosaic law; judge, condemn thy brother, Christian Gentile, who does not think himself bound by this law?

Or why dost thou] Christian Gentile, set at nought thy Christian Jewish brother, as if he were unworthy of thy regard, because he does not yet believe that the gospel has set him free from the rites and ceremonies of the law?

We must be charitably disposed

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CHAP. XIV.

11 For it is written, As I live, saith Cix the Lord, every knee shall bow to me,

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towards each other.

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14 1 know, and am persuaded by A. M. cir.4062. the Lord Jesus, "that there is nothing A.U.C.cir.811. and every tongue shall confess to God."unclean of itself: but to him that es

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12 So then every one of us shall give account teemeth any thing to be unclean, to him it is of himself to God. unclean.

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Verse 12. Every one of us shall give account of himself]ous; it should be borne with and instructed; it must be won We shall not, at the bar of God, be obliged to account for the conduct of each other,—each shall give account of himself: and let him take heed that he be prepared to give up his accounts with joy.

Verse 13. Let us not, therefore, judge one another any more] Let us abandon such rash conduct; it is dangerous; it is uncharitable judgment belongs to the Lord, and he will condemn those only, who should not be acquitted.

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 infinitely better than none.

Verse 15. If thy brother be grieved] If he think that thou dost wrong, and he is, in consequence, stumbled at thy conduct ;

That no man put a stumbling-block] Let both the converted Jew and Gentile consider, that they should labour to promote each other's spiritual interests; and not be a means of hindering each other in their Christian course; or of caus- Now walkest thou not charitably] Kara ayaяy, according them to abandon the Gospel, on which, and not on ques-ing to love; for, love worketh no ill to its neighbour; but tions of rites and ceremonies, the salvation of their souls de- by thy eating some particular kind of meat, on which neither pends.

thy life nor well-being depend; thou workest ill to him by grieving and distressing his mind, and therefore thou breakest the law of God in reference to him, while pretending that thy Christian liberty raises thee above his scruples.

Verse 14. I know, and am persuaded by the Lord Jesus] After reasoning so long and so much with these contending parties, on the subject of their mutual misunderstandings; without attempting to give any opinion, but merely to shew Destroy not him with thy meat for whom Christ died.] them the folly and uncharitableness of their conduct; he This puts the uncharitable conduct of the person in question, now expresses himself fully, and tells them that nothing is in the strongest light; because it supposes that the weak unclean of itself, and that he has the inspiration and autho-brother may be so stumbled, as to fall and perish finally; rity of Jesus Christ to say so; for to such an inspiration he must refer in such words as, I know and am persuaded by the|| Lord Jesus. And yet after having given them this decisive judgment, through respect to the tender mistaken conscience of weak believers, he immediately adds, But to him that esteemeth any thing to be unclean, to him it is unclean; because if he act contrary to his conscience, he must necessarily con

even the man for whom Christ died. To injure a man in his
circumstances is bad; to injure him in his person is worse;
to injure him in his reputation is still worse;
and to injure
his soul is worst of all. No wickedness, no malice can go
farther than to injure and destroy the soul; thy uncharitable
conduct may proceed thus far; therefore thou art highly
criminal before God.

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