the law of concord. 6. He that regardeth the day, regardeth it unto the Lord;* and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks. He says this in condescension to us, in order to produce peace and harmony in the church. The God of all, says he, knows the intention, both of those that eat, and of those that eat not, and He attends not to the bare deed, but inquires into the design of what is done. 7. For none of us liveth to himself, and none of us dieth to himself. 8. For whether we live, we live unto the Lord, and whether we die, we die unto the Lord; whether we live, therefore, or die, we are the Lord's. We are not our own lords; we have been bought with a price; and while living, therefore, we are the Lord's, and when dead we are the Lord's; that is, neither art thou his master, nor is he thine; for One we all have for our Lord. 9. For to this end Christ both died, and rose, and revived, that He might be Lord, both of the dead and the living. He is the Master of all, who for our sakes gave Himself up to death, who destroyed the power of death, and has promised salvation to us all. To Him, then, are we subject, as from Him having received life. 10. But why dost thou judge thy brother? this he says to the Jew; for we shall all stand before the judgment-seat of Christ. And then he also establishes what he says on the testimony of Scripture: 11. For it is written, (see Isa. xliii. 10; xlv. 21, 23; xliv. 6, 8, &c.,) As I live, saith the Lord, every knee shall bow to Me, and every tongue shall confess to God. He is our judge, He is our sentencer; at that tribunal of His we must stand. And indeed this witness of the prophet proves the completeness of the divinity of the Only-begotten. For having said by the prophet, "I am God before all ages, and I am first, and I am afterwards, and even unto eternity I am God, and before Me there was no God formed, neither shall there be after Me, and beside Me there is none, and a just God and a Saviour there is none beside Me," then He adds, " By Myself have I sworn, saith the Lord, that unto Me every knee shall bow, and every tongue confess to God." But let us proceed on to what remains of our interpretation. 12. So then every one of us shall give account of himself to God. Having pointed out the tribunal of the Lord, most consistently does he exhort them not to judge one another, but to await that judgment; for so he again subjoins, 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. Here he directs his rebukes to the Gentile converts, who condescended not to the infirmities of the Jewish proselytes, but esteemed the indifferent use of all kinds of food as the height of virtue and the warmth of zeal. And first, then, he teaches that none of these things is really impure and unclean; and thus he speaks: 14. I know and am persuaded by the Lord Jesus, that in Him there

For the Lord's sake, as thinking this most agreeable to Him; the one to make, and the other not to make, such a distinction of days and meats.-E. B.

† σVYKATABATIKŵs. In kind consideration of the infirmities of those he addressed, ch. vi. 19, &c.E. B.

Because to Him, Christ, spoken of in the last sentence as our Judge, (see Acts xvii. 31,) are applied also the highest divine truths, which immediately follow here, and in the prophet precede the "every knee," &c.-E. B.

is nothing unclean. It was necessary, by reason of the infirmity of the Jews, that he should add the expression in the Lord Jesus; for it was that they might not say, Who art thou that legislatest in contradiction of Moses? that he brings forward the Lord of Moses; showing that He had put an end to the observances of the law, and permitted us not to consider any food unclean; for the in Him signifies in His institutions in the gospel; for Himself also said to the blessed Peter, "What God hath cleansed that call not thou unclean." (Acts x. 15.) But to him that esteemeth any thing to be unclean, to him it is unclean. But if a man conceiving such food to be unclean, yet partakes therein, it becomes unclean; not by reason of its own nature, but on account of the opinion of him that thus partakes of it. Having thus distinguished as to these things, he again censures the Gentile converts, who bore* not the infirmities of the Jews. 15. But if thy brother be grieved with thy meat, now walkest thou not charitably. He increases the accusation (by that of want) of charity, to expose him that thus acted; and then even more fully points out the folly of such conduct. Destroy not him with thy meat, for whom Christ died. For him the Lord Christ endured death, while thou art not willing by a mere abstinence in food to gain life for him, but by indulgence contrivest death. 16. Let not then your good be evil spoken of. Again, the accusation is made in conjunction with praise, for faith he calls a good thing. I commend, says he, thy faith, but I would not that it become the cause of injury and reproach. 17. For the kingdom of God is not meat and drink, but righteousness, and peace and joy in the Holy Ghost. For imagine not that this is the perfection of excellence, and what will procure the kingdom of heaven; for what procures that is true righteousness, and concord, and zeal as to peace, and love, from which springs joy, as to God. 18. For he that in these things serveth Christ is acceptable to God, and approved of men. For these things the God of all both requires of us, and they also bring advantage to men. Nor must we fail to observe, that he declares the serving Christ is acceptable to the God of all. If, then, the serving Christ be pleasing to God, so also truly to honour Christ must be pleasing to Him; wherefore likewise to speak evil of Christ, and to attempt to lower His dignity, must be offensive to the God of all. 19. Let us therefore follow after the things which make for peace, and things wherewith one may edify another. It behoves us therefore above all to value a profitable concord, and to do all for the mutual advantage of each other. For meat destroy not the work of God. The believing on Him is what our Lord called the work of God; for "this," says He," is the work of God, that ye believe on Him whom He hath sent," (John vi. 29). Since then it was probable that some of the Jews would fall away from the faith, not enduring the reproaches of the Gentile believers, aptly does he say, for meat destroy not the work of God. And again, that the Jewish proselytes might not hence gain a pretext for insisting on the observance of the law, he provides against this also, and says, 20. All things indeed are pure; none, says he, of these foods is unclean by its own nature, but it is evil to that man who eateth with offence; but to thee, neverthe

In the same sense as in ch. xv. 1, submitting and bearing them themselves also, and so, as it were, lessening the weight mutually carried. See Gal. vi. 2; Luke xi. 46; Acts xv. 28; 1 Cor. ix. 22.-E. B.

less, indulgence therein brings injury, because thou neglectest thy neighbour's interests, and seest him suffer with contempt. 21. It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak. And not as regards flesh alone, but wine also, I bid thee never to indulge in either, if this really work any harm to thy neighbour. 22. Hast thou faith? have it to thyself before God. In the full exercise of faith thou keepest the law (of christian liberty in the gospel, v. 14, and Gal. v. 1, &c.) Great is the possession, worthy of praise the excellence, but let it not be to the detriment of thy neighbour. Happy is he that condemneth not himself in that thing which he alloweth. The expression insinuates that the Gentile converts were in the habit of compelling the Jews to partake of those things they were averse to; he teaches therefore that the believer indeed derives no injury from the use of them, but that he who eats, while yet making a distinction, partakes in such as unclean, wherefore he pronounces him happy that judges not himself; that is, who makes no such difference (in his own mind); and so he subjoins, in explanation, 23. But he that maketh a distinction is condemned if he eat; and he shews the reason, because he eateth not of faith; but whatsoever is not of faith is sin. For he who believes harmlessly partakes, but he who eats with any such distinction passes sentence on himself. And that he may prove himself enjoining what is agreeable to God, he offers up a fervent prayer in their behalf; † Now to Him that is of power to stablish you; and after what manner to stablish? according to my gospel; and what is his gospel? and the preaching of Jesus Christ; and pointing out the antiquity of that preaching, he adds, according to the revelation of the mystery; for not now is the mystery framed, but now is it made known, having been long concealed; for so he goes on to say, which was kept secret since the world began; and then he brings forward also the witnesses of this preaching, but now is made manifest and by the scriptures of the prophets, according to the commandment of the everlasting God; for what He had darkly foreshown in the prophets, these things has the Maker of all ages now clearly displayed; and what is the fruit of this preaching? for the obedience of faith, for it behoves them that hear to believe what is preached; and who are they? made known to all nations. Thus it is to be understood, according to my gospel and the preaching of Jesus Christ, made known to all nations. To God only wise, through Christ Jesus, to whom be glory for ever, Amen. Having set forth the mystery of the dispensation, of old indeed fore-appointed, and then predicted in the prophets, and afterwards become manifest indeed, he magnifies the wisdom of God, and utters forth a doxology suitable thereto. But if the heretics should assert that God (the Father) is here called the alone wise, let them know that the Lord Christ is not only so called wise, but wisdom itself. (Prov. iii. 19, &c.) And if indeed they think it right to deprive the Son of this name of wise, so neither let them call Him immortal, for the same Apostle says of God, “ who alone hath immor

• 8 TOTEUWV, the sound and strong in the faith, the believer in their innocency.-E. B.

t Most of MSS. now extant, it appears, here with Theodoret place this doxology, or prayer, though we are informed that in Origen's time some gave it here, and some at the end of the Epistle. See Terrot, in loco.-E. B.

tality." (1 Tim. vi. 16).* But leaving such to their own folly, let us proceed onwards in our course. Having then thus offered up these supplications for them, the holy Apostle adds exhortations, giving praise to the Gentile converts, and designating them as strong, by reason of their faith.

CHAPTER XV.

1. We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. 2. Let every one of us please his neighbour, for his good to edification:-I know that thou art brought to completeness, and that faith has made thee strong, but I exhort thee to extend a hand to him that is weak, and not to seek thine own (comfort or convenience) alone, but to consult also the advantage of thy neighbour; and he says not merely to please thy neighbour, but for his good to edification, since it is very possible to please a neighbour both to his and our own injury; and then the example, 3. For even Christ pleased not himself, but as it is written (Ps. lxix. 9)," The reproaches of them that reproached Thee fell on Me." For even the Lord Himself sought not his own (convenience), but for our salvation gave Himself up to death. For we heard Him in his passion praying, and saying (Matt. xxvi. 39), “ O My Father, if it be possible, let this cup pass from Me, nevertheless not as I will, but as Thou wilt ;" and He bore also the blasphemies of the Jews, and those which they had formerly brought upon His Father by their wicked lives,† the same they uttered against Him; on which account it is that he here cites that testimony of the prophet. 4. For whatsoever things were written aforetime were written for our learning, that we through patience, and comfort of the Scriptures might have hope. God, providing for our advantage, has both afforded us a written rule of doctrine, and also preserved in written history the accounts of the saints. 5. Now the God of patience and consolation grant you to be like-minded one towards another according to Christ Jesus. Again by the addition of the according to Christ Jesus he shews that he does not indiscriminately beg for a concord of any kind for them, but the concord of godliness: and speaking of patience and comfort, he joins therewith the mention of love; that adorned therewith they might bear the imperfections of their neighbour, and by mutual counsel and comfort lead him on to completeness. 6. That with one mind and one mouth ye may glorify God, even the Father of our Lord Jesus Christ. He calls God our God, but our Lord Jesus Christ's Father, for He who is the God of us all, is His Father. 7. Wherefore receive ye one another, as Christ also received us, to the glory of God. And indeed the Lord Christ loved us not as being holy, but receiving us while sinners so justified; we ought therefore ourselves also to bear the weakness of our brethren, and do all to forward their salvation. And seeing that the Jewish proselytes put forward the circumcision of our Lord, asserting that even Himself also had embraced the polity of the law, the holy Apostle thought it worth while to write what was fitting on this subject

i. e. As they allowed our blessed Lord the name of "Immortal," so must they also of "wise," the argument being the same.-E. B.

See on ch. ii. 24, and John xv. 23, 24.-E. B.

also; and he says, 8. Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the Father; 9. And that the Gentiles might glorify God for His mercy. The God of all things promised to Abraham that in his seed He would bless all nations; and the patriarch himself and all his race received the sign of circumcision; it behoved therefore Him also, who is called "his seed after the flesh," and who shed forth the blessing on the Gentiles, to bear the sign of his kindred, that the truth of the divine promise might be clearly manifested, and the Gentiles receiving that grace might magnify Him, from whom the loving-kindness has flowed to them. And then he adduces scriptural testimonies, shewing that the salvation of the Gentiles had been predicted of old; As it is written, For this cause I will confess to thee among the Gentiles, and sing unto Thy name (Ps. xviii. 49). 10. And again it saith, Rejoice, ye Gentiles, with his people, (Deut. xxxii. 43). 11. And again, Praise the Lord, all ye Gentiles, and laud Him, all ye people. (Ps. cxvii. 1). 12. And again, Esaias saith, There shall be a root of Jesse, and He that shall rise to reign over the Gentiles, in Him shall the Gentiles trust. Now these testimonies he cites in order to teach the Jewish converts not to be offended at the salvation of the Gentiles, but believe the prophecies concerning them. And again he implores a blessing on them, exhibiting the fatherly affection he bore to them. 13. Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. He had already above said, in the part of this Epistle which we have expounded, that "hope which is seen is not hope" (ch. viii. 24); wherefore also he calls God the God of hope, as having of old given to the Gentiles the hope of the blessing, and now established that promise by deeds; and this is a pledge of the blessings yet hoped for; for He who promised those things, and then fulfilled them, will altogether fulfil also what He has now promised to us. And he bids us not only hope, but abound in hope, that is, hope sincerely, and expect to behold the blessings that we hope for; and this (confidence) he says the grace of the spirit affords. Having thus recommended these things, and invoked a blessing on them, he goes on to accord praise to them, by this leading them onward to yet greater goodness; 14. And I myself also am persuaded of you, brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish others. I know, says he, that ye need not instruction; for ye both possess sufficiently ample knowledge, and abound in good of every kind, so as even to extend to others also every fitting exhortation. 15. Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God. He displays at the same time the modesty of his own mind in saying he made bold to teach them; and exhibits this grace given to him, in teaching that he writes in subservience to it. And what grace then is this given to thee? 16. That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God. I have been appointed the teacher of the Gentiles, this is the ministry I present to the Lord Christ; and what is the gain arising from thence? That the offering of the Gentiles might be acceptable, being sanctified by the Holy Ghost. I readily undergo any labour that the Gentiles may be established in the faith. I obtain the grace of the Spirit, for by the