Chú giải Kinh Thánh

Romans 14:8

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. The same sentiment as in the preceding verse, rather more fully and explicitly stated. In Romans 14:7, Paul had stated, negatively, that the Christian does not live according to his own will, or for his own pleasure; he here states affirmatively, that he does live according to the will of Christ, and for his glory. This being the case, he is a true Christian; he belongs to Christ, and should be so recognized and treated. It is very obvious, especially from the following verse, which speaks of death and resurrection, that Christ is intended in the word Lord, in this verse. It is for Christ, and in subjection to his will, that every Christian endeavors to regulate his heart, his conscience, and his life. This is the profoundest homage the creature can render to his Creator; and as it is the service which the Scriptures require us to render to the Redeemer, it of necessity supposes that Christ is God. This is rendered still plainer by the interchange, throughout the passage (Romans 14:6-9), of the terms Lord and God: ‘He that eateth, eateth to the Lord, for he giveth God thanks. We live unto the Lord; we are the Lord’s. For to this end Christ died and rose, that he might be the Lord,’ etc. It is clear that, to the apostle’s mind, the idea that Christ is God was perfectly familiar. Whether we live, therefore, or die, we are the Lord’s. We are not our own, but Christ’s, 1 Corinthians 6:19. This right of possession, and the consequent duty of devotion and obedience, are not founded on creation, but on redemption. We are Christ’s, because he has bought us with a price.

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Romans 14:9

For to this end Christ both died, and rose, and revived,‹73› that he might be the Lord both of the dead and living. The dominion which Christ, as Mediator or Redeemer, exercises over his people, and which they gladly recognize, is therefore referred to his death and resurrection. By his death he purchased them for his own, and by his resurrection he attained to that exalted station which he no occupies as Lord over all, and received those gifts which enable him to exercise as Mediator this universal dominion. The exaltation and dominion of Christ are frequently represented in the Scriptures, as the reward of his sufferings: “Wherefore God also hath highly exalted him, and given him a name which is above every name; that at the name of Jesus every knee should bow,” etc., Philippians 2:8, Philippians 2:9. This authority of Christ over his people is not confined to this world, but extends beyond the grave. He is Lord both of the dead and the living.

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Romans 14:10

But why dost thou judge thy brother? or why dost thou set at naught thy brother? for we shall all stand before the judgment-seat of Christ.‹74› In this and the following verses to the 13th, Paul applies his previous reasoning to the case in hand. If a man is our brother, if God has received him, if he acts from a sincere desire to do the divine will, he should not he condemned, though he may think certain things right which we think wrong; nor should he be despised if he trammels his conscience with unnecessary scruples. The former of these clauses relates to scrupulous Jewish Christians; the latter to the Gentile converts. The last member of the verse applies to both classes. As we are all to stand before the judgment-seat of Christ, as he is our sole and final judge, we should not usurp his prerogative, or presume to condemn those whom he has received.

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Romans 14:11

For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess. This quotation is from Isaiah 45:23, “I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, that unto me every knee shall bow, and every tongue shall swear.” The apostle, it will be perceived, does not adhere to the words of the passage which he quotes, but contents himself with giving the sense. As I live, being the form of an oath, is a correct exhibition of the meaning of the phrase, I have sworn by myself. And since to swear by any being, is to recognize his power and authority over us, the expressions, every tongue shall swear, and every tongue shall confess, are of similar import. Both indeed are parallel to the clause, every knee shall bow, and are but different forms of expressing the general idea that every one shall submit to God, i.e. recognize his authority as God, the supreme ruler and judge. The apostle evidently considers the recognition of the authority of Christ as being tantamount to submission to God, and he applies without hesitation the declarations of the Old Testament in relation to the universal dominion of Jehovah, in proof of the Redeemer’s sovereignty. In Paul’s estimation, therefore, Jesus Christ was God. This is so obvious, that commentators of all classes recognize the force of the argument hence deduced for the divinity of Christ. Luther says: “So muss Christus rechter Gott sein, weil solches vor seinem Richterstuhl geschehen.” Calvin: “Est etiam insignis locus ad stabiliendam fidem nostram de aeterna Christi divinitate.” Bengel: “Christus est Deus, nam dicitur Dominus et Deus. Ipse est, cui vivimus et morimur. Ipse jurat per se ipsum.” Even Koppe says, “Quae Isaiah 45:23, de Jehova dicuntur, eadem ad Christum transferri ab apostolo, non est mirandum, cum hunc illi artissime conjunctum cogitandum esse, perpetua sit tum Judaeorum, quoties cunque de Messia loquuntur, tum imprimis Pauli et Joanis sententia.” This verse may be considered as in tended to confirm the truth of the declaration at the close of the one preceding: ‘We shall all stand before the judgment-seat of Christ; for it is written, To me every knee shall bow.’ And this seems the natural relation of the passage. Calvin understands this verse, however, as designed to enforce humble submission to the judgment of Christ: ‘We should not judge others, since we are to be judged by Christ; and to his judgment we must humbly bow the knee.’ This is indeed clearly implied; but it is rather an accessory idea, than the special design of the passage.

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Romans 14:12

So then every one of us shall give account of himself to God. ‘As, therefore, God is the supreme judge, and we are to render our account to him, we should await his decision, and not presume to act the part of judge over our brethren.’

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Romans 14:13

Let us not therefore judge one another any more; but judge this rather, that no man put a stumbling block or an occasion to fall in his brother’s way. After drawing the conclusion from the preceding discussion, that we should leave the office of judging in the hands of God, the apostle introduces the second leading topic of the chapter, viz., the manner in which Christian liberty is to be exercised. He teaches that it is not enough that we are persuaded a certain course is, in itself considered, right, in order to authorize us to pursue it. We must be careful that we do not injure others in the use of our liberty. The word (κρίνω) rendered judge, means also, to determine, to make up one’s mind. Paul uses it first in the one sense, and then in the other: ‘Do not judge one another, but determine to avoid giving offense.’ The words (πρόσκομμα and σκάνδαλον) rendered a stumbling block and an occasion to fall, do not differ in their meaning; the latter is simply exegetical of the former.

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Romans 14:14

I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself; but to him that esteemeth anything to be unclean, to him it is unclean. ‘The distinction between clean and unclean meats is no longer valid. So far the Gentile converts are right. But they should remember that those who consider the law of the Old Testament on this subject as still binding, cannot, with a good conscience, disregard it. The strong should not, therefore, do anything which would be likely to lead such persons to violate their own sense of duty.’ I know and am persuaded by (in) the Lord Jesus, i.e. this knowledge and persuasion I owe to the Lord Jesus; it is not an opinion founded on my own reasonings, but a knowledge derived from divine revelation. That there is nothing unclean of itself. The word (κοινός) rendered unclean, has this sense only in Hellenistic Greek. It means common, and as opposed to (ἅγιος) holy, (i.e., separated for some special or sacred use), it signifies impure; see Acts 10:14, Acts 10:28; Mark 7:2, etc. But to him that esteemeth anything to be unclean, to him it is unclean; i.e. though not unclean in itself, it ought not to be used by those who regard its use as unlawful. But, εἰ μή, which seems here to be used in the sense of ἀλλά; compare Matthew 12:4; Galatians 1:19. The ordinary sense of except may, however, be retained, by restricting the reference to a part of the preceding clause: ‘Nothing is unclean, except to him who esteems it to be unclean.’ The simple principle here taught is, that it is wrong for any man to violate his own sense of duty. This being the case, those Jewish converts who believed the distinction between clean and unclean meats to be still in force, would commit sin in disregarding it and, therefore, should not be induced to act contrary to their consciences.

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Romans 14:15

But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died. Instead of δέ, but, which is found in the common text, Griesbach, Lachmann, and Tischendorf, on the authority of the majority of the Uncial MSS., read γάρ, for. As this verse, however, does not assign a reason for the principle asserted in Romans 14:14, but does introduce a limitation to the practical application of that principle, the majority of commentators and editors retain the common text. The sense obviously is, ‘Though the thing is tight in itself, yet if indulgence in it be injurious to our Christian brethren, that indulgence is a violation of the law of love.’ This is the first consideration which the apostle urges, to enforce the exhortation not to put a stumbling block in our brother’s way. The word (λυπεῖται,) is grieved, may mean is injured. Either sense suits the context: ‘If thy brother, emboldened by thy example, is led to do what he thinks wrong, and is thus rendered miserable,’ etc. Or, ‘If thy brother, by thy example is injured (by being led into sin), thou walkest uncharitably.’ This use of the word, however, is foreign to the New Testament. It is a moral grievance of which the apostle speaks, a wounding of the conscience. Destroy not (μὴ ἀπόλλυε.) These words have been variously explained. The meaning may be, ‘Avoid every thing which has a tendency to lead him to destruction.’ So De Brais, Bengel, Tholuck, Stuart, and many others. Or, ‘Do not injure him, or render him miserable.’ So Elsner, Soppe, Flatt, Wahl, and others. There is no material difference between these two interpretations. The former is more consistent with the common meaning of the original word, from which there is no necessity to depart. Believers (the elect) are constantly spoken of as in danger of perdition. They are saved only, if they continue steadfast unto the end. If they apostatize, they perish. If the Scriptures tell the people of God what is the tendency of their sins, as to themselves, they may tell them what is the tendency of such sins as to others. Saints are preserved, not in despite of apostasy, but from apostasy. ‘If thy brother be aggrieved, thou doest wrong; do not grieve or injure him.’ For whom Christ died. This consideration has peculiar force. ‘If Christ so loved him as to die for him, how base in you not to submit to the smallest self-denial for his welfare.’

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