Romans Chapter 14.

Romans Chapter 14.

           

14:1 - 15:3.        Mutual love seeks the edification of our brethren and shows tender concern for the scruples that burden their consciences.   This section concerns a situation to which the principle of mutual love is applied.  The situation provides opportunity to indicate some of the special qualities of Christian love, such as tolerance, humility, tenderness, sympathy and helpfulness.

           

Love remains the central and governing factor in Christian ethics.  It is the master principle which directs Christian relationships and conduct.  Paul takes the opportunity to expand his meaning of mutual love as the fruit of our consecration to God.  The occasion provides opportunity to show how love works and how it faces the problem of Christian unity.

           

Has Paul in mind a specific situation in the Roman Church?  S+H. supported by Lt. think not, but that Paul argues from past experience and from similar problems which arose at Corinth and from which he now writes.  In the East he had often met difficulties that arose from different forms of scrupulousness.  His great insight was that mutual love would overcome such difficulties.  He also saw clearly that the individual conscience must be free to serve God in a thing for which his conscience reproves him.

           

Dy., N., and Bt., think some friction existed among believers at Rome on these matters.  Dy. held that these Christians were influenced by Essianism.  Bt., notes the resemblence  to the Colossian heresy, a mixture of Jewish ideas and pro-gnosticism.  It is by no means clear whether it is their Jewish or pagan background that influenced them.  Pagan sects, such as the Pythagoreans, were vegetarians.  The origin of these ideas is not important, nor are we sure that Paul writes about the specific situation in Rome.  The fullness, tact, and yet the vigour that Paul exercises in treating the matter, suggest that he gave counsel concerning a specific difficulty at Rome.  He certainly treats the matter as important and goes to some lengths to show how love must solve the problem, in its recognition of individual convictions, with its constraint and concern for the welfare of the other person.

           

The passage should be compared with 1.Cor.8:1-11, with which it has some features in common, and where again love is to be the controlling motive of Christian conduct.  In both passages, Christian love works by restricting one's rights in the interest of another's conscience.

           

The principle of mutual love must work and prevail among the members of the Church.  The scruples of others must be patiently borne with and respected, even though we are not blind to the trivialness of such scruples.  The particular scruples concerned chiefly the private lives of some Christians, but concerning which the Christian community would be aware.  It is not to be assumed from this passage that the many "diet-fads" of some people are to bother us.  No question of conscience is involved in them.  Paul is discussing a situation in which the consciences of some believers were deeply affected.  These people felt that to abstain from meat and wine, and to keep certain days holy, was a religious service, and it was to do the will of God.

           

It must be noted that the problem is not one of vital Christian doctrine, nor of morals.  In certain situations Paul adopts an unflinching attitude to seemingly small matters, if they concern vital Christian truth.  If Paul is sure that the matter symbolizes some important moral or spiritual truth which is in danger of being compromised, then he can be adamant.  See his refusal to allow Christians to be brought into bondage to days and festivals in Gal.4:10 and Col.2:16, and note his strong attitude against circumcision in Gal.5:2, but has a more conciliatory attitude to Jewish feelings in Acts.16:3.

           

In Romans 16:7, Paul takes a stern line against men who cause divisions, but in chapter 14 he is equally sure that tolerance is necessary for the unity of the Church.

           

In Romans 14, Paul refers to two kinds of  Christians:  The one group he designates, "The strong" and they formed the majority.  He agrees that their convictions are that of normal and healthy faith.  These firm convictions of freedom from such scruples was the fruit of their faith in Christ.  The second group are referred to as "the weak" in faith.  They did not fully grasp the freedom of the Christian life.  Their conviction fell short of its revolutionary implications.  They were sincere, but their faith lacked the emotional enthusiasm and moral vigour that gave a sense of freedom from scruples of no moral worth.

           

The strong were prone to despise their weaker brethren and to treat with disdain their scruples.  They must learn to walk in love and to respect the scruples of the weak, and not to hurt their more tender conscience.   The weak who felt that abstinence from certain foods and the keeping of certain days as holy days believing them to be necessary to the worship and service to God, were prone to judge their brethren for their disregard of such regulations.  They must learn that each man lives unto the Lord, and is himself answerable to God.  It is said that the word, "scruples" is from the Latin "scrupulous, a small, sharp stone, such as got into a soldier's sandal, and made marching painful.

           

14:1-4.  The weak in faith are to be received without censure.  

           

14:1.     Unreserved Welcome.  The man who is weak in faith, not apprehending the fullness of the new life in the Spirit, must be accepted into fellowship of the Church without attempting to settle doubtful points.  See N.E.B.  Avoid passing judgment on his scruples.  We are not to engage in "brain-washing."  It is important that the weak in faith be received unreservedly without censure and without a deliberate policy of talking them out of their scruples.  Make them to be happy and at home.  Hurtful criticism is to be shunned, whether privately or in public speaking.  It is an arrogant use of our freedom, our strength and clearer understanding to injure another man's conscience.  It is vital that Christian fellowship be based upon respect for one another.

           

14:2.     Faith and Food.            The Christians whom Paul called the weak are people who are sincere and conscientious to their convictions, but have not grasped the liberating principle that faith of Christ brings.  The strong have such an understanding of the faith of Christ that they enthusiastically enter the enjoyment of freedom from all scruples which have no moral worth.

           

14:3.     The man who feels free to eat all things must not despise the man who does not eat meat, but eats vegetables.  The particular failure of the strong is to despise and regard with contempt the weaker, who is bound by scruples as to food.  The strong who boastfully speak of their broadmindedness are often intolerant.  On the other hand, he who does not eat should not judge or criticize the man who eats.  People who are prone to externalise religion, and are in bondage to scruples are frequently guilty of censorious criticism.  They set themselves up as judges of the conduct of others, but people who live in glass houses should not throw stones.

           

The governing principle in our attitude to one another is summed up in the words, "for God hath received him."  That God has received a man is a matter of considerable importance.  Paul makes it basic for the attitude to one another.  The strong and the weak in faith have both been received by God and this central fact must govern their relationship to one another.  This fact is of fundamental importance.

           

14:4.     One Master.      It is arrogance to judge the servant of another.  The one standard for the servant is his master's approbation.  This is the sole test of his satisfactoriness as a servant.  The word 'kurios' (lord or master) in the first sentence has reference to any master who has servants.  But in the second sentence it means the Lord Jesus.  The Lord shall enable His servants to stand, not only against criticism, but also in the day of judgment.  Therefore, the weak must not be forward to criticize the strong for the seeming risks he takes, for his Master has power to enable him to stand.

           

It is the peculiar danger of those who have scruples about things of little importance, to have little scruples as to the rights of Christ, the one Lord and Master of every Christian.  Their criticism of His servants is to deny His sovereignty and Lordship.

            14:5-9.    Christ is Lord. Each man is himself personally accountable to His Lord.  Paul safeguards the individual responsibilities of the Christian to his Lord.  This is a matter which no other man has a right to trespass upon.  This paragraph emphasizes the Lordship of Christ.  The freedom of the individual conscience is established by the fact that Christ is his Lord.  His Lordship safeguards and guarantees the freedom of the individual's conscience, for every man lives unto the Lord.  Paul dwells upon the absolute nature and completeness of Christ's Lordship.  Christ died and lived again that He might become Lord both of the dead and the living.  Therefore, none of us live or die to ourselves, but to the Lord, we live or die.

           

14:5-6.  The Son of Man is Lord of the Sabbath also.    Paul appears to side with the strong and recognizes that the Lordship of Christ frees him from bondage to holy days.  But Paul recognizes that another man may find in such things his service to Christ the Lord.

           

14:7.     This verse is often understood to mean that all we do influences other people.  That is true, but it is not the meaning of this verse.  The whole passage stresses the responsibility of each Christian to the Lord alone.  The all-embracing sovereignty of the Lord is the basis of individual responsibility and freedom.  Therefore he esteems the day.  It is this individual responsibility that both preserves the Christian from doing wrong and, at the same time, guarantees the true freedom of the individual.  The whole relationship and conduct of the believer is firmly rooted in the fact that Christ is Lord.

           

The consequence is that each man be fully persuaded in his own mind.  He must take pains to discover the will of God for himself, and that he acts according to his own convictions.  In this discussion Paul seeks to balance the matter of individual conviction and action with the principle of love that abandons rights for the sake of others.

           

14:9.     The One Lord.  Observe how Paul links Christ's enthronement as Lord with the resurrection.  A theological position that agrees with the sermons in Acts.  He is Lord of the living, with their responsibilities to Him, and He is Lord of the dead with their judgment or glory.

           

14:10-12.     No longer judge your brother, since we must all give account for ourselves to God.  We are all brothers, and to none of us is given the role of judge.  Every Christian shall stand before the 'Bema' of God.  The truth of Rom.8:1 has not been forgotten.  There is now no condemnation to those in Christ Jesus.  Christians shall not share in the resurrection of judgment, to stand before the Great White Throne.  The matter of guilt and sin has been settled, but individual responsibility has not been done away.  This sense of accountability must govern the Christian life.  For the Christian, the 'bema' of God shall be reward or loss of reward.  Paul's main point in this passage is that God is the only rightful judge, and that each of us must give an account of ourselves and not of someone else.  The final basis of individual accountability is the 'bema' of God.

           

Two arguments for individual responsibility and freedom are :-

*   The Lordship of  Christ.

*   The final judgment.

Neither of these arguments for individual freedom are likely to result in loose living

           

14:13-23.     He who walks in love takes care lest he stumble his brother.    To reprove the censoriousness of the weak, Paul has argued for the individual accountability of the Christian.  Now Paul turns his attention to the strong, to reprove them for their inconsiderateness to the weak, arguing from the principle of Christian love.

           

The word "brother" occurs five times from verses 10-21.  It becomes a keyword in the discussion.  If Paul has insisted upon individual responsibility, it has not been that we should say, as Cain did, "Am I my brother's keeper?", for we should care for our brother; but Paul aimed to curb criticism.  But now Paul addresses the strong particularly.  They must be careful how they use their freedom, that it becomes not a stumbling block to the weaker brother.  It is most important that we do not stumble another's conscience.  To injure a man physically is very wrong, but the greatest injury to a man is to injure his conscience.  If we do not walk in love, we shall hurt the conscience of our brethren.  The strong may feel that the scruples of the weak are unnecessary and he may persuade the weak to follow his bold example.  The weak may follow him, but then feel a conscience before God about such matters.  Feelings of guilt will arise in his heart, and he shall feel condemned before God.   Therefore, to induce a man to act in defiance of his own conscience is to stumble him.  The sentiment of brother-love forbids us to do such things.

           

14:14.   Paul's own convictions.    He has strong personal convictions and regards it important to declare and affirm his convictions, and that they are based on the deliverance that is ours in the Lord Jesus.  It is as a Christian (see N.E.B.) that he holds such convictions.  He is absolutely convinced that in regards to foods and other such things, nothing is unclean in itself.  There is nothing in such things - no evil - that can harm his relationship to God.

           

Paul is not discussing actions morally right or wrong, he is not writing about ethical distinctions.  The background is the ancient view that certain foods were unclean.  A similar background is refuted in Titus 1:15, "Unto the pure all things are pure."  The context there concerns Jewish food commandments.  Clearly, Paul writes of things morally indifferent in themselves, but which haunt timid consciences.  Paul is equally convinced that to the man who has a conscience about foods, then to such a man, it is unclean.  If a man has a scrupulous conscience about certain foods and days, then he cannot ignore his conscience.  To do so, would destroy his confidence before God.

           

14:15.   "Walk in love."    Paul is addressing especially the strong in faith.  The use of liberty and strength must be governed and disciplined by love for our brother.  The weak may also see the strong brother eat meat and become involved in a conflict with his own conscience.  He may be provoked, in defiance of his own conscience, himself to eat meat.  On the other hand, the example of his strong brother has induced him to eat meat, though his conscience says, "No." 

           

The passage stresses the importance of conviction and the service of God from an unhesitating conscience.  Paul means, “Never induce a man to act contrary to what his conscience feels is the will of God.”  "Destroy not with thy meat, him for whom Christ died."  Paul contrasts selfish indulgence with Christ's sacrificial love.  We should be willing to do much for the brother for whom Christ has done so much.  It is grievous in the eyes of the Lord to destroy one for whom He died.  It is from the standpoint of the Cross that Paul would have us see the importance of the weak brother's salvation.

           

14:16.   Love rather than liberty wins commendation.    "The good" may refer to their freedom in Christ, or it may refer to the ideal which they pursue, the desire to see the other person realise his full position in Christ.  By their neglect to show consideration for their brother's welfare, they bring their freedom and enlightenment into disrepute .  It comes to be evilly spoken of, because of its unbrotherly conduct.

           

The singular form, "brother," may point to the individual who is especially hurt by the conduct of the strong.  Normally the two groups may get along without being especially censorious of one another.  Mutual love is maintained in spite of a difference of opinion.  But when a brother is in peril of being hurt by the conduct of the strong then the strong must show his goodness by consideration for his brother.

           

14:17.   The kingdom of God is not eating and drinking.  Its concern are things much more vital and abiding.  It does not consist in external things, but it is the participation in abiding realities.  There is nothing trivial in its demands, neither can it be promoted by taboos as to food.

           

Righteousness is here the fruit of the Spirit.   It points to right relationships with our fellowmen.  Peace probably includes both a peaceful state of mind, and the harmony of the Church.

           

Joy is both an individual experience and a social bond.  Men seek personal enjoyment and social kinship in eating and drinking.  But the Kingdom of God brings righteousness, peace and joy, by the power of the Holy Spirit.

           

14:18.   True Service.    The principles that govern the Kingdom of God are those that concern the welfare of our fellowmen.  The man who serves Christ in these things is well pleasing to God and approved of men.  Paul turns the discussion to the abiding principles of the Kingdom of God, and this helps the weak to become free from his scruples for food, and directs the strong to use his strength and freedom in love.

           

14:19.   Peace means concord and unity among brethren.  The mutual upbuilding of the Church must be the concern of all.

           

14:20.   To overthrow is the opposite of edifying or building up.   This building up of the Church is the work of God, but we are all fellow-workers and we must build up the Church in love, for the structure that God builds, must not be pulled down by our selfishness.  Paul agrees with the strong that all things are clean, but that which is itself clean can become injurious to the man who stumbles others by his eating.  The strong who stumbles the weak hurts himself, for the edification of the Church must be the concern of all.

           

14:22.  A makarism of faith.    This passage helps us to grasp the meaning of faith.  It is a firm conviction that here gives freedom in matters that are morally indifferent.  The man who is free from doubt and scruples, is a happy man.  He shares in the beatitude or makarism that a strong faith imparts. (makarism – from Greek makarismos meaning blessing)

           

14:23.   Hold to faith.    The weak brother may eat to win the strong brother's approval or to avoid his criticism, but inwardly doubts, hesitates and wavers.  He does not eat with confidence that springs from genuine conviction.  In so eating, he sins and is condemned, for whatsoever is not from faith or inner persuasion is sin.  One should not act indifferently from his convictions.  The weak must not let the strong influence him to do something he feels is wrong.  Paul lays it down as a principle of wide and general application that whatsoever is not done from inner conviction is sin.  Therefore follow your convictions.