Romans 14

1 Him that is weake in the fayth receave vnto you not in disputynge and troublynge his conscience.

2 One beleveth that he maye eate all thinge. Another which is weake eateth earbes.

3 Let not him that eateth despise him that eateth not. And let not him whiche eateth not iudge him that eateth. For God hath receaved him.

4 What arte thou that iudgest another manes servaut? Whether he stonde or faule that pertayneth vnto his master: ye he shall stonde. For God is able to make him stonde.

5 This man putteth difference bitwene daye and daye. Another man counteth all dayes alyke. Se that no man waver in his awne meanynge.

6 He that observeth one daye more then another doth it for ye lordes pleasure. And he that observeth not one daye moare then another doeth it to please ye lorde also. He that eateth doth it to please the lorde for he geveth god thankes.

7 And he yt eateth not eateth not to please ye lorde wt all and geveth god thankes.

8 For none of vs lyveth his awne servaut: nether doeth anye of vs dye his awne servaunt. Yf we lyve we lyve to be at ye lordes will. And yf we dye we dye at ye lordes will. Whether we lyve therfore or dye we are the lordes.

9 For Christ therfore dyed and rose agayne and revived that he myght be lorde both of deed and quicke.

10 But why doest thou then iudge thy brother? Other why doest thou despyse thy brother? We shall all be brought before the iudgement seate of Christ.

11 For it is written: as truely as I lyve sayth ye lorde all knees shall bowe to me and all tonges shall geve a knowledge to God.

12 So shall every one of vs geve accomptes of him selfe to God.

13 Let vs not therfore iudge one another eny more. But iudge this rather that no man put a stomblynge blocke or an occasion to faule in his brothers waye.

14 For I knowe and am full certified in the Lorde Iesus that ther is nothinge comen of it selfe: but vnto him that iudgeth it to be comen: to him is it comen.

15 If thy brother be greved with thy meate now walkest thou not charitablye. Destroye not him with thy meate for whom Christ dyed.

16 Cause not youre treasure to be evyll spoken of.

17 For the kyngdome of God is not meate and drinke: but rightewesnes peace and ioye in the holy goost.

18 For whosoever in these thinges serveth Christ pleaseth well God and is commended of men.

19 Let vs folowe tho thinges which make for peace and thinges wherwith one maye edyfie another.

20 Destroye not ye worke of god for a lytell meates sake. All thinges are pure: but it is evyll for that man which eateth with hurte of his conscience.

21 It is good nether to eate flesshe nether to drincke wyne nether eny thinge wherby thy brother stombleth ether falleth or is made weake.

22 Hast thou fayth? have it with thy selfe before god. Happy is he yt condempneth not him selfe in that thinge which he aloweth.

23 For he yt maketh conscience is dampned yf he eate: because he doth it not of fayth. For whatsoever is not of fayth that same is synne.

Romans 14 Commentary

Chapter 14

The Jewish converts cautioned against judging, and Gentile believers against despising one the other. (1-13) And the Gentiles exhorted to take heed of giving offence in their use of indifferent things. (14-23)

Verses 1-6 Differences of opinion prevailed even among the immediate followers of Christ and their disciples. Nor did St. Paul attempt to end them. Compelled assent to any doctrine, or conformity to outward observances without being convinced, would be hypocritical and of no avail. Attempts for producing absolute oneness of mind among Christians would be useless. Let not Christian fellowship be disturbed with strifes of words. It will be good for us to ask ourselves, when tempted to disdain and blame our brethren; Has not God owned them? and if he has, dare I disown them? Let not the Christian who uses his liberty, despise his weak brother as ignorant and superstitious. Let not the scrupulous believer find fault with his brother, for God accepted him, without regarding the distinctions of meats. We usurp the place of God, when we take upon us thus to judge the thoughts and intentions of others, which are out of our view. The case as to the observance of days was much the same. Those who knew that all these things were done away by Christ's coming, took no notice of the festivals of the Jews. But it is not enough that our consciences consent to what we do; it is necessary that it be certified from the word of God. Take heed of acting against a doubting conscience. We are all apt to make our own views the standard of truth, to deem things certain which to others appear doubtful. Thus Christians often despise or condemn each other, about doubtful matters of no moment. A thankful regard to God, the Author and Giver of all our mercies, sanctifies and sweetens them.

Verses 7-13 Though some are weak, and others are strong, yet all must agree not to live to themselves. No one who has given up his name to Christ, is allowedly a self-seeker; that is against true Christianity. The business of our lives is not to please ourselves, but to please God. That is true Christianity, which makes Christ all in all. Though Christians are of different strength, capacities, and practices in lesser things, yet they are all the Lord's; all are looking and serving, and approving themselves to Christ. He is Lord of those that are living, to rule them; of those that are dead, to revive them, and raise them up. Christians should not judge or despise one another, because both the one and the other must shortly give an account. A believing regard to the judgment of the great day, would silence rash judgings. Let every man search his own heart and life; he that is strict in judging and humbling himself, will not be apt to judge and despise his brother. We must take heed of saying or doing things which may cause others to stumble or to fall. The one signifies a lesser, the other a greater degree of offence; that which may be an occasion of grief or of guilt to our brother.

Verses 14-18 Christ deals gently with those who have true grace, though they are weak in it. Consider the design of Christ's death: also that drawing a soul to sin, threatens the destruction of that soul. Did Christ deny himself for our brethren, so as to die for them, and shall not we deny ourselves for them, so as to keep from any indulgence? We cannot hinder ungoverned tongues from speaking evil; but we must not give them any occasion. We must deny ourselves in many cases what we may lawfully do, when our doing it may hurt our good name. Our good often comes to be evil spoken of, because we use lawful things in an uncharitable and selfish manner. As we value the reputation of the good we profess and practise, let us seek that it may not be evil-spoken of. Righteousness, peace, and joy, are words that mean a great deal. As to God, our great concern is to appear before him justified by Christ's death, sanctified by the Spirit of his grace; for the righteous Lord loveth righteousness. As to our brethren, it is to live in peace, and love, and charity with them; following peace with all men. As to ourselves, it is joy in the Holy Ghost; that spiritual joy wrought by the blessed Spirit in the hearts of believers, which respects God as their reconciled Father, and heaven as their expected home. Regard to Christ in doing our duties, alone can make them acceptable. Those are most pleasing to God that are best pleased with him; and they abound most in peace and joy in the Holy Ghost. They are approved by wise and good men; and the opinion of others is not to be regarded.

Verses 19-23 Many wish for peace, and talk loudly for it, who do not follow the things that make for peace. Meekness, humility, self-denial, and love, make for peace. We cannot edify one another, while quarrelling and contending. Many, for meat and drink, destroy the work of God in themselves; nothing more destroys the soul than pampering and pleasing the flesh, and fulfilling the lusts of it; so others are hurt, by wilful offence given. Lawful things may be done unlawfully, by giving offence to brethren. This takes in all indifferent things, whereby a brother is drawn into sin or trouble; or has his graces, his comforts, or his resolutions weakened. Hast thou faith? It is meant of knowledge and clearness as to our Christian liberty. Enjoy the comfort of it, but do not trouble others by a wrong use of it. Nor may we act against a doubting conscience. How excellent are the blessings of Christ's kingdom, which consists not in outward rites and ceremonies, but in righteousness, peace, and joy in the Holy Ghost! How preferable is the service of God to all other services! and in serving him we are not called to live and die to ourselves, but unto Christ, whose we are, and whom we ought to serve.

Chapter Summary

INTRODUCTION TO ROMANS 14

The apostle, having finished his exhortations to duties of a moral and civil kind, proceeds to the consideration of things indifferent, about eating some sorts of meats, and keeping days; to which he might be led by the last clause of the preceding chapter, lest that should be interpreted as referring to those who used their Christian liberty in eating every sort of food; in the use of which it was requisite to exercise that love which is the fulfilling of the law, he had so much pressed and recommended in the foregoing chapters. The church at Rome consisted both of Jews and Gentiles: and the former, though they believed in Christ, were not clear about the abrogation of the ceremonial law, and thought they ought still to observe the distinction of meats and days, which were made in it; the latter looked upon themselves under no manner of obligation to regard them; and even among thee Jews, some might have greater light and knowledge in these things than others, and used their Christian liberty, when others could not; and this occasioned great animosities and contentions among them; and some on account of these things were called strong, and others weak: and the chief view of the apostle in this chapter, is to give advice to each party how to behave one towards another; how the strong should behave to the weak, and the weak to the strong: and he begins with the strong, and in general exhorts them to a kind, tender, and affectionate regard to their weaker brethren, and not to perplex their minds with disputations about things to little profit, Ro 14:1, then a distribution of the members of this church into two parts is made, Ro 14:2, showing the reason of the above exhortations; the one sort being strong believers, the others weak, the one eating all things, the other herbs; when some advice is given to each, that the strong should not despise the weak, nor the weak judge the strong; for which reasons are given: and the first is taken from the common interest they both have in the affection of God, and in divine adoption, Ro 14:3, And another is taken from the relation which believers stand in to God, as servants; and therefore not to be judged and condemned, but to be left to their Lord and master, which is illustrated by a simile of such a relation among men, Ro 14:4, and then another instance of different sentiments about Jewish rites and ceremonies is given, Ro 14:5, respecting the observation of days, in which also the members of the church were divided, some observing them, and some not; and the apostle's advice is, that every man should act as he was persuaded in his own mind, and not be uneasy with another: the reason for which he gives, Ro 14:6, because the end proposed by the one, and the other, is the honour and glory of God, and which is the same in the man that eats, or does not eat meat, since both give thanks to God. And this is further confirmed from the general end of the Christian's life and death likewise, which is not to himself, but to the Lord, Ro 14:7,8, from whence it is concluded, that they are the Lord's in life and death, and all their actions are devoted to him; who by dying, rising, and living again, appears to be the Lord of quick and dead, and will judge both, Ro 14:9, and therefore to his judgment things should be left, and one should not condemn or despise another, since all must stand at his bar, Ro 14:10, which is proved Ro 14:11, from a passage in Isa 45:23, from all which it is concluded, Ro 14:12, that an account must be given by everyone to God, at the general judgment; wherefore it is right and best, not to judge and condemn one another, but to judge this to be the most reasonable and agreeable to Christian charity, that care be taken not to offend, or cause a brother to stumble, Ro 14:13, and whereas it might be objected, that nothing was impure in itself, and therefore might be lawfully eaten, which the apostle allows, and as for himself, was fully persuaded of, yet it was impure to them who thought it so, Ro 14:14, and therefore should not eat; nor should others, when it gave offence to such persons; and which is dissuaded from, because to eat to the grief of the brethren, is contrary to Christian charity; and because it destroys the peace of such persons, and they are such whom Christ has died for, Ro 14:15, besides, hereby reproach might be brought upon them, the Gospel they professed, and the truth of Christian liberty they used, Ro 14:16, and moreover, the kingdom of God did not lie in the use of these things, but in spiritual ones, Ro 14:17, and which should be chiefly regarded, since the service of God in them, is what is grateful to him, and approved by all good men, Ro 14:18, wherefore the things which make for peace and edification should be followed after, things much preferable to meats and drinks, Ro 14:19, for the sake of which the peace of a brother, which is the work of God, should not be destroyed, Ro 14:20, for though all things are pure in themselves, and lawful to be eaten, yet it is an evil to eat them to the offence of another, and for another to eat them against his conscience, which he may be drawn into by the example of others; wherefore it is best to abstain from eating flesh or drinking wine, and everything else that is stumbling and offensive to a weak brother, Ro 14:21, and whereas the strong brother might object and say, I have faith in this matter, I believe it is lawful for me to eat anything, and why should I not? the apostle answers, by granting that he had faith, but then he observes, he ought to keep it to himself, and not disturb his weak brother, by putting it into practice openly; but should keep it to himself, it being his happiness not to condemn himself by using his liberty with offence, Ro 14:22, and then some advice is given to the weak brother, not to eat with a doubting conscience, Ro 14:23, because in so doing, he would be self-condemned, and because it would not be of faith, and therefore sinful.