Romans 14

1 But take ye a frail man in belief, not in deemings of thoughts. [Forsooth take ye a sick man in belief, not in deceptions, or disputations, of thoughts.]

2 For another man believeth, that he may eat all things; but he that is frail [but he that is sick, or unsteadfast], eat worts.

3 He that eateth, despise not him that eateth not; and he that eateth not, deem not him that eateth. For God hath taken him to him(self) [For why God hath taken him].

4 Who art thou, that deemest another's servant? To his lord he standeth, or falleth from him. But he shall stand; for the Lord is mighty to make him perfect [+To his lord he standeth, or falleth down. Forsooth he shall stand; for the Lord is mighty to ordain him, or make steadfast].

5 For why one deemeth a day betwixt [between] a day, another deemeth each day. Each man increase in his wit.

6 He that understandeth the day, understandeth to the Lord [He that savoureth, or understandeth, the day, understandeth to the Lord]. And he that eateth, eateth to the Lord, for he doeth thankings to God. And he that eateth not, eateth not to the Lord, and doeth thankings to God.

7 For no man of us liveth to himself, and no man dieth to himself.

8 For whether we live, we live to the Lord; and whether we die, we die to the Lord. Therefore whether we live or die, we be of the Lord [we be (the) Lord's].

9 For why for this thing Christ was dead, and rose again, that he be Lord both of quick and of dead men [that he be Lord and of quick and of dead].

10 But what deemest thou thy brother? or why despisest thou thy brother? for all we shall stand before the throne of Christ.

11 For it is written, I live, saith the Lord, for to me each knee shall be bowed, and each tongue shall acknowledge to God.

12 Therefore each of us [And so each of us] shall yield reason to God for himself.

13 Therefore no more deem we each other; but more deem ye this thing, that ye put not hurting, or cause of stumbling [or offence], to a brother.

14 I know and trust in the Lord Jesus, that nothing is unclean by him, no but to him that deemeth any thing to be unclean [but to him that deemeth any thing to be unclean], to him it is unclean.

15 And if thy brother be made sorry in conscience for meat [Soothly if thy brother be made sorry, or heavy in conscience, for meat], now thou walkest not after charity. Do not thou through thy meat destroy him [Do not through thy meat lose him], for whom Christ died.

16 Therefore be not your good thing blasphemed. [Therefore be not our good thing blasphemed, or despised.]

17 For why the realm of God is not meat and drink, but rightwiseness and peace and joy in the Holy Ghost.

18 And he that in this thing serveth Christ, pleaseth God, and is approved to men [and is proved to men].

19 Therefore follow we those things that be of peace, and keep we together those things that be of edification [and keep we those things together that be of edification].

20 Do not thou for meat destroy the work of God. For all things be clean, but it is evil to the man that eateth by offending.

21 It is good to not eat flesh, and to not drink wine, neither in what thing thy brother offendeth, or is caused to stumble, or is made frail [neither in what thing thy brother offendeth, or is caused to offend, or is made sick, or unsteadfast].

22 Thou hast faith with thyself, have thou before God. Blessed is he that deemeth not himself in that thing that he approveth [Blessed is he that deemeth not, or condemneth not, himself in that thing that he proveth].

23 For he that deemeth, is condemned, if he eateth; for it is not of faith. And all thing that is not of faith, is sin. [+Forsooth he that deemeth, is damned, if he eateth; for why? for his eating is not of faith. Forsooth all thing that is not of faith, is sin.]

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.