Verse 10. But why, etc. Since we are all subjects and servants alike, and must all stand at the same tribunal, what right have we to sit in judgment on others?
Thou judge. Thou who art a Jewish convert, why dost thou attempt to arraign the Gentile disciple, as if he had violated a law of God? Comp. Romans 14:3.
Thy brother. God has recognised him as his friend, (Romans 14:3,) and he should be regarded by thee as a brother in the same family.
Or why dost thou set at nought. Despise, (Romans 14:3) why dost thou, who art a Gentile convert, despise the Jewish disciple as being unnecessarily scrupulous and superstitious?
Thy brother. The Jewish convert is now a brother; and all the contempt which you Gentiles once cherished for the Jew should cease, from the fact that he is now a Christian. Nothing will do so much, on the one hand, to prevent a censorious disposition, and, on the other, to prevent contempt for those who are in a different rank in life, as to remember that they are Christians, bought with the same blood, and going to the same heaven as ourselves.
We shall all stand, etc. That is, we must all be tried alike at the same tribunal; we must answer for our conduct, not to our fellow-men, but to Christ; and it does not become us to sit in judgment on each other.
Verse 11. For it is written. This passage is recorded in Isaiah 45:23. It is not quoted literally, but the sense is preserved. In Isaiah there can be no doubt that it refers to Jehovah. The speaker expressly calls himself JEHOVAH, the name which is appropriate to God alone, and which is never applied to a creature, Isaiah 45:18,21, Isaiah 45:24,25. In the place before us, the words are applied by Paul expressly to Christ. Comp. Romans 14:10. This mode of quotation is a strong incidental proof that the apostle regarded the Lord Jesus as Divine. On no other principle could he have made these quotations.
As I live. The Hebrew is, "I have sworn by myself." One expression is equivalent to the other. An oath of God is often expressed by the phrase "as I live," Numbers 14:21; Isaiah 49:18; Ezekiel 5:11; 14:16, etc.
Saith the Lord. These words are not in the Hebrew text, but are added by the apostle to show that the passage quoted was spoken by the Lord, the Messiah. Comp. Isaiah 45:18,22.
Every knee shall bow to me. To bow the knee is an act expressing homage, submission, or adoration. It means, that every person shall acknowledge him as God, and admit his right to universal dominion. The passage in Isaiah refers particularly to the homage which his own people should render to him; or rather, means that all who are saved shall acknowledge him as their God and Saviour. The original reference was not to all men, but only to those who should be saved, Isaiah 45:17,21,22,24. In this sense the apostle uses it; not as denoting that all men should confess to God, but that all Christians, whether Jewish or Gentile converts, should alike give account to him. They should all bow before their common God, and acknowledge his dominion over them. The passage originally did not refer particularly to the day of judgment, but expressed the truth that all believers should acknowledge his dominion. It is as applicable, however, to the judgment, as to any other act of homage which his people will render.
Every tongue shall confess to God. In the Hebrew, "Every tongue shall swear." Not swear by God, but to him; that is, pay to him our vows, or answer to him on oath for our conduct; and this is the same as confessing to him, or acknowledging him as our Judge.
{q} "As I live" Isaiah 14:23.
Verse 12. So then. Wherefore; or according to the doctrine of the Old Testament.
Every one of us. That is, every Christian; for the connexion requires us to understand the argument only of Christians. At the same time it is a truth abundantly revealed elsewhere, that all men shall give account of their conduct to God, 2 Corinthians 5:10; Matthew 25; Ecclesiastes 12:14.
Give account of himself". That is, of his character and conduct; his words and actions; his plans and purposes. In the fearful arraignment of that day, every work and purpose shall be brought forth, and tried by the unerring standard of justice. As we shall be called to so fearful an account with God, we should not be engaged in condemning our brethren, but should examine whether we are prepared to give up our account with joy, and not with grief.
To God. The judgment will be conducted by the Lord Jesus, Matthew 25:31-46; Acts 17:31. All judgment is committed to the Son, John 5:22,27. Still we may be said to give account to God,
(1.) because he appointed the Messiah to be the Judge, (Acts 17:31) and,
(2.) because the Judge himself is Divine. The Lord Jesus being God as well as man, the account will be rendered directly to the Creator as well as the Redeemer of the world. In this passage there are two incidental proofs of the Divinity of the Lord Jesus Christ. First, the fact that the apostle applies to him language which in the prophecy is expressly spoken by Jehovah; and, secondly, the fact that Jesus is declared to be the Judge of all. No being that is not omniscient can be qualified to judge the secrets of all men. None who has not seen human purposes at all times, and in all places; who has not been a witness of the conduct by day and by night; who has not been present with all the race at all times; and who, in the great day, cannot discern the true character of the soul, can be qualified to conduct the general judgment. Yet none can possess these qualifications but God. The Lord Jesus, "the Judge of quick and dead," (2 Timothy 4:1,) is therefore Divine.
Verse 13. Let us not therefore judge, etc. Since we are to give account of ourselves at the same tribunal; since we must be there on the same level, let us not suppose that we have a right here to sit in judgment on our fellow-Christians.
But judge this rather. If disposed to judge, let us be employed in a better kind of judging; let us come to a determination not to injure the cause of Christ. This is an instance of the happy turn which the apostle would give to a discussion. Some men have an irresistible propensity to sit in judgment, to pronounce opinions. Let them make good use of that. It will be well to exercise it on that which can do no injury, and which may turn to good account. Instead of forming a judgment about others, let the man form a determination about his own conduct.
That no man, etc. A stumbling-block literally means anything laid in a man's path, over which he may fail. In the Scriptures, however, the word is used commonly in a figurative sense, to denote anything which shall cause him to sin, as sin is often represented by falling. See Barnes "Matthew 5:29". And the passage means, that we should resolve to act so as not by any means to be the occasion of leading our brethren into sin, either by our example, or by a severe and harsh judgment, provoking them to anger, or exciting jealousies, and envyings, and suspicions. No better rule than this could be given to promote peace. If every Christian, instead of judging his brethren severely, would resolve that he would so live as to promote peace, and so as not to lead others into sin, it would tend more, perhaps, than any other thing to advance the harmony and purity of the church of Christ.
Verse 14. I know. This is an admission made to the Gentile convert, who believed that it was lawful to partake of food of every kind. This the apostle concedes; and says he is fully apprized of this. But though he knew this, yet he goes on to say, (Romans 14:15) that it would be well to regard the conscientious scruples of others on the subject. It may be remarked here, that the apostle Paul had formerly quite as many scruples as any of his brethren had then. But his views had been changed.
And am persuaded. Am convinced.
By the Lord Jesus. This does not mean by any personal instruction received from the Lord Jesus; but by all the knowledge which he had received, by inspiration, of the nature of the Christian religion. The gospel of Jesus had taught him that the rites of the Mosaic economy had been abolished, and among those rites were the rules respecting clean and unclean beasts, etc.
There is nothing unclean. Greek, common. This word was used by the Jews to denote that which was unclean, because, in their apprehension, whatever was partaken by the multitude, or all men, must be impure. Hence the words common and impure are often used as expressing the same thing. It denotes that which was forbidden by the laws of Moses.
To him that esteemeth, etc. He makes it a matter of conscience. He regards certain meats as forbidden by God; and while he so regards them, it would be wrong for him to partake of them. Man may be in error, but it would not be proper for him to act in violation of what he supposes God requires.
{1} "common" or, "unclean"
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