Romans 14:8

Rom_14:8

For whether we live, we live unto the Lord.

The Christian idea o/ life

I. The Christian idea of life: To the Lord we live: to the Lord we die. That idea of life is founded on Rom_14:7. In one aspect that is a universal and inevitable law. Now, Paul says that what all other men must do unconsciously, the Christian does consciously. Life has two aspects--the voluntary and the involuntary. Both these spheres of life are to be consecrated.

1. In the Christian idea the whole of those marvellous activities that rise from our will are to be one scene of dedication to God. This seems visionary and impossible. I believe it is practicable and attainable. To illustrate this. Our voluntary actions are most powerfully influenced by silent currents of emotion which only now and then flash into sight. Just as in the ocean, underneath the constant motion of its waves, there are deep currents setting in one fixed direction, undisturbed by the roar of the storm, and moving on still when calmness rests on the sea--so in the life of the soul. You see this in great transgressors. The silent progress towards crime culminates suddenly in outward action, and the unseen smouldering fire leaps out in flame. You see it in great discoverers. They had long been seeking for a truth; in a moment it revealed itself, and the silent train of inquiry flashed then to its result. We see it in ourselves. We have found temptation suddenly assume a gigantic and almost irresistible strength after periods of carelessness or unwatchfulness over our inner life. Or we have often found, after long fear and foreboding of some trial, a strength of soul arise which enables us to bear it. Now, if these silent, secret tendencies of thought and feeling control so much of our voluntary life, may not that life be wholly consecrated, if a great silent consecration be the strong impulse of our being? Have we not met with men whose lives were silent prayers, who have made us feel--even by passing words and trifling things--that Christ was being formed within them? Such men apparently forget the future in their work, but really, never. Present a temptation to them, and their strength of resistance manifests itself. If, then we are dedicated, we live unto the Lord.

2. But there are the inevitable occurrences in life. Against them our wills are powerless. Constantly do we feel the truth of the proverb, Man proposes, but God disposes. Now the question arises, How can such things be consecrated; can we consecrate the unknown and inevitable? We cannot, but we can dedicate ourselves by accepting the inevitable as coming from the hand of our Father. Not in mechanical submission, like slaves broken into discipline by the lash; not in hard stoicism, like the creatures of an inscrutable and remorseless fate; but in patient, trustful resignation, as children who, though they cannot trace the Fathers plan, can yet repose on the knowledge of His love. To the man who can thus see Gods glory through the windows of life, all adverse circumstances become consecrations. Disappointments bear on their bitter winds the sounds of songs. Great sorrows may rend the temple of life, but they will reveal within an altar and a sacrifice kindled by a Divine fire. Therefore, whether we die, we may die unto the Lord.

II. The motive by which this consecration may be realised (Rom_14:9). There are two aspects of this--

1. By the power of His love Christ is Lord over our voluntary life. Christ must possess us, and we must yield up our hearts daily as living sacrifices to God through Him. It may be said, But this is ideal and impossible, and would generate a morbid pietism. I do not say we can always be consciously acting under the power of Christs love. But a deep communion with Him may so penetrate us with His Spirit as to hallow and glorify all our life, and thus we may live unto the Lord.

2. Christ is Lord over the inevitable events of life. All things are given into His hands. He is King over our whole histories. Our disappointments, failures, sorrows, deaths agonies and fears, are known to and sympathised with by Him. (E. L. Hull, B.A.)

A consecrated life

I. Implies--

1. Complete submission to Christs authority.

2. Devotion to Him as our highest aim.

3. Subserviency to His designs.

II. Secures--

1. Happiness.

2. Honour.

3. Blessing.

4. Success.

5. Final salvation. (J. Lyth, D.D.)

Living unto the Lord

I. What this is. It is the consecration to Christ of the life.

1. Intellectual. To think for Him, study Him, understand His will, read His Word.

2. Emotional. To make Him the object of our love, joy, hope.

3. Practical. To use the mouth to speak for Him, the hands to work for Him, the feet to carry His messages.

4. Spiritual. To be one with Him.

II. How this is to be accomplished.

1. By His living unto us. This He has done and still does.

2. By His drawing us to Himself. This He does by the allurements of His love.

3. By our willing surrender to His attraction.

4. By definite acts and a permanent spirit of self-consecration.

III. For what purpose this is done.

1. Supremely--for Christs glory.

2. Mediately--for the benefit of the world.

3. Subordinately--for our own perfection.

IV. To what issue does this tend?

1. Christs universal supremacy in fact as well as by right.

2. A regenerated universe.

3. Endless personal reward. (J. W. Burn.)

Living unto the Lord

I. Living unto the Lord may be considered as including the following particulars--

1. That we make His will the rule, the only rule, of our conduct.

2. That we make His approbation our governing aim, and to study to please Him in all that we do.

3. That we make His glory our end in everything we do.

4. That we be wholly resigned to His disposal; blessing Him at all times, in adversity as well as in prosperity, making Him as welcome to take from us as to give unto us.

5. That we be so thoroughly devoted to Him as to account that we live not at all, but in so far as we serve Him and show forth His praise.

II. Apply this description of genuine Christianity as a measure or standard for helping us to judge of our spiritual condition.

1. Of what weight is the authority of God in your hearts ?

2. Whom do you seek to please, and whose approbation do you principally covet?

3. What regard do you feel for the honour of your Lord?

4. What is it that gives the highest value to everything in your esteem?

Conclusion--

1. Unless we live unto the Lord we shall counteract the very design of that marvellous love He hath manifested towards us in giving Himself for us an offering and sacrifice to God for a sweet-smelling savour.

2. We are therefore obliged to live unto the Lord, as we regard the honour of our Master, and the credit of that saving religion which He taught.

3. We are bound to live in the manner I described by the strictest ties of justice and equity (1Co_6:19-20). (R. Walker.)

Living unto the Lord

1. Christ is the giver of our life.

2. He is the sustainer of our life.

3. He has redeemed our life.

4. He should therefore have the devotion of our life.

5. Then He will be the rewarder of our life. (R. Walker.)

Working as to the Lord

Let me say this--we want to work as in the presence of the Lord. We know that the apostle in writing to Timothy in the Second Epistle says when he was speaking of his adversaries, Notwithstanding, the Lord stood with me and strengthened me. There is such a thing as working under the eye of men. I was in a factory the other day in Fife, and the head of the firm took me through it; and while there was considerable activity and diligence on the part of the hands employed, I noticed when the master stood beside the man or woman engaged in a certain work that there was a kind of special care. They were working under the masters eye. Ah! my brethren and my sisters, if we know that the Lord is with us in the pulpit or in the class or as we speak to individual souls we shall seek to do the work as under His eye. (W. Lockhart.)

And whether we die, we die unto the Lord.

Dying unto the Lord

I. What is it to die unto the Lord? To have a view to the glory of God in all that pertains to our death.

1. In the state of our views and feelings in the prospect of death. It is not to be wondered at that the ungodly should fear death. But when Gods people are alarmed it is a disparagement to Christ. When, however, they look forward to death with holy calmness and no longer regard it as the king of terrors, trusting in the sufficiency of Christ to bear up, God is glorified. Such count not their lives dear to them.

2. In the frame of our mind, and the tenor of our actions, during the various preparatory exercises which may precede death.

(I) A deathbed brings around you affectionate friends, and places you in a situation to speak with effect and with power on Christs behalf. Many good men and women are found on their deathbeds to be eminent and successful preachers of righteousness.

(2) You may glorify God also in the meditations of your own hearts by the resignation with which you endure the chastenings of your Father.

3. Amidst the struggle and pain with which death is attended. Some only of Gods saints are privileged thus to give glory to God. Times of trial and persecution are the seasons in which God has been most signally glorified amidst the last sufferings of His saints.

II. What means should be employed that we may be prepared to die unto the lord?

1. Enrich your minds with the stores of Divine truth. A deathbed needs these supports, and they are then very precious.

2. Do not entangle yourself needlessly with the concerns and cares of the world. Many Christians, by erring in this respect, greatly disturb the peace of their dying hours, and impair the force and value of their testimony.

3. Mortify all the evil tempers and corrupt feelings of the natural heart. Fretfulness and impatience, excessive concern about personal indulgences, and discomposure at apparent neglect sit ill on a dying Christian. These can only be obviated by attending when you are in health to the right ordering of every feeling and temper, and by self-denial.

4. Accustom yourselves to just and scriptural notions of death. Considering--

(1) The uncertainty of your dying hour.

(2) How near it is.

(3) Its consequences.

5. Learn to lean with a simple, childlike trust on Christ. The nearness of Christ to the dying man is the great concern, and then all helps and accessories may be withdrawn. (S. Smith.)

Dying unto the Lord

It is true that no earthly friend can accompany us through the swellings of Jordan. But though we may then be alone in one sense, yet we need not in another: the Saviour has promised to accompany us. He says, When thou passest through the waters, I will be with thee. See that child who has to go through a dark plantation at the dead hour of night. Does he fear? No. Why? Simply because his fathers hand is locked in his. The presence of his father dismisses his fears. So, when we are in the hands of our heavenly Father, we need not fear. He who holds up worlds can surely protect us, and He has pledged Him-self to do so if we fully trust ourselves to Him. (J. Whitson.)

Dying unto the Lord

Paid the debt of nature. No; it is not paying a debt: it is rather like bringing a note to a bank to obtain solid gold in exchange for it. In this case you bring this cumbrous body, which is nothing worth, and which you could not wish to retain long: you lay it down, and receive for it, from the eternal treasures, liberty, victory, knowledge, rapture. (J. Foster.)

Dying unto the Lord

A lieutenant in an Iowa regiment was brought into the hospital, wounded in the shoulder. At first it was thought that he would recover; but, after a few days, he rapidly declined. Just before his death, a lady nurse said to him, Lieutenant, you have but a few moments to live: if you have any word to send to your wife and little one in Iowa, you must speak it very quickly. He looked up at her, his face shining like an angels, and said, Tell my wife that there is not a cloud between me and Jesus. (G. S. F. Savage.)

Living and dying unto the Lord

I. Real Christians are the Lords.

1. By election.

2. By redemption.

3. By sanctification.

4. By adoption. He has received them into His holy family, and entitled them to all the privileges and blessings of it.

II. They are willing both to live and to die to the Lord. There is no medium between mens living and dying to God, and their living and dying to themselves (Rom_14:7). They are willing--

1. To live to Him, by--

(1) Self-dedication.

(2) Submission to His government.

(3) A cheerful and universal obedience to His commands.

(4) Promoting the interests of His kingdom.

2. To die unto the Lord.

(1) As to the time when they shall die.

(2) As to the place of their dying.

(3) As to all the other circumstances of their death, whether with disease or accident, etc.

Conclusion: If Christians are willing to live and to die to the Lord, then--

1. The life of a real Christian is a life of self-denial.

2. They live much happier than those who live to themselves.

3. Their life is an exemplary life.

4. Their death, though a gain to them, is a loss to the world.

5. They are willing to bury their friends who die to the Lord, whenever they are called to the trial. (N. Emmons, D.D.)

Whether we live, therefore, or die, we are the Lords.--

We are the Lords

I. Living.

1. Consecrated to Him.

2. At His disposal.

3. Under His protection.

4. Acknowledged and blessed by Him.

II. Dying.

1. When and where He pleases.

2. Glorifying Him.

3. Delivered by Him.

4. Claimed as His property for ever. (J. Lyth, D.D.)

We are the Lords

I. By voluntary sacrifice.

1. We live to Him.

2. We die to Him.

II. By inalienable right.

1. In life.

2. In death. (J. Lyth, D.D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Rom 14:8. Τῷ Κυρίῳ, to the Lord) implying the Divine majesty and power of Christ.—ἔσμεν) we are, not merely we begin to be.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Vv. 8. The proof of Rom 14:7 is given in Rom 14:8 (for). Our life and death being through the fact of faith at the Lord’s service, the contrast between living and dying is thus completely dependent on the higher direction impressed on our being. Comp. 2Co 5:15 and Rom 12:1. For the believer to live, is to serve Christ; to die, is to be united to Him more perfectly (Php 1:21-24; 2Co 5:6-9). Hence it follows (οὖν, therefore) that he remains in every state of the case the Lord’s property. As the dative τῷ κυρίῳ, to the Lord, in the first part of the verse, expressed consecration; so the genitive τοῦ κυρίου, literally, of the Lord, in the last proposition, expresses possession. We remain His in both cases. The bond which unites us to Him can only be strengthened by the so varied circumstances summed up in the two words: life and death.

The first and third time we should probably read the subjunctive ἀποθνήσκωμεν; for ἐάν, if, whether, is construed in the N. T. only with the subjunctive. But the second time the indicative ἀποθνήσκομεν must certainly be read; for it is a fact which Paul is stating. Those who have read the subjunctive, have mistaken it for an exhortation.

The solidity of the bond of possession which unites the believer to the Lord, rests on his side on the subjective fact of faith, but on the Lord’s side on an objective fact which nothing can shake: the sovereignty of the glorified Christ, in virtue of which He evermore controls the contrast between life and death (Rom 14:9).

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

Rom_14:8

For whether we live, we live unto the Lord; or whether we die, we die unto the Lord; whether we live, therefore, or die, we are the Lords. The same sentiment as in the preceding verse, rather more fully and explicitly stated. In Rom_14:7, Paul had stated, negatively, that the Christian does not live according to his own will, or for his own pleasure; 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 recognized and treated. It is very obvious, especially from the following verse, which speaks of death and resurrection, that Christ is intended in the word Lord, in this verse. It is for Christ, and in subjection to his will, that every Christian endeavors to regulate his heart, his conscience, and his life. This is the profoundest 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 (Rom_14:6-9), of the terms Lord and God: He that eateth, eateth to the Lord, for he giveth God thanks. We live unto the Lord; we are the Lords. For to this end Christ died and rose, that he might be the Lord, etc. It is clear that, to the apostles mind, the idea that Christ is God was perfectly familiar. Whether we live, therefore, or die, we are the Lords. We are not our own, but Christs, 1Co_6:19. This right of possession, and the consequent duty of devotion and obedience, are not founded on creation, but on redemption. We are Christs, because he has bought us with a price.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

For whether we live, we live unto the Lord--the Lord CHRIST; see Rom 14:9.

and whether we die, we die unto the Lord; whether we live therefore, or die, we are the Lord's--Nothing but the most vivid explanation of these remarkable words could make them endurable to any Christian ear, if Christ were a mere creature. For Christ is here--in the most emphatic terms, and yet in the most unimpassioned tone--held up as the supreme Object of the Christian's life, and of his death too; and that by the man whose horror of creature worship was such, that when the poor Lycaonians would have worshipped him, he rushed forth to arrest the deed, directing them to "the living God," as the only legitimate Object of worship (Act 14:15). Nor does Paul teach this here, but rather appeals to it as a known and recognized fact, of which he had only to remind his readers. And since the apostle, when he wrote these words, had never been at Rome, he could only know that the Roman Christians would assent to this view of Christ, because it was the common teaching of all the accredited preachers of Christianity, and the common faith of all Christians.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

8. To the Lord we live, etc. This does not mean the same as when it is said in Romans 6:11, that we are made alive unto God by his Spirit, but that we conform to his will and pleasure, and design all things to his glory. Nor are we only to live to the Lord, but also to die; that is, our death as well as our life is to be referred to his will. He adds the best of reasons, for whether we live or die, we are his: and it hence follows, that he has full authority over our life and our death.

The application of this doctrine opens into a wide field. God thus claims authority over life and death, that his own condition might be borne by every one as a yoke laid on him; for it is but just that he should assign to every one his station and his course of life. And thus we are not only forbidden rashly to attempt this or that without God’s command, but we are also commanded to be patient under all troubles and losses. If at any time the flesh draws back in adversities, let it come to our minds, that he who is not free nor has authority over himself, perverts right and order if he depends not on the will of his lord. Thus also is taught us the rule by which we are to live and to die, so that if he extends our life in continual sorrows and miseries, we are not yet to seek to depart before our time; but if he should suddenly call us hence in the flower of our age, we ought ever to be ready for our departure.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

8. we die unto the Lord] In view of Rom_14:9, this must mean, “when we die, we do not pass out of His bondservice, but only into another mode of it: in the world to come we are still at His command, responsible to Him.” Not so much the act of death as the state of the departed seems to be in question here. (The usage of the Gr. verb rendered “die” fully admits this: it must occasionally be rendered “lie dead.”)

The whole of this passage is deeply significant of the true object of a Christian’s life. We are bound indeed to “live to others;” but this bond is but a part of the supreme obligation (of which non-religious philanthropy knows nothing, though it owes to the Gospel so much of its original impulse,) to “live and die unto the Lord.” There are some excellent remarks on this in Memorials of a Quiet Life, III. 130.

whether we live therefore] “Therefore” gathers up the facts just stated into one summary expression.

the Lord’s] His bondservants. Cp. St Paul’s own personal confession, Act_27:23.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For whether we live, we live unto the Lord,.... As natural, so spiritual life is derived from the Lord, and believers live by faith upon him, and according to his will revealed in the word; find to his honour and glory; at least they desire so to do:

and whether we die, we die unto the Lord; resigning up life unto him, whenever it is his pleasure; magnifying of him, as by life, so by death; dying to be with him, to be raised again by him, and live with him for evermore; in the faith and hope of this, the believer both lives and dies, and so glorifies Christ both in life and death: hence this conclusion follows,

whether we live therefore or die, we are the Lord's; by the gift of the Father to him, by his own purchase, and the power of his grace, making them willing to give up themselves to him: and hence it is, that under a sense of this, that they are his, and not their own, nor another's, they do all they do for his glory; whether they observe, or not observe a day, it is to the Lord; whether they eat, or not eat things formerly forbidden, it is to him; and whether they live or die, it is to the Lord, whose they are: and hence also it is, that they are not to be despised and set at nought, or to be judged and censured by one another, since they belong to another master, who is their Lord, and will be their Judge.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

8 For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s.

Ver. 8. We are the Lord’s] Death divides us not from Christ, but brings us home to him, 2Co 5:6. It is but winking (as that martyr said), and thou shalt be in heaven presently.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For whether we live - As long as we live.

We live unto the Lord - We live to do his will, and to promote his glory. This is the grand purpose of the life of the Christian. Other people live to gratify themselves; the Christian to do those things which the Lord requires. By “the Lord” here the apostle evidently intends the Lord Jesus, as it is evident from Rom 14:9; and the truth taught here is, that it is the leading and grand purpose of the Christian to do honor to the Saviour. It is this which constitutes his special character, and which distinguishes him from other people.

Whether we die - In the dying state, or in the state of the dead; in the future world. We are “no where” our own. In all conditions we are “his,” and bound to do his will. The connection of this declaration with the argument is this: Since we belong to another in every state, and are bound to do his will, we have no right to assume the prerogative of sitting in judgment on another. “We” are subjects, and are bound to do the will of Christ. All other Christians are subjects in like manner, and are answerable, not to us, but directly to the Lord Jesus, and should have the same liberty of conscience that we have. The passage proves also that the soul does not cease to be conscious at death. We are still the Lord’s; his even when the body is in the grave; and his in all the future world: see Rom 14:9.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

8. Live… die—The apostle with plentiful reiteration seeks to impress the contending parties with the ties which bind them to the judgment seat, and which should hush all angry contention about non-essentials. Living or dying we are the Lord’s property, and neither side is to be assailed or damaged by the other.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

8. “Therefore whether we live or whether we die we are the Lord’s.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

For whether we live, we live unto the Lord; or whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's . [As we are Christ's by right of redemption and purchase ( Act_20:28 ; 1Co_6:19-20 ; 1Co_7:23 ; 1Pe_1:18-19 ), we are not our own, but the rights of Christ overshadow all our individual rights, whether exercised in asserting our liberty or indulging our spirit of censoriousness. To live to self is forbidden; we must live with a view to our Lord and his interest in others. Whether, therefore, a man regard any particular act, food or pleasure as a thing permissible--a thing wherein he may, figuratively speaking, live; or whether he regards it as an affair wherein he must deny himself, and so, figuratively, die, in either case he must take more than himself into account, for he must include the Lord and others. Comp. 2Co_5:15 ; Rom_12:1 ; Phi_1:21-24 ; 2Co_5:6-9 ]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

8. We are the Lord's. While living, the aim must be to do the Lord's will, and even when we die we will be fully resigned to his will. We are not at our own disposal.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

8. τῷ κυρίῳ, for the Lord; dat. as above, 6.

τοῦ κυρίου ἐσμέν. The whole argument rests on the position of Christians as δοῦλοι τοῦ κυρίου.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

8.] The inference,—that we are, under all circumstances, living or dying (and a fortiori eating or abstaining, observing days or not observing them), Christ’s: His property.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

8. τῷ Κυρίῳ: ‘but it is to Christ, as men living in Christ’s sight and answerable to Him, that we must live; in Christ’s sight we shall die. Death does not free us from our obligations, whether we live or die we are the Lord’s.’ Wetstein compares Pirqê Aboth, iv. 32 ‘Let not thine imagination assure thee that the grave is an asylum; for perforce thou wast framed, and perforce thou wast born, and perforce thou livest, and perforce thou diest, and perforce thou art about to give account and reckoning before the King of the kings of kings, the Holy One, blessed is He.’

It may be noticed that in these verses St. Paul describes the Christian life from a point of view other than that which he had adopted in chap. 8. There it was the higher aspects of that life as lived in union with Christ, here it is the life lived as in His sight and responsible to Him.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.