which judges a brother (14:4-10), by the unifying effect of our connection with the death and resurrection of the

Lord (14:7-9), and by the fact that all will have to give an account to God (14:10-12).

Chapter 15 opens with the other side of the question. Instead of the strong despising the scruples of the weak,

they ought rather to bear their infirmities; and avoid all tendency to please themselves by a false emphasis upon

Christian liberty (15:1). Each must think of his neighbour's edification. Paul's own example could be given of his

condescension (e.g., 1 Cor. 9:9-23), but he can bring to bear a greater - `even Christ pleased not Himself'. The

apostle brings them back along this line, and returns to the practical outcome of recognizing the reconciliation, by

`That ye may with ONE mind and ONE mouth (i.e. the Jews and the Gentiles, the weak and the strong) glorify

God, even the Father of our Lord Jesus Christ. Wherefore RECEIVE YE ONE ANOTHER, as Christ also received us

to the glory of God' (15:6,7).

The glory of God is the supreme test of all doctrine and practice, even as it is the goal of every dispensation and

age. This we can trace throughout the epistle. The giving up of the nations, and their awful degeneration hinged

upon their attitude to this great goal:

`... when they knew God, they GLORIFIED Him not as God ... but ... changed the GLORY of the uncorruptible God

into an image made like to corruptible man' (Rom. 1:21-23).

The Jew also became chargeable with regard to this, and so it is written,

`... all have sinned, and come short of the GLORY of God' (Rom. 3:23).

The other side of the question is connected with Abraham, the great contrast to the Babylonian rebellion. Called

out of the apostasy by the `God of (the) glory' (Acts 7:2), he was `strong in faith, giving glory to God' (Rom. 4:20).

Those who are justified by like precious faith, though once they were numbered with those who sinned and came

short of the glory of God, now boast `in hope of the glory of God' (5:2). To Israel, as a nation, once pertained `the

glory' (9:4), but now both Jews and Gentiles were seen to be `vessels of mercy ... afore prepared unto glory' (9:23).

The reconciliation glorified (same word as `magnify') the office of the apostle Paul, the apostle to the Gentiles. The

reconciled Jew and Gentile had been received by Christ unto the glory of God (15:7), and therefore they should with

one mind and one mouth glorify God (15:6). This leads on to 15:9, `that the Gentiles might glorify God for His

mercy', which we must consider in a moment. The final word comes in 16:27, where the obedience of the faith

among all nations issues in the glory of God unto the ages.

Before leaving this section we will supply the structure of the passage in order to stimulate closer acquaintance.

Command to RECEIVE the weak.

B 14:-1 to 15:6. How to RECEIVE. Negatively.

Command to RECEIVE one another.

How to RECEIVE. Positively.

The expansion of one sub-division may inspire the reader to search out further for himself.

Do not put a stumbling block in the way.

There is nothing `common' of itself - unless so esteemed.

c 15,16. Destroy not with meat, for whom Christ died.

Acceptable to God, and approved of men.