Communications received from G. K. I.-E. M. B.-Yod.
Rom. 13
Yod. Ver. 1-7. These verses would be especially suited to the Roman saints, living as they were in the great political center of the world. They were thus taught that, although free men in Christ Jesus, yet they were patiently to submit to the ruling powers, however antagonistic these might be to their interests. What a lesson to those of the present day, who are constantly fomenting rebellion against the civil authorities.
G. K. B.-Ver. 1. " Authorities in power" embraces every form of governing power, monarchical, aristocratic, or republican. The christian's duty is plain. Those that exist are ordained by God. His interests are heavenly, in Christ; his responsibility is to acknowledge what is in power as a fact, trusting God as to the consequences.
E. M. B.-Ver. 1. This is of great importance to a believer, whose end is to glorify God in obedience. The same truth which has delivered him from this present evil world, furnishes him with governing principles of conduct while yet remaining in the world, though no longer of it. It is well to bear in mind that the seat of government for the ruling of this world is reserved for Christ (Psa. 8, Heb. 2:5-85For unto the angels hath he not put in subjection the world to come, whereof we speak. 6But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? 7Thou madest him a little lower than the angels; thou crownedst him with glory and honor, and didst set him over the works of thy hands: 8Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. (Hebrews 2:5‑8)). One of His titles of glory is that of " Prince of the kings of the earth " (Rev. 1:55And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, (Revelation 1:5)). He is also "Governor among the nations" (Ps. 22:28). Yet is the right of the ruler to obedience secured by the sanction of God's name. Caesar has his things, which are to be duly rendered to him (Matt. 22:2121They say unto him, Caesar's. Then saith he unto them, Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's. (Matthew 22:21)).
Ed.-It is interesting to notice that, whereas in Chapter 12 we get the conduct of the christian in his private relationships, we have here his conduct in public.
E. M. B.-Ver. 2. How opposed this 'is to the principle which obtains in the present day, of endeavoring to compel the ruling powers to submit to the will of man. "Submit yourselves to every ordinance of man, for the Lord's sake (1 Peter 2:1313Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme; (1 Peter 2:13)—14). Secular government appears to be regarded in the light of a blessing from God (1 Tim. 2:1, 21I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; 2For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. (1 Timothy 2:1‑2)).
G. K. B.-" Damnation" verse 3 should read "judgment" kR.V.)
Yod.-Does this (ver. 4-6) confirm the " Divine right of kings," and " passive obedience," &c., so much claimed and contested against in the 17th century?
Ed.-It shows that government is of God, and that it is the christian's duty to obey it.
G. K. B.-To see God in the magistrate, brings in conscience.
E. M. B.-Ver. 6, 7. The believer's obedience to the ordinances of man follows as a result of his perfect freedom from man. It is to God, and not to man, all these things are done. "By Me kings reign... By Me princes rule," &c. (Prov. 8;15;16).
G. K. B.-Verse 8, " Owe no man anything except to love one another." The debt of love we should ever be paying, but can never pay off. Grace alone gives the power, but law is fulfilled thereby and indeed only thus.
E. M. B.-We are bound to the perpetual love of the brethren for the Lord's sake. Our real creditor is the Lord Himself: His sheep are the appointed receivers of His due. (John 21:15-1715So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs. 16He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep. 17He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep. (John 21:15‑17)). It is the new commandment addressed to us (1 John 2:8-108Again, a new commandment I write unto you, which thing is true in him and in you: because the darkness is past, and the true light now shineth. 9He that saith he is in the light, and hateth his brother, is in darkness even until now. 10He that loveth his brother abideth in the light, and there is none occasion of stumbling in him. (1 John 2:8‑10)). Alas! that we, who are so mightily loved, should ever be scanty in our measure of loving!
Yod.-Ver. 9. The Law, though powerless to save our souls, is still a pattern for our conduct.
G. K. B.-Verses 11 and 12. To the believer it is night still, although he has Christ the true light for himself, and though the day be not yet, he as a child of the day would walk comely as in its light.
E. M. B.-Ver. 14. Being already in Christ, we have to "put on" Christ. Having " put off " the works of darkness, our only safety is in hiding ourselves in Christ. It has been re marked, that God has made provision for the forgiveness of the sins of the believer in the advocacy of the Lord Jesus; but the believer is to make no provision for the flesh so long as he is in the wilderness.
G. K. B.—14, As we have Him inwardly as our life, may we wear Him outwardly, making no provision for the flesh.
Yod.-Here are two suits of clothes: the Lord Jesus Christ (it is spoken reverently) and the flesh. Practically, only one can be worn at a time. If the Lord Jesus be put on, He must be in every thought, word, and action. He can be worn all day, and need not be taken off at night. He will protect against burning rays of persecution, stormy trials and temptations, and chilling blasts of worldly influence. Of course, every believer, from another point of view, is in Christ (Eph. 1); and it is a solemn side-thought that He can be so covered up by the flesh as to be invisible to the world.
Rom. 14
Yod.-Ver. 1. The French version has " concerning him that is feeble in the faith, receive him with kindness, without strifes and disputes." Sectarianism says, " If he cannot pronounce our shibboleth, we cannot receive him."
G. K. B.-The weak were such christians as were still shackled in conscience by their old Jewish observances as to days, meats, &c. The strong were those who saw in their death with Christ the end of all such bondage, and enjoyed. liberty in the Spirit.
E. M. B.-Ver. 5. " Let every man be fully persuaded in his own mind." A christian is called to the exercise of a sound mind before God about everything with which he is brought into contact. Full persuasion, therefore, is expected as a precedent condition of all his actions. Christians follow each others' examples much more easily and naturally than they follow the Lord. It is the characteristic of the wise man that he is able to render a reason for what he does. This wisdom is looked for from the Christian. As it it elsewhere said, " See that ye walk circumspectly, not as fools, but as wise."
Yod.-Ver. 5. Does not this argue diversity of mind, character, and circumstances: hence diversity of opinion? Mark, this is only on subordinate points.
G. K. B.-This does not include the Lord's day which rests on the highest sanction of the risen Lord (John 20:19,2019Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you. 20And when he had so said, he showed unto them his hands and his side. Then were the disciples glad, when they saw the Lord. (John 20:19‑20)), confirmed by the Holy Ghost sent down from heaven (Acts 20:77And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. (Acts 20:7); 1 Cor. 16:22Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. (1 Corinthians 16:2), and Rev. 1 ro.) To confound the Lord's day with the Sabbath is to confound the gospel with the law, the Christian with the Jew, Christ with Adam.
Yod.-At what period will this judgment (ver. 10) happen? Ed.-Probably after the rapture of the saints, and before their public appearing with Christ.
E. M. B.-The 10th verse returns to the subject of conscience and re-states the question put in ver. 4. There is here a new argument of forbearance brought forward, which takes its rise from the doctrine of Christ's Lordship.
The Lord will judge His people is the expression of a standing principle of the Divine government.
Will confessed and forgiven sin be in any reproduced at the judgment-seat of Christ? Is it a second judgment of faults already judged in ourselves and put away by God which awaits the believer?
Verses 11 and 12 form a striking testimony to the person of our blessed Lord: the Godhead of Christ is so strongly and directly stated.
G. K. B,-Verse 13. This is a principle as true for the strong as for the weak; for though the weak were the most prone to judge, the strong to despise, both are called to make this their determination.
E. M. B.-Verse 13. One's soul droops with shame while pondering the precepts of the Spirit of grace. It ought to be an easy thing to them who are born of love to walk in love. Yet alas it is here that the root of all difficulty lies. Love of the brethren, if real, is a sure preservative from offense (1 John 2:1010He that loveth his brother abideth in the light, and there is none occasion of stumbling in him. (1 John 2:10)).
Yod.-Ver. 15. The natural man says, Am I my brother's keeper?" God here answers, " Yes." By our silent and, perhaps unconscious, influence, our brother stands or falls.
G. K. B.-Ver. 17. The kingdom of God is used here not dispensationally, but morally. The kingdom of Heaven invariably occurs in a dispensational sense, and means that state of things where the heavens rule now that Jesus is cast out from the earth -,-first while He is hid in God, secondly, when He comes again in the clouds of heaven with power and glory. The apostle insists that the kingdom of God cannot be lowered to things that " perish with the using," it is "righteousness, and peace and joy in the Holy Ghost," the inward spirit and practical power of the Christian.
E. M. B.-Verse 18. We read concerning our Lord that He increased in favor with God and man.
It is well for a Christian to ask himself often how and in what things he is serving Christ.
Yod.-Ver. 18. We get an " approved " one-Apelles-in Chapter 16 ro.
G. K. B. Verse 21, There might be various degrees of danger, but the only thing that becomes the saint in this is, to seek his brother's good. To be strong in faith is right, but it should be conjoined with the energy of love for those who are weak.