For the kingdom of God, etc. He now, on the other hand, teaches us, that we can without loss abstain from the use of our liberty, because the kingdom of God does not consist in such things. Those things indeed, which are necessary either to build up or preserve the kingdom of God, are by no means to be neglected, whatever offenses may hence follow: but if for love's sake it be lawful to abstain from meat, while God's honor is uninjured, while Christ's kingdom suffers no harm, while religion is not hindered, then they are not to be borne with, who for meat's sake disturb the Church. He uses similar arguments in his first Epistle to the Corinthians: "Meat," he says, "for the stomach, and the stomach for meat; but God will destroy both," (1-Corinthians 6:13:) again, "If we eat, we shall not abound," (1-Corinthians 8:8.) By these words he meant briefly to show, that meat and drink were things too worthless, that on their account the course of the gospel should be impeded. But righteousness and peace, etc. He, in passing, has set these in opposition to meat and drink; not for the purpose of enumerating all the things which constitute the kingdom of Christ, but of showing, that it consists of spiritual things. He has at the same time no doubt included in few words a summary of what it is; namely, that we, being well assured, have peace with God, and possess real joy of heart through the Holy Spirit dwelling in us. But as I have said, these few things he has accommodated to his present subject. He indeed who is become partaker of true righteousness, enjoys a great and an invaluable good, even a calm joy of conscience; and he who has peace with God, what can he desire more? [1] By connecting peace and joy together, he seems to me to express the character of this joy; for however torpid the reprobate may be, or however they may elevate themselves, yet the conscience is not rendered calm and joyful, except when it feels God to be pacified and propitious to it; and there is no solid joy but what proceeds from this peace. And though it was necessary, when mention was made of these things, that the Spirit should have been declared as the author; yet he meant in this place indirectly to oppose the Spirit to external things, that we might know, that the things which belong to the kingdom of God continue complete to us without the use of meats.

Footnotes

1 - What is here said is no doubt true of the kingdom of God; but by considering what is afterwards said in the two following verses, we cannot well accede to this exposition. Righteousness, peace, and joy, mentioned here, are things acceptable to God and approved by men: they must then be things apparent and visible, which men see and observe; and to follow "the things of peace," refers to the conduct. "Righteousness" then must mean here the doing of what is right and just towards one another; "peace," concord and unanimity, as opposed to discord and contentions; "joy," the fruit of this peaceable state, a cheering delight, a mutual rejoicing, instead of the sorrow and grief occasioned by discord; and these come "through the Holy Spirit" and are produced by him; and they are not the semblances of such virtues and graces, presented in some instances by false religions. See Galatians 5:22,23. Doddridge, Stuart, and Chalmers have viewed the passage in this light, though the latter, as well as Scott, seemed inclined to combine the two views: but this is to mix up things together unnecessarily, and to destroy the harmony of the context. -- Ed.

For the kingdom of God - For an explanation of this phrase, see the note at Matthew 3:2. Here it means that the uniquenesses of the kingdom of God, or of the Church of Christ on earth, do not consist in observing the distinctions between meats and drinks, it was true that by these things the Jews had been particularly characterized, but the Christian church was to be distinguished in a different manner.
Is not - Does not consist in, or is not distinguished by.
Meat and drink - In observing distinctions between different kinds of food, or making such observances a matter of conscience as the Jews did. Moses did not prescribe any particular drink or prohibit any, but the Nazarites abstained from wine and all kinds of strong liquors; and it is not improbable that the Jews had invented some distinctions on this subject which they judged to be of importance. Hence, it is said in Colossians 2:16, "Let no man judge you in meat or in drink;" compare 1-Corinthians 8:8; 1-Corinthians 4:20.
But righteousness - This word here means "virtue, integrity," a faithful discharge of all the duties which we owe to God or to our fellow-men. It means that the Christian must so live as to be appropriately denominated a righteous man, and not a man whose whole attention is absorbed by the mere ceremonies and outward forms of religion. To produce this, we are told, was the main design, and the principal teaching of the gospel; Titus 2:12; Compare Romans 8:13; 1-Peter 2:11. Thus, it is said 1-John 2:29, "Everyone that doeth righteousness is born of God;" 1-John 3:10, "Whosoever doeth not righteousness is not of God;" compare 1-John 3:7; 1-Corinthians 15:34; 2-Corinthians 3:9; 2-Corinthians 6:7, 2-Corinthians 6:14; Ephesians 5:9; Ephesians 6:14; 1-Timothy 6:11; 1-Peter 2:24; Ephesians 4:24. He that is a righteous man, whose characteristic it is to lead a holy life, is a Christian. If his great aim is to do the will of God, and if he seeks to discharge with fidelity all his duties to God and man, he is renewed. On that righteousness he will not "depend" for salvation Philippians 3:8-9, but he will regard this character and this disposition as evidence that he is a Christian, and that the Lord Jesus is made unto him" wisdom, and righteousness, and sanctification, and redemption;" 1-Corinthians 1:30.
And peace - This word, in this place, does not refer to the internal "peace" and happiness which the Christian has in his own mind (compare the notes at Romans 5:1); but to peace or concord in opposition to "contention" among brethren. The tendency and design of the kingdom of God is to produce concord and love, and to put an end to alienation and strife. Even though, therefore, there might be ground for the opinions which some cherished in regard to rites, yet it was of more importance to maintain peace than obstinately to press those matters at the expense of strife and contention. That the tendency of the gospel is to promote peace, and to induce people to lay aside all causes of contention and bitter strife, is apparent from the following passages of the New Testament; 1-Corinthians 7:15; 1-Corinthians 14:33; Galatians 5:22; Ephesians 4:3; 1-Thessalonians 5:13; 2-Timothy 2:22; James 3:18; Matthew 5:9; Ephesians 4:31-32; Colossians 3:8; John 13:34-35; John 17:21-23. This is the second evidence of piety on which Christians should examine their hearts - a disposition to promote the peace of Jerusalem; Psalm 122:6; Psalm 37:11. A contentious, quarrelsome spirit; a disposition to magnify trifles; to make the Shibboleth of party an occasion of alienation, and heart-burning, and discord; to sow dissensions on account of unimportant points of doctrine or of discipline, is full proof that there is no attachment to Him who is the Prince of peace. Such a disposition does infinite dishonor to the cause of religion, and perhaps has done more to retard its progress than all other causes put together. Contentions commonly arise from some small matter in doctrine, in dress, in ceremonies; and often the smaller the matter the more fierce the controversy, until he spirit of religion disappears, and desolation comes over the face of Zion:
"The Spirit, like a peaceful dove,
Flies from the realms of noise and strife."
And joy - This refers, doubtless, to the "personal" happiness produced in the mind by the influence of the gospel; see the notes at Romans 5:1-5.
In the Holy Ghost - Produced "by" the Holy Spirit; Romans 5:5; compare Galatians 5:22-23.

For the kingdom of God - That holy religion which God has sent from heaven, and which be intends to make the instrument of establishing a counterpart of the kingdom of glory among men: see on Matthew 3:2 (note).
Is not meat and drink - It consists not in these outward and indifferent things. It neither particularly enjoins nor particularly forbids such.
But righteousness - Pardon of sin, and holiness of heart and life.
And peace - In the soul, from a sense of God's mercy; peace regulating, ruling, and harmonizing the heart.
And joy in the Holy Ghost - Solid spiritual happiness; a joy which springs from a clear sense of God's mercy; the love of God being shed abroad in the heart by the Holy Ghost. In a word, it is happiness brought into the soul by the Holy Spirit, and maintained there by the same influence. This is a genuine counterpart of heaven; righteousness without sin, Peace without inward disturbance, Joy without any kind of mental agony or distressing fear. See the note on Matthew 3:2.

(17) For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.
(17) A general reason, and the foundation of the entire argument: the kingdom of heaven consists not in these outward things, but in the study of righteousness, and peace, and comfort of the Holy Spirit.

For the kingdom of God is not meat and drink,.... Neither the kingdom of glory, nor the ultimate glory and happiness of the saints in the other world, is attained to by any such things; for neither eating and drinking, nor not eating and drinking, can recommend to the divine favour, or give a meetness for heaven, or a right unto it; see 1-Corinthians 8:8, nor does the kingdom of grace, the principle of grace, lie in such things, nor in anything that is external; nor does the Gospel, or Gospel church state, which frequently go under this name of the kingdom of God, consist of such things as the ceremonial and the legal dispensation did, but the Gospel and the dispensation of grace are opposed unto them; see Hebrews 9:10.
But righteousness, and peace, and joy in the Holy Ghost. The kingdom of glory, which is the kingdom of God, because of his preparing, giving, calling to, and putting into the possession of, is attained unto by righteousness; not the righteousness of men, but the righteousness of Christ imputed by God, and received by faith; and through peace made by the blood of Christ, and rejoicing in him, without having any confidence in the flesh, which is a branch of the Spirit's grace in regeneration. The kingdom of grace, or the governing principle of grace in the soul, and which is of God's implanting there, lies in righteousness and true holiness, in which the new man is created; in truth and uprightness in the inward parts, where the laws of God are put and written; and in peace of conscience, arising from the blood and righteousness of Christ; and in that spiritual joy and comfort the Holy Ghost produces, by leading to a sight of Christ, and an interest in him and his atonement. The Gospel, which gives an account both of the kingdom of grace and of glory, reveals the righteousness of Christ, and teaches men to live soberly, righteously, and godly, in this present evil world: it is a publication of peace by the blood of Christ; it calls men to peace, to cultivate peace one among another, and to seek those things which make for it; and when it comes in power, is attended with joy in the Holy Ghost, and is the means of increasing it; and this is another reason, persuading to Christian forbearance, in the use of things indifferent.

For the kingdom of God--or, as we should say, Religion; that is, the proper business and blessedness for which Christians are formed into a community of renewed men in thorough subjection to God (compare 1-Corinthians 4:20).
is not meat and drink--"eating and drinking"
but righteousness, and peace, and joy in the Holy Ghost--a beautiful and comprehensive division of living Christianity. The first--"righteousness"--has respect to God, denoting here "rectitude," in its widest sense (as in Matthew 6:33); the second--"peace"--has respect to our neighbors, denoting "concord" among brethren (as is plain from Romans 14:19; compare Ephesians 4:3; Colossians 3:14-15); the third--"joy in the Holy Ghost"--has respect to ourselves. This phrase, "joy in the Holy Ghost," represents Christians as so thinking and feeling under the workings of the Holy Ghost, that their joy may be viewed rather as that of the blessed Agent who inspires it than their own (compare 1-Thessalonians 1:6).

For the kingdom of God - That is, true religion, does not consist in external observances. But in righteousness - The image of God stamped on the heart; the love of God and man, accompanied with the peace that passeth all understanding, and joy in the Holy Ghost.