EPISTLE TO THE ROMANS.
PART THIRD.
HORTATORY APPLICATION--VARIOUS
PHASES OF THE FAITH-LIFE OF
THE BELIEVER IN CHRIST.
12:1-14:23
I.
BASIS
OF THE FAITH-LIFE DEFINED--IT IS
SACRIFICIAL AND SANCTIFIED.
12:1, 2.
[The theme of this great Epistle is that "the
righteous shall live by faith" (1:17), and its grand conclusion is that those
who seek life this way find it, and all who seek it in other ways fail
(9:30-33). But the popular way of seeking it was by obeying the precepts of the
great moral or Mosaic law. If, then,
Paul's letter overthrows all trust in morality, of what use is morality?
And what bearing has his doctrine on life? May one live as he pleases and
still be saved by his faith? Such are the questions
which have ever arisen in men's minds on first acquaintance with this merciful
and gracious doctrine. The carnal mind's first impulse on hearing the
publication of grace is to abuse grace (6:1. Comp. Jas. 2:14-26). Anticipating
the questionings and tendencies of the weak and sinful natures of his readers,
Paul proceeds to first define the life of faith (12:1, 2). It is a sanctified,
sacrificial life. He then illustrates the workings of this sanctified life in
the two grand spheres of its activities, the spiritual kingdom of God
or the church (12:3-8) and the civil kingdom of the world (12:9-21). But the
faith-life [484] is not defined didactically, but in an
impassioned, hortatory manner, for Paul is not content that his hearers should
know theoretically what it is; he wishes them to have experimental knowledge of
it, to actually live it. In fact, it has been for the purpose of making
the exhortation of this section that all the previous chapters have been
written, for no Bible doctrine is a barren speculation, but a life-root,
developed that it may bear fruit in the lives of those who read it. And here is
the hortatory definition of the faith-life.] XII. 1 I
beseech you therefore, brethren, by the mercies of God, to present your bodies a
living sacrifice, holy, acceptable to God, which is your spiritual
[more correctly, "logical"] service. [I entreat you, brethren, in the
light of all that I have written you about this faith-life, making as the motive
or ground of my appeal to you these mercies of God1
which purchased for you the privilege of this life by the death of his Son
(3:23, 24), which pardoned your iniquities that you might receive it (3:25, 26),
which cast out his chosen people that your access to it might not be hindered
(11:12), etc., etc., that you continuously consecrate your lives to God as
living thank and peace offerings, keeping them ever holy and acceptable to God,
which is the service you should logically render in the light of the truth
presented to you and comprehended by you. The word "mercies" here used (oiktermos) is a stronger word than that (eleos) used in verbal form in the eleventh chapter,
expressing the tenderest compassion. God's main
mercies in the gospel are of that sort. If we are not saved by works, why is
sacrifice demanded? The answer was plain to the Jew. Of the four sacrifices
demanded by the law, two were offered before propitiation and to
obtain it.
These were the sin and trespass offerings. Christ, who is our
propitiation, offered these expiatory sacrifices for believers, so that they are
pardoned, [485] justified and saved not by their own merit,
no matter what their sacrifice, but are redeemed by his purchase in the offering
of his priceless blood, and saved by his merit as acknowledged by the Father. If
the Jewish program of sacrifices had stopped here, there would have been no
Biblical symbolism showing that Christians are called upon to do anything in a
sacrificial way. But there were two other sacrifices offered after
propitiation and expiation. These were the burnt-offering, offered as an act of
worship daily and also on occasions of joy and thanksgiving (2 Chron. 29:31, 32), and the peace-offerings, which spoke of
restored fellowship and communion with God. Now, the faith-life was exempted
from the expiatory or sin and trespass offerings by the cross of
Christ, but it was not relieved of the burnt and peace
offerings, the former of which required that the entire carcass of the victim be
consumed in the flame (Ex. 29:38-42; Num. 28:3-8) as a symbol of the entire
consecration of the offerer or devotee to the service
of God, for the life of the offering stood for his own life.2
Here, then, is the true basis or foundation principle on which the faith-life
rests. Here is the supreme fundamental law which must govern its every action.
Though the purposes and motives of its sacrifice may be changed so that
expiation gives place to thanksgiving and communion, yet it is still essentially
and intrinsically a consecrated, sacrificial life, and is as far removed from
antinomianism as it was when under the Mosaic law. The
force of this marvelous instruction is not weakened, but rather strengthened, by
being couched in hortatory form. Let us note, in passing, the continuousness of
[486] sacrifice implied by the term "living." The animal
sacrifice was over and ended when its body was consumed. If perfect and accepted
as without blemish, then (Deut. 15:21; 17:1; Lev. 1:3, 10; 3:1; 22:20; Mal.
1:8), it had passed all danger or possibility of future rejection at God's
hands. But not so the Christian's sacrifice.
In presenting himself he is to "reckon himself dead unto sin, but alive unto God
in Christ Jesus" (6:11-13). For the Christian's dying leads at once to his being
alive (6:2; 7:4; Gal. 2:19, 20; Col. 2:20; 3:5-10; 1 Pet. 2:5), and therefore,
as Bengel says, "it is an abomination to offer a dead
carcass." The Christian, therefore, as a living, never-to-be-recalled sacrifice,
is required to keep up and perpetuate his holiness and acceptability, as "an
odor of a sweet smell" (Eph. 5:2; Phil. 4:18; Lev. 1:9), lest he become a
castaway. For this reason Paul lays emphasis on the "body," as the corpus
or substance of the sacrifice, for our fleshly nature is spoken of in Scripture
as the seat of sin, which is to be transformed into a temple for the indwelling
of the Holy Spirit (1 Cor. 6:19, 20). Moreover, this
direct reference to the body corrects the heresy that the faith-life is purely
mental or spiritual, and devoid of bodily sacrifice or works (Gal. 5:13; Jas. 2:
14-26). "How," asks Chrysostom, "can the body become a
sacrifice? Let the eye look on no evil, and it is a sacrifice. Let the tongue
utter nothing base, and it is an offering. Let the hand work no sin, and it is a
holocaust. But more, this suffices not, but, besides, we must actively exert
ourselves for good; the hand giving alms, the mouth blessing them that curse us,
the ear ever at leisure for listening to God." Moreover, the sacrifice of the
body includes that of mind, soul and spirit, for "bodily sacrifice is an ethical
act" (Meyer). The comment of Barnes on this verse is very practical.
"Men," says he, "are not to invent services; or to make crosses; or seek
persecutions and trials; or provoke opposition." Romish
and Mohammedan pilgrimages, Catholic and Oriental penances, thorn-beds,
juggernauts, [487] flagellations, and man-made ordinances of
sacrifice, are worthless (Col. 2:20-23). Moreover, the designs of many to wait
till sickness or old age overtakes them before presenting their sacrifice are
misplaced, for such conduct is analogous to presenting the maimed and halt and
blind to God. Finally, it is taught elsewhere, and so it is indeed true that the
Christian's sacrifice is a "spiritual [pneumatike]
service" (Phil. 3:3; 1 Pet. 2:5; cf. John 4:24), but the apostle has here
conveyed that idea in the word "living," and he does not repeat the thought.
Hence he does not say pneumatiken service, but logiken service, or, literally, logical or
rational
service. Logiken links itself with "therefore"
at the opening of the sentence. Therefore your logical service (the one
rationally expected of you by reason of the truths revealed in this Epistle,
especially chapter 6) is to present your bodies, etc. In short, the very purpose
for which the apostle wrote this Epistle was to convince his readers that they
must render this service, and this exhortation enforces that conclusion.]
2 And be not fashioned according to this world [or, literally, "age"]:
but be
ye transformed by the renewing of your mind, that ye may prove what is the good
and acceptable and perfect will of God. [Here the apostle shows in general
terms by what manner of life the demanded sacrifice is rendered or accomplished.
To each soul there was presented then, as now, two models for character
building, the standards of the world-life and the Christ-life, the first
represented by the imperative suschematizesthai,
which means to imitate the pose or attitude of any one, to conform to the
outward appearance or fashion of any one. The demands of the world require no
more than an outward, superficial conformity to its ways and customs. As these
ways and customs are the natural actions and methods of the unregenerate life,
the sacrifice-resenting, fleshly nature of the Christian has no difficulty in
conforming to them, if given rein and permission. Attainment to the Christ-life
is, however, represented by the imperative [488] metamorphousthai, which demands that complete
and fundamental inner change which fulfills and accomplishes regeneration, and
which, in turn, is accomplished by the renewing of the mind. The natural mind,
weakened, trammeled, confused and darkened by sin and Satan, can neither fully
discern nor adequately appreciate the Christ model, so as to metamorphose the
life to its standards. But in the regenerated man the mind once fleshly (Col.
2:18; Rom. 7:23), but now renewed by Christ (2 Cor.
5:17; Eph. 4:21-24) and the Holy Spirit (Tit. 3:5), and strengthened to
apprehend by the Holy Spirit (Eph. 3:16-19), is able to so discern and love the
Christ model as to be gradually metamorphosed into his image (Phil. 3:8-16).
With this recovered capacity to discern and appreciate the life which God wills
us to live, as exemplified in the incarnation of his Son, we are exhorted by the
apostle to set about exploring, investigating, proving or testing the excellence
of the will of God in selecting such a pattern for us, that we may have
experimental knowledge that his will was devised in goodness toward us, that its
choice for us is really well pleasing and acceptable to us; as our minds have
become enlightened to truly understand it, and that considered in all ways its
purposes and ends for us are the perfection of grace and benevolence, leaving
nothing more to be asked or even dreamed of by us. Thus the renewed mind tests
by experience the will of God, and knows it to be indeed the will of the Holy
One of Israel (John 7:17), to be admired, followed and reduced to life. It
remains to be shown how the word "age" comes to be translated "world." The Jews
divided time into two divisions; viz., before the Messiah, and after
the advent of the Messiah. The former they called "this age"; the latter, "the
age to come." Thus the term "this age" became associated with those evils,
vanities and Satanic workings which the Christian now
calls "this world." Both terms are used by Jesus (Matt. 12:32. Comp. Heb. 6:5),
and the [489] expression "this age" is commonly used
after the advent of Jesus to describe the moral and spiritual conditions
which then and still oppose Christ and the age which he is developing--Matt.
13:22; Luke 16:8; 20:34; 1 Cor. 1:20; 2:6; 2 Cor. 4:4; Gal.
1:4; Eph. 6:12; 2 Tim. 4:10; Tit. 2:12].
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II.
THE FAITH-LIFE OPERATING IN CHURCH
AFFAIRS IN HUMILITY.
12:3-8.
[Having defined the faith-life as sacrificial
and sanctified, the apostle next points out the principal virtues
which it must manifest in the several spheres of its activities. The first
sphere is the church, and the first virtue enjoined therein is humility.]
3 For I say ["For" is
epexigetical;
i. e., it introduces matter which
further explains or elucidates the nature of the required living sacrifice;
viz., that the Christian must humble himself. "I say" is mildly imperative],
through [by right or authority of] the grace
[the apostleship in Christ--1:5; 15:15, 16; Eph. 3:7, 8] that was given me,
to every man that is among you [As apostle to the Gentiles, Paul divided his
duties into evangelistic and didactic. In discharge of the former he founded
churches, and in fulfillment of the latter we find him here instructing a church
which he did not found. He addresses his instruction to each member without
exception, and though his words in this section are more particularly meant for
the more gifted, they also have the man with one talent in mind, and make
allowance for no drones in the hive. "Among you" means "in your community"--Meyer],
not to think of himself more highly than he ought to think; but so to think as
to think soberly [It is evident that Paul anticipated a spirit of [490]
presumption among the Christians at Rome, by reason of their spiritual gifts,
like that which he rebuked at Corinth (1 Cor. 12 and
14). It is well known that for the guidance, edification, etc., of the church,
and for the converting of the world, spiritual gifts abounded among Christians
in that age, and many of these were markedly supernatural or miraculous. These
latter were well calculated to excite a false pride in the vainglorious pagans,
so recently converted to Christ. As such pride is contrary to the spirit of
Christ, and prompts the one yielding to it to save his life for the ends of
ambition, rather than to offer it as a living sacrifice on the altar of service,
Paul first sets himself to correct it, by commanding each to give to himself
that sober, fair self-inspection which will correct overestimates of self and
underestimates of one's neighbor], according as God hath dealt to each
man a measure of faith. [Here was another check to pride. Sober thought
would remind the proud and puffed up that the miraculous gifts were not of their
own acquiring, but were gifts of God, and were therefore matters for
gratitude rather than for vainglory (comp. 1 Cor. 4:6,
7; 12:11); stewardships to be carefully and conscientiously administered for the
benefit of the church and not for selfish display and aggrandizement. "Measure
of faith" is an expositor's puzzle. As saving faith is belief in testimony, it
is the product of a man's own action, and God does not deal it out, or give it
to any one. If he did, how could he consistently condemn men for the lack of it
(Mark 16:16), or how could he exhort men to believe (John 20:27)? But even those
whose theological errors permit them to look upon faith as a gift, are still in
a quandary, for Paul is evidently talking about measure of gifts, and not
measure of saving faith, and the passage parallels 1 Cor.
12:11; Eph. 4:7. Barnes says that faith here means religion. Hodge, hitting
nearer truth, says that faith is used metonymically for its effects; viz., the
various graces or gifts mentioned: "that which is confided to any, [491]
and equivalent to gift." Brown declares that it is "the receptive faculty
of the renewed soul, the capacity to take gifts." Godet assigns it "the capacity assigned to each man in the
domain of faith." These, and many similar passages which might be quoted, show
that expositors are forced to recognize that faith here is employed in a very
unusual sense, which is near akin to miraculous gifts. Now, as sound exegesis
compels us to distinguish between the natural, perpetual gift of the Holy
Spirit, bestowed upon every penitent believer at his baptism, and that
miraculous gift which descended on the apostles at Pentecost and on the house of
Cornelius, which passed away in the apostolic age; so we would here distinguish
between natural, saving faith which is the possession of each Christian to this
present hour, and miraculous faith, or faith which had power to work miracles,
which was unquestionably dealt out as here described, so that different
miraculous powers were displayed by different Christians. It was of this faith
that Jesus spoke at Matt. 17:20; Luke 17:6, for had he meant the saving faith
now possessed by us, it is evident that none of us possess a mustard-seed
measure of it. This special, divinely bestowed (comp. Luke 17:5), miraculous
faith also vanished with the apostolic age.] 4 For
[also epexigetical. See verse 3] even as we have
many members in one body, and all the members have not the same office:
5 so we, who are many, are one body in Christ, and
severally members one of another. [As God gives to
each member of the human body its several function for the good of the whole
body, so he distributed the miraculous gifts of the Spirit to the different
members of the Roman church for the good of the whole church. The gifts were
intended to be held in common, so that each member should contribute to the
needs of all the others, and in return receive from all the others in mutual
helpfulness and interdependence. Difference in office or function, therefore,
was not a matter for pride or boasting, for the gift was held in trust for [492]
service, and was a gift to the whole body,
through the individual member. There is no room for comparison or pride between
the related members of one living organism. This comparison of the relationship
of Christians to the mutual dependence of the members of the human body is a
favorite one with Paul, and he elaborates it at 1 Cor.
12:4-31 and Eph. 4:1-16. See also Eph. 4:25; 5:30.] 6
And having gifts differing according to the grace that was given to us, whether
prophecy, let us prophesy according to the proportion of our faith
[It would be as unreasonable and unwise to give all Christians the same gift as
it would be to give all the members of the body the same function. Since, then,
the gifts had to differ, and since God dealt them out, each member was to
exercise humbly and contentedly that gift which God had portioned out to him,
whether, compared with others, proportionately large or small, important or
unimportant, for should the ear stubbornly refuse to hear, and set up a
determined effort to smell or to see, it would produce anarchy in the body. Let
each Christian, therefore, retain the place and station and discharge the work
which God has designated as his by the proportion of faith, a miracle-working
power, assigned to him. The power of Christ, operating through the Holy Spirit,
awoke in Christians talents and endowments unexampled
in the world's history. The greatest of these were bestowed upon the apostles.
The next in order of importance were the gifts bestowed upon the prophet (1 Cor. 12:28; 14:29-32, 39). His gift was that inspiration of
the Holy Spirit which enabled him to proclaim the divine truth, and make known
the will and purpose of God, etc., whether as to past, present or future events.
His work was supplementary to that of the apostles, and was greatly needed in
the days when the New Testament was but partly written, and when even what was
written was not yet diffused among the churches. Eventually the prophet ceased
(1 Cor. 13:8, 9) and the Scripture took his place. In
his day he was as the mouth of [493] God (Ex. 7:1; 4:16;
Jer. 15:19; Deut. 18:18); he delivered a divine message at first-hand
(Ezek. 2:7-10; 3:4-11; Luke 7:26-29) and was inspired of God--1 Pet. 1:10-12;
Acts 2:2-4; 2 Pet. 1:19-21]; 7 or ministry, let us give ourselves to our
ministry; or he that teacheth, to his teaching
[Most of the spiritual gifts of Paul's day were either wholly supernatural or
shaded into the miraculous, and, as miracles have ceased, it becomes hard for us
to-day to accurately define gifts which have passed away. "Ministry" (diakonia)
is derived from the Greek word for deacon, and probably described such services
as deacons (Phil. 1:1; Rom.
16:1) then rendered. The order, "apostles, prophets, teachers, miracles, then
gifts of hearings, helps, governments" (1 Cor. 12:28),
compared with the order here--viz., prophecy, ministry, teaching, exhorting,
giving--suggests that miracles of healing may have been part of the ministry
(comp. 1 Pet. 4:11), as well as caring for the poor, serving tables, etc. (Acts
6:1-6; 1 Tim. 3:8-13). Teaching was probably much the same as that of to-day,
only the teacher had to remember the verbal instruction of the apostles and
prophets (2 Thess. 2:15; 2 Tim. 1:13; 2:2; 3:10, 14)
until the same was reduced to writing as we now have it in the Scriptures];
8 or he that exhorteth, to his
exhorting: he that giveth, let him do it
with liberality [Exhortation is addressed to the feeling as teaching is to
the understanding. It is used to stir or excite people, whether of the church or
not, to do their duty. As endowed or spiritually gifted
Christians of that day spoke with tongues (1 Cor. 12
and 14), both the teacher and the exhorter would be properly classed as among
the workers of miracles. After mentioning the exhorter, Paul drops the
word "or" (eite), and thus seems to make a
distinction between the workers of miracles whom he has been admonishing, and
the class of workers who follow, who evidently had no miraculous power whatever.
"Liberality" (haplotes) signifies "the
disposition not to turn back on oneself; and it is obvious that [494]
from this first meaning there may follow either that of generosity, when
a man gives without letting himself be arrested by any selfish calculation; or
that of simplicity, when he gives without his left hand knowing what his
right hand does--that is to say, without any vain going back on himself, and
without any air of haughtiness" (Godet). The word may be correctly translated
objectively "liberality" (2 Cor. 8:2; 9:11; 9:13; Jas.
1:5); but, used subjectively and more naturally, it signifies singleness of
purpose, simplicity, sincerity (Matt. 6:22; Luke 11:34; 2 Cor.
1:12; 11:3; Eph. 6:5; Col. 3:22). The latter meaning is clearly indicated here
by the context,3 for Paul is rebuking
ostentation (comp. Matt. 6:1-4) and enforcing humility, sober self-thought,
subjective investigation, simplicity. The giving was to be with honesty of aim,
without ulterior or personal or selfish motive]; he that
ruleth, with diligence; he that showeth mercy,
with cheerfulness. [Whether they ruled as elders and deacons in the church,
or as parents at home (1 Tim. 3:3-5, 12), they were to do so with a spirit of
zealous attention to the work entrusted to them, not with a vainglorious desire
to lord it, or to exalt or enrich themselves (1 Thess.
5:12, 13; 1 Tim. 3:4, 5, 12; 5:17; 1 Pet. 5:1-4). Showing mercy is probably best
defined at Matt. 25:35, 36. Paul here directs that these acts be performed with
cheerfulness. The context shows that he means inward joy, not outward simulation
of it; for the whole passage is subjective, not objective. [495] (Comp. 2 Cor. 9:7.) Cheer, like love,
must be without hypocrisy, for the one showing mercy has the better end of the
blessing (Acts 20:35). The purpose of the entire passage is to enforce the
spirit of contented humility upon Christians in all their actions, lest those
having superior gifts be thereby betrayed into pride
and self-exaltation, and those having inferior gifts be seduced by envy to fall
into bitterness of spirit or idleness. "In the school of Christ,"
says Leighton, "the first lesson of all is,
self-denial and humility; yea, it is written above the door, as the rule of
entry or admission, 'Learn of me, for I am meek and lowly in heart.'"]
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III.
THE FAITH-LIFE OPERATING IN CHURCH
AND SOCIAL AFFAIRS IN LOVE AND
OTHER HEAVENLY VIRTUES.
12:9-21.
[In the last section we were told that
spiritual and remarkable gifts are to be exercised in humility. This section
deals with the ordinary and natural gifts, and is therefore addressed to the
whole church. It shows that these ordinary, natural gifts or faculties are to be
employed in harmony with the other Christian graces and virtues, the principal
or basic one of which is LOVE. Therefore
we may roughly subdivide the section as follows: 1. The
faith-life showing love to the friendly or Christian (9-16).
2. The faith-life showing love to the unfriendly or unchristian--17-21.] 9 Let love be without hypocrisy. [The apostle opens
this section with a call for pure, genuine love, for it is the common or
fundamental element of all the virtues of which he is about to write. This love
must be unfeigned (2 Cor. 6:6; 1 Pet. 1:22; 1 John 3:18). The heart must really
[496] feel that measure of affection to which the conduct
bears testimony. The Christian must not bear himself "like Judas to Christ, or
Joab to Abner: a kiss and a stab"--Johnson.] Abhor
[literally, "abhorring"] that which is evil; cleave
[literally, "cleaving"] to that which is good. [The participles relate
grammatically to "love" as their subject, and explain the two main ways in which
an unfeigned love is required to operate. Love is not up to the required
standard unless it abhors evil and cleaves to (literally, glues itself to) that
which is good. "What a lofty tone of moral principle and feeling is here
inculcated! It is not, Abstain
from the one and do the other; nor, Turn away from the one and draw to the
other; but, Abhor the one and cling with deepest sympathy to the other" (Brown).
Objectively it must hate evil even in the character of a loved one, and not fall
into Eli's sin (1 Sam. 3:13); and it must cling to the good, even in an enemy,
and rejoice to increase it. Otherwise love is mere selfishness. "There are,"
says Lard, "many Christians, and among them many preachers, who oppose evil, it
is true, but they do it so faintly as virtually to countenance it. They will not
publicly endorse evil; but they will rather go quietly home, or get out of its
way, and leave it to riot unrebuked. They do not abhor it. . . . These men are
not obeying Paul." Subjectively the Christian's love will make him abhor in
himself all retaliatory and revengeful promptings, all injurious and malicious
mental suggestions against his enemy, and will hug to his heart every kind and
generous and benevolent impulse, whether entertained toward an enemy or a
friend. This general love toward all is next specialized, and love toward
members in the church is thus described.] 10 In love of
the brethren be tenderly affectioned one to another; in honor preferring one
another ["tenderly affectioned" is a word compounded of philos,
loving, and stergos,
which is from stergeoo, to feel natural affection, as an animal for its
offspring, a parent for its child, a near relative [497] for
his close kin. Its use here indicates that the church tie should rival that of
the family. Christians should love each other "as natural brethren, and more.
More close are the ties of the heart than of the body. We are brethren in Adam
according to the flesh, in and by Christ according to the Spirit" (Trapp).
"Preferring" means going before; hence guiding, setting an
example. In matters of giving reverence, respect, and causing people to
be held high in public estimation, Christians are to strive to outdo each other.
The idea is that each should be more eager to confer honors than to obtain them.
"Nothing," says Chrysostom, "tends so much to make friends as endeavoring to
overcome one's neighbor in doing him honor." "The Talmudists," according to
Bengel, "say, Whoever knows that his neighbor has been accustomed to salute him,
should anticipate his salutation"]; 11 in
diligence not slothful; fervent in spirit; serving the Lord [These three
commands refer more especially to the outward life of the Christian. In
all matters of employment, whether religious or secular, be active and energetic
(Eccl. 9:10), let your activities be vital with enthusiasm ("fervent" means
seething, boiling; hence stirring), for life-service is Christ-service; the
manifestation of love toward him (Col. 3:22-24). "Ever considering," says
Clark, "that his eye is upon you, and that you are accountable to
him for all that you do, and that you should do everything so as to please him.
In order to do this there must be simplicity
in the INTENTION, and purity in the
AFFECTION." "To be cold and careless in God's service disparages his
excellency," says Burkitt];
12 rejoicing in hope; patient in tribulation;
continuing stedfastly in prayer [In this triplet the apostle directs the
manner in which the Christian life is to inwardly manifest its love
toward God. The hopes of his begetting which make bright the future are to fill
it with joy; the chastisements of his sending which make heavy the present are
to be endured with loyal, unmurmuring [498] patience, as
from him (Heb. 12:3-11), and both hope and patience are to be augmented and
sustained by prayer which grants us the consolation of his presence.
Persecutions added greatly to the afflictions of the church in Paul's day, and
it was often beyond expectation that the Christian should rejoice in his present
circumstances, but he could always be cheered by hope. "By patience," says
Burkitt, "we possess ourselves; by hope we possess God; by prayer we are enabled
to possess both"]; 13 communicating to the
necessities of the saints; given to hospitality. ["Communicating" (koinoonountes)
means, literally, to be or act as a partner. Sometimes it means to receive
(15:27; 1 Pet. 4:13; 1 Tim. 5:22). Here, as in Gal. 6:6, it means to bestow. The
wants and needs of God's people are to be ours to the extent of our ability.
This precept is obeyed by very few. "The scanty manner," says Lard, "in which
the rich disciples of the present day share the wants of the poor, is a sham.
From their thousands they dole out dimes; and from storehouses full, mete out
handfuls. . . . Such precepts as the present will, in the day of eternity, prove
the fatal reef on which many a saintly bark has stranded." "Hospitality" (philoxenia)
means, literally, "love for strangers." It is often found in Biblical precept
and example (Gen. 19:1, 2; Job 31:16, 17; Matt. 10:40, 42; 25:43; Luke 10:7;
11:5; 1 Tim. 5:10; Tit. 1:8; 1 Pet. 4:9; Heb. 13:2). In apostolic days the lack
of hotels made hospitality imperative, and the journeys, missions and exiles of
Christians gave the churches constant opportunities to exercise this grace.
"Given" (diookontes) means to pursue.
It is translated "follow after" (9:30, 31; 14:19). The idea is that Christ's
disciple is not to passively wait till hospitality is unavoidable, but he is to
be aggressively hospitable, seeking opportunity to entertain strangers.
Hospitality is not to be limited to Christians, and Biblical hospitality is not
to be confused with that so-called hospitality which bestows lavish
entertainment upon [499] congenial spirits from a general
love of conviviality and good fellowship, and a desire for reputation as a
generous host. Biblical hospitality is born of a desire to help the poor,
especially the godly poor--Luke 1:53; 14:12-14.] 14
Bless them that persecute you; bless, and curse not. ["Thus," says Johnson,
"did Christ on the cross, and the martyred Stephen." The apostle here drops into
the imperative because quoting from the Sermon on the Mount (Matt. 5:44: Luke
6:28). We would expect to find this command classified among duties to persons
entirely outside the church, but the apostle's life reminds us that cursings
were apt to come from those inside as well as from those without (2 Cor. 11:26).
"This doubling of the exhortation (bless) shows both the difficulty of the duty,
how contrary it is to corrupt nature, and also the constancy of the duty, we
must ever bless and never curse" (Burkitt). Love must win this battle for
our untrue brother's sake.] 15 Rejoice with them that
rejoice
[1 Cor. 12:26]; weep with them that weep. ["One might think," says
Chrysostom, "it was no difficult task to rejoice with others. Put it is harder
than to weep with them. For that is done even by the natural
man when he beholds a friend in distress. There is need of grace,
however, to enable us, not merely to abstain from envying, but even with all our
hearts to rejoice at the good fortune of a friend." Love is to bind us to God's
people in full sympathy, both in their prosperity and adversity.]
16 Be of the same mind one toward another. [A general
repetition of the special command just given. Enter into the mind or
feeling of your brother, whether in joy or sorrow. In the mental and sentimental
sphere keep the Golden Rule with him.] Set not your mind on high things, but
condescend to things that are lowly. [Luke 12:15. This injunction also has
loving concord for its object. Class distinctions, high positions, situations,
social eminence, etc., are to be avoided as tending to sever your sympathies,
interests and desires from your [500] humble brethren. "The
greatest enemy to concord is pride" (Tholuck). Christ was meek, and we
should be like the Master. Avoid such things as lead one "to flatter the great,
to court the rich, and be servile to the mighty" (Plumer). It is a
question whether we should here read "lowly things," or "lowly people."
Either reading is correct, and
commentators are about equally divided on the point. Meyer, who favors the
neuter, reads: "Yielding to that which is humble, to the claims and tasks which
are presented to you by the humbler relations of life." He illustrates by Paul's
following the trade of tentmaker. Against this, Gifford says: "The adjective
tapeinos (lowly) is used in the New Testament frequently of persons, never
of things. It is better, therefore, to follow the same usage here, and
understand it of lowly persons as in the Authorized Version." But Paul doubtless
used the adjective in its fullest sense, combining both persons and things,
making it, as it were, a double command; for he wished his readers to do all
things needful to keep them in brotherly accord. If we keep in touch with the
lowly, we must yield ourselves to be interested in their lowly affairs; and if
we keep our hearts warm toward humble things, we will find ourselves in sympathy
with humble people. So even if the command be made single, it will either way
affect the double result of a double command, and without the double result
either command would be insufficient. "Honor all your fellow-Christians, and
that alike," says Chalmers, "on the ground of their common and exalted
prospects. When on this high level, do not plume yourselves on the insignificant
distinctions of your superior wealth or superior earthly consideration of
whatever sort." Moreover, let your condescension be invisible; let it be so hid
in love that no one, not even yourself, is conscious of its presence, for
condescension without love is as spittle without healing--John 9:6.] Be not
wise in your own conceits. [Prov. 3:7. Setting our hearts on high things as
[501] our proper sphere, and despising lowly things as unworthy of
our lofty notice, begets in us a false idea of our own importance and wisdom,
and a conceited spirit full of pride and vanity. This is the besetting sin of
those having large mental endowment--those whom the world counts wise. The
culmination of this self-conceit is that spirit which even cavils at God's
precepts, and lightly criticizes and rejects his revelation. The proper spirit
before God is childlike, teachable (Matt. 18:1-4; Mark 10:15), and it is better
to be wise in the sight of the all-wise God than to be a Solomon in your own
foolish estimation. As conceit grows, love ebbs, and all loveless life is
profitless (1 Cor. 13:1, 2). We now approach a sphere of duties relating to
forbearance in persecution, and life-relations outside the church.] 17 Render to no man evil for evil. [Quoted from the
Sermon on the Mount (Matt. 5:38-48). The precept bids us reject the lex
talionis, and live contrary to it: it commands us to eschew both the spirit
and practice of vindictiveness. "The heathen," says Burkitt, "reckoned revenge
as a part of justice," but the Christian must look on justice as subservient to
love.] Take thought for things honorable in the sight of all men. [Prov.
3:4, LXX. Give no cause for suspicion or offense, but disarm all enmity by open,
fair-minded dealing. Let your light shine (Matt. 5:16). Let men note what
company you keep (Acts 4:13). "Not letting habits, talk, expenses," says Moule,
"drift into inconsistency; watching with open and considerate eyes against what
others may fairly think to be unchristian in you. Here is no counsel of
cowardice, no recommendation of slavery to a public opinion which may be
altogether wrong. It is a precept of loyal jealousy for the heavenly Master's
honor. His servant is to be nobly indifferent to the world's thought and word
when he is sure that God and the world antagonize. But he is to be sensitively
attentive to the world's observation where the world, more or less acquainted
[502] with the Christian precept or principle, and more or
less conscious of its truth and right, is watching maliciously, or it may be
wistfully, to see if it governs the Christian's practice. In view of this, the
man will never be content even with the satisfaction of his own conscience; he
will set himself, not only to do right, but to be seen to do it. He will not
only be true to a monetary trust, for example; he will take care that the proofs
of his fidelity shall be open. He will not only mean well toward others; he will
take care that his manner and bearing, his dealings and intercourse shall
unmistakably breathe the Christian air."] 18 If it be
possible, as much as in you lieth, be at peace with all men. [It takes
two to live at peace. So far as the Christian is concerned, the rule of
peace is absolute. He must stir up no needless opposition, he must avoid every
act likely to give offense, he must harbor no
resentment. But, so far as the other party is concerned, the rule is
conditional, for no one knew better than Paul, out of life's bitter experiences,
that the most sacrificial efforts to keep the peace may be frustrated by the
acts of enemies
whom no consideration can pacify, no concession quiet. For an event after this
writing see Acts 21:26, 27. Our own conduct is in our power; our neighbor's,
not. Here, too, love must do its best.] 19 Avenge not
yourselves, beloved, but give place unto the wrath of God: for it is
written, Vengeance belongeth unto me; I will recompense, saith the Lord.
[The quotation is from Deut. 32:35. We may look upon verse 17 as designed to
check hasty, personal retaliation, or as relating to injuries of a more personal
nature. The avenging of this verse savors more of a judicial punishment--a
punishment which one's calm judgment, unbefogged by passion and unbiased by the
sense of wrong, might haply mete out as absolutely just and unqualifiedly
deserved. But even under such circumstances the Christian is to leave the
culprit in God's hands, for the Lord claims exclusive
jurisdiction in the case, [503] and promises to give the
just recompense. We bar God's judgments by attempting to anticipate them, and we
also call down his tremendous sentence upon ourselves for the small satisfaction
of executing our puny sentence upon one whom he would in time deal with if we
were only patient. The wrath to which we must give place is evidently neither
our own nor our enemy's, but God's (as appears by the context.
Comp. Prov. 20:22; 24:29). Waiting persuades us to forgiveness, for when
we reflect on the severity and lasting nature of God's punishment, we partake of
his desire to show grace and grant pardon. But how just are the awards of his
throne! His mind is clouded by no passion, biased by no prejudice, deceived by
no false appearances, misled by no lying testimony, warped by no illwill. And
when his judgment is formed, grace guides its course, mercy mollifies its
execution, and, as far as righteousness permits, the love of a Father who pities
his feeble, earth-born children transforms it into a
blessing. Nevertheless, it is a judgment of God, and not of man, and the majesty
of God is upheld in it. God-revealed religion bids us thus wait upon this
judgment of God, but man-made religion speaks otherwise. "Mahomet's laws," says
Trapp, "run thus: Avenge yourselves of your enemies; rather do wrong than take
wrong; kill the infidels, etc." In giving this command Paul uses the term
"beloved." "By this title," says Bengel, "he soothes the angry." "The more
difficult the duty, the more affectionately does the apostle address his readers
with this word"--Tholuck.] 20 But [instead of avenging] if thine enemy hunger,
feed him; if he thirst, give him to drink: for in so doing thou shalt heap coals
of fire upon his head. [Quoted from Prov. 25:21, 22 LXX., where the words, "And Jehovah will reward thee," are
added. Simply to forbear from avenging is only half a victory. The full conquest
is to return good for evil (Luke 6:27-30). In feeding enemies we are like God,
who daily feeds sinners, and the conduct [504] of God is our law (Matt. 5:44-48). Heaping coals of fire is a
figure derived from the crucible, where they were heaped upon the hard metal
till it softened and melted. Kindness is not utterly lost on beasts, but with
man it ought always to prevail, for it heaps coals upon the head, or seat of
intelligence, filling the mind with the vehement pangs and pains of conscience,
the torments of shame, remorse and self-reproach. The most effectual way of
subduing an enemy is by the unbearable punishment of unfailing kindness--it is
God's way. "The logic of kindness," says Johnson,
"is more powerful than the logic of argument." The same thought is now repeated
by the apostle without a figure.] 21 Be not overcome of
evil, but overcome evil with good. [Evil is the weak weapon of the sinner;
goodness, the puissant, all-conquering blade of the saint. What shame, then, if
the saint lose in the unequal conflict! "Thus David overcame Saul" (Trapp).
"In revenge," says Basil, "he is the loser who is the victor." When evil leads
us to do evil, then are we overcome of evil. When we
meet evil with good, we have at least overcome the evil in ourselves, if not in
our enemy.]
|
IV.
THE FAITH-LIFE DISCHARGING CIVIL
DUTIES, AND RECOGNIZING THE
DIVINE ORDINATION OF
GOVERNMENTS.
13:1-7.
[Paul, having shown how the
faith-life offers itself as a daily sacrifice of love in spiritual and social
spheres, now gives an outline of the sacrifice of self which it is to make in
civil and business affairs. This he does in two sections, the first of
which sets forth the Christian's relationship to government (1-7),
and the second his civil relations to men, business, etc., under government
(8-10.) As in spiritual [505] matters he was to first limit
himself by humility (12:1-8) and then give himself in love (12:9-21), so he is
here to limit himself by submission to the state (1-7), and then give himself in
love to his fellow-citizens (8-10). But conditions at Rome made this instruction
as to the Christian's duty to be loyal and submissive to government particularly
opportune, for (1) the Jew believed that, as a citizen of the Theocracy, it was
at least derogatory to his character, if not an act of treason toward God, to
acknowledge allegiance to any earthly government (Deut. 17:15). This belief had
already fomented that unrest in
Palestine
(Acts 5:36, 37; Josep. Ant. 8:1:1) which ten years
later broke out in rebellion, and necessitated the destruction of Jerusalem. This unrest had
already resulted in banishment of Jews and Christians from Rome about seven years before, in A. D. 51
(Acts 18:2; Suet. "Claudius" c. 25; Dio
Cassius 60:6). This unrest was sure to permeate the church (Ewald),
for a considerable percentage of the churches, the world over, were Jews, and
this influence in the church was great. There is nothing in Acts 28 to
contradict the idea that there were Jews enough in the Roman church to have
influence in it (contra, see Weiss and Alford). (2) The world generally
looked upon the Christians as a mere Jewish sect, and the suspicions of
disloyalty which attached to the Jews would readily attach to the Christians (Calvin).
History confirms this. Nero had no difficulty in turning suspicion against them.
How circumspectly, then, should they have walked.
(3) Moreover, many Christians entertained notions similar to the Jews. They
belonged to the new Theocracy, and held that loyalty to Christ absolved them
from all allegiance to earthly government. Rome, as the center of the world-power, at
once inspired and hindered the false dreams of well-intentioned but deceived
disciples. History proves that the world-power of the Roman capital seduced
Christians into attempting to form of Christ's kingdom a temporal [506]
world-power like that of the Cęsars--viz.,
the Roman Catholic hierarchy--and Paul tells us that this evil influence was
already at work, though hindered, in his day (2 Thess.
2:6-12). (4) On general principles, the atrocities so soon to be perpetrated by
Nero were apt to put revolutionary and even anarchistic ideas in the heads of
the most staid and sober. Nero's persecutions began about a year after this
Epistle was written (Tholuck). These conditions
made Paul's words timely indeed, but they are not, however, to be regarded as
savoring of the temporary. His words are abiding and eternal truth, and contain
fundamental and organic instruction for all ages.] XIII.
1 Let every soul [all humanity, whether in the church or not] be in
subjection to the higher powers [Be subject to all civil powers--power
higher than that of the common citizen, whether monarchic,
oligarchal
or republican. This injunction includes hot persons and offices, and asserts
that there is no inherent and essential conflict between the
claims of God and those of the state. One can render, and must render, what is
due to each--Matt. 22:21]: for there is no power but of God; and the
powers
that be are ordained of God. [Having asserted and commanded duty toward the
state, the apostle next states the ground or reason of that duty, the
justification of his command, in two heads: (1) Abstractly considered,
governments are of divine origin; (2) concretely considered, God has ordained
the present system of government, and has chosen the officers now in power; not
directly, according to the exploded notion of the divine right of kings, but
indirectly by the workings of governmental principles which God sanctions, by
the operations of general providences of his ordering. Thus the government in
force and the ruler in power in any country at any given time are, de facto,
God-appointed. The apostle s first statement, that governments, viewed in
general and abstractly, are ordained of God, is readily accepted as true; but
this latter concrete statement, that each particular [507]
government and governor is also of divine appointment, is harder to receive. The
reason is that God's providences working evil to the evil, as well as good to
the good, often place evil men in power as a cure to the evil in man which
helped to place them there.] 2 Therefore he that resisteth the power, withstandeth
the ordinance of God [This is the enunciation of the general principle
without any accompanying exceptions. Pressed to its limits, this precept would
prevent any revolution from succeeding, for the leader of the revolution could
never be permitted of God to rule, as his rulership
would then be countenanced by God as of his ordaining, and thus, in
countenancing and ordaining both opposing governments, God would be
divided against himself. The principle and its exceptions would best be
understood by comparing the life of a government with that of a man. Each life
is an emanation from God, and therefore each is protected by the general,
fundamental law, "Thou shalt not kill." But this law
in each case presumes that each life, whether governmental or individual, will
so comply with the precepts and purposes of God, and so fulfill the ends for
which it was created, as to deserve to live. If it does things worthy of
death, it shall be put to death (Gen. 9:6). Paul, therefore, in laying down the
rule, has in mind the age-long principle which, in our common law, finds
expression in the maxim, "The king [government] can do no wrong." Only the most
obvious, evident breach of this maxim can justify revolution. Each life must, as
it were, be rigidly protected from lynch law, and must be given the calm
deliberation of a judicial trial. When this is not the case, the one who assails
the individual life becomes a murderer, and the one who attempts the life of the
state "resists the ordinance of God." Every revolt, for a time, shakes public
confidence in a divine institution, so there must be no resistance until the
demand for it becomes practically unavoidable; otherwise we incur the resentment
of God, for our conduct has [508] tended toward anarchy and
confusion. We should therefore exhaust legitimate expedients, such as protests,
political reactions etc., before we resort to revolutionary extremes]:
and they that withstand shall receive to themselves judgment. [Commentators,
unable to define the preceding precept, and regarding it as ostensibly a
prohibition of all revolution, or practically to that effect, have consoled
themselves by limiting "judgment" to the punishments which the state inflicts,
thus arriving at the conclusion that rebels have a right to rebel if they are
willing to suffer the temporal punishment attendant on failure. But the context
forbids this mollifying modification. If we resist the ordinance of God,
we shall undoubtedly taste the judgment of God, and rightly, too, for
what terrific misery, poverty, suffering and loss of life attend on revolution!
Shall not God award justice to those who lightly and for personal ambitions fill
the world with such horrors?] 3 For rulers are not a
terror to the good work, but to the evil. ["For" explains why the punishment
comes upon the rebel. It is because government exists to promote the good and
suppress the evil (1 Tim. 2:1, 2; 1 Pet. 2:13-17). If it does otherwise, "it,"
as Burkitt sagely remarks, "was not ordained for that
end." A good man may suffer through misunderstanding, the machination of evil
men, or even maladministration, but he can never suffer as a good man.
Even Nero punished Christians as
evil-doers (2 Tim. 2:9). History presents no instance where any government set
itself to put down righteousness and exalt evil as such; though there are
myriads of cases where human ignorance, prejudice and bigotry mistook the wrong
for the right, and made havoc of the good, supposing it to be evil. Paul
himself, as an executive of the Jewish Government, had been party to such an
error (Acts 8:3; 9:1, 2; 1 Tim. 1:13). Intentional punishment of the good and
countenancing of the evil would be governmental insanity and suicide. When it
becomes apparent to [509] the populace that the government
has fallen into this state of aberrance, revolution is inevitable; but till the
information becomes general, the individual must submit, for slight mistakes do
not justify momentous changes and vast social upheavals, and peace for the many
may well be purchased at the discomfiture of the few. But if armed or physical
resistance is forbidden, moral resistance is strictly and unequivocally
enjoined. The government must exact nothing contrary to or inconsistent with
Christian duty. If it does, we must obey God rather than men (Acts 4:18-20;
5:28, 29); for under no circumstance can God's children be justified in doing
wrong (Matt. 10:28; Rom. 3:8). Allegiance ceases when the law of the land seeks
to subvert the law of God; and Paul teaches nothing to the contrary. As the
martyr Polycarp said to the governor who bade him
denounce Christ, and swear by the fortunes of Cęsar:
"We are taught to give honor to princes and potentates, but such honor as is not
contrary to God's religion." "It was the student of Paul," says
Moule, "who, alone before the great Diet, uttering no denunciation,
temperate and respectful in his whole bearing, was yet found immovable by pope
and emperor: 'I can not otherwise; so help me God.'"] And
wouldest thou have no fear of the power? do that
which is good, and thou shalt have praise from the same [comp. 1 Pet. 2:14]:
4 for he is a minister of God to thee for good.
[The law-abiding have no fear of the laws, and have just reason to expect the
recognition and consideration which are the rightful dues of honesty and
probity. "Commendations by magistrates," says Lange, "in opposition to
punishments, were common even in ancient times." "When Paul wrote these things,"
says Grotius, "rage did not riot against the
Christians at Rome." Seneca and Burrhus
were still in power, and good men were the objects of governmental protection.
"How much to be regretted it is," observes Lard, "that rulers do not more
generally recognize the fact here stated by the [510]
apostle. Instead of this, however, they appear seldom even to dream that they
are placed in office merely as God's servants. Rather, they seem to think that
they are placed there solely for their own benefit. The fear of God is often not
before their eyes, nor yet the good of the people a tithe as much as their own.
Too frequently they serve merely self, with no regard for God, and but little
for any one else. Such rulers serve not God, but Satan."] But if thou do that
which is evil, be afraid; for he beareth not the sword
in vain: for he is a minister of God, an avenger for wrath to him that doeth
evil. [As we understand it, the idea which the apostle is seeking to convey
is that duties to God and duties to the state are parallel, rather than
antagonistic. If the Christian is true to his religion, he need fear neither the
state nor God, for God rules, generally speaking, in and through the state, as
well as in his providences. If, on the other hand, we do evil, we have reason to
fear both God and the state, for the state is merely one of the forms of God's
administration. The Romans made much of the sword as symbol of the power of life
and death. Her magistrates and officers, holding the power of capital
punishment, caused the sword (and the ax) to be borne before them in their
public processions. Thus Paul declares that the office-holder is a servant of
God to foster the good by praise and commendation, and to suppress the evil as
an avenger appointed to inflict wrath--i. e., punishment--upon it.]
5 Wherefore [because of all that has been said--vs.
1-4] ye must needs be in subjection, not only because of the wrath,
but also for conscience' sake. [1 Pet. 2:13. The Christian has a double
incentive for keeping the civil law; for if he resists the government he will
not only be punished, but he will sin against God; thus both fear and conscience move him to obedience.] 6
For [epexigetic, introducing a detail or
illustrative fact proving the principle] for this cause ye pay tribute also
[i. e., among other acts of submission];
for [511] they [the recipients of the taxes]
are ministers of God's service, attending continually upon this very thing.
[I. e., acting continually as servants of God in his civil
administrations. The apostle cites the conduct of subjects in the payment of
taxes, for no matter what theories the Jews or the Judaistic Christians might have as to the rights of
government to his allegiance, he never failed to pay his taxes, being moved
thereby by the very influences here named by the apostle; viz., fear and
conscience. He feared the penal consequences of refusing to pay, and he
conscientiously felt that the government deserved some compensation for
maintaining peace and order, especially since, as Paul notes, they made this
their business, gave their whole time to it, and made no other provision for
their livelihood than their salaries as public functionaries, all of which is
implied in "attending continuously," etc. Christians in our age have well-nigh
universally forgotten that the tax assessor and the tax collector are ministers
of God, and many evade making true returns with as little compunction as they
would were the tax officials the servants of the devil. This sin has become so
universal that it is well-nigh regarded as a virtue.] 7
Render to all [civil officials] their dues: tribute to whom tribute is
due; custom to whom custom; fear to whom fear;
honor to whom honor. [Kypke points out the
distinction between tribute and custom. The former means direct taxes; poll,
real and personal; custom refers to tolls, imports, indirect taxes on goods and
merchandise, known to us in the familiar tariffs on imports and exports. In
Paul's time they appear to have been principally on imported goods, and were
levied at the gates of the city at the time of entry (Matt. 9:9). As the
Christian paid his taxes, so he was to go on discharging his other duties,
fearing those in authority as those whom God placed over him, and honoring all
those in governmental position because the officers are part of God's ordained
plan, and those who hold them have been placed there by [512]
his general providence. Some hundred years later Paul's words about taxes were
being strictly obeyed, for Tertullian, representing
that time, says that what the Romans lost by the Christians refusing to bestow
gifts on the idolatrous temples, they gained by their conscientious payment of
taxes (Apolog. 42, Vol. I., p. 494).]
|
V.
THE FAITH-LIFE OPERATING IN ALL CIVIL
AND SOCIAL AFFAIRS IN LOVE, AND
RECOGNIZING THE JUST RIGHTS
OF OTHERS.
13:8-10.
[Having shown that the Christian must
recognize the rights of those above him ("the higher powers"), the
apostle now proceeds to enjoin upon him the recognition of the just rights of
his fellow-beings who are all about him. If the state has a right to
demand dutiful conduct of him, his neighbors, fellow-citizens, and the human
race generally, may likewise exact of him the ministrations of love.] 8 Owe no man anything, save to love one another [The
indebtedness here meant includes, but is not confined to, pecuniary obligations.
The precept does not prohibit the contraction of a debt, but it constrains us to
be prepared to pay it when due. "Owe no tax, no custom, no fear, no honor, and
pay all their dues" (Lard). The obligation to give the gospel to those
that have it not is one of the Christian's greatest debts (1:14, 15). Love also
is, as Bengel observes, "an eternal debt." "This,"
says Trapp,
"is that desperate debt that a man can not discharge himself of; but must
be ever paying, and yet ever owing. As we say of thanks, 'Thanks must be given,
and yet held as still due:' so must this debt of love." Moreover, it is an
ever-increasing debt, for it is like the payment of interest; only in [513]
this case each payment of interest is such an exercise and turning over of the
principal as tends to its increase, thereby enlarging in a kind of arithmetical
progression the payments of interest]: for he that
loveth his neighbor hath fulfilled the law. ["The perfect
pepleroken
(hath fulfilled) denotes that in the one act of loving there is virtually
contained the fulfillment of all the duties prescribed by the law. For a man does not offend or kill, or calumniate or rob, those whom
he loves. Such is the idea developed in the two following verses"-Godet.] 9 For this
[Paul here begins the statement of a first premise, and in the eleventh verse,
with the words "and this," he begins the statement of a second premise. The
first premise is that the Christian (or faith) life, freed from the
complications and onerous burden of the multitudinous laws of the Jewish (or
law) life, is governed by the principle underlying all these laws most happily
reduced to a simple commandment; viz., "Love thy neighbor as thyself" (9, 10).
The second premise is that salvation, which is so dimly suggested to the Jewish
(or law) life as to be no incentive at all to good deeds, is clearly and
distinctly promised to the Christian (or faith) life, and is comprehended by it
to be as rapidly and as surely approaching as the dawning day. From these two
premises the conclusion is drawn that we should lead the faith-life becomingly,
by putting on Christ. If we supply the word "reason" after each "this," the
meaning will be clear. Surely the simplicity of the Christian life, and the
sureness and exceeding greatness of the salvation which is its reward, are
sufficient reasons for our leading it becomingly], Thou
shalt not commit adultery, Thou shalt not kill,
Thou shalt not steal, Thou shalt not
covet, and if there be any other commandment, it is summed up in this word,
namely, Thou shalt love thy neighbor as thyself.
[The Ten Commandments are divided into two divisions of four and six. The first
four relate to duties to God, and are taken no notice of [514]
here, for they do not pertain to justice to our fellowman, and hence are outside
the sphere of Paul's present argument. The second division, or second table of
the Ten Commandments, contains six precepts which relate to man's duty to his
fellows: four of them are given here, and two relating to honoring parents and
bearing false witness are omitted (Ex. 20:12-17). Though not named, they are
included in the phrase "any other commandment." The order, too, is not that
given in the Hebrew Bible, but follows one of the versions of the LXX. The order
in which the commands are here given is likewise found at Mark 10:19; Luke
18:20; Jas. 2:11, and also in Philo, and Clement of Alexandria. It is surmised
that the LXX. changed the order because of some of
their traditions. Many commands as to conduct towards neighbors are summed up by
Moses in this love commandment in a manner somewhat similar to Paul's (Lev.
19:9-18; comp. Matt. 19:19; 22:39, 40; Gal. 5:14, 22, 23). The last of the ten
forbids covetousness, a passion which presents almost as broad and powerful an
impulse for the breaking of all the commandments as love does for keeping them,
for the love of money alone is a root of all evil (1 Tim. 6:10), though it is
but one phase of covetousness. The truth is that covetousness gives wider scope
to self-love than any other passion, and self-love is the motive which leads to
all breaches of law. Love of neighbor is the opposite motive, counteracting all
lawlessness, and tending to the manifestation of the perfect life. But we have
no perfect example of this ideal, altruistic love save in the Christ himself.
Plesion
means near, close by: with the article it means "neighbor"; i. e., the near by. We readily acknowledge the
one who is permanently and literally near by as our neighbor; but
Christ taught us that the one who is temporarily near is also a neighbor
(Luke 10:30-37), and so likewise are those who are constructively
near; that is, those with whom modern means of communication have made us
acquainted, [515] so that, knowing their needs, we are
thereby prompted to sympathize and impelled to help--Acts 16:9, 10.] 10 Love worketh no ill to his
neighbor: love therefore is the fulfillment of the law. [All divine law,
whether of Moses and the prophets, of Christ or the apostles, is fulfilled by
love, for those things that law requires are the natural, normal acts of a
loving heart. "Love," says Leibnitz, "is that which finds its felicity in another's good."
Another has defined it thus: "Love is holiness, spelt short." How easily, then,
will it keep all precepts, whether toward man or God! "The expression implies
more than a simple performance of the precepts of the law; true love does more
than this: it adds a completeness to the performance.
It reaches those lesser courtesies and sympathies which can not be digested into
a code or reduced to rule. To the bare framework of law, which is as the bones
and sinews, it adds the flesh which fills it, and the
life which actuates it" (Webster and Wilkinson). "Nor is it possible to
find for human life, amid all the intricate mazes of conduct, any other
principle that should be at once as simple, as powerful and as profound" (Sanday).
"How many schemes would it crush. It would silence the
voice of the slanderer; it would stay the plans of the seducer and the
adulterer; it would put an end to cheating and fraud, and all schemes of
dishonest gain. The gambler desires the property of his neighbor without any
compensation, and thus works ill to him. The dealer in
lotteries desires property for which he has never toiled, and which must
be obtained at the expense and loss of others. And there are many
employments
all whose tendency is to work ill to a neighbor. This is pre-eminently
true of the traffic in ardent spirits" (Barnes). Love is the
spirit of gracious addition, while covetousness, theft, etc., are the spirits of
subtraction. Love emanates from God, whose name is Love, but selfishness is of
the devil, who asserts himself even against God. Love, therefore, is the basis
of all godlike action, the motive power for every noble deed.] [516]
|
VI.
THE
FAITH-LIFE FINDS ITS MOTIVES FOR
ALL THESE DUTIES IN THE EVER-
IMPENDING COMING OF THE LORD.
13:11-14.
[At
Rom.
12:1, 2 Paul began this hortatory division of his Epistle by reminding his
readers of the past mercies of God, making of those blessings which lay
behind
them a strong motive, impelling them by every sense of gratitude to go forward
in the Christian life. He here closes his exhortation with an appeal to the
future rewards of God, summed up in that endless and glorious day of
salvation which lay before them, attracting them by every sense of
heavenly aspiration to continue on in the faith-life. Thus the spiritual forces
of memory and hope are made use of by the apostle to push and pull his readers
heavenward.] 11 And this [see note at verse 9
above], knowing the season, that already it is time for you to awake
out of sleep ["The imagery seems to be taken originally from our Lord's
discourse concerning his coming (Matt. 24:42; Mark 13:33; Luke 21:28-38), where
several points of similarity to our verses 11-14 occur" (Alford). For
other uses of the imagery, see 1 Cor. 15:34; Eph.
5:14; 1 Thess. 5:6-8: Matt. 25:1-13. Sleep is a
figurative expression denoting that moral inattention, indifference and
carelessness which permits sin. Out of this torpor the Christian is evermore
striving to rouse himself, and into it the worldling
is as constantly seeking to resign himself, that conscience, fear, and other
awakening influences, may not disturb him. To be fully aroused is to be keenly
and thoroughly conscious of all spiritual facts and responsibilities, all truths
and possibilities. Some need to make the effort to come back to consciousness:
all need to keep up their efforts to prevent the return [517]
of drowsiness. The warning here is addressed to Christians.
"Whiles the crocodile sleepeth with open mouth," says
Trapp, "the Indian rat gets
into his stomach, and eateth through his entrails.
While Ishbosheth slept upon his bed at noon, Baanah and Rechab took away his
head. Security ushereth in destruction. Go forth and
shake yourselves as Samson did when the Philistines were upon him; lest Satan
serve you for your souls, as Captain Drake did the Spaniard at Tamapasa in the West Indies for his treasure; he found him
sleeping securely upon the shore, and by him thirteen bars of silver to the
value of forty thousand ducats, which he commanded to be carried away, not so
much as waking the man. Or lest Christ himself deal by us as Epimonidas did by the watchman whom he found asleep: he
thrust him through with his sword; and being blamed for so severe a fact, he
replied, 'I left him as I found him'"]: for now is salvation nearer to
us than when we first believed. [Paul meant that his readers were
nearer that state of final blessedness which we call salvation than they were
when they were converted. The thought that each day takes from us forever an
opportunity of service, and that it also brings us that much nearer the time of
accounting, is a most powerful incentive to action; "one of the most awakening
exhortations," says Plumer, "that can be presented.
The Judge standeth
before the door. Eternity is at hand." (Comp. Heb. 10:25.) In and of itself
"nearer" does not necessarily imply that Paul expected the speedy approach of
Christ; but the context, full of suggestion of a day about to dawn, does imply
close nearness. In fact, the need of the immediate
awakening suggested by "already it is time," lies as--much in the rapidity as in
the certainty of Christ's coming: a coming so rapid that the interval had
appreciably diminished since Paul's readers had entered on the new life. Now,
the second coming of Christ may be viewed under two aspects; i. e., either as racial or individual. In
either case it is speedy, but [518] the comparative speed,
or the proportion of speed, is measured far differently, for the centuries of
the life of the race are long compared with the brief span of life apportioned
to each individual. Viewed racially, the long night of heathenish darkness was
drawing to a close. The day began to dawn when Christ was born. An increase of
light came when he gathered his first disciples, and now the full light, and
consequently the salvation accompanying the second coming of the Christ, was
spiritually (rather than temporarily) nearer than when believers first began to
gather to the Master. While such a construction is well suited to the large
ideas of Christ's coming, we yet prefer the more personal construction which
limits the range of view to the individual. For the members of the church at
Rome
the day began to dawn at the hour of their conversion, and since then the
advancing years had brought them nearer their salvation. There is, moreover, no
direct mention of the Lord's coming; but it is clearly implied. This
implication, however, suits the idea of the individual Christian's entrance into
the Lord's presence by death as readily as does the Lord's approach to all in
the hour of final judgment. To be absent from the body is to be present with the
Lord (2 Cor. 5:8; Phil. 1:23. We naturally look upon
death as a going on our part; but may it not likewise be truly a
coming
on the part of Christ? (See John 14:3; Luke 12:37.) Surely to the individual
Christian salvation speedily grows nearer after conversion, and this night
period of sin and sorrow soon gives place to the day of salvation, the state of
eternal blessedness and peace and joy unending, and the brevity of the
individual life is far more of a stimulus than the brevity of the race life. The
commands of our Saviour to watch for his coming are a
constant tonic if viewed as addressed to the individual, but they lose in power
if viewed from the standpoint of the race. There are many apparently unfulfilled
prophecies which delay our expectation that he will come for final judgment in
the next [519] year or two at least, but there is nothing,
prophetic or otherwise, which justifies any one in feeling assured that he may
not come for us individually before nightfall. "Stir up yourselves,
therefore," says Trapp, "and strain toward the mark. There is a Greek word (nuosta)
signifying the end of the race, which is derived of a word that
signifieth
to spur or prick forward. Surely as they that run their horses for a wager spur
hardest at the race's end, therefore, since our salvation is nearer now than
ever it was, we should run faster now than ever we did. When a cart is in a
quagmire, if the horses feel it coming they pull the harder; so must we, now
that full deliverance is hard at hand. Rivers run more speedily and forcibly,
when they come near the sea, than they did at the spring: the sun shineth most amiably toward the going down. 'It is even high
time for you and me,' said old Zanchius to his friend
Sturmius, who was elder than he, 'to hasten to heaven; as knowing that we
shall be with Christ, which is far, far better.'"] 12
The night is far spent, and the day is at hand: let us therefore cast off the
works of darkness, and let us put on the armor of light. [In this figure
"night" stands for the Christian's earthly life, which is constantly being
shortened and quickly becomes "far spent." "Day" stands for eternity, that
unending day which is swiftly approaching. The passing of the night calls for a
cessation of sleep, the dawning of the day demands ever-increasing wakefulness
and activity. The Christian's former, unregenerate habits are called "works of
darkness," not only because righteousness is emblematically viewed as "white,"
and sin as "black," but because sin is ashamed of light and consequent exposure
(Job 24:13-17; John 3:19-21). Moreover, they are pictured here as a foul
night-dress to be "cast off" as a repulsive thing (Eph. 4:22; Col. 2:11; 3:8, 9;
1 Pet. 2:1), and in their place the Christian is to don the works of
righteousness, or all the duties of his new life (Eph. 4:23, 24; Rom. 6:4; 2
Cor. 5:17; Gal. 6:15; Col. 3:10), as defensive [520]
armor against temptations, and offensive weapons for an aggressive campaign
against the powers of evil, and as the fitting harness in which to report to
Christ for present service, the proper garb in which to have him find us should
he come suddenly and without warning, for we are his soldiers, and on duty. Some
five years before this Paul wrote in similar strains to the Thessalonians,
emphasizing the escape from darkness and mentioning the armor (1 Thess. 5:4-8), and about four years after this we find him
again using this figurative language in addressing the Ephesians, mentioning the
darkness, and emphasizing the armor--Eph. 6:11-18.] 13
Let us walk becomingly, as in the day [i. e., as if the day of salvation and the
presence of God (Rev. 21:3) were already here]; not in revelling and drunkenness, not in chambering and wantonness,
not in strife and jealousy. [Here are three couplets of vices. The first
pair relate to intemperance in eating and drinking (Luke 21:34). The "revel" (komos)
was a drunken carousal; it usually burst forth and paraded the streets, filling
the night air with noisy songs, and annoying pedestrians with its buffoonery.
Being a favorite entertainment among the devotees of Bacchus, the Romans were
accustomed to it from their youth up, and found it hard to resist the old-time
fun and frolic once so acceptable. The second pair described the varied forms of
sexual lust, libertinism, lascivious dalliance, etc.
"Chambering" means literally lying abed. It describes the more definite, and
"wantonness" the more general, acts of lewdness and abandoned sensuality. The
third pair portray the various forms of venomous and hateful feelings leading to
discord, open rupture and brutal violence--feelings the very opposite of love of
which the apostle has been discoursing. While these vices may be found singly,
they normally go in pairs, and also naturally fall into the order here given.
Beginning with revelry in the early evening, how many a poor, sinful youth has
passed thence to drunkenness, and thence in turn [521] to
sexual uncleanness, and thence once more to strife and passion with his fellows,
till, when the night was passed and morning broke, he was found either a
murderer or murdered, to the disgrace of his friends and the broken-hearted
sorrow of his kindred. Plain speech was needful in Paul's day: alas that it
should be so badly needed still!] 14 But put
ye on the Lord Jesus Christ [Kypke's researches reveal the fact that this bold figure of
speech, so little used by us, was very familiar to the writers who were read by
those of Paul's day. If a man chose any hero or teacher as an example for his
life, or as an object for his imitation, he was said to "put on" that hero or
teacher. Chrysostom says it was a common figure. Thus
Dionysius Halicarnassus says of Appius and the other decemvirs:
"They were no longer the servants of Tarquin, but they
clothed themselves with him." Lucian speaks of one "having put on Pythagoras,"
meaning that to the fullest extent he accepted the great mathematician as his
teacher and guide. Some centuries after Paul, Eusebius says of the sons of
Constantine, "They put on their father." "The mode of
speech itself," says Clark, "is taken from the
custom of stage players: they assumed the name and garments
of the person whose character they were to act, and endeavored as closely
as possible to imitate him in their spirit, words and actions." The initial step
by which we put on Christ is by being baptized into him. This great truth Paul
had revealed only a few months before he wrote to the Romans (Gal 3:27). Only
after the inward change wrought by being born of the water and of the Spirit
(John 3:5; Eph. 5:26; Tit. 3:5) are we capable of making the vesture of our
outward conduct such that men may see Him and not ourselves in our daily life
(Rom. 6:1-11; 2 Cor. 3:2, 3; Eph. 4:24; Col.
2:11-3:10). He becomes to us, then, the wedding garment which guarantees our
acceptability to God (Matt. 22:11), and causes us to cast aside our garment of
legal righteousness as a filthy rag--Phil. 3:6-11], and make not
provision for [522] the flesh, to
fulfil
the lusts thereof. [We are allowed to make reasonable provision for
the just needs of the flesh (Matt. 6:33; Eph. 5:29; 1 Cor.
11:34; 1 Tim. 5:23), but our provision must, as it were, go on tiptoe, and be
exercised with extreme caution, so as not to waken in us those slumbering dogs
of lust which, if aroused, will tear our spiritual life to pieces. Pool aptly
says of our fleshly life, "Sustain it we may, but pamper it we may not."
Fulfilling the lusts of the flesh was the main object of life in pagan
Rome.]
|
VII.
THE
FAITH-LIFE OPERATING IN MUTUAL
FORBEARANCE BETWEEN CHRISTIANS,
AS UNTO THE LORD.
14:1-15:13.
[The apostle begins this section with "but,"
thus marking its connection with the preceding paragraph as setting forth matter
in the nature of an exception thereto. He has been exhorting his readers to
armed activity and vigilance in the cause of righteousness, and he now enters
his caveat lest they should turn this needful and virtuous aggressiveness into a
sinful belligerency, so that the strong should devour the weak. The Christian is
indeed called upon to wage constant warfare with sin, but as to all things of an
immoral or indifferent nature he must suppress this martial spirit and show
courteous and affectionate forbearance when dealing with the scruples of those
whose consciences are by nature or education legalistic and puritanic. And the
weak must show a like mutual consideration toward the liberties of the strong.
This section is, as Lard remarks, "pre-eminently a chapter as to duties in
regard to things indifferent in themselves." For things not indifferent there is
another rule (Gal. 1:6-10; 2). This section [523] is also
subordinately connected with the preceding paragraph by continuous reference to
the second coming of Christ. (See vs. 4, 10-12.) Verses 1-12 are addressed both
to the strong and the weak; verses 13-23 and 1 are addressed to the strong
alone, and verses 2-13 are addressed both to the strong and the weak.]
XIV. 1 But him that is weak in faith receive [a strong word. See Acts 28:2; Rom. 15:7;
Philem. 15-17] ye, yet not for decision of scruples. [Do not by
your reception, which ought to be to him a blessing, bring him into the misery
of unrest by discussions and contentions which can end only in vain reasonings
and valueless conclusions. Do not discuss his doubts and pompously and
condescendingly insinuate that he is a fool for having them. The Jew and the
Gentile have stood in contrast throughout this book and they are here still in
this passage, and it is therefore not necessary to hunt, as does Eichhorn for
Pythagorean or other scrupulous Gentiles. The Jew with his qualms sufficiently
answers all the calls of the context. Educated under the narrowing, restricting
influences of the law, he could not readily and at once comprehend the liberty
of the gospel; hence he was weak in comparison with the Gentile who was
unhampered by legalistic conceptions of meats, days, etc. (Gal. 5:1-15; Col.
2:10-23; 1 Tim. 4:1-8). He is said to be "weak in the faith" because his
judgment, still bound and tethered by silly scruples and obsolete laws, failed
to assert that strength which the liberty of the new faith allowed it. Thus the
Jewish conscience still shuddered at acts which the Gentile Christian regarded
as wholly innocent and permissible; but, since its "failings leaned to virtue's
side," and were usually capable of correction if patiently handled, it was to be
treated with consideration and affectionate kindness. In fact, the apostle, for
"is weak," uses a participle and not an adjective, thus indicating that the
weakness is not inherent and permanent, but only a temporary defect, liable to
be self-corrected at any moment.] 2 One man hath faith
[524]
[believes he has the liberty or right] to eat all things:
but he that is weak eateth herbs. [We are familiar with the universal Jewish
scruples with regard to swine's flesh and meat offered to idols; but there were
some who refined their diet to far greater extremes--to the "mint, anise and
cummin" standard. A sect called Therapeutę had a regimen thus described by
Philo: "Wine is not introduced. . . and the table bears nothing which has
blood, but there is placed upon it bread food, and salt for seasoning, to which
also hyssop is sometimes added as an extra sauce for those who are delicate in
their eating." However, the abstinence here mentioned was most widely practiced
by all scattered Jews. Knowing that any meat bought in Gentile markets was open
to question and liable to be unclean, they, being unable to purchase clean meat
as prepared by Jewish butchers, abstained from all meat and ate only
those things (classed as herbs by the apostle) which they could trace from
natural growth to use on their tables. (See Dan. 1; Tobit 1:10, 11.) Josephus'
"Life," Sec. 3, mentions certain priests who fed solely on figs and dates.]
3 Let not him that eateth set at nought him that eateth not; and let not him
that eateth not judge him that eateth: for God hath received him. [Eating or
not eating was, with Paul, a matter of indifference; but uncharitable conduct
toward a Christian brother was not a matter of indifference--it was sin. Hence
the apostle interferes, not by way of counsel, but by unequivocal commandment,
strictly forbidding the strong to look with disdainful eye upon the temerity of
the weak, contemptuously despising him as the victim of narrow prejudice and
baseless superstition; and with equal strictures charging the weak not to commit
the sin of censorious judgment by ignorantly confounding liberty with license
and thus unjustly condemning the strong as libertines and heretics, unscrupulous
and irreverent. In modern times controversy over meat sacrificed to idols is
unknown, but the principle still applies as to instrumental music, [525]
missionary societies, etc. Such matters of indifference are not to be injected
into the terms of salvation, or set up as tests of fellowship. As to them there
is to be neither contempt on the one part, nor judgment on the other. Baptism,
however, is not a matter of indifference, being as much a divinely established
term in the plan of salvation as faith itself (Mark 16:16). "It is a notable
fact," observes Lard, "that the weak are always more exacting and sensitive than
the strong, as well as more ready than they to press their grievances to
extremes."] 4 Who art thou that judgest the servant of
another? to his own lord he standeth or falleth. Yea, he shall be made to stand;
for the Lord hath power to make him stand. [We must avoid the sacrilegious
presumption which condemns where God hath not condemned. Whether our brother in
Christ stands in favor, so that his daily life and service are accepted of God,
or whether he falls from grace, so that his labors are rejected, is a matter for
the Master, and does not pertain to us servants. (Comp. 1 Cor. 10:12; 16:13; 1
Thess. 3:8; Rom. 8:33, 34; 11:22.) A kindly, affectionate concern is
commendable, but a censorious condemnation is forbidden. Moreover, the latter is
useless and idle, for it is the duty of each disciple to please his Master, not
his fellow-servant, and the Master is able to justify and will justify without
consulting human accusers (chap. 8:33), or paying respect to man-made
technicalities about indifferent things. Christ's ability to justify extends to
even positive, inexcusable sin (chap. 3:26; John 8:11). If we could only learn
that the consciences of others, though different, are as active and as exacting
as our own, we would judge less and love more. Acting by contrary rule, if we
find that any man's conscience varies from our own, we straightway conclude that
he has no conscience at all, and hence is a proper subject for our condemnation,
a culprit well within the bounds of our jurisdiction.] 5
One man esteemeth one day above another: another esteemeth every day alike.
[Jewish [526]
Christians generally continued to reverence and observe the
sabbath, new moons and festival days commanded by the law of Moses, but which
are no part of the Christian system (Gal. 4:10; Col. 2:15, 16); while the
Gentile Christian regarded all days as equally holy, and to be spent in the fear
and service of God.] Let each man be fully assured in his own mind.
[About indifferent matters God has given no command, hence each must follow his
own judgment and conscience, and none is required to adjust his conduct to
satisfy the conscience, much less the scruples of another, though he must show
charity and forbearance toward his brother's conscience.]
6 He that regardeth the day, regardeth it unto the Lord: and he that eateth,
eateth unto the Lord, for he giveth God thanks; and he that eateth not, unto the
Lord he eateth not, and giveth God thanks. [The conduct of each was equally
commendable, as the object of each was the same; that is, to serve God. The one
who rested and the one who labored each sought to please God in his act. One
gave thanks for meat and all, and the other gave thanks for all, less meat.
"This so remarkable saying of the apostle furnishes us," says Godet, "with the
true means of deciding all those questions of casuistry which so often arise in
Christian life, and cause the believer so much embarrassment. May I allow myself
this or that pleasure? Yes, if I can enjoy it to the Lord, and while giving him
thanks for it; no, if I can not receive it as a gift from his hand, and bless
him for it. This mode of solution respects at once the rights of the Lord and
those of individual liberty." The passage indicates that grace before meals was
the universal practice of Christians in Paul's day. It probably rested on the
habit of Jesus--Luke 9:16; 22:17-19; 24:30-35] 7 For
none of us liveth to himself, and none dieth to himself. 8
For whether we live, we live unto the Lord; or whether we die, we die unto the
Lord: whether we live therefore, or die, we are the Lord's. [As we are
Christ's by right of redemption and purchase [527] (Acts
20:28; 1 Cor. 6:19, 20; 7:23; 1 Pet. 1:18, 19), we are not our own, but the
rights of Christ overshadow all our individual rights, whether exercised in
asserting our liberty or indulging our spirit of censoriousness. To live to self
is forbidden; we must live with a view to our Lord and his interest in others.
Whether, therefore, a man regard any particular act, food or pleasure as a thing
permissible--a thing wherein he may, figuratively speaking, live; or
whether he regards it as an affair wherein he must deny himself, and so,
figuratively, die, in either case he must take more than himself into
account, for he must include the Lord and others. Comp. 2 Cor. 5:15;
Rom.
12:1; Phil. 1:21-24; 2 Cor. 5:6-9.] 9 For to this end
Christ died and lived again, that he might be Lord of both the dead and
the living. [We are here told to what lengths Christ went to obtain the
important right to rule over us in both spheres of being, or as literally
living and dead. A right so dearly bought is not readily abandoned, and,
moreover, if Christ rules over us in the literal, his rule also, of course,
governs us in all lesser or figurative realms. He became purchaser of us by
death (Acts 20:28), and ruler by his resurrection--Acts 2:30-36; 17:31; Rom.
1:4.] 10 But thou [O weak one], why dost
thou judge thy brother? or thou again [O strong one], why dost
thou set at nought thy brother? for we shall all stand before the judgment-seat
of God. [The fact that each is so great a sinner that Christ must needs die
for him, should prevent the one from judging and the other from despising. Since
Christ, having died, is able to justify whom he will, what folly is it to
attempt to usurp Christ's office so as to condemn any who trust in him? The
believer is not even judged of Christ, but is called into judgment that he may
be justified--2 Cor. 5:10; Rom. 8:33.] 11 For it is
written [and hence was an already established doctrine, and not one just now
promulgated by Paul], As I live, saith the Lord, to me every knee
shall bow, And every tongue shall confess to God. [528]
[The quotation gives the sense of Isa. 45:23. Comp. Phil. 2:10, 11.] 12 So then each one of us shall give account of himself to
God. [God judges all, hence it is superfluous for the Christian to judge
any. Why gather stones of condemnation and judgment when, after all, Jesus
renders us powerless to throw them? (John 8:7.) Since, then, our judgments are
futile and worthless, affecting no one but ourselves, let us refrain from them,
and cultivate charity, remembering the rule which metes unto us as we measure to
others (Matt. 7:1, 2). We should be glad that we escape the responsibility of
judging, since Jesus himself expressed no eagerness to assume the burden. Comp.
John 5:22, 27, 30, 45; 3:17-19; 8:15, 16; 12:47; Luke 12:13, 14.] 13 Let us not therefore judge one another any more: but
judge [decide] ye this rather, that no man put a stumblingblock in his
brother's way, or an occasion of falling. [This warning is addressed both to
the weak and to the strong. Each censorious judgment tempts the strong to a
reactionary and excessive assertion of liberty, and each despising of the weak
tends to decrease his faith in the power of God and the influence of the Holy
Spirit to regenerate and sanctify men. Hence each is warned to show charity, and
thus avoid placing stumbling-blocks in his brother's way. At this point Paul
ceases to address both parties, and turns his remarks exclusively to the strong,
since the weak have less control over their actions than the strong, and hence
are mercifully spared the imposition of burdens too heavy for their strength.]
14 I know, and am persuaded in the Lord Jesus [I am convinced in my
apostolic capacity, as enlightened by the Holy Spirit sent of the Lord Jesus
(John 14:26; 16:13-15). Paul's teachings in this entire section are contrary to
his education and prejudice as a Jew. He is speaking as one freed and
enlightened in Christ], that nothing is unclean of itself: save that
to him who accounteth anything to be unclean, to him it is unclean. [See
Matt. 15:11; Mark 7:18; Acts 10:14-28; 1 Tim. 4:4. In the [529]
gospel all ceremonial uncleanness is abolished, so that no food is any longer
unclean, but if a man acts contrary to his conscience, he defiles it: hence
food, clean of itself, may work sad havoc in his spiritual nature who eats
contrary to his conscience--1 Cor. 8:7-13.] 15 For if because of meat thy brother is grieved, thou
walkest no longer in love. ["For" looks back to verse 13. Recklessness as to
the welfare or safety of others is not loving. "Grieved" may express either a
lapse into Judaism on the part of the weak because of the apparent worldliness
of the strong, or it may indicate that the weak, tempted by the conduct of the
strong, do things which are contrary to conscience, and hence come to grief
(Matt. 27:3-5). It is likely that the latter danger was most prominent to the
apostle's mind. (Comp. v. 20, and 1 Cor. 8:10.) The context, containing the
words "destroy" and "overthrow" (v. 20), shows that the grief is more than mere
fraternal disappointment at another's laxity.] Destroy not with thy meat him
for whom Christ died. [This is the strongest possible appeal. What pleasure
of liberty can be so sweet as to justify us in destroying our brother's life,
and frustrating the agony and sacrifice of the Master in his behalf? Shall we
set a higher value on our meat than Christ did on his divine life? How shall we
look our Lord in the face if we have wantonly done such a thing!]
16 Let not then your good be evil spoken of [Do not so use your liberty--the
good you enjoy--as to provoke blame or censure, for by so doing you lose your
power to influence others for good, whether they be weak or strong. A bad name
has no power in God's kingdom--1 Tim. 3:7; Matt. 5:16; Acts 22:22]: 17 for the
kingdom
of God is not eating and
drinking, but righteousness and peace and joy in the Holy Spirit. 18 For he that herein serveth Christ is well-pleasing to God,
and approved of men. 19 So then let us follow after things
which make for peace, and things whereby we may edify one another.
[Humanly prescribed and wholly external ordinances neither [530] usher us into the kingdom nor increase its power within us, nor
does the failure to observe them exclude us from it. Its blessings are not
linked to sumptuary liberties, but are found in graces socially applied; in
righteousness toward God; justice toward our neighbor; peace, or concord and
harmony, with all; joy, or expressions of loving happiness prompted in us by the
Holy Spirit, the source of all grace: these are the things which work the
advance and glorification of the kingdom both within us and about us. These,
then, are the habits of life which please both God who reads the heart, and man
who looks upon the outward conduct, and, moreover, build up the kingdom.] 20 Overthrow not for meat's sake the work of God. All
things indeed are clean; howbeit it is evil for that man who eateth with
offence. 21 It is good not to eat flesh, nor to drink
wine, nor to do anything whereby thy brother stumbleth. [Do not for a
trifling indulgence destroy a man, the noblest work and likeness of God. Look
not at your act alone, but consider also its consequences. True, indeed, that
your weak brother, in following your example, will not be harmed by the food
itself, yet he will surely do evil if he offends his conscience in eating.
Therefore your proper course is abstinence that your brother may not be tempted.
Though Paul's reference is to the contamination of the wine of idolatry, yet the
principle applies equally well to the wine of intemperance.] 22 The faith which thou hast, have thou to thyself before
God. [The faith or conviction of liberty which thou hast need not be
abandoned; but it should be held or preserved in the heart before God, and
should not be hauntingly paraded in the sight of the weak.] Happy is he that
judgeth not himself in that which he approveth. 23 But he
that doubteth is condemned if he eat, because he eateth not of faith; and
whatsoever is not of faith is sin. [The apostle here presents the contrast
between the strong and the weak. The former is blest indeed in that he has
liberty without the sense of inward [531] disapproval, while
the other, not sure of his ground, plunges recklessly on, and, acting contrary
to his convictions, and hence to that respect and reverence which is due to God,
sins. His eating is sinful because not of faith (faith is here used in the
abstract sense, and means grounded, undoubting conviction that God approves),
for whatever is done without such settled conviction is sinful recklessness, and
must not be done at all, for to act contrary to the will of God is to destroy
his work in us. Diakrenesthai, translated "doubteth," means to be divided
into two persons, one of whom says "yes," and the other "no." In the case of the
weak the flesh says "yes," and conscience cries "no."] XV. 1. Now ["Now" is progressive; it means, "to proceed
with the matter in hand"] we [It is a characteristic of Paul's to
identify himself with those on whom he lays especial burdens] that are strong
ought [1 Cor. 9:19-22. Strength in the gospel always brings upon its owner
the obligation and command to serve (Gal. 6:2), and the one who would truly
serve must eliminate his self-conceit and arrogance] to bear the infirmities
of the weak, and not to please ourselves.
2 Let each one of us please his neighbor for that which is
good, unto edifying. 3 For Christ also pleased not himself
[The strong ought to give way to the weak because strength can yield better than
weakness, since in so doing it in no way violates conscience and because this
forbearance tends to build up the weak and make them strong. But this rule
applies, of course, only to matters that are indifferent; in things that are
erroneous or wrong we have no choice or discretion, but must stand for the right
as God would have us. The only objection that the strong can urge against
yielding to the weak is that to do so involves them in great sacrifice. In
answer to this argument Paul sets forth the example of Christ. How can he that
is self-pleasing, and that shrinks from sacrifice, make claim to be the disciple
and follower of the One whose life was the supreme self-sacrifice of the annals
of [532] all time? Had Christ pleased himself hell itself
might well shudder at the consequences]; but, as it is written
[Ps. 69:9], The reproaches of them that reproached thee fell upon me.
[When Christ bore the heavy burden of our reproaches and disgrace--our sin, and
its consequences--can we not, as his disciples, cheerfully bear each other's
light foibles and infirmities? We must not only be unselfishly fair; we must be
self-denyingly generous, if we would be Christlike.] 4
For whatsoever things were written aforetime were written for our learning, that
through patience and through comfort of the scriptures we might have hope.
5 Now the God of patience and of comfort grant you to be of the same mind one
with another according to Christ Jesus [I cite the Scripture as written for
the instruction of the unborn church, for all Scripture, as it outlines what
Christ would do sacrificially, also establishes what we should do as imitators
of him. It also affords us, in our perusal of it, patience and hope in the
doing, for God, the original source back of all Scripture, will not fail in
administering aid and comfort to you in your effort toward that spirit of unity
and concord which is according to Christ; i. e., according to his desire,
will, commandment and example]: 6 that with one
accord ye may with one mouth glorify the God and Father of our Lord Jesus
Christ.
[Beautiful picture! When in concord the whole church as a harmonious choir
renders praise to God, the Father of our Lord, as one mouth! And how this will
glorify our Saviour, Christ, showing the perfection of his work in us! Unanimity
of inward feeling can not but result in harmony of outward expression, whether
in doctrine, worship or praise.] 7 Wherefore receive ye
one another, even as Christ also received you, to the glory of God. [Against
the trifling, selfish enjoyment of personal liberty, the apostle sets the
supreme end and joy of life; viz., the glorification of God (Matt. 22:36-38;
John 4:34). As Christ, suppressing all selfish promptings to assert his own
rights and [533] liberties, and ignoring all distinctions in
his favor, however pronounced or impossible (Phil. 2:5-8), received us in all
loving compassion to affect that glory; so also should we mutually receive one
another in full love and fellowship to that end, excluding all unworthy
selfishness, and all social, national or racial antipathies. Unity glorifies
God, as the amity of a household reflects honor on its head.] 8 For ["for" introduces the explanation as to how
Christ's coming and ministry was for the purpose of glorifying God by receiving
each party, Jew or Gentile] I say that Christ hath been made a minister of
the circumcision for the truth of God, that he might confirm the promises
given unto the fathers, 9 and that the Gentiles might
glorify God for his mercy [In order that he might vindicate the veracity of
God in confirming and in keeping the promises of the covenant given unto the
fathers, Abraham, Isaac and Jacob: (now these covenant promises contained
blessings for the Gentiles--Gen. 22:18; these blessings thus coming to them
through the circumcision people and covenant--John 4:22; therefore Christ became
the minister of the circumcision for the sake of the Gentiles also, that the
Gentiles might also be received) and that they might glorify God for his mercy.
If Christ, then, the Lord and Master, was a minister (Matt. 20:27, 28) unto each
for purposes of unity and concord (Eph. 2:11-22), with what lowly humility
should his servants receive and serve each other to effect these results];
as it is written, Therefore will I give praise unto thee among the Gentiles, And
sing unto thy name. ["Sing" (psalloo) means, literally, "strike the
harp to thy name." This quotation argues that the use of that instrument, as a
means of divine praise, is innocent and permissible.]
10 And again he saith, Rejoice, ye Gentiles, with his people.
11 And again, Praise the Lord, all ye Gentiles; And let all the peoples praise
him. 12 And again, Isaiah saith, There shall be the root of Jesse,
And he that ariseth to rule over the Gentiles; On [534] him shall the Gentiles hope. [The quotations found in
verses 9-12 are presented to confirm Paul's teaching that it was God's original,
eternal purpose to include the Gentiles in Israel, the passages forming a
parenthesis elucidating the idea of verse 7; viz., "even as Christ received
you." The first passage is from Ps. 18:49, and introduces David as confessing
and praising as theocratic King under God not apart from, but among, the
Gentiles. In the second, taken from Deut. 32:43, Moses exhorts the Gentiles to
rejoice in God together with all his people, or Israel. The third, from Ps.
117:1, repeats the thought of the second; while the last, from Isa. 11:10, is a
definite announcement of the reign of Messiah as the root of Jesse, or head of
the Davidic dynasty (and hence Jewish) over the Gentiles also, and that not as a
foreign oppressor, but as a hope-fulfilling native king. The great prophetic
fact forecast in all these quotations is a coming day of joint praise for Jew
and Gentile. What a consolation and what an aid toward patience these Scripture
quotations must have been to Paul, in his work as apostle to the Gentiles! (See
v. 4.) The trend of the argument toward his apostolic ministry forms a
transition leading to the epistolary conclusion which follows the benediction of
the thirteenth verse.] 13 Now the God of hope fill you
with all joy and peace in believing, that ye may abound in hope, in the power of
the Holy Spirit. [The apostle concludes the hortatory part of his letter
with this solemn petition for his readers' welfare. Note what beautiful names
for God are derived from the attributes which he inspires. "God of hope," "God
of patience" (v. 5), "God of peace"--v. 33.] [535]
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1
"He who is rightly affected by
God's mercy enters into the
whole will of God" (Bengel).
[485]
2 "The
sincere worshiper, whether Jew
or Gentile, saw in the sacrifice
which he presented on the altar
a symbol of his own
self-devotion. This
symbolic purpose determined the
choice of the proper material
for an altar-sacrifice: it must
represent the
offerer's life.
For this reason, in all the
chief sacrifices, it must be
itself a living creature:
and in every case, without
exception, it must be the
offerer's
own lawful property, the fruit
of his life-work, and
also fit, as food, for the
support of his life. In
presenting such a sacrifice the
worshiper was presenting a
portion of his own life as a
symbol of the whole" (Gifford).
[486]
3
We are decidedly averse to
criticizing or correcting the
text of the English Revised
Version, not wishing to breed
suspicious unrest in the minds
of its readers. But we can not
but feel that occasionally the
translators yield to the strong
temptation to choose the English
word which can be understood at
once without the aid of the
commentator, whether it conveys
the shade of meaning desired by
the Scripture writer or not.
(Compare note on "spiritual,"
Rom. 12:1.) In such cases we
have pointed out the looseness
of the translators. "Give much!"
is the urgent cry of this age,
and it is thoroughly Scriptural;
but the Spirit, speaking through
Paul, also said, "Give in
simplicity"--i. e., in meekness--and the command
must not be lost sight of,
simply to effect an easy
translation. Perhaps this age
needs the latter command more
than the former; for, as Caryl observes, "you must rather bring your graces to the
touchstone, to try their truth,
than to the balance, to weigh
their measure." [495] |