| Scripture |
Expanded Comments |
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| 1 But him that is weak in faith receive ye, yet not for judgment of reasonings. |
Weak in the faith – "Weak" is the Greek word astheneo, and here denotes moral or spiritual sickness. R4099:2*
Faith, in its beginning, is always comparatively weak; but God does not despise the day of small things. "A bruised reed shall he not break." The strong in the faith are taught to bear with the weak. R2163:4*
Not fully committed to Christ. R1868:2
In bondage. R1734:6
We are not all alike strong in the faith. Some weak in the faith can see that Christ is our Redeemer, but cannot as yet realize the liberty we have in Christ. R974:5, 1734:3
Receive ye – The weaker brethren must be left to the liberty of their conscience and should be received as brethren, and the truth alone must gradually educate them. R974:6, 1734:5
But not to – Do not meet to discuss the unbeliever's doubts, but to confirm the believer's faith. R1868:2, 3019:1
Doubtful disputations – It would be unwise for us to shut and lock the door of interrogation and contrary expressions as thoroughly to exclude all that might be considered error. F318
The consideration of secular subjects, worldly sciences and philosophies should be excluded, and only the study of the divine revelation be discussed. F318
The congregation should recognize the difference between the foundation principles of the doctrines of Christ and the discussion of advanced doctrines. F318
The discussion of non-fundamentals should at all times have full, free opportunities to be heard, and there should be meetings at which they can be heard. F318
Controversies should not be heard over and over, and an individual should not be permitted to confuse and distract every meeting and every topic with some particular hobby. F318
Let a hobby be given a fair discussion at an appropriate time, with some well versed in the Truth; if ruled out as unscriptural, let the promoter refrain from intruding the subject for a year. F318
If it is not permitted to express a contrary thought, there is the danger of falling into the condition of Christendom, in which it is impossible to find access to their ears, every approach being guarded. F318
An individual having a theory would not feel satisfied unless it should have a hearing; after having been heard reasonably, he would respect the impropriety of intruding the matter again. F318
Trust that discipline and experience and growth in grace and knowledge will gradually bring him to the liberty which others might reach more quickly. R974:6, 1734:5
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| 2 One man hath faith to eat all things: but he that is weak eateth only herbs. |
All things – Used by way of contrast with "herbs only." R1778:2, 1269:4
As we would say, "ate anything and everything." R1778:2, 1269:4
Who is weak – Greek, astheneo, without strength; as in, "Is any sick?" (James 5:14) R4099:2, 6*
Under bondage to some law under which he thinks himself. R1734:3, 974:5
Eateth herbs – Vegetables only. R974:5, 1734:3, 1269:4
God hath received him – Each should learn to grant the other full liberty of conscience. It should be sufficient for us to know that God accepts even of the weakest ones. R1734:3, 974:5
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| 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. |
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| 4 Who art thou that judgest the servant of another? to his own lord he standeth or falleth. Yes, he shall be made to stand; for the Lord hath power to make him stand. |
Judgest – Neither the world nor the brethren were capable of judging Paul; only the Lord, who could read the heart, could properly judge him. And we are not to condemn others who claim to be walking as God's children. R2480:2
No one has the right to judge his fellow man in regard to which day he should observe the Sabbath. If anyone presumes to so judge, he is violating a direct command of the Lord. (Col. 2:16) Q824:T
Another man's servant – Temptation to meddle in matters the Lord has put into the hands of another. R4305:3
To his own master – The Lord. R4305:3, 2480:2
It is not ours to judge, but to help the brethren by word, by example, every way. CR38:4
Standeth or falleth – It is for the Lord to approve or disapprove. We are not to grasp management or control, or in any degree to force our views upon others. R4305:3
To make him stand – In their testing or judgment. R3052:5
Because his imperfections are covered by the robe of Christ's righteousness. R3052:5
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| 5 One man esteemeth one day above another: another esteemeth every day alike. Let each man be fully assured in his own mind. |
One day above another – It would be well for us to keep Sunday more particularly than any other people in the world; we very likely do. We have a day full of spiritual enjoyment, preaching the Gospel, enjoying its message. R4920:1, 5412:5
Let us reverentially keep Sunday, not as under the bondage of the Law, but as a great privilege and opportunity for fellowship in spiritual things, better than any we could ourselves devise. R4085:1
Some claim that the first day Sabbath was introduced by an edict of one of the popes. But this is a mistake: it had its start in the fact that it was on the first day that our Lord arose and met with the disciples. R1727:4, 1446:5
We have learned to esteem every day as holy unto the Lord, but we shall not offend the conscience of other Christians who regard the first day as holier than the rest; we delight in such a day. R1580:5, 5412:5, 4085:1
Since Jesus has blotted out the handwriting of ordinances which was contrary to us, and nailed it to his cross, no man should judge us in respect of an holy day, a part of the shadow of things to come. R543:4
The question of Sabbath-keeping is one that depends on the intent of the observer. If he keeps the seventh day as under "Moses' Law," in hope of gaining its blessings, then Christ is profiting them nothing. R543:5
We cannot gain life by keeping the Law, for none can keep it perfectly; to keep the third commandment and to fail in any other point, deprives of life and condemns to death under the Law Covenant. R543:5
Failing to realize that they are all to be counted as days in which his glory is to be sought. HG583:6*
The seventh day was commanded in the Law given to the Israelites to be a holy day. That Law is still binding upon the Jews. Q823:4; R5412:5
A Seventh Day Adventist or a Protestant or a Catholic should observe the day that he believes is commanded; it would not be right for him to violate his conscience by doing otherwise. Q823:4
Every day alike – All the days of the week are consecrated to the service of the Lord, and all of the labors of the week are done with an eye single to God's glory. R1557:3, 1727:3, 1446:4
Holy unto the Lord, a sabbath or rest of faith. (Heb. 4:10) R1580:4, 5412:5
A proper time and occasion may occur for explaining our higher thought respecting the significance of the Sabbath. R4084:6
Paul was the Lord's agency in leading the Church in general into true liberty; sometimes he met with the Church on the first day, and sometimes went into the synagogues on the seventh day. R543:5
The Apostle used the opportunities of the Sabbath (the seventh day of the week) in the Jewish synagogues, not as a Jew under the Law, but as a Christian free from the Law, esteeming every day alike. R1557:3
Under the Law the seventh day was commanded for rest. He who trusts in Jesus as his justifier rests from attempting to do the work and accepts it as a finished work--a gift of God through Jesus. R543:5
The time for entering by faith into the real rest came at Pentecost. The time for entering actually into the real rest is just at hand, at the ushering in of the new dispensation. R1446:3
The Law was never given to the Gospel Church, but its righteousness (right-meaning) is fulfilled in us. There can be no bondage to the observance of any day. R543:3
Fully persuaded – Each should carry out fully the conviction of his own mind, but not make up his mind and stick to it right or wrong. R1734:4, 974:5
At the same time having patience and consideration for the weaker brethren. R5556:1
We are not to make up our mind what is the will of God for others. R5556:1
The Lord's people must grasp the fundamentals--that all were sinners; that Jesus redeemed us by his sacrifice; that we are being taught and fitted in the school of Christ; and full consecration. F327
Though realizing his liberties in Christ, the Apostle was not anxious to use his liberty except as between the Lord and himself, and such of the brethren as could appreciate the matter. R2118:6
In his own mind – It is a common mistake to attempt to force all to decide on exactly the same conclusion respecting the meaning of the Lord's Word. F326
If he shall make up his mind on this subject, from the foregoing statements of the Apostle, he will be persuaded that there is no law except love. R543:3
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| 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. |
Regardeth it unto the Lord – We do not consider it wrong to do on Sunday whatever might be done on other days, but our conduct might have an injurious effect upon others and so discount all that we could say to them along religious lines. R4920:1, 5412:4
We should so conduct ourselves in the observance of Sunday as would bring no disrespect to the Lord nor to his Word. R4084:6, 5412:3
What wonder that, without any command to do so, they loved to meet together on that first day, giving thanks, breaking bread, recounting the gracious promises of God and the Lord's explanations of them. R1727:4
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| 7 For none of us liveth to himself, and none dieth to himself. |
None of us – Only Christ and the Church have entered in to such a covenant of self-renunciation. R5324:2
Liveth to himself – As for the world, they do live to themselves. Their own personal interests stand first with them. R5324:2
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| 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. |
Live unto the Lord – To do his will and not our own will, to serve him and not to serve self. R5324:2
Die unto the Lord – In the sense that they are counted as members of the Body of Christ. R5324:2
We are the Lord's – Love is the principal thing. Whoever has love and sympathy most highly developed, the Lord will esteem as highly developed along the lines most essential for a place in his mediatorial Kingdom. R5324:4
One viewpoint of the Lord's will is not as right as the other, and we are to grow to be strong; but we are not to rail at the weak, nor make light of him, nor force him to violate his conscience. R974:6, 1734:5
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| 9 For to this end Christ died and lived again, that he might be Lord of both the dead and the living. |
To this end – From the moment that Jesus said, "It is finished," and died, the "crisis" was past. That was the great turning point, the decisive act which legally released man from the bondage of death. R669:2
Jesus, by reason of his "purchase" (a full transfer of man's account, his indebtedness, etc.) with his own precious blood, is now in consequence the owner, master, "Lord, of all." E18
When risen from the dead, he no longer said, "I can of mine own self do nothing"; he then declared, "All power is given unto me in heaven and in earth." Him hath God raised up to be prince and Saviour. (John 5:30; Matt. 28:18; Acts 5:31) R745:4
Christ became David's Lord and the root from which David must receive life at his resurrection, by virtue of Christ's death. The authority was recognized of God, and declared to men, by Christ's resurrection. R810:1
Jesus is not David's Lord by reason of anything that he was as a spirit being. He became David's superior, "Lord of all," by reason of the great work which he accomplished as the Mediator of the Atonement. E134
Adam was lord of the earth; Jesus died to be lord of the dead, the living, the uttermost parts of the earth. Christ took the natural to redeem the natural; possesses the spiritual to impart the spiritual. R483:6*, 43:5*
The work of redeeming by death is not to be confounded with the work of the second Adam, which is to impart spiritual life. Christ did not become the second Adam until he was made a "quickening spirit." (1 Cor. 15:45) R43:5*
The penalty of our sin was death. The question was, "Who shall deliver me from the body of this death?" And the answer points out, "[He] bare our sins in his own body on the tree." (Rom. 7:24; 1 Pet. 2:24) R641:6, 464:1
When the Lord occupies his throne, the Church reigns with him--over all nations, dead and living, else their title "Seed of Abraham" is a misnomer. (Col. 3:4; Gal. 3:29) HG336:5
Christ – This completed Christ, including all who present their bodies a living sacrifice, having suffered and died and lived again glorified, becomes Lord or age-lasting Father of the human family restored. R316:5*
Died – He died that he might thereby have the right to control all who have gone into death. R5612:1, 709:5
Rose, and revived – Our Lord's death, raising and revival were necessary features of the redemptive work. R4633:3
Died and revived--Oldest Greek manuscripts. R1853:6
That he might be – By his death and resurrection. HG359:5
After his resurrection. B133
It was by virtue of our Lord's death that he became the master, ruler, father of the race, and obtained power to deal with the race as with his own children, freed from the curse of the divine sentence. E453
This text very appropriately states the valuable transaction accomplished by our Lord. His death was a necessary feature of the redemptive work; his raising and revival were also necessary. R4633:3
In his resurrection he became the heavenly Lord. A133
Ruler, controller. A149; E18; R726:3*, 709:5, 43:5
Master, owner. R1286:4, 1970:3, 726:3*, 641:6, 464:1, 61:2*
Governor. "Lordship" signifies dominion, power, authority. R726:3*, 61:2*
David's Lord; Lord of all. E134
Lord of the Sabbath, Lord and Christ, Lord of glory, Lord from heaven, One Lord Jesus Christ, One Lord, one faith, Lord of Jew and Gentile, Lord of angels. R61:2*
The Anglo-Saxon word, Hlaford, signifies Breadkeeper, and is applied to one who has the care and control of a family. The title of Lord thus applied to Jesus expresses a glorious fullness of power and love. R61:2*
Our Lord, having provided a ransom for Adam's race with his own life, can justly give a new offer of life to them all. A141
With the right and power to deal with the race as with his own children. E453
If you would lay hold of the great salvation of Rom. 10:10, you must publicly and openly confess that Jesus is Lord--your Master; that by his death he purchased you and thus became your owner. R1970:3
1 Cor. 15:21 agrees with this scripture, that the right or authority to awaken the dead, and to bring some or all to perfection, was gained by our Lord by his death as a ransom for all. R1854:6
He could not have been Lord in any other way than by the Father's proclamation. R4633:3
This scripture is cited with others and questions for a model study on the first paragraph of The Divine Plan of the Ages: Upon what sure ground can we hope for the "morning" and its "joy"? R1900:5
Though still speaking of Christ as Lord, some despise and deny the importance and efficacy of the very transaction by which he became Lord. They boldly claim to need no Redeemer. C202
Part of Christ's role as Lord will be that of Judge. Whoever will fail in the new trial of the Millennial judgment day will be sentenced to the second death. R1452:6
"Ye are not your own--ye are bought with a price." "The man Christ Jesus gave himself a ransom." (1 Cor. 6:19, 20; 1 Tim. 2:5, 6) He did not release all. He arranged that there should be one way to get free--by faith in his sacrifice. R1286:4
Our Lord Jesus Christ, as Jehovah's representative, secured this privilege of reconciliation of sinners with his own precious blood. R1316:5
By virtue of his obedience to death. R810:1, 726:3*
No one can escape, either in this age, or the next, of standing a probationary trial for his life at Christ's tribunal. HG41:2
Both of the dead – The dead and dying world of mankind. A150; R1853:6, 1680:4
Christ lived as a man, and died that he might thereby have the right to control all those who have gone into the prisonhouse of death. R5612:1
God commanded Israel to destroy nations. Those people who were slain are in an unconscious sleep, not in any anguish. They will be called from their sleep, and receive all the blessings of everlasting life. R5706:4
It is his voice that shall awaken the dead, and his wisdom and grace that shall lead all the willing and obedient to the realization of full resurrection. R1816:3
The second resurrection will be Christ's work and will take place during his Millennial reign; to restore, or raise up, or give life will be his special work during his reign. R1118:2*
The first resurrection will be that of the saints immediately at Christ's coming. R1118:2*
"Restitution of all things" implies a restoration of all things, both dead and living, to their original condition or state of perfection lost by Adam's transgression. (Acts 3:21) R1118:5*
And living – The living fallen angels, not condemned to death. A150; R1853:6, 1680:4
Messiah's Kingdom will bless not only the living, but also those who have fallen asleep in death. R5706:4, 5324:2; A149
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| 10 But thou, why dost thou judge thy brother? or thou again, why dost thou set at nought thy brother? for we shall all stand before the judgment-seat of God. |
Judge – Greek, krino, judgment or trial. (Not final decision) R2430:2, 2431:5
The word "judgment" signifies more than simply sentencing, or the execution of a sentence. It includes the idea of trial, and a righteous decision based on that trial. R568:6
New creatures are exhorted not to judge the brethren in the sense of condemning them, but rather to judge themselves, and thus help the brethren and set a noble example before the world. R4517:4
Each is to remember that God is the Judge, and to make sure that he himself has a conscience void of offense toward God and man. R4084:4
The Apostle is stringent in his condemnation of judging one another, which so often leads to roots of bitterness, misunderstanding and disfellowship, and which, as old leaven, should be purged out. R3034:6
Thy brother – If we should see blemishes in the flesh of the brethren, disapproved and striven against, we should remember that the evil which we see is our brother's enemy and not the brother himself, the new creature. R4810:5
Set at nought – By ridiculing him, and getting him to violate his conscience. R2167:4
Shall all stand – Either while living, or after death. HG41:2
Each one now accepted as a member of the Church must ultimately stand the inspection of the Head of the Church; for our present membership in his Body is a probationary one. R5324:6
The Church is on trial, and Jesus representing the Father criticizes and examines the members of his Body, not to cut them off, but to aid, encourage, assist, instruct and prepare for the Kingdom. R4084:4
Both the quick and the dead will have their case tried before Christ, the great judge, in due time. R569:1
Before the judgment seat – As we are now before the judgment-seat of Christ, so during the Millennial age the whole world of mankind will be before his judgment-seat and be separated into two classes, sheep and goats. R4084:4
The "judgment of this world," which Christ said began with himself, has, thus far, been a probationary trial for life. The great judgment day is designed expressly for the purpose of placing the world on a probation or trial for life. HG41:2
Of Christ – Who, as the Father's representative throughout the age, has been examining the members of his Body, and in the end of the age renders to each one according as his work has been. R4084:4
Of God--Tischendorf, Rotherham, Revised Version, and all the best authorities. R2425:3*
Christ's commandments are our daily rules of life. The Church's judgment is committed to the Son by Jehovah. (John 5:22) The judgment is of the Father and by the Son. R2426:3,4,5
For us to judge others is unnecessary. If we have criticized each other in the past, we should avoid this in the future. R4517:5
The mass of mankind have not had probation in Christ, the only name given under heaven whereby they must be saved. (Acts 4:12) HG41:2
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11 For it is written, As I live, saith the Lord, to me every knee shall bow,
And every tongue shall joyfully confess to God. |
Saith the Lord – It is Jehovah's power that will bring about the Millennial victory of The Christ. R3079:5,6
Every knee shall bow – During Messiah's Kingdom of righteousness. CR131:5
To the power then in control. D520
Bowing before the King of kings. SM172:2
When Christ comes to set up his Kingdom in power and great glory for the blessing and salvation of the world. CR131:4
Rev. 21:3-5 is a picture of God's dealings with the children of men on earth, after the glorification of the Church, when all men shall have a full opportunity of coming back to all that was lost by Father Adam. HG234:2
All who were willing to come into harmony will have bowed the knee. R5303:1
The passage to the "Queen's Chamber" is low; the traveler must bow his head. The path of right-doing has always been one of humility. In the Millennium, all will be required to bow to Christ's Kingdom. C369
The Millennial age will break many stony and proud hearts, bringing mankind to a condition to be able to appreciate the grace of God. R1466:1
None could stand before Joshua, the Lord's representative; none of the forces of evil nor the obstructions in the pathway of the fulfillment of God's promises shall stand before the antitypical Joshua. R3079:6
The Redeemer and his followers shall be the kings and priests, clothed with glory, honor and immortality. The King shall rule in righteousness and princes shall execute judgments in the earth. R4331:5
All who refuse shall be destroyed in the second death. R4956:6
And every tongue – Including the fallen angels. R1679:6; HG729:5
Shall confess – To the justice of the arrangement. D520
God's object in providing the Kingdom of Messiah and causing the knowledge of God's glory to fill the earth is to give mankind a better opportunity for repentance and reconciliation with himself. HG647:3; 4
Then there will be a downpour of truth and grace which will produce a flood of righteousness and knowledge of the Lord world-wide and ocean-deep. HG432:2
All will be brought to this good confession in the Millennial age, even though they have not all been brought to the knowledge of the truth in this world and some have committed the unpardonable sin. HG15:1
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| 12 So then each one of us shall give account of himself to God. |
Every one – As a consecrated member of the Body of Christ. R2167:2
Shall give account – In due time. R2735:5, 2613:5, 723:4
We are now living in the very time when, preparatory to his reign, the Lord is reckoning with his servants now living, with a view to their appointment to places in the Kingdom he is about to inaugurate. R2736:3
The Lord expects his consecrated people to use the talents they have in their possession, and he will not hold guiltless even those who have the smallest ability to serve him and and who neglect to use it. R2765:1
It is from this standpoint that we interpret the testings and siftings now in progress amongst the consecrated ones in and out of all the sects of Christendom: "The Lord your God proveth you." (Deut. 13:3) R2736:3
In a study of St. Paul's expressions concerning what weapons and in what spirit Christians should gain the victory, this text is listed under the subheading, "Keep your conscience pure." R4479:1*
Those of this class who have died in the past of this age would be dealt with first; those accounted worthy have a share in the first resurrection preceding those who are alive and remain at this time. R2736:3
The living must give an account; judgment must pass respecting them; they must either be gathered, as "wheat" into the barn or be left to the field where the "tares" are shortly to be burned. (Matt. 13:30) R2736:4
Elders assume a weighty responsibility. The Lord purchased this flock with the precious blood of the Lamb of God. R4459:1, 2
The reckoning is not of an instant; time is granted. Blessed is he who, finding he has not been as faithful as he might have been, now puts forth redoubled energies. Our King is willing to show favor. R2736:4
It will require all of the thousand years to demonstrate who are the friends of righteousness. This is Scripturally represented as the separating of the "goats" from the "sheep." (Matt. 25:32, 33) R2736:6
Some of the citizens misunderstood the King's character; but, perceiving how grossly the "Prince of this World" misrepresented the Prince of Peace, they will become his supporters and rejoice greatly. R2736:5
The punishment which the Lord prescribes for the enemies of righteousness is the second death. R2736:5
To God – The weaker brethren are not to judge and censure others, nor are the stronger brethren to judge and censure the weaker. God is the judge. R4084:4
We are not to gauge ourselves entirely by what our fellow-men might think, but to have special respect to the Lord and his judgment of us. R4084:5
God's people are amenable only to God with respect to their views of his will on minor matters respecting which he has not given positive instructions. R2167:2
The law of love left much more to the judgment of the individual than did the Law given at Sinai. With the law of love, responsibility for decision rests largely with the individual and his own conscience. R4084:2
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| 13 Let us not therefore judge one another any more: but judge ye this rather, that no man put a stumblingblock in his brother’s way, or an occasion of falling. |
Let us not – None should endeavor to interfere with the proper liberties of conscience and conduct. R3034:6
Therefore judge – Condemn. R4084:5, 5324:3
The Apostle did not mean that the brethren should be watching for an occasion of fault-finding in every word and act; but that they should be so full of love that trivial matters would be passed over. R3034:5,6
The Lord is not establishing a low standard, nor wishing his people to think lightly of their own weaknesses and failures nor that of others. He is setting up a high standard of love, sympathy and kindness. R5324:4
It is not the province of anybody to forbid marriage, directly or indirectly. It is for each of the Lord's people to decide this matter in harmony with his or her own judgment and convictions. R4717:4; Q461:1
One another – Examine yourselves. R845:4
If you wish to measure others up to the full standard of perfection, you are thus recognizing a high standard, and that will make it proper for the Lord to measure you by that high standard. R5324:4
The Apostle had no intention of cultivating a spirit of fault-finding as respects private affairs--use of time or money, etc. These belong to our individual stewardship and proper liberties of conscience. R3034:5
But judge – Greek, krino, judgment, or trial. R2430:1, 2431:5
Examine yourselves. As messengers of God, serve, strengthen, bear up the "feet" of Christ, each member assisting one another, preparing the Bride for the Bridegroom. R845; 4
That no man put – It is men in the flesh who cast stumbling-blocks in the way of the saints, and they who remove them. "He shall give his messengers charge over thee, lest thou dash thy foot against a stone." (Psa. 91:11, 12) R844:6
A stumblingblock – Wound or injure or cause a stumbling of conscience. R4084:6
To pride or vanity or any other evil thing. R1895:2
No badges of distinction or flattering homage may be tolerated in the Body; many indeed have been the prominent ones in the Church who have been overcome by flatteries--undue praise, worshipful reverence. R1895:2
We should avoid condemning one another--avoid doing anything that would discourage a brother or cause him to fall away from the faith--and content ourselves with encouraging each other in the way. R5324:3
Our liberty in Christ must take care that others are not injured by our use of liberty; for this would be condemned by our law of love. R1734:3
Some, specially prizing the liberty from the Law, used it thoughtlessly to the injury of weaker brethren who had not yet learned of this freedom. R1580:1
We have noticed the force of temptations at the time of the Passover, the liability to "be offended." Let us watch and pray for ourselves and others, and not cast a stumbling-block before our brother. R3178:6
Those who scatter the pestilence, and shoot out the arrows of error, and cast stumbling-blocks in the way, are men in the flesh; and those whom God will use to bear up the "feet" are also human agents. R844:6
An occasion to fall – In a study of St. Paul's expressions concerning weapons and in what spirit Christians should gain the victory, this text is listed under "Consider the Effect upon the Consciences of Others." R4478:1*
In his brother's way – It is a very serious crime against the law of love and against the Lord's injunction, to cause one of his brethren to stumble, but it would also be a crime in his sight for us to stumble others. R3145:6
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| 14 I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself: save that to him who accounteth anything to be unclean, to him it is unclean. |
Is nothing unclean – Legally unclean, forbidden as food. R4084:6
The restrictions of the Jewish Law were imposed as tests of their loyalty and obedience. R5324:5
As the mind expanded and grew, it was realized the idols were not gods at all; and hence that the custom of the people to offer the meat to idols before it was sold for consumption had done the meat no harm. R4084:2
Of itself – The Greek word heautou is here translated "itself." Yet the same word is translated "himself" in scriptures where trinitarians want to refer to the holy Spirit as the third person of the trinity. E171
It was not that swine, rabbits and oysters would make the Jew impure in God's sight, but that the restrictions were imposed as tests of his loyalty and obedience to God. R5324:5
To him – If one thought himself under obligations, he would be responsible according to his mind or judgment on the subject. R5324:5
There should be permitted the greatest liberty of conscience. However, we need to discriminate between liberty in the matter of conscience, and liberty in the matter of faith. R2166:2
It is unclean – Unholy. R5324:4
Let us not use our liberty if it cause brethren who do not yet realize it to stumble and violate their consciences. A285
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| 15 For if because of meat thy brother is grieved, thou walkest no longer in love. Destroy not with thy meat him for whom Christ died. |
If thy brother be grieved – A brother less well-informed on the subject than ourselves. R4517:5
The new creature is his brother's keeper in the sense that he must consider his brother's interests as well as his own. R4006:2
The Roman Jews had experienced trials in their endeavor to observe the Law. When they accepted Christ, they had difficulty realizing that the Covenant under which they had sought to please God was at an end. R4084:2
Paul agreed with the few that an idol was only a piece of handiwork, but he realized that it might require time for some to surmount their prejudices and give their consciences a sure footing on the subject. R4084:3, 5412:2, 4478:3
Destroy not him – By ridiculing his conscientiousness, getting him to violate his conscience, and thus starting him on the downward course which would lead to his destruction. R2167:4
For him to violate his conscience would mean that he had willingly committed sin. R5324:5
The thought that our Heavenly Father has favored and called anyone should make us extremely careful how we would cooperate with the Lord in respect to the call, and be as helpful as possible to them. R3136:3
Control your liberty by the law of love. R4478:6
For whom – We should have special patience with the brethren. R3136:3
Christ died – If Christ loved the world so much as to die for sinners, we should be glad to lay down our lives for the brethren, ready to abstain from the use of trifling liberties for the sake of the weaker. R5324:6
If Christ so loved them that his death was made available to their salvation, we should so love them as to be willing to cooperate for their assistance. R4084:6
The one of broader comprehension should be willing to refrain from eating such meat rather than run the risk of injuring his brother, whom Christ so loved that he died for him. R4006:3
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| 16 Let not then your good be evil spoken of: |
Your good – The knowledge and appreciation of your liberties. R5325:1
Your right view of the matter. R2167:4
Be evil spoken of – Through any careless or imprudent conduct. R1586:6
The Apostle urges to more carefulness. R1580:1
Do nothing that to others would seem to be unrighteous. R4084:6
Do not allow your clearer understanding of the meaning of the Sabbath to bring disrespect to the Lord or his Word. R4084:6
Do not live in such a way that your good intentions may not exhibit to others your real sentiments. R3305:5
We should deny self, if need be, that others be not caused to stumble. R756:3*
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| 17 for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. |
The kingdom of God – The Kingdom of God is prominent in the Scriptures; it constitutes the sum and substance of the gospel theme. R1579:3
Parables represent the same Kingdom from different standpoints--the grain of mustard seed, leaven hidden in the meal, treasure hidden in a field, the pearl of great value, the net gathered of every kind. R4636:2
The Jews of the early Church were translated into the Kingdom of God's dear Son, in the sense that they had certain liberties which they did not have under the Law. A285
We are, in embryo, the Kingdom of God. R2167:4, 4085:2
The precious privileges of the Kingdom even in this time of its humiliation--righteousness, peace, joy--are such as the world cannot appreciate. R1580:4
There is a difference between the Kingdom established in glory and power, and the Kingdom in its incipient or formative stage, in its humiliation as it at present exists. R1579:3
To the Kingdom of God in its humiliation belong those prophecies which tell how the Kingdom of heaven must suffer violence and how its members would be despised and counted as offscouring of the world. R1579:6
To the Kingdom established (at the second presence of Christ) belong all the precious promises of its glory. R1579:3
The glorious reign of Messiah for a thousand years. R5097:1
Not meat and drink – Consists of much greater blessings than liberty as to food. A285
Not merely liberty in those things forbidden under the Law. R5918:5, 4517:5, 1580:1
The Pharisees of eighteen centuries ago and the Jews today gradually got away from God's Word and became followers of human tradition. R5096:2
The customs of the Pharisees, of wonderful washings of their persons and vessels, consumed much of their time and were burdensome upon the poor, who had no servants to do these things for them. R5096:5
The Talmud made God's commandment to honor your father and mother null and void, when it said that a man might be free from his parents by consecrating himself and substance to God and religious uses. R5096:6
This statement is misconstrued by some to mean that the Kingdom is not real, and is only a rule of righteousness, joy, and peace in the hearts of believers. R4085:1, 5097:1
Although the Bible is the recognized authority and standard of Christians today, when it is read the gloss or interpretation of the accepted creed is before the mind and veils it. R5096:2
But righteousness – Justification through Christ. R2167:5
The imputed righteousness of Christ, making us acceptable to God as his sons. R1580:1
With the righteousness of God always goes divine blessings. CR425:1
Liberty to do right. A285
The advantage of our relationship to the Lord does not consist chiefly in liberty to eat and drink what we please; our chief blessing consists in our "justification and peace and joy in the holy Spirit." R4517:5
Transformed by the renewing of their minds, they had come to appreciate and love righteousness and truth. R5097:4
Christians have all questions left in their own hands with merely the general guidance that they must conscientiously seek to honor God and to do good unto all men in their bodies and spirits which are his. HG368:1
And peace – Toward God through Christ. A285
One of the grand blessings enjoyed as members of the embryo Kingdom class. R5097:4
In the holy Spirit, resulting from our justification. R2167:5, 1580:2, 4517:5
There being now "no condemnation to them that are in Christ Jesus." (Rom. 8:1) R1580:2
This verse and "Seek peace and pursue it" and "Follow peace with all men" and "God is the author of peace" and "God has called us to peace" are listed with many under "God's Message on Peace." (Psa. 34:14; Heb. 12:14; 1 Cor. 14:33; 7:15) R2946:3
Its blessings of peace and joy and justice will be realized by all the families of the earth. R1579:6
And joy – The joy that comes from the possession of the mind of Christ. R1580:2
The fruits of our new relationship to Christ. R2119:1, 4085:2
These do not constitute the Kingdom, but are blessed results of membership in the Kingdom class. R5918:5
It is Satan's misinterpretation that the Kingdom of God is merely righteousness and holiness of life. R5918:1
In the Holy Spirit – In participating in the holy Spirit of God. A285
Fellowship with the Father and with the Son and with all who possess the spirit of righteousness. R5097:4
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| 18 For he that herein serveth Christ is well-pleasing to God, and approved of men. |
In these things – Under the heading "God's Message on Peace," scriptures are quoted ("The meek shall delight themselves in abundance of peace," "To the counsellors of peace is joy"), and this closes the article. (Psa. 37:11; Prov. 12:20) R2947:4
Serveth Christ – Surrendering his own rights and liberties. R2167:5
The Apostle did not always choose to exercise his liberties in Christ if he found better opportunities for usefulness by simply neglecting to claim or use liberty. R2119:2
Approved of men – Have the approval of right-thinking men. R4085:4
So far as possible in line with his conscience, Paul sought to be pleasing to all men, disregarding his own advantage and considering chiefly the profit of the many for their salvation. R4007:6
Fellow-men will appreciate such little sacrifices on their behalf. R2167:5
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| 19 So then let us follow after the things which make for peace, and the things whereby we may edify one another. |
Let us – All who have become new creatures in Christ. R3146:5
Therefore – Instead of contending about our rights and privileges and battling to have these. R2167:5
Make for peace – Instead of judging fellow-members of the consecrated Body, we should be full of sympathy for them, realizing that we do not know thoroughly their trials, difficulties, environments, heredities. R5324:3
Consider the motives and endeavors of the new creature, and not the frailties or mistakes of the earthen vessel. R1841:5
By presenting the truth in so kind and gentle a manner that all who are of the truth would appreciate it and be strengthened thereby. R4085:5
This verse and many others, including "Lead a peaceable life," "The wisdom from above is peaceable," and "Thou wilt keep him in perfect peace" are included in a list entitled "God's Message on Peace." (1 Tim. 2:2; Jas. 3:17; Isa. 26:3) R2946:6
Amongst those who have accepted Christ as their Savior there should be permitted the greatest liberty of conscience, discriminating between liberty of conscience and liberty of faith. R2166:2
The liberty wherewith Christ makes free allows us to eat without restraint and also the liberty to abstain. The spirit of Christ uses liberty lovingly, to self-sacrifice in the interest of others. R3145:5
Principles may never be abandoned for any consideration, but liberties and personal rights may be ignored in the interest of others, frequently and to divine pleasing. R2119:2
We refuse to use our personal liberties to stumble others, but we should not bow to people in each mental crotchet or superstition. We might attend a nominal church, but not partake of the Mass. R3146:1
One may edify another – In meetings, seek to do good and to get good. R1867:1
Whatever is not to edification is not profitable, and is not to be entertained or practiced regardless of law on the subject. R4006:1
There is great advantage in measuring one's self by growth in love rather than by growth merely in knowledge, though to be great in both knowledge and love would be the ideal condition. R4920:2
A person of feebler reasoning powers may be weaker in every respect, susceptible to others' leadings--into paths which his conscience could not approve, a step toward willful sin--leading even to second death. R3145:5
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| 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. |
Destroy not – Overthrow not. R4478:6
Do not jeopardize the interests of another merely for the sake of preserving a non-essential. R4085:5, 2167:5
Do not even risk injury to the work of God's grace in others by using liberty contrary to their welfare. Count it a privilege to void your rights, to glorify God and bless your fellows. R4517:5, 4478:5
The work of God – The work of grace in your own heart; or, by breaking down the conscience of a weaker brother destroy the work of grace begun in him. R2167:5
All things indeed – All kinds of meat. R4085:3, 2167:5
Now that we are free from the Mosaic Law. R2167:5
Are pure – Clean. R4478:6
Eateth with offence – Eats what he believes is forbidden by God's command. R2167:6
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| 21 It is good not to eat flesh, nor to drink wine, nor to do anything whereby thy brother stumbleth. |
It is good – Christian liberty gives us liberty to eat without restraint and it gives us liberty also to abstain--in self-sacrifice, following in the footsteps of the Master, seeking to lay down our life for brethren. R4920:2
No other religious system teaches personal liberty to the degree that it is taught in the Bible. The difficulty is in knowing how to balance our liberties as new creatures with the blemishes of the old nature. R4005:2
Neither to eat flesh – Where there may be a difference of opinion concerning a meat or vegetable diet, each should decide for himself as to which is most beneficial. Paul is not discussing that. R4919:2
Animal sacrifices were offered to idols and the carcasses given to the priests, who sold them through butchers in the markets. It was difficult to avoid eating this meat in the heathen world. R4006:2, 5412:2, 4478:3
The early Christian was not bound to suppose that his meat had been offered to idols; he need not refuse it. He might give thanks for it--unless a fearful brother was stumbled by his eating it. R4006:6
As with Daniel and his three Hebrew friends, fearlessly upholding the principles of righteousness will best serve the Lord and best influence others about us. R4873:6
Nor to drink wine – While there is nothing in Scripture to forbid wine, our liberties should be limited by the surroundings: it was used more then than now, is used in Europe more than here, and the race is weaker now. R4919:5
We should not leave the more important work of preaching the good tidings of the Kingdom to engage in a temperance work; but it is a better cause than almost any other in the world. R4007:1
In the Memorial it would not be wrong to use something that will not tempt any, as a substitute for the wine. R1101:5
Nor any thing – We should not use our liberty in any way that would stumble a brother in any sense of the word, or cause him to violate his conscience. R5324:5, 2167:2
It is part of our privilege and of our contract with the Lord to abstain from anything which would be injurious to others. R4919:2
Whereby – If the interests of the brethren should ever require foregoing of liberties in respect to food or drink, such self-denials would be counted as sacrifices made with joy. R5097:5
The new creature is his brother's keeper in the sense that he must consider his brother's interests as well as his own. R4006:2
Brother stumbleth – By eating meat and causing a weaker brother to violate his conscience. R4919:3, 5556:1, 5324:3, 4873:6
Control your liberty by the law of love. R4478:6
The new creature should allow the spirit of love to so thoroughly fill his own heart that he would be a helper and not a stumbling-block to the brethren. R4006:2
It would also be a crime in the Lord's sight for us to stumble others--those not our brethren--to hinder them from becoming brethren, and of the household of faith. R3145:6
Is made weak – The conscience is the most important thing we have to deal with, and should always be obeyed. We should not seek to break down another's conscience, nor permit our influence to break it down. R4919:3
The brother who cannot conscientiously partake of such meat might have pride or lack courage to follow his convictions, and violate his conscience in trying to keep pace with one who understands liberty. R4006:3
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| 22 The faith which thou hast, have thou to thyself before God. Happy is he that judgeth not himself in that which he approveth. |
Hast thou faith? – Confidence that all kinds of meat are proper to eat, and that, since an idol is really nothing, the meat has really not been injured by being first offered to an idol. R4084:3, 2167:3
In the truths of the new dispensation, which enabled the Jewish converts to realize their release from the bondage of the Law Covenant. R1581:2
Have it to thyself – Do not declare all your liberties at times and places which might prove injurious to others. R4084:6, 1581:3
If we advertise our faith and needs, eliciting the sympathies and assistance of men, it is not resting in God to a very great extent. R1159:1*, 2163:2*
"When thou prayest, enter into thy closet and pray to thy Father which is in secret. When thou fastest anoint thy head and wash thy face that thou appear not unto men to fast." (Matt. 6:6) R865:1
That condemneth not – Others have the right to commend or advise, but not to command or condemn. R2167:2
Which he alloweth – Does not violate his conscience, whether that conscience is enlightened or not. R1581:5
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| 23 But he that doubteth is condemned if he eat, because he eateth not of faith; and whatsoever is not of faith is sin. |
He that doubteth – That is unsettled as to what is right or wrong in any matters. R1581:5
Is damned – Not consigned to eternal torment, but under condemnation, alienation from the Lord, for violating his conscience. Such alienation, if persisted in, might ultimately lead to the second death. R4086:1
If he eat – If in eating he does that which he believes to be wrong. R1581:5
Eateth not of faith – Because his eating, and thereby repudiating the claims of the Law, was not on account of the newly received faith which set him free from the Law. R1581:5
Is not of faith – But a violation of conscience. R1734:5
Is sin – To follow the example of a stronger brother, but feeling that such a course was wrong, the act would be a sin to him. R4920:5, 1994:5
Hypocrisy. R2005:4
If a brother is using reasonable energy to reach a decision, he is not a doubter. His mind is merely in a quandary. He is merely questioning the subject with a view to doing whatever is the Lord's will. R1994:5
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