Rom 14:6, Tit 1:15 | JFB | STEP | 6. He that regardeth the day, regardeth it to the Lord —the Lord CHRIST , as before. and he . . . not, to the Lord he doth not —each doing what he believes to be the Lord's will. He that earth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks —The one gave thanks to God for the flesh which the other scrupled to use; the other did the same for the herbs to which, for conscience' sake, he restricted himself. From this passage about the observance of days, ALFORD unhappily infers that such language could not have been used if the sabbath law had been in force under the Gospel in any form. Certainly it could not, if the sabbath were merely one of the Jewish festival days; but it will not do to take this for granted merely because it was observed under the Mosaic economy. And certainly, if the sabbath was more ancient than Judaism; if, even under Judaism, it was enshrined among the eternal sanctities of the Decalogue, uttered, as no other parts of Judaism were, amidst the terrors of Sinai; and if the Lawgiver Himself said of it when on earth, "The Son of man is LORD EVEN OF THE SABBATH DAY " (see ) —it will be hard to show that the apostle must have meant it to be ranked by his readers among those vanished Jewish festival days, which only "weakness" could imagine to be still in force—a weakness which those who had more light ought, out of love, merely to bear with.

Romans 14:6

6. He that regardeth the day, regardeth it to the Lord—the Lord CHRIST, as before.

and he . . . not, to the Lord he doth not—each doing what he believes to be the Lord's will.

He that earth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks—The one gave thanks to God for the flesh which the other scrupled to use; the other did the same for the herbs to which, for conscience' sake, he restricted himself. From this passage about the observance of days, ALFORD unhappily infers that such language could not have been used if the sabbath law had been in force under the Gospel in any form. Certainly it could not, if the sabbath were merely one of the Jewish festival days; but it will not do to take this for granted merely because it was observed under the Mosaic economy. And certainly, if the sabbath was more ancient than Judaism; if, even under Judaism, it was enshrined among the eternal sanctities of the Decalogue, uttered, as no other parts of Judaism were, amidst the terrors of Sinai; and if the Lawgiver Himself said of it when on earth, "The Son of man is LORD EVEN OF THE SABBATH DAY" (see Mr 2:28) —it will be hard to show that the apostle must have meant it to be ranked by his readers among those vanished Jewish festival days, which only "weakness" could imagine to be still in force—a weakness which those who had more light ought, out of love, merely to bear with.

Titus 1:15

15. all things—external, "are pure" in themselves; the distinction of pure and impure is not in the things, but in the disposition of him who uses them; in opposition to "the commandments of men" (Tit 1:14), which forbade certain things as if impure intrinsically. "To the pure" inwardly, that is, those purified in heart by faith (Ac 15:9; Ro 14:20; 1Ti 4:3), all outward things are pure; all are open to, their use. Sin alone touches and defiles the soul (Mt 23:26; Lu 11:41).

nothing pure—either within or without (Ro 14:23).

mind—their mental sense and intelligence.

conscience—their moral consciousness of the conformity or discrepancy between their motives and acts on the one hand, and God's law on the other. A conscience and a mind defiled are represented as the source of the errors opposed in the Pastoral Epistles (1Ti 1:19; 3:9; 6:5).