Romans 14:17

Romans 14:14-18 14. I know, and am persuaded by the Lord Jesus, [426] that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean. 14. Novi et persuasus sum in Domino Iesu, nihil commune per se esse; nisi qui existimat aliquid esse commune, ei commune est. 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. 15. Verum si propter cibum frater tuus contristatur, jam non secundum charitatem ambulas; ne cibo tuo ilium perdas, pro quo Christus mortuus est. 16. Let not then your good be evil spoken of: 16. Ne vestrum igitur bonum hominum maledicentiae sit obnoxium: 17. For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. 17. Non enim est regnum Dei esca et potus; sed justitia, et pax, et gaudium in Spiritu sancto. 18. For he that in these things serveth Christ is acceptable to God, and approved of men. 18. Qui enim servit per haec Christo, acceptus est Deo, et probatus hominibus. 14. I know, etc. To anticipate their objection, who made such progress in the gospel of Christ as to make no distinction between meats, he first shows what must be thought of meats when viewed in themselves; and then he subjoins how sin is committed in the use of them. He then declares, that no meat is impure to a right and pure conscience, and that there is no hindrance to a pure use of meats, except ignorance and infirmity; for when any imagines an impurity in them, he is not at liberty to use them. But he afterwards adds, that we are not only to regard meats themselves, but also the brethren before whom we eat: for we ought not to view the use of God's bounty with so much indifference as to disregard love. His words then have the same meaning as though he had said, -- "I know that all meats are clean, and therefore I leave to thee the free use of them; I allow thy conscience to be freed from all scruples: in short, I do not simply restrain thee from meats; but laying aside all regard for them, I still wish thee not to neglect thy neighbor." By the word common, in this place, he means unclean, and what is taken indiscriminately by the ungodly; and it is opposed to those things which had been especially set apart for the use of the faithful people. He says that he knew, and was fully convinced, that all meats are pure, in order to remove all doubts. He adds, in the Lord Jesus; for by his favor and grace it is, that all the creatures which were accursed in Adam, are blessed to us by the Lord. [427] He intended, however, at the same time, to set the liberty given by Christ in opposition to the bondage of the law, lest they thought that they were bound to observe those rites from which Christ had made them free. By the exception which he has laid down, we learn that there is nothing so pure but what may be contaminated by a corrupt conscience: for it is faith alone and godliness which sanctify all things to us. The unbelieving, being polluted within, defile all things by their very touch. ( Titus 1:15 .) 15. But if through meat thy brother is grieved, etc. He now explains how the offending of our brethren may vitiate the use of good things. And the first thing is, -- that love is violated, when our brother is made to grieve by what is so trifling; for it is contrary to love to occasion grief to any one. The next thing is, -- that when the weak conscience is wounded, the price of Christ's blood is wasted; for the most abject brother has been redeemed by the blood of Christ: it is then a heinous crime to destroy him by gratifying the stomach; and we must be basely given up to our own lusts, if we prefer meat, a worthless thing, to Christ. [428] The third reason is, -- that since the liberty attained for us by Christ is a blessing, we ought to take care, lest it should be evil spoken of by men and justly blamed, which is the case, when we unseasonably use God's gifts. These reasons then ought to influence us, lest by using our liberty, we thoughtlessly cause offenses. [429] 17. For the kingdom of God, etc. He now, on the other hand, teaches us, that we can without loss abstain from the use of our liberty, because the kingdom of God does not consist in such things. Those things indeed, which are necessary either to build up or preserve the kingdom of God, are by no means to be neglected, whatever offenses may hence follow: but if for love's sake it be lawful to abstain from meat, while God's honor is uninjured, while Christ's kingdom suffers no harm, while religion is not hindered, then they are not to be borne with, who for meat's sake disturb the Church. He uses similar arguments in his first Epistle to the Corinthians: "Meat," he says, "for the stomach, and the stomach for meat; but God will destroy both," ( 1 Corinthians 6:13 :) again, "If we eat, we shall not abound," ( 1 Corinthians 8:8 .) By these words he meant briefly to show, that meat and drink were things too worthless, that on their account the course of the gospel should be impeded. But righteousness and peace, etc. He, in passing, has set these in opposition to meat and drink; not for the purpose of enumerating all the things which constitute the kingdom of Christ, but of showing, that it consists of spiritual things. He has at the same time no doubt included in few words a summary of what it is; namely, that we, being well assured, have peace with God, and possess real joy of heart through the Holy Spirit dwelling in us. But as I have said, these few things he has accommodated to his present subject. He indeed who is become partaker of true righteousness, enjoys a great and an invaluable good, even a calm joy of conscience; and he who has peace with God, what can he desire more? [430] By connecting peace and joy together, he seems to me to express the character of this joy; for however torpid the reprobate may be, or however they may elevate themselves, yet the conscience is not rendered calm and joyful, except when it feels God to be pacified and propitious to it; and there is no solid joy but what proceeds from this peace. And though it was necessary, when mention was made of these things, that the Spirit should have been declared as the author; yet he meant in this place indirectly to oppose the Spirit to external things, that we might know, that the things which belong to the kingdom of God continue complete to us without the use of meats. 18. For he who in these things, etc. An argument drawn from the effect: for it is impossible, but that when any one is acceptable to God and approved by men, the kingdom of God fully prevails and flourishes in him: he, who with a quiet and peaceful conscience serves Christ in righteousness, renders himself approved by men as well as by God. Wherever then there is righteousness and peace and spiritual joy, there the kingdom of God is complete in all its parts: it does not then consist of material things. But he says, that man is acceptable to God, because he obeys his will; he testifies that he is approved by men, because they cannot do otherwise than bear testimony to that excellency which they see with their eyes: not that the ungodly always favor the children of God; nay, when there is no cause, they often pour forth against them many reproaches, and with forged calumnies defame the innocent, and in a word, turn into vices things rightly done, by putting on them a malignant construction. But Paul speaks here of honest judgment, blended with no moroseness, no hatred, no superstition. Footnotes: [426] "At the very time of giving forth the sentence, and on the highest of all authority, that there was nothing unclean of itself, he yet leaves others at liberty to esteem anything unclean. We are not sure if anywhere else in Scripture, the divine authority of toleration is so clearly manifested." -- Chalmers [427] To elicit this meaning, which is in itself true, Calvin must have construed the sentence thus, "I know, and I am persuaded, that through the Lord Jesus nothing is of itself unclean:" but this is not the meaning. What the Apostle says is, that he knew, and was fully assured by the Lord Jesus, that is, by the teaching of his word Spirit, that nothing was in itself unclean, all ceremonial distinctions having been now removed and abolished. -- Ed. [428] From the words "destroy not," etc., some have deduced the sentiment, that those for whom Christ died may perish for ever. It is neither wise nor just to draw a conclusion of this kind; for it is one that is negatived by many positive declarations of Scripture. Man's inference, when contrary to God's word, cannot be right. Besides, the Apostle's object in this passage is clearly this, -- to exhibit the sin of those who disregarded without saying that it actually effected that evil. Some have very unwisely attempted to obviate the inference above mentioned, by suggesting, that the destruction meant was that of comfort and edification. But no doubt the Apostle meant the ruin of the soul; hence the urgency of his exhortation, -- "Do not act in such a way as tends to endanger the safety of a soul for whom Christ has shed his blood;" or, "Destroy not," that is, as far as you can do so. Apostles and ministers are said to "save" men; some are exhorted here not to "destroy" them. Neither of these effects can follow, except in the first instance, God grants his blessing, and in the second his permission; and his permission as to his people he will never grant, as he has expressly told us. See John 10:27-29 . -- Ed. [429] "Vestrum bonum," humon to agathon. Some, such as Grotius and Hammond, Scott, Chalmers, etc., agree with Calvin, and view this "good," or privilege, to be Christian liberty, or freedom from ceremonial observances, (see 1 Corinthians 10:29 ;) but Origen, Ambrose, Theodoret, Mede, etc., consider that the gospel is meant. The first opinion is the most suitable to the passage. -- Ed. [430] What is here said is no doubt true of the kingdom of God; but by considering what is afterwards said in the two following verses, we cannot well accede to this exposition. Righteousness, peace, and joy, mentioned here, are things acceptable to God and approved by men: they must then be things apparent and visible, which men see and observe; and to follow "the things of peace," refers to the conduct. "Righteousness" then must mean here the doing of what is right and just towards one another; "peace," concord and unanimity, as opposed to discord and contentions; "joy," the fruit of this peaceable state, a cheering delight, a mutual rejoicing, instead of the sorrow and grief occasioned by discord; and these come "through the Holy Spirit" and are produced by him; and they are not the semblances of such virtues and graces, presented in some instances by false religions. See Galatians 5:22 ,23. Doddridge, Stuart, and Chalmers have viewed the passage in this light, though the latter, as well as Scott, seemed inclined to combine the two views: but this is to mix up things together unnecessarily, and to destroy the harmony of the context. -- Ed.

{17} For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. (17) A general reason, and the foundation of the entire argument: the kingdom of heaven consists not in these outward things, but in the study of righteousness, and peace, and comfort of the Holy Spirit.

For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. For the kingdom of God, … — That was a swinish saying of Epicurus, that eternal life should be nothing else but a continual eating of the fat and drinking of the sweet, even unto an incessant surfeiting and drunkenness, κραιπαλην και μεθην αιωνιον . The Turks to this day promise Paradise to such as die in war for the Mahometan faith, where they shall have delicious fare, pleasant gardens, all sensual delights, eternally to be enjoyed, notwithstanding any former sins. Fit lettuce for such lips.

This verse contains a new argument to persuade Christians not to strive about meats, or such like things; and that is, that the kingdom of God doth not consist in these, but in weightier matters. By the kingdom of God, you may understand the gospel, or true religion and godliness; that kingdom which God erects in the hearts of men, Luke 17:21 1 Corinthians 4:20 . When he saith, the kingdom of God is not meat and drink, he means, that it doth not stand or consist therein. Meat and drink are put by a synecdoche for all things of an indifferent or middle nature; such things as, the apostle elsewhere says, commend us not to God, 1 Corinthians 8:8 : they are no part of his worship and service; the kingdom of God, or godliness, is not promoted, either by the use or the forbearance thereof: see Galatians 5:6 1 Timothy 4:8 . But righteousness, and peace, and joy: here he tells you positively wherein the kingdom of God consisteth; not in outward observations, but in inward graces and gracious dispositions. He doth not reckon up all, but contents himself with these three, righteousness, peace, and joy. By righteousness, some understand that which is imputed, of which you read, Romans 4:1-25 : others, rather, that which is implanted and inherent; it is the same with holiness, both the habit of it in the heart, and the exercise of it in the life. By peace, some think, he means peace with God, or peace of conscience; others, that he rather means peace with men; or, if you will, peaceableness, or Christian concord and unity. This suits best with what follows, Romans 14:19 , and it is often commended to us in Scripture. By joy may be understood that spiritual comfort. which ariseth from a present feeling of the favour of God, or from a well grounded hope of future salvation; as also, the comfort and delight which Chrisiians take in the good alld welfare of each other. He that loveth his brother, rejoiceth in his welfare, 1 Corinthians 13:6 ; and therefore will not offend, or occasion him to sin. In the Holy Ghost; this is added, to show the efficient cause of these graces, which is the Spirit of God; and to distinguish this righteousness, peace, and joy, from that which is merely civil and carnal.

For the kingdom of God is not meat and drink,.... Neither the kingdom of glory, nor the ultimate glory and happiness of the saints in the other world, is attained to by any such things; for neither eating and drinking, nor not eating and drinking, can recommend to the divine favour, or give a meetness for heaven, or a right unto it; see 1 Corinthians 8:8 , nor does the kingdom of grace, the principle of grace, lie in such things, nor in anything that is external; nor does the Gospel, or Gospel church state, which frequently go under this name of the kingdom of God, consist of such things as the ceremonial and the legal dispensation did, but the Gospel and the dispensation of grace are opposed unto them; see Hebrews 9:10 . But righteousness, and peace, and joy in the Holy Ghost. The kingdom of glory, which is the kingdom of God, because of his preparing, giving, calling to, and putting into the possession of, is attained unto by righteousness; not the righteousness of men, but the righteousness of Christ imputed by God, and received by faith; and through peace made by the blood of Christ, and rejoicing in him, without having any confidence in the flesh, which is a branch of the Spirit's grace in regeneration. The kingdom of grace, or the governing principle of grace in the soul, and which is of God's implanting there, lies in righteousness and true holiness, in which the new man is created; in truth and uprightness in the inward parts, where the laws of God are put and written; and in peace of conscience, arising from the blood and righteousness of Christ; and in that spiritual joy and comfort the Holy Ghost produces, by leading to a sight of Christ, and an interest in him and his atonement. The Gospel, which gives an account both of the kingdom of grace and of glory, reveals the righteousness of Christ, and teaches men to live soberly, righteously, and godly, in this present evil world: it is a publication of peace by the blood of Christ; it calls men to peace, to cultivate peace one among another, and to seek those things which make for it; and when it comes in power, is attended with joy in the Holy Ghost, and is the means of increasing it; and this is another reason, persuading to Christian forbearance, in the use of things indifferent.

Christ deals gently with those who have true grace, though they are weak in it. Consider the design of Christ's death: also that drawing a soul to sin, threatens the destruction of that soul. Did Christ deny himself for our brethren, so as to die for them, and shall not we deny ourselves for them, so as to keep from any indulgence? We cannot hinder ungoverned tongues from speaking evil; but we must not give them any occasion. We must deny ourselves in many cases what we may lawfully do, when our doing it may hurt our good name. Our good often comes to be evil spoken of, because we use lawful things in an uncharitable and selfish manner. As we value the reputation of the good we profess and practise, let us seek that it may not be evil-spoken of. Righteousness, peace, and joy, are words that mean a great deal. As to God, our great concern is to appear before him justified by Christ's death, sanctified by the Spirit of his grace; for the righteous Lord loveth righteousness. As to our brethren, it is to live in peace, and love, and charity with them; following peace with all men. As to ourselves, it is joy in the Holy Ghost; that spiritual joy wrought by the blessed Spirit in the hearts of believers, which respects God as their reconciled Father, and heaven as their expected home. Regard to Christ in doing our duties, alone can make them acceptable. Those are most pleasing to God that are best pleased with him; and they abound most in peace and joy in the Holy Ghost. They are approved by wise and good men; and the opinion of others is not to be regarded.

17. For the kingdom of God—or, as we should say, Religion; that is, the proper business and blessedness for which Christians are formed into a community of renewed men in thorough subjection to God (compare 1Co 4:20). is not meat and drink—"eating and drinking" but righteousness, and peace, and joy in the Holy Ghost—a beautiful and comprehensive division of living Christianity. The first—"righteousness"—has respect to God, denoting here "rectitude," in its widest sense (as in Mt 6:33); the second—"peace"—has respect to our neighbors, denoting "concord" among brethren (as is plain from Ro 14:19; compare Eph 4:3; Col 3:14, 15); the third—"joy in the Holy Ghost"—has respect to ourselves. This phrase, "joy in the Holy Ghost," represents Christians as so thinking and feeling under the workings of the Holy Ghost, that their joy may be viewed rather as that of the blessed Agent who inspires it than their own (compare 1Th 1:6).

For the kingdom of God - For an explanation of this phrase, see the note at Matthew 3:2 . Here it means that the uniquenesses of the kingdom of God, or of the Church of Christ on earth, do not consist in observing the distinctions between meats and drinks, it was true that by these things the Jews had been particularly characterized, but the Christian church was to be distinguished in a different manner. Is not - Does not consist in, or is not distinguished by. Meat and drink - In observing distinctions between different kinds of food, or making such observances a matter of conscience as the Jews did. Moses did not prescribe any particular drink or prohibit any, but the Nazarites abstained from wine and all kinds of strong liquors; and it is not improbable that the Jews had invented some distinctions on this subject which they judged to be of importance. Hence, it is said in Colossians 2:16 , "Let no man judge you in meat or in drink;" compare 1 Corinthians 8:8 ; 1 Corinthians 4:20 . But righteousness - This word here means "virtue, integrity," a faithful discharge of all the duties which we owe to God or to our fellow-men. It means that the Christian must so live as to be appropriately denominated a righteous man, and not a man whose whole attention is absorbed by the mere ceremonies and outward forms of religion. To produce this, we are told, was the main design, and the principal teaching of the gospel; Titus 2:12 ; Compare Romans 8:13 ; 1 Peter 2:11 . Thus, it is said 1 John 2:29 , "Everyone that doeth righteousness is born of God;" 1 John 3:10 , "Whosoever doeth not righteousness is not of God;" compare 1 John 3:7 ; 1 Corinthians 15:34 ; 2 Corinthians 3:9 ; 2 Corinthians 6:7 , 2 Corinthians 6:14 ; Ephesians 5:9 ; Ephesians 6:14 ; 1 Timothy 6:11 ; 1 Peter 2:24 ; Ephesians 4:24 . He that is a righteous man, whose characteristic it is to lead a holy life, is a Christian. If his great aim is to do the will of God, and if he seeks to discharge with fidelity all his duties to God and man, he is renewed. On that righteousness he will not "depend" for salvation Philippians 3:8-9 , but he will regard this character and this disposition as evidence that he is a Christian, and that the Lord Jesus is made unto him" wisdom, and righteousness, and sanctification, and redemption;" 1 Corinthians 1:30 . And peace - This word, in this place, does not refer to the internal "peace" and happiness which the Christian has in his own mind (compare the notes at Romans 5:1 ); but to peace or concord in opposition to "contention" among brethren. The tendency and design of the kingdom of God is to produce concord and love, and to put an end to alienation and strife. Even though, therefore, there might be ground for the opinions which some cherished in regard to rites, yet it was of more importance to maintain peace than obstinately to press those matters at the expense of strife and contention. That the tendency of the gospel is to promote peace, and to induce people to lay aside all causes of contention and bitter strife, is apparent from the following passages of the New Testament; 1 Corinthians 7:15 ; 1 Corinthians 14:33 ; Galatians 5:22 ; Ephesians 4:3 ; 1 Thessalonians 5:13 ; 2 Timothy 2:22 ; James 3:18 ; Matthew 5:9 ; Ephesians 4:31-32 ; Colossians 3:8 ; John 13:34-35 ; John 17:21-23 . This is the second evidence of piety on which Christians should examine their hearts - a disposition to promote the peace of Jerusalem; Psalm 122:6 ; Psalm 37:11 . A contentious, quarrelsome spirit; a disposition to magnify trifles; to make the Shibboleth of party an occasion of alienation, and heart-burning, and discord; to sow dissensions on account of unimportant points of doctrine or of discipline, is full proof that there is no attachment to Him who is the Prince of peace. Such a disposition does infinite dishonor to the cause of religion, and perhaps has done more to retard its progress than all other causes put together. Contentions commonly arise from some small matter in doctrine, in dress, in ceremonies; and often the smaller the matter the more fierce the controversy, until he spirit of religion disappears, and desolation comes over the face of Zion: "The Spirit, like a peaceful dove, Flies from the realms of noise and strife." And joy - This refers, doubtless, to the "personal" happiness produced in the mind by the influence of the gospel; see the notes at Romans 5:1-5 . In the Holy Ghost - Produced "by" the Holy Spirit; Romans 5:5 ; compare Galatians 5:22-23 .

Romans 14:17 For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. This is a new reason for forbearance. No principle of duty is sacrificed; nothing essential to religion is disregarded, for religion does not consist in external observances, but in the inward graces of the Spirit. It has already been remarked ( Romans 14:4 ), that with all his desire of peace, no one was more firm and unyielding, when any dereliction of Christian principle was required of him, than the apostle. But the case under consideration is very different. There is no sin in abstaining from certain meats, and therefore, if the good of others require this abstinence, we are bound to exercise it. The phrase, kingdom of God , almost uniformly signifies the kingdom of the Messiah , under some one of its aspects, as consisting of all professing Christians, of all his own people, of glorified believers, or as existing in the heart. It is the spiritual theocracy. The theocracy of the Old Testament was ceremonial and ritual; that of the New is inward and spiritual. Christianity, as we should say, does not consist in things external. Meat and drink , or rather, eating ( βρῶσις ) and drinking ( πόσις .) The distinction between these words and βρῶμα and πόμα , is constantly observed in Paul’s epistles. Righteousness, peace, and joy in the Holy Ghost . These words are to be taken in their scriptural sense. Paul does not mean to say, that Christianity consists in morality; that the man who is just, peaceful, and cheerful, is a true Christian. This would be to contradict the whole argument of this epistle. The righteousness, peace, and joy intended, are those of which the Holy Spirit is the author. Righteousness is that which enables us to stand before God, because it satisfies the demands of the law. It is the righteousness of faith, both objective and subjective; peace is the concord between God and the soul, between reason and conscience, between the heart and our fellow men. And the joy is the joy of salvation; that joy which only those who are in the fellowship of the Holy Ghost ever can experience.