to the will of God, and, therefore, although some from weakness or igno- rance may err as to the rule of duty, they are not to be despised or cast out as evil. The strong should not condemn the scrupulous, nor the scrupulous be censorious towards the strong. This is a fourth argument in favour of the mutual forbearance enjoined in the first verse. He that eateth^ eateth to the Lord ; for he giveth God thanks, &c. That is, he who disregards the Mosaic distinction between clean and unclean meats, and uses indiscriminately the common articles of food, acts religiously in so doing, as is evident from his giving God thanks. He could not deli- berately thank God for what he supposed God had forbidden him to use. In like manner, he that abstains from certain meats does it religiously, for he also giveth thanks to God ; which implies that he regards himself as acting agreeably to the divine will.
(7) For none of us liveth to himself, and no man dieth to himself. This verse is an amplification and confirmation of the preceding. The principle on which both the classes of persons just referred to acted, is a true Christian principle. No Christian considers himself as his own master, or at liberty to regulate his conduct according to his own will, or for his own ends; he is the servant of God, and, therefore, endeavours to live according to his will and for his glory. They, therefore, who act on this principle, are to be regarded and treated as true Christians, although they may differ as to what the will of God, in particular cases, requires. No man dieth to himself, i. e. death as well as life must be left in the hands of God, to be directed by his will and for his glory. The senti- ment is, we are entirely his, having no authority over our life or death.
(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, lue are the Lord's. The same sentiment as in the preceding verse, rather more fully and explicitly stated. In v. 7, Paul had stated, negatively, that the Christian does not live according to his own will, or for his own plea- sure ; he here states, affirmatively, that he does live according to the will of Christ and for his glory. This being the case, he is a true Christian ; he belongs to Christ, and should be so recognised and treated. It is very obvious, especially from the following verse, which speaks of death and resurrection, that Christ is intended by the word Lord in this verse. It is for Christ, and in subjection to his will, that every Christian endea- vours to regulate his heart, his conscience, and his life. This is the pro- foundest homage the creature can render to his Creator ; and as it is the service which the Scriptures require us to render to the Redeemer, it of necessity supposes that Christ is God. This is rendered still plainer by the interchange, throughout the passage (vs. 6 — 9), of the terras Lord and God. * He that eateth, eateth to the Lord, for he giveth God thanks. We live unto the Lord ; we are the Lord's. For to this end Christ died and rose, that he might be the Lord,' &c. It is clear that, to the apostle's mind, the idea that Christ is God was perfectly familiar.
(9) For to this end Christ both diedf and rose, and revived, that he