should be known among all nations, and that his majesty should everywhere shine forth, which
was then hid among very few, and as it were in an obscure corner of the world; yet if we examine
it more closely, it will be evident that its complete fulfillment is not now taking place, nor has it
ever taken place, nor is it to be hoped for in future ages. God does not now rule otherwise in the
world than by his gospel; nor is his majesty otherwise rightly honored but when it is adored as
known from his word. But the word of God has ever had its enemies, who have been perversely
resisting it, and its despisers, who have ever treated it with ridicule, as though it were absurd and
fabulous. Even at this day there are many such, and ever will be. It hence appears, that this prophecy
is indeed begun to be fulfilled in this life, but is far from being completed, and will not be so until
the day of the last resurrection shall shine forth, when Christ’s enemies shall be laid prostrate, that
they may become his footstool. But this cannot be except the Lord shall ascend his tribunal: he has
therefore suitably applied this testimony to the judgment-seat of Christ.
This is also a remarkable passage for the purpose of confirming our faith in the eternal divinity
of Christ: for it is God who speaks here, and the God who has once for all declared, that he will
not give his glory to another. (Isaiah 42:8.) Now if what he claims here to himself alone is
accomplished in Christ, then doubtless he in Christ manifests himself And unquestionably the truth
of this prophecy then openly appeared, when Christ gathered a people to himself from the whole
world, and restored them to the worship of his majesty and to the obedience of his gospel. To this
purpose are the words of Paul, when he says that God gave a name to his Christ, at which every
knee should bow, (Philippians 2:10:) and it shall then still more fully appear, when he shall ascend
his tribunal to judge the living and the dead; for all judgment in heaven and on earth has been given
to him by the Father.
The words of the Prophet are, “Every tongue shall swear to me:” but as an oath is a kind of
divine worship, the word which Paul uses, shall confess, does not vary in sense:^424 for the Lord
intended simply to declare, that all men should not only acknowledge his majesty, but also make
a confession of obedience, both by the mouth and by the external gesture of the body, which he
has designated by the bowing of the knee.
12.Every one of us, etc. This conclusion invites us to humility and lowliness of mind: and hence
he immediately draws this inference, — that we are not to judge one another; for it is not lawful
for us to usurp the office of judging, who must ourselves submit to be judged and to give an account.
From the various significations of the word to judge, he has aptly drawn two different meanings.
In the first place he forbids us to judge, that is, to condemn; in the second place he bids us to judge,
that is, to exercise judgment, so as not to give offense. He indeed indirectly reproves those malignant
censors, who employ all their acuteness in finding out something faulty in the life of their brethren:
he therefore bids them to exercise wariness themselves; for by their neglect they often precipitate,
or drive their brethren against some stumblingblock or another.^425
(^424) The passage is from Isaiah 45:23. In two instances the Apostle gives the sense, and not the words. Instead of “by myself
have I sworn,” he give the form of the oath, “As I live.” This is the manner in which God swears by himself, it is by his life —
his eternal existence. Then the conclusion of the verse in Hebrew is, “every tongue shall swear,” that is, “unto me.” To swear
to God or by his name is to avow allegiance to him, to profess or to confess his name. See Psalm 63:11; Isaiah 63:1; Zephaniah
1:5. The Apostle therefore does no more than interpret the Hebrew idiom when he says, “every tongue shall confess to God.”
— Ed.
(^425) The two words, μμ and , mean nearly the same thing, but with this difference, that the first seems to be an hindrance
or an obstacle which occasions stumbling or falling, and the other is an obstacle which stops or impedes progress in the way.
See Matthew 16:23. The two parties, the strong and the weak, are here evidently addressed; the former was not, by eating, to