Verse 15. But if thy brother, etc. This address is to the Gentile convert. In the previous verse, Paul admitted that the prejudice of the Jew was not well founded. But, admitting that, still the question was how he should be treated while he had that prejudice. The apostle here shows the Gentile that he ought not so to act as necessarily to wound his feelings, or to grieve him.
Be grieved. Be pained; as a conscientious man always is, when he sees another, and especially a Christian brother, do anything which he esteems to be wrong. The pain would be real, though the opinion from which it arose might not be well founded.
With thy meat. Greek, On account of meat, or food; that is, because you eat that which he regards as unclean.
Now walkest. To walk, in the sacred Scriptures, often denotes to act, or to do a thing, Mark 7:5; Acts 21:21; Romans 6:4; 8:1,4. Here it means, that if the Gentile convert persevered in the use of such food, notwithstanding the conscientious scruples of the Jew, he violated the law of love.
Charitably. Greek, According to charity, or love; that is, he would violate that law which required him to sacrifice his own comfort to promote the happiness of his brother, 1 Corinthians 13:5; 10:24,28,29 \\Php 2:4,21\\.
Destroy not him. The word destroy here refers, doubtless, to the ruin of the soul in hell. It properly denotes ruin or destruction, and is applied to the ruin or corruption of various things, in the New Testament. To life, (Matthew 10:39) to a reward, in the sense of losing it, (Mark 9:41; Luke 15:4) to food, (John 6:27) to the Israelites represented as lost or wandering, (Matthew 10:6) to wisdom that is rendered vain,
(1.) 1 Corinthians 1:19) to bottles rendered useless, (Matthew 9:17) etc. But it is also frequently applied to destruction in hell, to the everlasting ruin of the soul. Matthew 10:28, "Who is able to destroy both soul and body in hell." Matthew 18:14; John 3:15; Romans 2:12. That this is its meaning here is apparent from the parallel place in 1 Corinthians 8:11, "And through thy knowledge shall thy weak brother perish?" If it be asked how the eating of meat by the Gentile convert could be connected with the perdition of the Jew, I reply, that the apostle supposes that in this way an occasion of stumbling would be afforded to him, and he would come into condemnation. He might be led by example to partake against his own conscience, or he might be excited to anger, disgust, and apostasy from the Christian faith. Though the apostle believed that all who were true Christians would be saved, Romans 8:30-39, yet he believed that it would be brought about by the use of means, and that nothing should be done that would tend to hinder or endanger their salvation, Hebrews 6:4-9; 2:1. God does not bring his people to heaven without the use of means adapted to the end; and one of those means is that employed here to warn professing Christians against such conduct as might jeopard the salvation of their brethren. For whom Christ died. The apostle speaks here of the possibility of endangering the salvation of those for whom Christ died, just as he does respecting the salvation of those who are in fact Christians. By those for whom Christ died, he undoubtedly refers here to true Christians, for the whole discussion relates to them, and them only. Comp. Romans 14:3,4,7,8. This passage should not be brought, therefore, to prove that Christ died for all men, or for any who shall finally perish. Such a doctrine is undoubtedly true, (comp. 2 Corinthians 5:14,15; 1 John 2:2; 2 Peter 2:1,) but it is not the truth which is taught here. The design is to show the criminality of a course that would tend to the ruin of a brother. For these weak brethren, Christ laid down his precious life. He loved them; and shall we, to gratify our appetites, pursue a course which will tend to defeat the work of Christ, and ruin the souls redeemed by his blood?
{2} "charitably" or "according to charity"
{r} "destroy not him" 1 Corinthians 8:11
Verse 16. Let not then your good, etc. That which you esteem to be right, and which may be right in itself. You are not bound by the ceremonial law. You are free from the yoke of bondage. This freedom you esteem to be a good--a favour--a high privilege. And so it is; but you should not make such a use of it as to do injury to others.
Be evil spoken of. Greek, Be blasphemed. Do not so use your Christian liberty as to give occasion for railing and unkind remarks from your brethren, so as to produce contention and strife, and thus to give rise to evil reports among the wicked about the tendency of the Christian religion, as if it were adapted only to promote controversy. How much strife would have been avoided if all Christians had regarded this plain rule. In relation to dress, and rites, and ceremonies in the church, we may be conscious that we are right; but an obstinate adherence to them may only give rise to contention and angry discussion, and to evil reports among men, of the tendency of religion. In such a case we should yield our private, unimportant, personal indulgence to the good of the cause of religion and of peace.
Verse 17. For the kingdom of God. For an explanation of this phrase, See Barnes "Matthew 3:2". Here it means, that the peculiarities of the kingdom of God, or of the church of Christ on earth, do not consist in observing the distinctions between meats and drinks. It was true that by these things the Jews had been particularly characterized, but the Christian church was to be distinguished in a different manner.
Is not. Does not consist in. or is not distinguished by.
Meat and drink. In observing distinctions between different kinds of food, or making such observances a matter of conscience, as the Jews did. Moses did not prescribe any particular drink, or prohibit any; but the Nazarites abstained from wine, and all kinds of strong liquors; and it is not improbable that the Jews had invented some distinctions on this subject which they judged to be of importance. Hence it is said in Colossians 2:16, "Let no man judge you in meat or in drink." Comp. 1 Corinthians 8:8; 4:20.
But righteousness. This word here means virtue, integrity, a faithful discharge of all the duties which we owe to God or to our fellow-men. It means, that the Christian must so live as to be appropriately denominated a righteous man, and not a man whose whole attention is absorbed by the mere ceremonies and outward forms of religion. To produce this, we are told, was the main design and the principal teaching of the gospel, Titus 2:12. Comp. Romans 8:13; 1 Peter 2:11. Thus it is said, (1 John 2:2) "Every one that doeth righteousness is born of God;" 1 John 3:10, "Whosoever doeth not righteousness is not of God." Comp. 1 John 3:7; 1 Corinthians 15:34; 2 Corinthians 3:9; 2 Corinthians 6:7,14; Ephesians 5:9; 6:14; 1 Timothy 6:11; 1 Peter 2:24; Ephesians 4:24. He that is a righteous man, whose characteristic it is to lead a holy life, is a Christian. If his great aim is to do the will of God, and if he seeks to discharge with fidelity all his duties to God and man, he is renewed. On that righteousness he will not depend for salvation, (Philippians 3:8,9) but he will regard this character and this disposition as evidence that he is a Christian, and that the Lord Jesus is made unto him "wisdom, and righteousness, and sanctification, and redemption," 1 Corinthians 1:30.
And peace. This word, in this place, does not refer to the internal peace and happiness which the Christian has in his own mind, (comp. See Barnes "Romans 5:1") but to peace or concord in opposition to contention among brethren. The tendency and design of the kingdom of God is to produce concord and love, and to put an end to alienation and strife. Even though, therefore, there might be ground for the opinions which some cherished in regard to rites, yet it was of more importance to maintain peace than obstinately to press those matters at the expense of strife and contention. That the tendency of the gospel is to promote peace, and to induce men to lay aside all causes of contention and bitter strife, is apparent from the following passages of the New Testament: 1 Corinthians 7:15; 14:33; Galatians 5:22; Ephesians 4:3; 1 Thessalonians 5:13; 2 Timothy 2:22; James 3:18; Matthew 5:9; Ephesians 4:31,32; Colossians 3:8; John 13:34,35; 17:21-23. This is the second evidence of piety on which Christians should examine their hearts--a disposition to promote the peace of Jerusalem, Psalms 122:6; 37:11. A contentious, quarrelsome spirit; a disposition to magnify trifles; to make the shibboleth of party an occasion of alienation, and heart-burning, and discord; to sow dissensions on account of unimportant points of doctrine or of discipline, is full proof that there is no attachment to Him who is the Prince of Peace. Such a disposition does infinite dishonour to the cause of religion, and perhaps has done more to retard its progress than all other causes put together. Contentions commonly arise from some small matter in doctrine, in dress, in ceremonies; and often the smaller the matter the more fierce the controversy, till the spirit of religion disappears, and desolation comes over the face of Zion.
"the Spirit, like a peaceful dove, Flies from the reahns of noise and strife."
And joy. This refers, doubtless, to the personal happiness produced in the mind by the influence of the gospel. See Barnes "Romans 5:1"; also Romans 5:2-5.
In the Holy Ghost. Produced by the Holy Ghost, Romans 5:5. Comp. Galatians 5:22,23.
{s} "the kingdom of God" Matthew 6:33
Verse 18. In these things. In righteousness, peace, and joy.
Serveth Christ. Or obeys Christ, who has commanded them. He receives Christ as his Master or Teacher, and does his will in regard to them. To do these things is to do honour to Christ, and to show the excellency of his religion.
Is acceptable to God. Whether he be converted from the Jews or the Gentiles.
And approved of men. That is, men will approve of such conduct; they will esteem it to be right, and to be in accordance with the spirit of Christianity. He does not say that the wicked world will love such a life, but it will commend itself to them as such a life as men ought to lead.
Verse 19. Let us therefore follow, etc. The object of this verse is to persuade the church at Rome to lay aside theft causes of contention, and to live in harmony. This exhortation is founded on the considerations which the apostle had presented, and may be regarded as the conclusion to which the argument had conducted him.
The things which make for peace. The high purposes and objects of the Christian religion, and not those smaller matters which produce strife. If men aim at the great objects proposed by the Christian religion, they will live in peace. If they seek to promote theft private ends, to follow their own passions and prejudices, they will be involved in strife and contention. There are great common objects before all Christians in which they can unite, and in the pursuit of which they will cultivate a spirit of peace. Let them all strive for holiness; let them seek to spread the gospel; let them engage in circulating the Bible, or in doing good in any way to others, and their smaller matters of difference will sink into comparative unimportance, and they will unite in one grand purpose of saving the world. Christians have more things in which they agree than in which they differ. The points on which they are agreed are of infinite importance; the points on which they differ are commonly some minor matters in which they may "agree to differ," and still cherish love for all who bear the image of Christ.
And things wherewith, etc. That is, those things by which we may render aid to our brethren; the doctrines, exhortations, counsels, and other helps which may benefit them in their Christian life.
May edify. The word edify means, properly, to build, as a house; then to rebuild or reconstruct; then to adorn or ornament; then to do anything that will confer favour or advantage, or which will further an object. Applied to the church, it means, to do anything by teaching, counsel, advice, etc., which will tend to promote its great object; to aid Christians, to enable them to surmount difficulties, to remove theft ignorance, etc., Acts 9:31; 1 Corinthians 8:1; 14:4. In these expressions the idea of a building is retained, reared on a firm, tried corner-stone the Lord Jesus Christ, Ephesians 2:20; Isaiah 28:16. Comp. Romans 9:33. Christians are thus regarded, according to Paul's noble idea, (Ephesians 2:20-22,) as one great temple erected for the glory of God, having no separate interest, but as united for one object, and therefore bound to do all that is possible that each other may be fitted to their appropriate place, and perform their appropriate function in perfecting and adorning this temple of God.
{w} "Let us therefore follow" Psalms 34:14; Hebrews 12:14
{x} "things wherewith one edify" 1 Corinthians 14:12
Verse 20. For meat. By your obstinate, pertinacious attachment to your own opinions about the distinctions of meats and drinks, do not pursue such a course as to lead a brother into sin, and ruin his soul. Here is a new argument presented why Christians should pursue a course of charity--that the opposite would tend to the ruin of the brother's soul.
Destroy not. The word here is that which properly is applied to pulling down an edifice; and the apostle continues the figure which he used in the previous verse. Do not pull down or destroy the temple which God is rearing.
The work of God. The work of God is that which God does, and here especially refers to his work in rearing his church. The Christian is regarded peculiarly as the work of God, as God renews his heart, and makes him what he is. Hence he is called God's "building," (1 Corinthians 3:9) and his "workmanship, created in Christ Jesus unto good works," (Ephesians 2:10) and is denominated "a new creature," 2 Corinthians 5:17. The meaning is, "Do not so conduct yourself, in regard to the distinction of meats into clean and unclean, as to cause your brother to sin, and to impair or ruin the work of religion which God is carrying on in his soul." The expression does not refer to man as being the work of God, but to the piety of the Christian; to that which God, by his Spirit, is producing in the heart of the believer.
All things indeed are pure. Comp. Romans 14:14. This is a concession to those whom he was exhorting to peace. All things under the Christian dispensation are lawful to be eaten. The distinctions of the Levitical law are not binding on Christians.
But it is evil. Though pure in itself, yet it may become an occasion of sin, if another is grieved by it. It is evil to the man who pursues a course that will give offence to a brother; that will pain him, or tend to drive him off from the church, or lead him away into sin.
With offence. So as to offend a brother, such as he esteems to be sin, and by which he will be grieved.
{y} "are pure; but it is" Titus 1:15
{z} "evil for that man" 1 Corinthians 8:10-13
Verse 21. It is good. It is right; or it is better. This verse is an explanation or enlarged specification of the meaning of the former.
To eat flesh. That is, such flesh as the Jewish convert regarded as unclean, Romans 14:2.
Nor to drink wine. Wine was a common drink among the Jews, and usually esteemed lawful. But the Nazarites were not allowed to drink it, (Numbers 6:3) and the Rechabites (Jeremiah 35) drank no wine; and it is possible that some of the early converts regarded it as unlawful for Christians to drink it. Wine was, moreover, used in libations in heathen worship, and perhaps the Jewish converts might be scrupulous about its use from this cause. The caution here shows us what should be done now in regard to the use of wine. It may not be possible to prove that wine is absolutely unlawful, but still many friends of temperance regard it as such, and are grieved at its use. They esteem the habit of using it as tending to intemperance, and as encouraging those who cannot afford expensive liquors. Besides, the wines which are now used are different from those which were common among the ancients. That was the pure juice of the grape. That which is now in common use is mingled with alcohol, and with other intoxicating ingredients. Little or none of the wine which comes to this country is pure. And in this state of the case, does not the command of the apostle here require the friends of temperance to abstain even from the use of wine?
Nor any thing. Any article of food or drink, or any course of conduct. So valuable is peace, and so desirable is it not to offend a brother, that we should rather deny ourselves to any extent, than be the occasion of offences and scandals in the church.
Stumbleth. For the difference between this word and the word offended, See Barnes "Romans 11:11". It means here that, by eating, a Jewish convert might be led to eat also, contrary to his own conviction of what was right, and thus be led into sin.
Or is made weak. That is, shaken, or rendered less stable in his opinion or conduct. By being led to imitate the Gentile convert, he would become less firm and established; he would violate his own conscience; his course would be attended with regrets and with doubts about its propriety, and thus he would be made weak. In this verse we have an eminent instance of the charity of the apostle, and of his spirit of concession and kindness. If this were regarded by all Christians, it would save no small amount of strife, and heart-burnings, and contention. Let a man begin to act on the principle that peace is to be promoted, that other Christians are not to be offended, and what a change would it at once produce in the churches, and what an influence would it exert over the life!
Verse 22. Hast thou faith! The word faith here refers only to the subject under discussion--to the subject of meats, drinks, etc. Do you believe that it is right to eat all kinds of food? etc. The apostle had admitted that this was the true doctrine; but he maintains that it should be so held as not to give offence.
Have it to thyself. Do not obtrude your faith or opinion on others. Be satisfied with cherishing the opinion, and acting on it in private, without bringing it forward to produce disturbance in the church.
Before God. Where God only is the witness. God sees your sincerity, and will approve your opinion. That opinion cherish and act on, yet so as not to give offence, and to produce disturbance in the church. God sees your sincerity; he sees that you are right; and you will not offend him. Your brethren do not see that you are right, and they will be offended.
Happy is he, etc. This state of mind, the apostle says, is one that is attended with peace and happiness; and this is a further reason why they should indulge their opinion in private, without obtruding it on others. They were conscious of doing right, and that consciousness was attended with peace. This fact he states in the form of a universal proposition, as applicable not only to this case, but to all cases. Comp. 1 John 3:21.
Condemneth not himself. Whose conscience does not reprove him.
In that thing which he alloweth. Which he approves, or which he does. Who has a clear conscience in his opinions and conduct. Many men indulge in practices which their consciences condemn, many in practices of which they are in doubt. But the way to be happy is to have a clear conscience in what we do; or, in other words, if we have doubts about a course of conduct, it is not safe to indulge in that course, but it should be at once abandoned. Many men are engaged in business about which they have many doubts; many Christians are in doubt about certain courses of life. But they can have no doubt about the propriety of abstaining from them. They who are engaged in the slave-trade; or they who are engaged in the manufacture or sale of ardent spirits; or they who frequent the theatre or the ball-room, or who run the round of fashionable amusements, if professing Christians, MUST often be troubled with many doubts about the propriety of their manner of life. But they can have no doubt about the propriety of an opposite course. Perhaps a single inquiry would settle all debate in regard to these things: Did any one ever become a slave-dealer, or a dealer in ardent spirits, or go to the theatre, or engage in scenes of splendid amusements, with any belief that he was imitating the Lord Jesus Christ, or with any desire to honour him or his religion? But one answer would be given to this question; and in view of it, how striking is the remark of Paul, "Happy is he that condemneth not himself in that thing which he alloweth."
{a} "Happy is he that condemneth" 1 John 3:21
Verse 23. He that doubteth, he that is not fully satisfied in his mind; who does not do it with a clear conscience. The margin has it rendered correctly, "He that discerneth and putteth a difference between meats." He that conscientiously believes, as the Jew did, that the Levitical law respecting the difference between meats was binding on Christians.
Is damned. We apply this word almost exclusively to the future punishment of the wicked in hell. But it is of importance to remember, in reading the Bible, that this is not of necessity its meaning. It means, properly, to condemn; and here it means only that the person who should thus violate the dictates of his conscience would incur guilt, and would be blameworthy in doing it. But it does not affirm that he would inevitably sink to hell. The same construction is to be put on the expression in 1 Corinthians 11:29, "He that eateth and drinketh unworthily, eateth and drinketh damnation to himself."
For whatsoever, etc. Whatever is not done with a full conviction that it is right, is sinful; whatever is done when a man doubts whether it is right, is sin. This is evidently the fair interpretation of this place. Such the connexion requires. It does not affirm that all or any of the actions of impenitent and unbelieving men are sinful, which is true, but not the truth taught here; nor does it affirm that all acts which are not performed by those who have faith in the Lord Jesus are sinful; but the discussion pertains to Christians; and the whole scope of the passage requires us to understand the apostle as simply saying that a man should not do a thing doubting its correctness; that he should have a strong conviction that what he does is right; and that if he has not this conviction, it is sinful. The rule is of universal application. In all cases, if a man does a thing which he does not believe to be right, it is a sin, and his conscience will condemn him for it. It may be proper, however, to observe, that the converse of this is not always true, that if a man believes a thing to be right, that therefore it is not sin. For many of the persecutors were conscientious, (John 16:2; Acts 26:9) and the murderers of the Son of God did it ignorantly, (Acts 3:17; 1 Corinthians 2:8) and yet were adjudged as guilty of enormous crimes. Comp. Luke 11:50,51; Acts 2:23,37.
In this chapter we have a remarkably fine discussion of the nature of Christian charity. Differences of opinion will arise, and men will be divided into various sects; but if the rules which are laid down in this chapter were followed, the contentions, and altercations, and strifes among Christians would cease. Had these rules been applied to the controversies about rites, and forms, and festivals, that have arisen, peace might have been preserved. Amid all such differences, the great question is, whether there is true love to the Lord Jesus. If there is, the apostle teaches us that we have no right to judge a brother, or despise him, or contend harshly with him. Our object should be to promote peace, to aid him in his efforts to become holy, and to seek to build him up in holy faith.
{1} "doubteth is damned" or, "discerneth and putteth a difference"
"between meats."
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