--- title: "Commentary Critical and Explanatory on the Whole Bible" author: "Robert Jamieson, A. R. Fausset and David Brown" languages: [en] shelf: "Commentaries" section: 702 of 927 url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/702/ cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 702. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/702/" --- # Commentary Critical and Explanatory on the Whole Bible *Robert Jamieson, A. R. Fausset and David Brown* The Victorian standard commentary, critical and practical, from Genesis to Revelation. ## 702. Romans · 19 of 22 Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/702/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/702/#p-N [¶0] who eateth with offence--that is, so as to stumble a weak brother. [¶1] 21. It is good not to eat flesh, nor to drink wine, nor any thing--"nor to do any thing" [¶2] whereby--"wherein" [¶3] thy brother stumbleth, or is offended, or is made weak--rather, "is weak." These three words, it has been remarked, are each intentionally weaker than the other:--"Which may cause a brother to stumble, or even be obstructed in his Christian course, nay--though neither of these may follow--wherein he continues weak; unable wholly to disregard the example, and yet unprepared to follow it." But this injunction to abstain from flesh, from wine, and from whatsoever may hurt the conscience of a brother, must be properly understood. Manifestly, the apostle is treating of the regulation of the Christian's conduct with reference simply to the prejudices of the weak in faith; and his directions are to be considered not as prescriptions for one's entire lifetime, even to promote the good of men on a large scale, but simply as cautions against the too free use of Christian liberty in matters where other Christians, through weakness, are not persuaded that such liberty is divinely allowed. How far the principle involved in this may be legitimately extended, we do not inquire here; but ere we consider that question, it is of great importance to fix how far it is here actually expressed, and what is the precise nature of the illustrations given of it. [¶4] 22. Hast thou faith--on such matters? [¶5] have it to thyself--within thine own breast [¶6] before God--a most important clause. It is not mere sincerity, or a private opinion, of which the apostle speaks; it is conviction as to what is the truth and will of God. If thou hast formed this conviction in the sight of God, keep thyself in this frame before Him. Of course, this is not to be over-pressed, as if it were wrong to discuss such points at all with our weaker brethren. All that is here condemned is such a zeal for small points as endangers Christian love. [¶7] Happy is he that condemneth not himself in that which he alloweth--allows himself to do nothing, about the lawfulness of which he has scruples; does only what he neither knows nor fears to be sinful. [¶8] 23. And--rather, "But" [¶9] he that doubteth is damned--On the word "damnation," see on [Ro 13:2]. [¶10] if he eat, because he eateth not of faith--On the meaning of "faith" here, see on [Ro 14:22]. [¶11] for whatsoever is not of faith is sin--a maxim of unspeakable importance in the Christian life. [¶12] Note, (1) Some points in Christianity are unessential to Christian fellowship; so that though one may be in error upon them, he is not on that account to be excluded either from the communion of the Church or from the full confidence of those who have more light. This distinction between essential and non-essential truths is denied by some who affect more than ordinary zeal for the honor and truth of God. But they must settle the question with our apostle. (2) Acceptance with God is the only proper criterion of right to Christian fellowship. Whom God receives, men cannot lawfully reject ([Ro 14:3], ). () As there is much self-pleasing in setting up narrow standards of Christian fellowship, so one of the best preservatives against the temptation to do this will be found in the continual remembrance that Christ is the one Object for whom all Christians live, and to whom all Christians die; this will be such a living and exalted bond of union between the strong and the weak as will overshadow all their lesser differences and gradually absorb them ([Ro 14:7-9). (4]) The consideration of the common judgment-seat at which the strong and the weak shall stand together will be found another preservative against the unlovely disposition to sit in judgment one on another ([Ro 14:10-12). (5]) How brightly does the supreme Divinity of Christ shine out in this chapter! The exposition itself supersedes further illustration here. (6) Though forbearance be a great Christian duty, indifference to the distinction between truth and error is not thereby encouraged. The former is, by the tax, made an excuse for the latter. But our apostle, while teaching "the strong" to bear with "the weak," repeatedly intimates in this chapter where the truth really lay on the points in question, and takes care to call those who took the wrong side "the weak" ([Ro 14:1], 2, 14). (7) With what holy jealousy ought the purity of the conscience to be guarded, since every deliberate violation of it is incipient perdition ([Ro 14:15], )! Some, who seem to be more jealous for the honor of certain doctrines than for the souls of men, enervate this terrific truth by asking how it bears upon the "perseverance of the saints"; the advocates of that doctrine thinking it necessary to explain away what is meant by "destroying the work of God" ([Ro 14:20]), and "destroying him for whom Christ died" ([Ro 14:15]), for fear of the doctrinal consequences of taking it nakedly; while the opponents of that doctrine are ready to ask, How could the apostle have used such language if he had believed that such a catastrophe was impossible? The true answer to both lies in dismissing the question as impertinent. The apostle is enunciating a great and eternal principle in Christian Ethics--that the wilful violation of conscience contains within itself a seed of destruction; or, to express it otherwise, that the total destruction of the work of God in the renewed soul, and, consequently, the loss of that soul for eternity, needs only the carrying out to its full effect of such violation of the conscience. Whether such effects do take place, in point of fact, the apostle gives not the most distant hint here; and therefore that point must be settled elsewhere. But, beyond all doubt, as the position we have laid down is emphatically expressed by the apostle, so the interests of all who call themselves Christians require to be proclaimed and pressed on every suitable occasion. (8) Zeal for comparatively small points of truth is a poor substitute for the substantial and catholic and abiding realities of the Christian life ([Ro 14:17], ). () "Peace" among the followers of Christ is a blessing too precious to themselves, and, as a testimony to them that are without, too important, to be ruptured for trifles, even though some lesser truths be involved in these ([Ro 14:19], ). Nor are those truths themselves disparaged or endangered thereby, but the reverse. (10) Many things which are lawful are not expedient. In the use of any liberty, therefore, our question should be, not simply, Is this lawful? but even if so, Can it be used with safety to a brother's conscience?--How will it affect my brother's soul ([Ro 14:21])? It is permitted to no Christian to say with Cain, "Am I my brother's keeper?" ([Ge 4:9]). () Whenever we are in doubt as to a point of duty--where abstinence is manifestly sinless, but compliance not clearly lawful--the safe course is ever to be preferred, for to do otherwise is itself sinful. (12) How exalted and beautiful is the Ethics of Christianity--by a few great principles teaching us how to steer our course amidst practical difficulties, with equal regard to Christian liberty, love, and confidence! ### Chapter 15 ### Ro 15:1-13. Same Subject Continued and Concluded [¶15] 1. We then that are strong--on such points as have been discussed, the abolition of the Jewish distinction of meats and days under the Gospel. See on [Ro 14:14]; [Ro 14:20]. [¶16] ought ... not to please ourselves--ought to think less of what we may lawfully do than of how our conduct will affect others. [¶17] 2-3. Let every one of us--lay himself out to [¶18] please his neighbour--not indeed for his mere gratification, but [¶19] for his good--with a view [¶20] to his edification. [¶21] 4. For whatsoever things were written aforetime were written for our learning--"instruction" [¶22] through, &c.--"through the comfort and the patience of the Scriptures" [¶23] might have hope--that is, "Think not that because such portions of Scripture relate immediately to Christ, they are inapplicable to you; for though Christ's sufferings, as a Saviour, were exclusively His own, the motives that prompted them, the spirit in which they were endured, and the general principle involved in His whole work--self-sacrifice for the good of others--furnish our most perfect and beautiful model; and so all Scripture relating to these is for our instruction; and since the duty of forbearance, the strong with the weak, requires 'patience,' and this again needs 'comfort,' all those Scriptures which tell of patience and consolation, particularly of the patience of Christ, and of the consolation which sustained Him under it, are our appointed and appropriate nutriment, ministering to us 'hope' of that blessed day when these shall no more be needed." See on [Ro 4:7], Note 7. (For the same connection between "patience and hope" see on [Ro 12:12], and [1Th 1:3]). [¶24] 5-6. Now the God of patience and consolation--Such beautiful names of God are taken from the graces which He inspires: as "the God of hope" ([Ro 15:13]), "the God of peace" ([Ro 15:33]). [¶25] grant you to be likeminded--"of the same mind" [¶26] according to Christ Jesus--It is not mere unanimity which the apostle seeks for them; for unanimity in evil is to be deprecated. But it is "according to Christ Jesus"--after the sublimest model of Him whose all-absorbing desire was to do, "not His own will, but the will of Him that sent Him" ([Joh 6:38]). [¶27] 7. Wherefore--returning to the point [¶28] receive ye one another ... to the glory of God--If Christ received us, and bears with all our weaknesses, well may we receive and compassionate one with another, and by so doing God will be glorified. [¶29] 8-12. Now--"For" is the true reading: the apostle is merely assigning an additional motive to Christian forbearance. [¶30] I say that Jesus Christ was--"hath become" [¶31] a minister of the circumcision--a remarkable expression, meaning "the Father's Servant for the salvation of the circumcision (or, of Israel)." [¶32] for the truth of God--to make good the veracity of God towards His ancient people. [¶33] to confirm the--Messianic [¶34] promises made unto the fathers--To cheer the Jewish believers, whom he might seem to have been disparaging, and to keep down Gentile pride, the apostle holds up Israel's salvation as the primary end of Christ's mission. But next after this, Christ was sent. [¶35] 13. Now, &c.--This seems a concluding prayer, suggested by the whole preceding subject matter of the epistle. [¶36] the God of hope--(See on [Ro 15:5]). [¶37] fill you with all joy and peace in believing--the native truth of that faith which is the great theme of this epistle (compare [Ga 5:22]). [¶38] that ye may abound in hope--"of the glory of God." (See on [Ro 5:1]). [¶39] through the power of the Holy Ghost--to whom, in the economy of redemption, it belongs to inspire believers with all gracious affections. [¶40] On the foregoing portion, Note, (1) No Christian is at liberty to regard himself as an isolated disciple of the Lord Jesus, having to decide questions of duty and liberty solely with reference to himself. As Christians are one body in Christ, so the great law of love binds them to act in all things with tenderness and consideration for their brethren in "the common salvation" ([Ro 15:1], 2). (2) Of this unselfishness Christ is the perfect model of all Christians ([Ro 15:3]). () Holy Scripture is the divine storehouse of all furniture for the Christian life, even in its most trying and delicate features ([Ro 15:4]). () The harmonious glorification of the God and Father of our Lord Jesus Christ by the whole body of the redeemed, as it is the most exalted fruit of the scheme of redemption, so it is the last end of God in it ([Ro 15:5-7]). ### Ro 15:14-33. Conclusion: In Which the Apostle Apologizes for Thus Writing to the Roman Christians, Explains Why He Had Not Yet Visited Them, Announces His Future Plans, and Asks Their Prayers for the Completion of Them [¶42] 14-15. And, &c.--rather, "Now I am persuaded, my brethren, even I myself, concerning you" [¶43] that ye also yourselves are full of goodness--of inclination to all I have been enjoining on you [¶44] filled with all knowledge--of the truth expounded