--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 486 of 769 url: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/486/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation, section 486. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/486/" --- # Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation *Adam Clarke* Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 2 of 2. ## 486. Romans · 36 of 41 Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/486/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/486/#p-N [¶0] 6. He exhorts them to this that they may walk honestly, decently habited; and not spend their time, waste their substance, destroy their lives, and ruin their souls in such iniquitous practices as those which he immediately specifies. [¶1] 7. That they might not mistake his meaning concerning the decent clothing which he exhorts them to walk in, he immediately explains himself by the use of a common form of speech, and says, still following his metaphor, Put on the Lord Jesus Christ - receive his doctrine, copy his example, and seek the things which belong to another life; for the Gentiles thought of little else than making provision for the flesh or body, to gratify its animal desires and propensities. [¶2] II. These last verses have been rendered famous in the Christian Church for more than 1400 years, as being the instrument of the conversion of St. Augustine. It is well known that this man was at first a Manichean, in which doctrine he continued till the 32nd year of his age. He had frequent conferences and controversies on the Christian religion with several friends who were Christians; and with his mother Monica, who was incessant in her prayers and tears for his conversion. She was greatly comforted by the assurance given her by St. Ambrose, bishop of Milan, where her son Augustine was then professor of rhetoric: that a child of so many prayers and fears could not perish. He frequently heard St. Ambrose preach, and was affected, not only by his eloquence, but by the important subjects which he discussed; but still could not abandon his Manicheanism. Walking one day in a garden with his friend Alypius, who it appears had been reading a copy of St. Paul's epistle to the Romans, and had left it on a bank near which they then were, (though some say that Augustine was then alone), he thought he heard a musical voice calling out distinctly, Tolle Et Lege! Tolle Et Lege! take up and read! take up and read! He looked down, saw the book, took it up, and hastily opening it, the first words that met his eye were these - Μη κωμοις και μεθαις, etc., Not in rioting and drunkenness, etc., but put ye on the Lord Jesus Christ. He felt the import and power of the words, and immediately resolved to become a follower of Christ: he in consequence instantly embraced Christianity; and afterwards boldly professed and wrote largely in its defense, and became one of the most eminent of all the Latin fathers. Such is the substance of the story handed down to us from antiquity concerning the conversion of St. Augustine. He was made bishop of Hippo in Africa, in the year 395, and died in that city, Aug. 28th, 430, at the very time that it was besieged by the Vandals. [¶3] III. After what I have said in the notes, I need add nothing on the great political question of subordination to the civil powers; and of the propriety and expediency of submitting to every ordinance of man for the Lords sake. I need only observe, that it is in things civil this obedience is enjoined; in things religious, God alone is to be obeyed. Should the civil power attempt to usurp the place of the Almighty, and forge a new creed, or prescribe rites and ceremonies not authorized by the word of God, no Christian is bound to obey. Yet even in this case, as I have already noted, no Christian is authorized to rebel against the civil power; he must bear the persecution, and, if needs be, seal the truth with his blood, and thus become a martyr of the Lord Jesus. This has been the invariable practice of the genuine Church of Christ. They committed their cause to him who judgeth righteously. See farther on this subject on [Mat 22:20] (note), etc. ### Introduction [¶5] In things indifferent, Christians should not condemn each other, [Rom 14:1]. Particularly with respect to different kinds of food, [Rom 14:2-4]. And the observation of certain days, [Rom 14:5], [Rom 14:6]. None of us should live unto himself, but unto Christ, who lived and died for us, [Rom 14:7-9]. We must not judge each other; for all judgment belongs to God, [Rom 14:10-13]. We should not do any thing by which a weak brother may be stumbled or grieved; lest we destroy him for whom Christ died, [Rom 14:14-16]. The kingdom of God does not consist in outward things, [Rom 14:17], [Rom 14:18]. Christians should endeavor to cultivate peace and brotherly affection, and rather deny themselves of certain privileges than be the means of stumbling a weak brother, [Rom 14:19-21]. The necessity of doing all in the spirit of faith, [Rom 14:22], [Rom 14:23]. [¶6] It seems very likely, from this and the following chapter, that there were considerable misunderstandings between the Jewish and Gentile Christians at Rome, relative to certain customs which were sacredly observed by the one and disregarded by the other. The principal subject of dispute was concerning meats and days. The converted Jew, retaining a veneration for the law of Moses, abstained from certain meats, and was observant of certain days; while the converted Gentile, understanding that the Christian religion laid him under no obligations to such ceremonial points, had no regard to either. It appears, farther, that mutual censures and uncharitable judgments prevailed among them, and that brotherly love and mutual forbearance did not generally prevail. The apostle, in this part of his epistle, exhorts that in such things, not essential to religion, and in which both parties, in their different way of thinking, might have an honest meaning, and serious regard to God, difference of sentiments might not hinder Christian fellowship and love; but that they would mutually forbear each other, make candid allowance, and especially not carry their Gospel liberty so far as to prejudice a weak brother, a Jewish Christian, against the Gospel itself, and tempt him to renounce Christianity. His rules and exhortations are still of great use, and happy would the Christian world be if they were more generally practised. See Dr. Taylor, who farther remarks, that it is probable St. Paul learned all these particulars from Aquila and Priscilla, who were lately come from Rome, [Act 18:2], [Act 18:3], and with whom the apostle was familiar for a considerable time. This is very likely, as there is no evidence that he had any other intercourse with the Church at Rome. ### Verse 1 [¶8] Him that is weak in the faith - By this the apostle most evidently means the converted Jew, who must indeed be weak in the faith, if he considered this distinction of meats and days essential to his salvation. See on [Rom 14:21] (note). [¶9] Receive ye - Associate with him; receive him into your religious fellowship; but when there, let all religious altercations be avoided. [¶10] Not to doubtful disputations - Μη εις διακρισεις δια λογισμων. These words have been variously translated and understood. Dr. Whitby thinks the sense of them to be this; Not discriminating them by their inward thoughts. Do not reject any from your Christian communion because of their particular sentiments on things which are in themselves indifferent. Do not curiously inquire into their religious scruples, nor condemn them on that account. Entertain a brother of this kind rather with what may profit his soul, than with curious disquisitions on speculative points of doctrine. A good lesson for modern Christians in general. ### Verse 2 [¶12] One believeth that he may eat all things - He believes that whatsoever is wholesome and nourishing, whether herbs or flesh - whether enjoined or forbidden by the Mosaic law - may be safely and conscientiously used by every Christian. [¶13] Another, who is weak, eateth herbs - Certain Jews, lately converted to the Christian faith, and having as yet little knowledge of its doctrines, believe the Mosaic law relative to clean and unclean meats to be still in force; and therefore, when they are in a Gentile country, for fear of being defiled, avoid flesh entirely and live on vegetables. And a Jew when in a heathen country acts thus, because he cannot tell whether the flesh which is sold in the market may be of a clean or unclean beast; whether it may not have been offered to an idol; or whether the blood may have been taken properly from it. ### Verse 3 [¶15] Let not him that eateth - The Gentile, who eats flesh, despise him, the Jew, who eateth not flesh, but herbs. And let not him, the Jew, that eateth not indiscriminately, judge - condemn him, the Gentile, that eateth indiscriminately flesh or vegetables. [¶16] For God hath received him - Both being sincere and upright, and acting in the fear of God, are received as heirs of eternal life, without any difference on account of these religious scruples or prejudices. ### Verse 4 [¶18] Who art thou that judgest another man's servant? - Who has ever given thee the right to condemn the servant of another man, in things pertaining to his own master? To his own master he standeth or falleth. He is to judge him, not thou; thy intermeddling in this business is both rash and uncharitable. [¶19] Yea, he shall be holden up - He is sincere and upright, and God, who is able to make him stand, will uphold him; and so teach him that he shall not essentially err. And it is the will of God that such upright though scrupulous persons should be continued members of his Church. ### Verse 5 [¶21] One man esteemeth one day above another - Perhaps the word ἡμεραν, day, is here taken for time, festival, and such like, in which sense it is frequently used. Reference is made here to the Jewish institutions, and especially their festivals; such as the passover, pentecost, feast of tabernacles, new moons, jubilee, etc. The converted Jew still thought these of moral obligation; the Gentile Christian not having been bred up in this way had no such prejudices. And as those who were the instruments of bringing him to the knowledge of God gave him no such injunctions, consequently he paid to these no religious regard. [¶22] Another - The converted Gentile esteemeth every day - considers that all time is the Lord's, and that each day should be devoted to the glory of God; and that those festivals are not binding on him. [¶23] We add here alike, and make the text say what I am sure was never intended, viz. that there is no distinction of days, not even of the Sabbath: and that every Christian is at liberty to consider even this day to be holy or not holy, as he happens to be persuaded in his own mind. [¶24] That the Sabbath is of lasting obligation may be reasonably concluded from its institution (see the note on [Gen 2:3]) and from its typical reference. All allow that the Sabbath is a type of that rest in glory which remains for the people of God. Now, all types are intended to continue in full force till the antitype, or thing signified, take place; consequently, the Sabbath will continue in force till the consummation of all things. The word alike should not be added; nor is it acknowledged by any MS. or ancient version. [¶25] Let every man be fully persuaded - With respect to the propriety or non-propriety of keeping the above festivals, let every man act from the plenary conviction of his own mind; there is a sufficient latitude allowed: all may be fully satisfied. ### Verse 6 [¶27] He that regardeth the day - A beautiful apology for mistaken sincerity and injudicious reformation. Do not condemn the man for what is indifferent in itself: if he keep these festivals, his purpose is to honor God by the religious observance of them. On the other hand, he who finds that he cannot observe them in honor of God, not believing that God has enjoined them, he does not observe them at all. In like manner, he that eateth any creature of God, which is wholesome and proper food, gives thanks to God as the author of all good. And he who cannot eat of all indiscriminately, but is regulated by the precepts in the Mosaic law relative to clean and unclean meats, also gives God thanks. Both are sincere; both upright; both act according to their light; God accepts both; and they should bear with each other. ### Verse 7 [¶29] None of us liveth to himself - The Greek writers use the phrase, ἑαυτῳ ζῃν, to signify acting according to one's own judgment, following one's own opinion. Christians must act in all things according to the mind and will of God, and not follow their own wills. The apostle seems to intimate that in all the above cases each must endeavor to please God, for he is accountable to him alone for his conduct in these indifferent things. God is our master, we must live to him, as we live under his notice and by his bounty; and when we cease to live among men, we are still in his hand. Therefore, what we do, or what we leave undone, should be in reference to that eternity which is ever at hand. ### Verse 9 [¶31] Christ both died and rose - That we are not our own, but are the Lord's both in life and death, is evident from this - that Christ lived, and died, and rose again, that he might be the Lord of the dead and the living; for his power extends equally over both worlds: separate, as well as embodied spirits, are under his authority; and he it is who is to raise even the dead to life: and thus all throughout eternity shall live under his dominion. [¶32] The clause και ανεστη, and rose, is wanting in several reputable MSS., and certainly is not necessary to the text. Griesbach omits the words, and reads απεθανε και εζησεν, died and lived; of which Professor White says, lectio indubie genuina: "this reading is indisputably genuine." ### Verse 10 [¶34] But why dost thou - Christian Jew, observing the rites of the Mosaic law, judge - condemn thy brother - the Christian Gentile, who does not think himself bound by this law? [¶35] Or why dost thou - Christian Gentile, set at nought thy Christian Jewish brother, as if he were unworthy of thy regard, because he does not yet believe that the Gospel has set him free from the rites and ceremonies of the law? [¶36] It is a true saying of Mr. Heylin, on this verse: The superstitious are prone to judge, and those who are not superstitious are prone to despise. [¶37] We shall all stand before the judgment seat of Christ - Why should we then judge and condemn each other? We are accountable to God for our conduct, and shall be judged at his bar; and let us consider that whatever measure we mete, the same shall be measured unto us again. ### Verse 12 [¶39] Every one of us shall give account of himself - We shall not, at the bar of God, be obliged to account for the conduct of each other - each shall give account of himself: and let him take heed that he be prepared to give up his accounts with joy. ### Verse 13 [¶41] Let us not, therefore, judge one another any more - Let us abandon such rash conduct; it is dangerous, it is uncharitable: judgment belongs to the Lord, and he will condemn those only who should not be acquitted. [¶42] That no man put a stumbling block - Let both the converted Jew and Gentile consider that they should labor to promote each other's spiritual interests, and not be a means of hindering each other in their Christian course; or of causing them to abandon the Gospel, on which, and not on questions of rites and ceremonies, the salvation of their soul depends. ### Verse 14 [¶44] I know, and am persuaded by the Lord Jesus - After reasoning so long and so much with these contending parties on the subject of their mutual misunderstandings, without attempting to give any opinion, but merely to show them the folly and uncharitableness of their conduct, he now expresses himself fully, and tells them that nothing is unclean of itself, and that he has the inspiration and authority of Jesus Christ to say so; for to such an inspiration he must refer in such words as, I know, and am persuaded by the Lord Jesus. And yet, after having given them this decisive judgment, through respect to the tender, mistaken conscience of weak believers, he immediately adds: But to him that esteemeth any thing to be unclean, to him it is unclean; because if he act contrary to his conscience, he must necessarily contract guilt; for he who acts in opposition to his conscience in one case may do it in another, and thus even the plain declarations of the word of God may be set aside on things of the utmost importance, as well as the erroneous though well-intentioned dictates of his conscience, on matters which he makes of the last consequence; though others who are better taught know them to be indifferent.