Rom. 14 Rom. 14:1–6 Directions to treat a weak brother kindly, and not to despise or censure one another in matters of indifference. Rom. 14:6–9 Christ’s right to our best services, whether we live or die. Rom. 14:10–12 We must all be answerable for our respective conduct at his judgment-seat. Rom.

In this chapter and part of the next, the apostle treats of some lesser matters of religion, about which there were great contentions in the church of Rome.

One believeth that he may eat all things; i.e. one that is informed aright of his Christian liberty, is fully persuaded, and that upon good grounds, that he may eat any thing that is wholesome, though forbidden by the ceremonial law; that there is now no difference of clean and unclean meats: see…

Let not him that eateth despise him that eateth not; i.e. Let not him that makes use of his liberty in eating any thing indifferently, vilify or contemn him that is of a contrary mind, as one that is ignorant and over scrupulous; and let not him that forbears such meats as were of old forbidden,…

Who art thou that judgest another man’s servant? to his own master he standeth or falleth: a sharp reprehension of the forementioned evil. You have the like: James 4:12. q.d.

One man esteemeth one day above another: another esteemeth every day alike: there were differences in the church of Rome about the observation of days, as well as the choice of meats; and in this he endeavours an accommodation as well as in the other.

In this verse you have a reason why Christians should not censure one another, upon an account of different opinions and practices, because they have all the same end and scope, which is the pleasing and glorifying of God.

Here he proves what he had before asserted, that Christians have regard to God and his glory in their particular actions; and that from their general end and design, which is to devote themselves, and their whole life, and death, to God. He tells them first, in the negative, that none of us, i.e.

To this end Christ both died, and rose: q.d. This is the fruit that accrues to Christ, by his death and resurrection, that he might, & c. And revived: the Vulgar Latin leaves out this word. Chrysostom left out the former word, he arose.

He goes on to persuade them to a mutual forbearance, to dehort them from condemning or contemning one another about indifferent things. He suggests two arguments against it in this verse; one (which is more implied) is taken from the relation they bore one to another; they were brethren, not by…

This verse proves what was before asserted, that all must stand before the judgment-seat of Christ. The proof is from Isa. 45:23. The prophet speaks only of God’s swearing; the apostle sets down the form of his oath; which form is frequently mentioned in Scripture: see Num. 14:21, Num. 14:28, Jer.

Here you have the end of our standing before the judgment-seat of Christ, which is to give account: see Matt. 12:36, 1 Pet. 4:5. He saith: Every one of us shall give account, whether he be great or small, strong or weak; and that he shall give account of himself; i.e.

Let us not therefore judge one another any more: q.d. Seeing all must be judged by Christ, let us no more judge one another, but mend this fault for time to come. But judge this rather: hitherto his counsel was more general, respecting both the strong and the weak.

Here he obviates an objection. Some might say, they were thoroughly persuaded, that no meat was unclean in itself, and therefore they might, and would, use their liberty in eating any thing that was before them.

In this verse you have two reasons to induce the strong not to offend the weak: First, it is contrary to charity; to grieve a brother upon the score of meats, is to walk uncharitably; it is a violation of the royal law of love, which is against the grieving or offending others, 1 Cor. 13:4.

Here is another argument against offences; it will cause our good to be blasphemed, or evil spoken of. Some, by good here, would understand the Christian faith, or the gospel in general; but others do rather understand it of our Christian liberty in particular: q.d.

This verse contains a new argument to persuade Christians not to strive about meats, or such like things; and that is, that the kingdom of God doth not consist in these, but in weightier matters.

This proves the foregoing assertion, that the kingdom of God consisteth in righteousness, peace, and joy, because he that serveth Christ in and by these things, is accepted of God, and approved of men; this cannot be affirmed of meat and drink, &c.

This verse is the application of the foregoing discourse, in which you have an exhortation to the practice of two great duties. The one is peace, or peaceableness; the other is mutual edification. He had persuaded before to peace with all men, Rom.

For meat destroy not the work of God: here you have a further argument against scandals: q.d. For so inconsiderable a matter as eating a little meat, or for the use of an indifferent thing, do not destroy the work of God.

The apostle proceedeth to enlarge his doctrine touching this particular, beyond the controversy that occasioned this his discourse; for he showeth, that to avoid the scandal or offence of our brethren, we are to abstain, not only from things prohibited by the law, but also from things that are not…

Hast thou faith? have it to thyself before God: some read the first clause without an interrogation, thou hast faith; either way the sense is the same. The apostle here anticipates an objection. The stronger Christian might be ready to say, as it is in Rom.

In this verse is another aphorism, respecting especially the weaker Christian. He that doubteth of the lawfullness of any meat, whether he may or may not eat it, is damned if he eat, i.e. His own conscience condemns him, or he makes himself liable to damnation, because he eateth not of faith.