Exegetical and Hermeneutical Commentary of Romans 14:13
Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in [his] brother’s way.
13. judge this rather ] The verb “to judge” is used elsewhere (e.g. Act 20:16,) in the sense of “to decide, to determine.” Here, of course, it is so used with epigrammatic emphasis just after the use of it in the ordinary sense.
that no man put, &c.] Wonderfully does this passage shew the harmony of true Christian independence with Christian unselfishness. The Gospel teaches that man has not merely a right to his opinion; a truth which, taken alone, leads to little save mutual repulsion or indifference. It teaches that he is responsible for his opinion to the Lord; and this leads his Christian neighbour to thoughtful watchfulness lest his own example should lead another astray in this deep matter of forming the opinions for which account must be given. See 1 Corinthians 8 throughout for illustrations.
Fuente: The Cambridge Bible for Schools and Colleges
Let us not therefore judge … – Since we are to give account of ourselves at the same tribunal; since we must be there on the same level, let us not suppose that we have a right here to sit in judgment on our fellow-Christians.
But judge this rather – If disposed to judge, let us be employed in a better kind of judging; let us come to a determination not to injure the cause of Christ. This is an instance of the happy turn which the apostle would give to a discussion. Some people have an irresistible propensity to sit in judgment, to pronounce opinions. Let them make good use of that. It will be well to exercise it on what can do no injury, and which may turn to good account. Instead of forming a judgment about others, let the man form a determination about his own conduct.
That no man … – A stumbling-block literally means anything laid in a mans path, over which he may fall. In the Scriptures, however, the word is used commonly in a figurative sense to denote anything which shall cause him to sin, as sin is often represented by falling; see the note at Mat 5:29. And the passage means that we should resolve to act so as not by any means to be the occasion of leading our brethren into sin, either by our example, or by a severe and harsh judgment, provoking them to anger, or exciting jealousies, and envyings, and suspicions. No better rule than this could be given to promote peace. If every Christian, instead of judging his brethren severely, would resolve that he would so live as to promote peace, and so as not to lead others into sin, it would tend more, perhaps, than any other thing to advance the harmony and purity of the church of Christ.
Fuente: Albert Barnes’ Notes on the Bible
Rom 14:13-15
Let us not therefore judge one another any more: but judge this rather, that no man put a stumbling-block , in his brothers way.
Limitations of Christian liberty
It is limited–
I. In its extent; by a tender regard for the weak. Love–
1. Avoids offence.
2. Respects the convictions of others.
3. Denies itself.
II. In its object; the furtherance of the kingdom of God.
1. By guarding against reproach.
2. By esteeming spiritual blessings above all others.
3. By promoting the work of God in others.
III. In its rule of action; faith.
1. Allows only what faith permits.
2. Avoids what faith does not endorse. (J. Lyth, D.D.)
The voluntary limitation of Christian liberty
I. Its extent. It–
1. Avoids offence.
2. Yields its conscious right for the sake of others.
3. Guards against the appearance of evil.
II. Its encouragements.
1. The kingdom of God suffers no disadvantage.
2. The weak brother is spared.
3. Private conviction and action are not sacrificed. (J. Lyth, D.D.)
Things indifferent
I. What things are indifferent? Things–
1. Not forbidden.
2. That have in themselves no moral value.
3. That are clearly ascertained as such by an enlightened conscience.
II. When do they cease to be so?
1. When they become a stumbling-block to others.
2. When they infringe the law of love.
3. When they oppose the work of Christ–when they occasion reproach. (J. Lyth, D.D.)
In guarding against offence we must take care
1. To preserve our personal liberty.
2. Not to violate the law of love. (J. Lyth, D.D.)
Personal responsibility
In the early part of his letter to the Romans the apostle expounds the fundamental doctrines of the Christian religion. In this latter part he applies these doctrines to the problems and duties of daily life. In the Roman Church he is confronted, as ministers of the gospel are confronted even to the present day, with two antagonistic parties, the legal and the spiritual, the conservative and the liberal, or, as he terms them, the weak and the strong. How to reconcile these two parties in the one Christian Church is the problem which engages the attention of him who has the care of all the Churches. A recognition of the Lords authority, a desire to execute the Lords purpose, and a confession of the Lords goodness, characterise both parties. But while there is good on both sides, there are on both sides manifestations of evil. A spirit of uncharitableness is seen in the judgments of both, and to this the apostle directs his teaching as he urges the exhortation, Let us not therefore judge one another any more.
1. The first argument against this habit of uncharitable criticism is found in the truth that judgment belongs unto God, man being incompetent to render it. Why dost thou judge thy brother? For we shall all stand before the judgment-seat of God. The Omniscient alone is competent to judge.
(1) We have not sufficient knowledge of the mind of the Master to determine the standard of action. Who hath known the mind of the Lord, or who hath been His counsellor? My conception is my working standard. It is the Masters commission to me. His word to my brother may be different. We may move in opposite directions and yet both fulfil the purpose of one controlling mind. Let me be assured that my feet are planted on the truth, but let me beware how I deny that my brother stands upon the truth because he does not occupy the same square-foot of ground on which I stand. No man has a monopoly of truth.
(2) Again, we are incompetent to judge because we have not sufficient knowledge of the mind of the fellow-servant to determine the motive with which his action is performed. Let not him that eateth not judge him that eateth; for the Lord hath received him. Ofttimes man can look no farther than the outward appearance. God looketh upon the heart. He weighs the motive. Yet, spite of their incompetence, how free men are to usurp this Divine prerogative of judgment! Without Gods knowledge, without Gods love, they are quick to condemn. Before the bar of God each is responsible for himself alone.
2. In this solemn fact the apostle finds his second argument against the habit of judging others. Each one of us shall give account of himself to God: let us not, therefore, judge one another any more. God does not hold us responsible for our brothers action; but He does hold us responsible for our influence upon him. The large demands of the Divine Judge upon the Christian in relation to his brethren, the apostle now urges especially upon the strong. There is reason in making the application especially to the strong, for in the matters under discussion they alone have freedom of choice. The strong Christian may eat or forbear eating. He may observe the day or not observe the day. The weak, however, in his present moral condition, has no choice. To those who have the larger opportunity the truth is the more broadly applied. But we are not obliged to think that the entire doctrine of the relation of the strong to the weak is set forth in this chapter. Were that the case it might seem as if Paul exalted the weak mans conscience to a place of tyranny. This surely is not his teaching. Truth is supreme. Opinion can never usurp her throne. If the weak brothers opinion is not the truth, his position is open to attack, and in the fuller presentation of the truth it may be necessary to oppose it. Paul himself was constantly leading in such opposition. Not only may the position of the weak brother be attacked; there are times when his scruples have to be disregarded. They may always be disregarded by you when they are opposed to a clear conviction of your duty. Let each man be fully persuaded in his own mind, and he need not, he must not desist out of regard for anothers conscience. But if, after sufficient and candid study, he is fully assured that it is his duty to act, he must act, however his action may grieve his weaker brother. Even in matters which may be termed indifferent, the scruples of the weak brother may deserve to be set aside. Paul himself is our example. To him circumcision is nothing. At one time, on account of the Jews, he circumcises Timothy. At another time, when certain came to spy out the Christians liberty and to bring him into bondage, he refuses to circumcise Titus. To these he gave place in the way of subjection, no, not for an hour, that the truth of the gospel might continue with the Christian disciples. There are, therefore, grounds on which the position of the weak brother may be attacked and his scruples disregarded. Nevertheless, there are grounds on which the position of the weaker brother must be respected, and his scruples receive special regard. If because of meat thy brother is grieved, thou walkest no longer according to love. My act is not right simply because it does not harm me. As a child of God I must look upon the things of others. Christianity is satisfied with no standard but that of love. If this is true Christian doctrine the application in Christian ethics is clear. Justice is conformity to a standard; the Christian standard of life is the loving nature of God. I cannot therefore be just in the Christian sense unless I have love. Not what is good for me alone, nor what is good for my brother alone, but what is best for all, is to determine my action as a child of God. But the law of love is not satisfied with the attainment of anything less than the best good of all. There are many goods. They are of divers values. Freedom in eating and drinking is a good, but this is not the highest good which Christianity has to bestow. For the kingdom of God is not eating and drinking; but righteousness and peace and joy in the Holy Ghost. The man who, in his zeal to establish the right to eat and drink, or the right to the free observance to a religious day, cares not how much he disturbs the peace, diminishes the joy, and undermines the righteousness of his brethren, really places the minor above the major, the subordinate above the supreme. In seeking a good, he misses the best good of the kingdom of God. But the strong may say in way of defence: Inasmuch as nothing is unclean of itself, may we not encourage other to imitate us in customs which are not opposed to any law of righteousness? No, says the apostle, not so long as the weak brother considers the thing unclean, or the act unrighteous. The end of Christianity is not right conduct, viewed apart from its motive, but virtuous character. Christianity has not attained its ideal when certain legal decrees have been obeyed, but only when certain moral experiences have been evoked. A merely legal system might be satisfied with formally correct conduct, but a vital religion demands a godly character. The teaching is sharp and decisive. Whatsoever is not of faith is sin. Whatsoever is done without consent of the moral nature, whatsoever is done contrary to what one believes to be right, is sin. This is striking doctrine. But does not our best ethics confirm this view? Do we not frequently see the unhappy results of submission to precepts which may be right, and yet are in opposition to the beliefs of the heart? In such submission the man surrenders his freedom, the birthright of moral manhood. He submits to the rule of his fellow-men. In opposition to the teaching of Christ, Call no man master, he yields his sovereignty and lets others lay down the law of his life. Whatsoever is not of faith is of foreign dictation. It is the act of the bondman, not of the freeman. By such conformity the man benumbs his sense of obligation. It is this sense which binds him to the eternal truth. It is like the cable which holds the buoy to its moorings. The sense of obligation is the one assuring evidence that God has not forgotten us. This binds us to the eternal throne. Like the clue which Ariadne gave to Theseus, it leads through devious ways out into the world of light, of life, and of love; it leads to the throne, to the feet, to the heart of God. Lose this thread and the soul is left alone, in wandering mazes lost. Cherish your own sense of obligation; beware how you injure anothers. More fundamentally still, the performance of an act which is contrary to the souls belief, to which the consent of the moral nature is not given, is essentially subordination of the impulse to live for others to the impulse to live for ones self. The teachings of this chapter become intelligible in proportion as we come to understand the end which Christianity seeks to attain. Christianity aims not simply to cause our actions to conform to a certain legal standard, but rather to make us partake of the nature and thus of the blessed experiences of the ever-blessed God. (T. D. Anderson.)
Personal responsibility
The discussion which we reach in this part of the Epistle to the Romans turns not on great and plain matters of righteousness and equity, on which there can be but one opinion. It is not aimed against our judging a wrong to be what it is, for how can we help condemning the violator of law? but it all has reference to daily questions where there is no positive rule for any one but such as grows up in the community and shifts with changing circumstances. The private conscience properly asks, Is this right for me? The social conscience asks, Is this right, all things considered? So the well-trained moral sense of the Christian is broad in its scope and unselfish in its utterances. Practical duties in the New Testament are seen to be the sequence of sublime truths. We see that there could not help being wide differences in temperament and attainments among such converts, and that many serious complications might arise in their attempts to walk according to the new Way of life. It is so everywhere in modern times in the missionary fields. We can see, from our own selves, how strong the temptation would be to take positions upon such matters where there was no, Thus saith the Lord, and where for that very reason men grow pugnaciously sure. First of all we note that while he places himself on the side of the strong and says that nothing is unclean of itself, he does not try to change the feelings of either party for the sake of a dull and heartless uniformity of practice. He does not turn to the weak brother and say to him, Give up your absurd scruples! or belabour him with proofs that he ought to be free from the law. Nor does he say to the strong, You have no right to a freedom upon things not free to others! Give up your liberty for the common good! On the contrary, he tells him to keep his faith as to all these things and have it before God. And for the establishment of this he sets up a great landmark in morals. We are personally accountable for ourselves unto God, and are never called upon to sit in judgment upon others who are the servants of the same God and show the fruits of the Spirit in their lives. Of course we must condemn wickedness wherever we behold it. While we are our brothers keeper and owe him a debt of loving care and sympathetic influence, we are not his overseer, divinely set up to regulate every attitude of his mind and the small details of his conduct. Christian love may degenerate into officiousness. The apostle shows that we ought to cultivate a regard for anothers conscience all the more if it is weak. God is speaking through it. To him that esteemeth a thing to be profane, to him it is profane. By your inconsiderate freedom, he says, you may actually destroy your brother who will stand by your side at the judgment-seat and for whom Christ died. But besides this, love is more than liberty. What is liberty? Does not all turn upon the use we make of liberty and the nature of the thing about which we are free? One observation seems proper at this point as to the use of wine. It is of the Lord that Christian sentiment should favour the weaker side everywhere, but the question may fairly arise whether the strong have any rights or any place for the use of their freedom. The words of Paul are clear that if we have faith that gives us liberty we are to hold it before God and not to create a sin for ourselves because another has found one. In the constant movements towards a better social life more and more attention is given to the poor and the oppressed, to the victims of appetite and of evil in all its forms, and more is asked of every Christian to-day in the way of personal sacrifice than ever before. But the practical guide upon a thousand matters of daily conduct, where we ask, Shall we dance? Shall we play cards? Shall we attend the theatre? Shall we visit and ride on the Lords Day? is found within these great lessons of the apostle. He says, Whatsoever is not of faith is sin. That faith is not the common belief of the Christian, but a regulative principle derived from the Word of God and the practices of His people. For us, then, if serious questions arise, let there be a simple rule. We can abstain. We can be safe. We can place ourselves where no act of ours can by any possibility destroy the delicate bloom of anothers faith, and where we give up a trifle and have a kingdom of peace within! (E. N. Packard.)
Personal rights
Well, is there no other question? Yes, oh yes, there is another question. What is that? It is the great question as to what a man may do with his rights. Paul takes the ground that every man must assert his personal rights. Now the question is, having once shown that I can indulge in such and such pleasures without any harm to me, and with some benefit, shall I go on and indulge in them without any regard to the effect which my indulgence may have on others? Oh no, says Paul. There is no harm in your eating meat dedicated to an idol, but if your brother sees you do it, and, misunderstanding the whole of it, is led conscientiously into wrong, then you do not act wisely or kindly; for you use your right to break down his conscience and his right. There are two principles in regard to rights. The first is to ascertain and vindicate them, and the next is to subject them to the law of love. There are a great many things that I have a right to, till love comes and says, Will you not forbear them for the sake of others? I have a right to eat meat; but for me to do it under circumstances such that my whole household are led to eat it, and they are thrown into a fever, is wrong. For the sake of keeping my children well, I would abstain from eating meat. I have a right to drink wine; but if I found that my drinking wine would lead poorer men to drink whiskey, or the young men around me to drink wine, I would say to myself, Shall I use a right of mine in such a way as to destroy my fellow-men for whom Christ died? That would not be acting wisely nor well. (H. W. Beecher.)
Self-denial for others
A friend told me that he was visiting a lighthouse lately, and said to the keeper, Are you not afraid to live here? it is a dreadful place to be constantly in. No, replied the man, I am not afraid. We never think of ourselves here. Never think of yourselves! How is that? The reply was a good one. We know that we are perfectly safe, and only think of having our lamps burning brightly, and keeping the reflectors clear, so that those in danger may be saved. That is what Christians ought to do. They are safe in a house built on a rock, which cannot be moved by the wildest storm, and in a spirit of holy unselfishness they should let their light gleam across the dark waves of sin, that they who are imperilled may be guided into the harbour of eternal safety. (Sword and Trowel.)
Selfishness
A man is called selfish, not for pursuing his own good, but for neglecting his neighbours. (Abp. Whately.)
The sacredness of man
While from the beginning the kindly affections of mens nature have been largely developed, outside of their own households they have seldom felt themselves under much obligation to men, and outside their acquaintanceship and nation are felt a hundred obligations of aversion. And it is one of the tokens of the Divine inspiration of the truth that Thou shalt love thy neighbour as thyself has been the declaration of the Divine law from the earliest period. And there is no duty that the Apostle Paul so developed as this. Note–
I. The ground on which he puts men is the ground of their sacredness.
1. Christians are tempted to judge men by standards that are not the highest nor the most Christian.
(1) We are tempted to put value upon men according to their social relationships. A man may be very low in the social scale, and we may be accustomed in measuring him to call him a brute, and worthless, but the man has some other value besides that which consists in his relationship to society.
(2) Nay, a mans economic value may be nil. There are many who do not produce as much as they eat. They are sick or shiftless, and die useless paupers. And we are apt to speak of them with contempt as being the dregs of society.
2. And yet, low as they are, their value may be beyond count.
(1) For every man is Gods creature in a sense that none of the inferior animals are. He is made after the image of God.
(2) More than this, every man is made sacred by what has been done for him. In the old days the colonists were forbidden to manufacture anything for themselves. The privilege of furnishing these things to them was reserved to the Crown. Not only that, but the very timber of the country was sorted out, and wherever a valiant pine or a noble oak, fit for the masts or for the ribs of ships was found, the Broad Arrow was stamped on it. The tree was in no respect different, but when people saw the Broad Arrow they said, That is the kings. Now it is not an arrow, it is a cross that is stamped upon every living soul. For every human being Christ died; and this is made to he the sign and token of the value that is in every man (verse 15).
(3) Again, men are to be greatly respected for their development into immortality. Although there is but very little value in acorns, when they are planted they will become trees; but what they will be when a hundred years have dealt with them no man can tell. And though men, as seeds, are comparatively insignificant, when they shall have been planted again, in a fairer clime and in a better soil, and shall have been under a higher culture, they will then unfold their real and true selves, to which they will not come in their relationship to time and society.
II. It is upon the ground of the value that inheres in men that we must not put any stumbling-block in their way. It is a case in which the highest are to serve the lowest. It is being to men what mothers are to children. What father is there that does not subdue himself to the level of the cradle? Accomplishments, tastes, and liberties are commanded to serve the wants of the little one. We must use our liberty and our strength for men, not them for our strength and liberty.
1. It is right, if a man is worshipping superstitiously, to supplant the superstition by a more rational worship. If I go into a Catholic church, and there stands the font of sacred water by the door, and I perceive one and another dipping their hands in and making the sign of the cross with the utmost reverence, I do not follow their example; I have no need of it; and yet I should abuse my liberty if I were to ridicule the act, or if I were to use my liberty and my intelligence to oppress the consciences of those that were lower and less than I. To a person who performs the act it may seem sacred; and if you cast contempt upon it you may be a violator of what is sacred to him, and therefore you may put a stumbling-block in his way. Idolaters were not treated with disrespect by Christ and His apostles. When Paul stood in the midst of the radiant idols at Athens he never spoke of them in such a way as to wound the feelings of any one who believed in them.
2. It is sometimes said of men, They do not preach all that they believe. They would be fools if they did. You might as well say to the mother who has a medicine chest, Give all the medicine there is in that chest, as to say to a man, Preach all that you believe. A man preaches to build men up. Are you to reproach a man for not putting all the materials for building into every edifice that he constructs? If a man builds of brick he does not think it necessary to exhaust the whole material that the country affords. And a man that teaches is not teaching for the sake of unsettling men. There are those who pile sermon upon sermon the year round, loosening everything, and at last nothing remains. But it is said, They are bold men. Yes; and they may do harm with their boldness. Well, they are honest. Honesty is a good thing; but even that should be handled prudently. It is better that men should have truth than that they should have delusion and falsity; but it is not wise that the change should be made too abruptly. Where a man has on a filthy garment, it is better that he should wear it than that he should go naked. Dont take it from him until you have a better one to put in the place of it.
3. A man has a right, in the employment of his wealth, to have regard for the comfort and refinement of himself and his household. But no man has a right to such a use of wealth as shall be exclusive and selfish. A man has a right to the use of his property, but he must use it charitably. And, on the other hand, those that are poor are not to rail at rich men, but are to act according to the spirit which is contained in the gospel (verses 2, 3).
4. There are very many pleasures which I avoid, not because I have the slightest conscience respecting the things themselves, or because I suppose they would be otherwise than beneficial to me, but because my example should be such as not to mislead, but lead aright, the young men of the community, who, in looking upon what I did, if I indulged in all those things which were harmless to me, might venture on things that I could do safely, and they could not.
5. This should be carried still further. I hold that there is no one thing that is more perilous to young men than the usages of society in the matter of intoxicating drinks. Nevertheless, if I observe that my brother, in a neighbouring church, holds a contrary view, I have no right of disputation over his conscience. I may wish that he could see as I do; I may even attempt to give him the light that I have; but if, after all, in the exercise of his own judgment and discretion, he says, I stand in my liberty before God, I have no right to cast an imputation on him and his liberty. (H. W. Beecher.)
I know , that there is nothing unclean of itself.
How the same thing may be clean and unclean
I. Nothing is unclean of itself.
1. Every creature of God is good.
2. May be lawfully used.
3. When sanctified by an enlightened conscience.
II. Everything becomes unclean.
1. When abused.
2. When used by him that esteems it unclean. (J. Lyth, D.D.)
But if thy brother be grieved with thy meat, now walkest thou not charitably.—
The duty of sacrificing private enjoyment for anothers benefit
I. The case supposed. The enjoyment though lawful, is a stumbling-block to another.
II. The apostles decision of it. It is a violation of the law of love, because selfish in itself, injurious in its effect.
III. The consequent duty. Of abstinence, lest you destroy him for whom Christ died, leaving you an example of self-sacrifice. (J. Lyth, D.D.)
Destroy not him with thy meat, for whom Christ died.—
Christs death, a mans destruction
I. Christ died to save all. He is the propitiation for the sins of the whole world. His death was a fact in the Divine government in which all are interested, a provision of Divine mercy, like the sun, the air, and the various elements of nature, from which all could derive the same supplies.
II. Though He died to save all, some will be destroyed. The truth has no practical influence on a man unless he studies it, and he may study it or not, rightly or not, the provision does not stream its blessings into a man, irrespective of his choice or efforts. The sun will not give its light to a man unless he open his eyes, nor will the water allay his burning thirst unless he drinks it in. Ye will not come unto Me, etc.
III. This destruction may be effected by a brother. One man can and often does spiritually ruin another by his suggestions, his spirit, his example. Whilst God saves man by man the devil damns man by man. Through man the spiritually restorative and destructive forces of the universe are everlastingly working.
IV. The brother may do this by a trifling thing–meat. By urging thy ceremonial observances thou art likely to ruin him; leave him free to his own conscience. As an invisible atom can destroy animal life, a little sin can damn a soul. (D. Thomas, D.D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 13. Let us not, therefore, judge one another any more] Let us abandon such rash conduct; it is dangerous, it is uncharitable: judgment belongs to the Lord, and he will condemn those only who should not be acquitted.
That no man put a stumbling block] Let both the converted Jew and Gentile consider that they should labour to promote each other’s spiritual interests, and not be a means of hindering each other in their Christian course; or of causing them to abandon the Gospel, on which, and not on questions of rites and ceremonies, the salvation of their soul depends.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Let us not therefore judge one another any more: q.d. Seeing all must be judged by Christ, let us no more judge one another, but mend this fault for time to come.
But judge this rather: hitherto his counsel was more general, respecting both the strong and the weak. Here he begins, in a more particular manner, to apply himself to the more strong and knowing Christians; counselling them to take heed, lest, by the abuse of their Christian liberty, they should be an offence to them that were weak and more ignorant. He entereth upon this with an elegant transition, making use of the same word in a different sense; for he doth not speak contraries, when he says, judge not, but judge; for the word in the former part of the verse signifies, to condemn and censure; but here, in the following part, to deliberate or consider: q.d. Instead of judging others, let us look upon this as a rule for ourselves, and our own deportment, that we put no stumblingblock, &c.
That no man put a stumblingblock or an occasion to fall in his brothers way: q.d. Take heed of offending your brethren in any kind; do not, by an unseasonable use of your liberty, either drive them from their Christian profession, or provoke them to imitate you, and so to sin against their consciences. You have a parallel text, 1Co 8:9. There he speaks only of a stumblingblock; here he adds an occasion of falling, or, as it is in the original, a scandal. Though these two words do differ in their etymologies, yet they have one and the same signification. The latter word, as Stephanus observes, is peculiar to Holy Scripture, and seldom, if ever, used in any common author: it signifieth, properly, the bridge in a trap, which, by its falling down, catcheth a creature in a snare, and so occasions its ruin; and from thence it is used to denote any thing which is an occasion to others of stumbling or falling; any thing whereby we so offend another, as that he is hindered from good, drawn into or confirmed in evil. Scandal, or offence, is either passive or active. Passive scandal is, when that which is good is, by reason of mans corruption, an occasion of fillling to him. So Christ himself, and his doctrine, was a scandal to the Jews: see 1Co 1:23; 1Pe 2:8. Active scandal is, when any thing is done or said which gives occasion of offence to others, when it is an occasion of grief, or of sin to them, Rom 14:15,21. This occasion may be administered, either by evil counsel, Mat 16:23; Rev 2:14; or by evil example, Isa 9:16; Mat 15:14; or by the abuse of Christian liberty in things indifferent, 1Co 8:9.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. Let us not thereforejudge“assume the office of judge over”
one another; but judge thisrather, &c.a beautiful sort of play upon the word “judge,”meaning, “But let this be your judgment, not to put astumbling-block,” &c.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Let us not therefore judge one another more,…. With respect to the observance or non-observance of the laws relating to meats and drinks, and days, and times; the apostle means, that they should not judge rashly, nor anything before the time; they should not censure and judge each other’s characters and states, on account of these things, but leave all to the decisive day, to Christ the Judge, and to his bar, before which all must stand:
but judge this rather; or reckon this to be the most proper, fit, and advisable:
that no man put a stumblingblock or occasion to fall in his brother’s way; as in the former part of the advice the apostle seems to have respect more especially to the weak brethren, who were ready to judge and condemn such as neglected the observance of the laws about meats and days, as transgressors, and as wicked persons, that ought not to be in the communion of the church; so in this he seems more principally to have regard to the stronger brethren; who, through their imprudent use of their Christian liberty, offended weaker minds, and were the occasion of their stumbling and falling, which it became them to be careful to prevent; and rather than be a means of anything of this nature, it was much better, as he afterwards observes, neither to eat flesh, nor drink wine, and entirely drop or forego the use of their liberty.
Fuente: John Gill’s Exposition of the Entire Bible
Let us not therefore judge one another any more ( ). Present active subjunctive (volitive). “Let us no longer have the habit of criticizing one another.” A wonderfully fine text for modern Christians and in harmony with what the Master said (Mt 7:1).
That no man put a stumbling block in his brother’s way or an occasion of falling ( ). Articular present active infinitive of in apposition with , accusative case after : “Judge this rather, the not putting a stumbling block (see 9:32 for ) or a trap (, 9:33) for his brother” (, dative of disadvantage).
Fuente: Robertson’s Word Pictures in the New Testament
Stumbling – block [] . Compare ch. Rom 9:32, 33; 45 20. Skandalon occasion of falling is also rendered stumbling – block in other passages. Some regard the two as synonymous, others as related to different results in the case of the injured brother. So Godet, who refers stumbling – block to that which results in a wound, and cause of stumbling to that which causes a fall or sin.
Fuente: Vincent’s Word Studies in the New Testament
1) “Let us not therefore judge one another any more,” (meketi oun allelous krinomen) “Let us not at all (any longer) judge one another”; in the sense of harsh condemnation or accusation, without a full knowledge of facts and circumstances, without having “walked in their shoes,” or “lived in their tent”; For if we judge and condemn one another unjustly we both do them and ourselves hurt and injustice and must give account to God for it, Mat 7:11; Rom 2:1-2.
2) “But judge this rather,” (alla touto krinate mallon) “But in strong contrast do this kind of judging instead,” pass this kind of judgment, Mat 5:15-16. Even if a brother be overtaken in moral or ethical wrong the stronger is called to help him, encourage him to rise from his fall; Do it in the spirit of “neither do I condemn thee, go, sin no more, or avoid it hereafter,” Gal 6:1; Joh 8:11.
3) “That no man put a stumblingblock,” (to me tithenai proskomma) “Not to put, place, or set a stumbling-block or a tripping-stick,” or an occasion of offence, 1Co 8:9; 1Co 8:13. Neither condemn so harshly another nor do anything yourself, the seemingly harmless, in word or deed that might cause a weaker brother to be hurt, Rev 2:14.
4) “Or an occasion to fall in his brothers way,” (to adelpho a skandalon) “Or an occasion of scandal, offence, or obstruction in the path or way of a brother,” 1Co 10:32; 1Co 9:26-27.
Fuente: Garner-Howes Baptist Commentary
Text
Rom. 14:13-23. Let us not therefore judge one another any more: but judge ye this rather, that no man put a stumblingblock in his brothers way, or an occasion of falling. Rom. 14:14 I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself: same that to him who accounteth anything to be unclean, to him it is unclean. Rom. 14:15 For if because of meat thy brother is grieved, thou walkest no longer in love. Destroy not with thy meat him for whom Christ died. Rom. 14:16 Let not then your good be evil spoken of: Rom. 14:17 for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. Rom. 14:18 For he that herein serveth Christ is well-pleasing to God, and approved of men. Rom. 14:19 So then let us follow after things which make for peace, and things whereby we may edify one another. Rom. 14:20 Overthrow not for meats sake the work of God. All things indeed are clean; howbeit it is evil for that man who eateth with offence. Rom. 14:21 It is good not to eat flesh, nor to drink wine, nor to do anything whereby thy brother stumbleth. Rom. 14:22 The faith which thou hast, have thou to thyself before God. Happy is he that judgeth not himself in that which he approveth. Rom. 14:23 But he that doubteth is condemned if he eat, because he eateth not of faith; and whatsoever is not of faith is sin.
361.
We have no will in certain matterswhat are they?
362.
In what way is Christ the Lord of the dead?
363.
We shall all appear before the judgment seat of Christ. We should not therefore judge one another. Show how the two thoughts are related.
REALIZING ROMANS, Rom. 14:13-23
586.
It would seem some brothers will stumble over anything. Are we to remove all objections for all brothers? Explain.
587.
Why not ask the weak brother to study and become strong?
588.
Verse fourteen contains a principle for all of us to learn and apply. Be careful how it is applied. Be more careful that it is applied. Is any meat unclean today?
589.
We could and should forego many things because of those who are weak. How does this relate to tobacco or the theater or TV? Are any weak ones destroyed by these things?
590.
What is the good in Rom. 14:16?
591.
Is the church the kingdom of God? We are not to spend our time and energies on matters of eating and drinking. On what should we expend our time and energies? What is joy in the Holy Spirit?
592.
Who are the men of Rom. 14:18?
593.
Verse nineteen should be made into an attractive plaque and sold in stores frequented by preachers and Sunday School teachers. Mention one practical application of this verse to everyday living.
594.
Who is involved in Rom. 14:20 b? i.e., who is eating with offence?
595.
The stumbling in Rom. 14:21 has reference to the loss of the soul, not the loss of face. Do you agree?
596.
On matters of indifference we are to keep quiet. Sometimes when we speak we do so to our own hurt. Explain how with special reference to Rom. 14:22 b.
597.
If faith cometh by hearing, (Rom. 10:17) and we are in chapter fourteen dealing with matters of indifference, how could the principle of Rom. 14:23 be applied?
Paraphrase
Rom. 14:13-23. Let us therefore no more judge one another bigots or profane persons, because our opinions and practices are different: but ye Gentile Christians, pass this sentence rather on yourselves, that ye will not do any thing which may endanger your brothers virtue, or occasion him to sin.
Rom. 14:14 I know by the light of reason, and am persuaded by revelation from the Lord Jesus, that there is no kind of meat unclean naturally. Nevertheless, to him who believeth certain kinds to be unclean, to that man they are unclean; and he will sin if he eat them, either to indulge his own taste or to gain the favor of others,
Rom. 14:15 Wherefore, if thy brother, who thinketh certain meats unclean, is made to sin through thy eating such meat, whether it be by hating thee as a profane person, or by following thy example contrary to his conscience, or by apostatizing to Judaism, thou no longer actest according to the love thou owest to thy brother. Do not become the occasion of destroying him with thy meat, for whom Christ died.
Rom. 14:16 Let not then the good liberty which belongeth to you be evil spoken of, as an indulgence of appetite to the prejudice of others.
Rom. 14:17 Ye need not use your liberty always; for the religion of Christ does not consist, either in abstaining from or in using meat and drink, but in a righteous and peaceable behaviour, and in joy in the Holy Ghost.
Rom. 14:18 And the brother who, by righteousness, peace, and joy in the Holy Ghost, serves Christ his Lord, (Rom. 14:9), is acceptable to God, and will be approved of men.
Rom. 14:19 Well, then, let us pursue the things which promote peace, and the things which advance that mutual edification which we ought to reap from one anothers example.
Rom. 14:20 Do not for the sake of the pleasure of eating this or that kind of meat, destroy your brothers virtue, which is the work of God. All kinds of meats, indeed, are clean under the gospel; yet that meat is bad to the man who eateth it, not from a persuasion of its lawfulness, but through the influence of example.
Rom. 14:21 It is commendable neither to eat flesh of any kind, nor to drink wine, or to do any tiling, however innocent, whereby thy brother is brought into danger of sinning, or is made to sin, or is weakened in his attachment to the gospel.
Rom. 14:22 I own thou hast a just persuasion concerning the lawfulness of all kinds of meat. Hold that persuasion fast, so far as respects thine own conduct in the presence of God; but do not use thy liberty, so as to lead others to sin. Happy is he who doth not subject himself to punishment, by doing what he approveth as lawful.
Rom. 14:23 For he who seeth a difference in meats, is liable to punishment, if through thy example he eat what he thinks unclean; because he eateth not from a persuasion that it is lawful, but to please others. This is wrong; for whatever is done without a conviction of its lawfulness, is really a sin, though it be lawful in itself.
Summary
Instead of judging one another in questions respecting days and meats, let each decide, rather, that he will be very careful not to place a stumbling-block or occasion of falling in the way of his brother. This is the proper kind of judging for Christians. But in the matter of meats, and in all similar cases, if eating it grieves a brother, an effect which he may be unable to prevent, we are to abstain from it in deference to his feelings. Should we not do so, we may either drive him from the church, or induce him to follow an example which he is in danger of following too far, and so ruin him. In order to avoid these results, we must abstain from eating meat, where any one is hurt by it. We must not do anything that will imperil the salvation of a brother. The strong belief which enables us to do so many things that the weak cannot do, we must keep to ourselves. We are not at liberty to use it, when by so doing we injure others.
Comment
2.
The Liberty of the Gospel Should not Be Used to the Injury of Others. Rom. 14:13-23.
Speaking of judgment, we have no need to judge one another. Indeed, to do so is wrong. If we wish to exercise our powers of evaluation, let us do it in this regardthat we place no stumbling block in our brothers way. This is addressed particularly to the strong. The weak brother might actually lose his soul over this matter. Let us be careful in what we consider indifferentit is not so to him. If someone persuades him to eat meat, he could in his present frame of mind be sinning. He might feel he should go farther, since he sinned in eating meat, and become an idolater. It is not likely he would go back to idol worship, but neither would he remain with the church. He could not continue to associate with such, and would withdraw himself from fellowship.
In Rom. 14:14-15 is a most marvelous principlea principle which, if exercised, would solve so very many of todays problems. Paul presents it by stating, No meat is unclean. Paul knew this, since he knew the mind of Christ. But all men do not have this knowledgeto those who do not, the meat is unclean. Ones attitude toward it changes it for him. Let us not force a man to violate his conscience even on a matter of indifference. When we wilfully act in opposition to our own sense of right and wrong, we break down our walls of defense against Satan. More than this, if we continue to insist in this matter of food, we no longer act out of love. Our consideration for the weak brother is woefully lacking.
364.
We are to judge one anotherbut in what regard?
365.
How could the weak brother lose his soul over eating meat?
Let it be noticed please that the eating of meat by the stronger brother was no sin, and the weak brother was not to look upon it as such for the stronger brother. On the other hand, since it offends the weak brother, the one who is strong will refrain from eating in the presence of the weak. Since Christ died for both, neither should judge the other. It is possible even to cause the loss of the soul. If Christ loved him so much as to come all the way from heaven to die for him, we can show a little consideration in these matters.
I see nothing wrong in that. The practice of such doesnt hurt me. Such expressions are often heard. When self alone is involved, such might be true, but we do not live unto ourselvesothers are watching. What appears permissible to us may be offensive to them and cause criticism for the whole body. What then is good to us becomes a point of offense. What shall we do? Give up that which we thought good for the sake of the cause of Christ. Someone else wants to know just how far one should go in applying this rule. The answer isjust as far as is necessary to avoid criticism of the cause of Christ.
Some persons, of course, who raise such an objection do not want to apply the rule at all. They raise such a question as a subterfuge behind which they can hide.
The important matters in the church, or the kingdom of God, are not meats and days, eating or not eating, but righteousness, peace and joy in the Holy Spirit. We should give the greatest attention to whether we are right by divine law, not by human opinion, to a settled peace in our own heart and the promotion of peace in the church as a wholeblessed indeed are the peacemakersand to the joy which the Holy Spirit himself alone can give. . . . joy, that delicate regard for the feelings of one another which, under the strengthening presence in all of the Holy Spirit, shall give joy and not grief.
The Christian who thus serves Christ is acceptable to God (whether some brethren ever accept him or not) and approved by all men who stand on the sidelines to observe the Christian race. Such was the position of the Jerusalem church when they said (and meant) that nought they possessed was their own. They were one heart and one soul. In this they found unity among themselves and favor with all the people. Lets make it the aim of our lives to pursue the ways and words of peace, not contention. We are here to help, not hinder one another. In Rom. 14:19-20 is a description of a house being built and pulled down, the house of God. We are either engaged constructively or destructively in our work on Gods home, the church. For the sake of food pull not down the work of God.
366.
Even if eating meat is not a sin, thinking it is a sin will make it wrong. Why?
367.
The strong is not to eat meat in the presence of the weak. Why?
368.
How far can we go in applying the rule of being careful for the weak?
369.
State the important matters in the Kingdom of God.
It is good to know that all food is clean (from the distinctions of the law) but even then it can become very evil to us when we, through our eating, cause our brother to stumble or apostasize.
Rom. 14:21 sums up in one sentence the whole point of the section. It is not a matter of right or wrong, but rather of love and concern for our brother. Does it injure him? Abstain from it.
Remain quiet about your superior knowledge of meats and days; it is a matter of indifference or opinion; not of faith. Hold it to yourself. If you do not, (speaking to the strong brother) you will condemn yourself by the very thing in which you condemn others. God will judge the man who causes the weak to fall.
Rom. 14:23 states the principle from which all service to God must spring. What we do must be done because we believe he approves of it. When we act in doubt or even against what we feel is right, we are destroying the basis of obediencefaith in God. This we must never do, nor lead others to do so.
Rethinking in Outline Form
7.
Forbearance in Matters of Opinion for Those Who are Weak in the Faith. Rom. 14:1Rom. 15:13.
a.
The weak in the faith should not be harshly judged. Rom. 14:1-12
(1)
To receive the weak brother, Rom. 14:1.
(2)
Not to judge in matters of food. Rom. 14:2-4.
(3)
Not to judge (that is condemn) one who esteems certain days. Rom. 14:5.
(4)
Everything one does is to be done as unto the Lord. Rom. 14:6-9.
(5)
There is to be no judging of others for all alike will stand before God. Rom. 14:10-12.
b.
The liberty of the gospel should not be used to the injury of others. Rom. 14:13-23.
(1)
Not to put a stumbling block in our brothers way. Rom. 14:13 cf. 1Co. 8:7-13.
370.
How shall the Holy Spirit produce joy in our lives?
371.
Who is acceptable with God and the people?
372.
We are all workmen of one type or another in the house of God. Explain.
373.
How do some condemn themselves in their judgment of others?
(2)
All food is clean. Rom. 14:14 cf. Lev. 11:1-47; 1Ti. 4:3-5.
But to him that accounts it unclean, to him it is unclean.
(3)
If we, through our actions or words, cause our brother to stumble in this matter then we had better take note that we are in sin. Rom. 14:15-16.
(4)
The essential character of the kingdom. Rom. 14:17-19.
(5)
Do not overthrow the work of God for a non-essential. That is, in your manner of observance. Rom. 14:20.
(6)
Do nothing that would cause others to stumble. Rom. 14:21.
(7)
Be careful that you do not judge yourself in the way you seek to bind that opinion upon another. Rom. 14:22.
(8)
To act without conviction is a principle condemned by God. This principle of action is condemned in Rom. 14:23.
Fuente: College Press Bible Study Textbook Series
(13) Judge this rather.The word judge forms the connecting-link between what follows and what has gone before. If any judgment is to be formed at all, let it be rather as a principle to guide our own action, and not in the shape of a criticism upon others. This principle, in the case of those who are themselves liberal and large-minded, should be not to put temptation in the way of their weaker brethren.
Stumblingblock or an occasion to fall.The same words that occur in Rom. 9:33. That translated occasion to fall, is the origin of our word scandal. It is properly a trap or snare. Both the idea and the word are found in Mat. 18:6 (= Mar. 9:42), where it is disguised by the translation offend, in the sense of cause to stumble. The same translation appears frequently elsewhere. One of the special characteristics of Christianity is its tenderness for the weak
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. Judge this rather Rather than judge each other, let us judge what our own conduct should be toward each other.
Stumbling-block (See note on Mat 18:7.)
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Let us not therefore be judging one another any more, but rather judge you this, that no man put a stumblingblock in his brother’s way, or an occasion of falling.’
In view of this coming judgment-seat, we should not therefore any more ourselves sit in judgment on each other in regard to the detail of our response to the LORD. Rather our judgment should be that we should not put a stumbling-block or occasion for falling in the way of our brother or sister. We should not be looking for faults, but looking as to how we can help. Our aim at all times should be to assist one another so that we none of us stumble. This will be what is the most glorifying to Christ. Paul then relates this principle to the question in hand.
Fuente: Commentary Series on the Bible by Peter Pett
Of the abuse of Christian liberty:
v. 13. Let us not, therefore, judge one another anymore; but judge this rather, that no man put a stumbling-block or an occasion to fall in his brother’s way.
v. 14. I know and am persuaded by the Lord Jesus that there is nothing unclean of itself; but to him that esteems anything to be unclean, to him it is unclean.
v. 15. But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat for whom Christ died.
v. 16. Let not, then, your good be evil spoken of;
v. 17. for the kingdom of God is not meat and drink, but righteousness and peace and joy in the Holy Ghost.
v. 18. For he that in these things serveth Christ is acceptable to God and approved of men. His entire admonition up to this point the apostle now condenses in the one short expression No more, now, let us judge one another. Not only the condemnation of the strong by the weaker is here referred to, but also the contempt which the strong are apt to feel for the weak. ALL such manifestations are decidedly out of place among Christians. Christian liberty, as directed by true love, is rather exercised in this way, that we make this our rule or maxim in our dealings with the brethren, not to put a stumbling-block for our brother or an offense. We should neither put something in the weaker brother’s way over which he will fall, nor should we place an offense before him which would incite him to sin. In what way this may be done the next sentence explains: I know and have the full conviction in the Lord Jesus that nothing is common in itself, but only to him that thinks something is common, to him it is common. Paul has the divine assurance based upon his intimate union with Christ, whose servant he is, that nothing in itself, no food, not even the meat of animals bought in the meat-stalls, in itself is of a nature to render a person unclean. No matter what food it is that the Christian might choose for himself, the eating of it will not in itself stain his conscience or be a sin. Only one limitation is made, namely, that resulting from the state of mind of him that eats: except as the opinion of the eater takes it to be profane and harmful. If a person thinks that some food will make him unclean, he sins in partaking of this food. It is not that the food has the inherent power to work uncleanness, but that the person believing that there is a distinction between clean and unclean foods commits a sin in offering violence to his conscience. And this sin is occasioned by the brother who abandons all consideration and tact, and deliberately, in the presence of the weaker brother, partakes of the food in question, and thus by his example entices the other to follow him. The weaker brother in that case has not yet reached a state of knowledge according to which his erring conscience has been corrected, and the result is a sin. And thus the reaction strikes also the stronger brother: For if through thy food thy brother is grieved, thou walkest no more according to love. The indulgence in itself may be harmless and innocent enough, but if in this way it becomes injurious to the Christian brethren, then the indulgence becomes a violation of the law of love, an uncharitable act, a sin. By eating of the food in question in the presence of the weaker brother, and thus challenging him to partake of the same food, the stronger Christian, upon whom the obligation of love rests, becomes guilty of uncharitable behavior. The admonition, therefore, is very emphatic: Do not destroy through thy food him for whom Christ died. It cost Christ His very life to save your brother from everlasting damnation, and it is a terrible thing to endanger the salvation of any person by an uncharitable harping upon Christian liberty. Surely it is not asking too much to renounce the eating of a certain food for the sake of a brother, to avoid giving him any offense, if Christ gave His life as a ransom to keep him from eternal perdition! “If Christ so loved him as to die for him, how base it would be in us not to submit to a little self-denial for his welfare!”
At the same time, the Christians should lead such a life and at all times, in all circumstances, comport themselves so that they do not give offense to those that are without: Let, then, your good thing not be blasphemed. This is addressed to all Christians and should be kept in mind by them always. The great possession of the Christians, the highest and most glorious good, is salvation in Christ, through which redemption has been transmitted to them. The believers should never give the unbelievers occasion to speak abusively of, to blaspheme this wonderful gift, as they would if they haggle about foods. Such behavior on the part of the members of the Church naturally causes the unbelievers to assume that mere external matters are the essence of Christianity, that salvation depends upon the fact of a person’s using or abstaining from certain foods. This the apostle substantiates: For not is the kingdom of God eating and drinking, but righteousness and peace and joy in the Holy Ghost; for he that serves Christ herein is well-pleasing to God and acceptable to men. The matters about which the Christians should be concerned are those which pertain to the kingdom of God, to that great invisible Kingdom established by Christ, the communion of saints. The act of eating and drinking does not influence a person’s standing either way in this Kingdom. The matters that do count very emphatically are justification, the certainty that we possess the righteousness of God by faith, peace with God through the merits of Jesus Christ, and the joy of faith which is characteristic of all true Christians, which is wrought in their hearts by the Holy Ghost. These are the essential blessings of the kingdom of God, upon which everything depends. If any person, in the certainty of the possession of these gifts and blessings, lives in accordance with this realization, then God takes pleasure in him, and he will be acceptable to men. Every one that has been justified before God through Christ, that has peace with God through Christ, that truly rejoices in the redemption given by faith in Christ, will make it the object of his life to serve the Lord Jesus with all the powers of body and mind. Thus the remembrance of the relation in which a person stands to God, together with the Christian conduct which results there from and its effect upon the unbelievers, will cause all Christians to heed the admonition of the apostle not to let their good be evil spoken of.
Fuente: The Popular Commentary on the Bible by Kretzmann
Rom 14:13. Let us not therefore judge He had before reproved the weak for censuring the strong in the use of their liberty: he comes now to restrain the strong from offending the weak, by a too free use of their liberty, in not forbearing the use of it, where it might give offence to the weak. The word rendered judge, has two different senses, and seems to be used in both in this verse. In the first place, it signifies to censure and condemn; in the other, to determine, as a matter of importance. See Hammond, Locke, and Raphelius. Some say that signifies properly “a piece of wood that supports a trap, which falls on its being moved;” and so may with peculiar propriety signify whatever may be the occasion of ensnaring another, and drawing him into sin and mischief.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rom 14:13 . ( no more , as hitherto) is deduced ( ) from . . .; but here refers, as . shows, to both parties.
] antanaclasis : the same word, in order to make the contrast striking (for to the which is against one’s duty that which is in accordance with duty is opposed), is repeated, but with the modification of reference and of sense, that it addresses the freer Christians (for it was they who gave the offence), and means in general: let this be your judgment , your moral maxim in this point. On the infinitive with the article after a preparatory demonstrative, comp. 2Co 2:1 ; Xen. de Rep. Lac . 9. 1, and see Haase in loc .; Breitenbach, ad Xen. Oec . 14. 10.
and : both quite synonymous in the metaphorical sense: moral stumbling-block , an occasion for acting contrary to conscience. But refers to the original proper sense of the two words. Comp. on Rom 9:32-33 , Rom 11:9 ; LXX. Lev 19:14 ; Jdt 5:1 . The twofold designation is an earnest and exhaustive expression of the idea; hence to attempt a real distinction between the synonyms, which differ only figuratively ( stone trap ), is arbitrary.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Rom 14:13-23 . Christians ought not, therefore, mutually to condemn one another, but rather to have the principle of giving no offence , Rom 14:13 . Further elucidation of this principle, and exhortations to compliance with it .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
13 Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother’s way.
Ver. 13. Any more ] As they formerly had done; being overly sour and supercilious.
A stumblingblock, or an occasion &c. ] A lighter or greater offence to make him go halting to heaven.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
13 23. ] Exhortation to the strong to have regard to the conscientious scruples of the weak, and follow peace, not having respect merely to his own conscience, but to that of the other, which is his rule, and being violated leads to his condemnation .
Fuente: Henry Alford’s Greek Testament
13. ] See above.
The second is used as corresponding to the first, and is in fact a play on it: ‘pulchra mimesis ad id quod prcedit,’ Bengel: see Jam 2:4 for another instance: but determine this rather.
(see Rom 14:21 ), an occasion of stumbling , in act : (ib.), an occasion of offence , in thought .
Fuente: Henry Alford’s Greek Testament
Rom 14:13-23 . The Apostle now proceeds to argue the question of Christian conduct in things indifferent from another point of view that of the influence which our conduct may have on others, and of the consideration which is due to them. : thus much follows from what has been said already, and therefore forbids both the censorious and the contemptuous estimate of others. : be this your judgment rather. Cf. 1Co 2:2 ; 1Co 7:37 . : this is of course addressed to the liberal party. For see 1Co 8:9 . The word does not occur in the Gospels, but it is a remarkable fact that in most of our Lord’s express teaching about sin, it is sin in the character of , a snare or stumbling-block to others, with which He deals. Paul develops his ideas quite freely from his conception of faith, but in all probability he was familiar with what Jesus taught (Mat 18 ).
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Rom 14:13-23
13Therefore let us not judge one another anymore, but rather determine this-not to put an obstacle or a stumbling block in a brother’s way. 14I know and am convinced in the Lord Jesus that nothing is unclean in itself; but to him who thinks anything to be unclean, to him it is unclean. 15For if because of food your brother is hurt, you are no longer walking according to love. Do not destroy with your food him for whom Christ died. 16Therefore do not let what is for you a good thing be spoken of as evil; 17for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. 18For he who in this way serves Christ is acceptable to God and approved by men. 19So then let us pursue the things which make for peace and the building up of one another. 20Do not tear down the work of God for the sake of food. All things indeed are clean, but they are evil for the man who eats and gives offense. 21It is good not to eat meat or to drink wine, or to do anything by which your brother stumbles. 22The faith which you have, have as your own conviction before God. Happy is he who does not condemn himself in what he approves. 23But he who doubts is condemned if he eats, because his eating is not from faith; and whatever is not from faith is sin.
Rom 14:13 “let us not judge one another” This is a present active subjunctive with the Negative particle which implies stopping an act already in process. This is not a warning but a prohibition. This is very similar to Rom 14:16. The term “judge” has already been used 5 times by Paul in Rom 14:1-12 and now four more times in Rom 14:13-23.
SPECIAL TOPIC: JUDGING (SHOULD CHRISTIANS JUDGE ONE ANOTHER?)
“not to put an obstacle or a stumbling block in a brother’s way” This is a present active infinitive with the negative particle which implied the stopping of an act already in process. The same truth is stated in Rom 14:21 and 1Co 8:9.
The term “obstacle” referred to something in the road that causes one to stumble. The term “stumbling block” literally refers to a triggering mechanism on a baited animal trap.
There is a corporate aspect to Christianity. We are our fellow believers’ keeper, encourager, and friend. Faith is family!
Rom 14:14
NASB”I know and am convinced in the Lord Jesus”
NKJV”I know and am convinced by the Lord Jesus”
NRSV”I know and am persuaded in the Lord Jesus”
TEV”My union with the Lord Jesus makes me certain”
NJB”Now I am perfectly well aware, of course, and I speak for the Lord Jesus,”
This is a perfect active form of oida, which was used in the sense of a present tense along with a perfect passive indicative. Literally it means, “I continue to know and have been and continue to be convinced.” This is a restatement of the truth in Rom 14:5 b and 22-23. Believers’ understanding of spiritual things comes from their relationship with Jesus through the Holy Spirit. They must live in the light they have.
“that nothing is unclean in itself” This same truth is illustrated in Act 10:9-16. Things are not evil, people are evil. Nothing in creation is evil in and of itself (cf. Rom 14:20; Mar 7:18-23; 1Co 10:25-26; 1Ti 4:4 and Tit 1:15 )!
“but to him who thinks anything to be unclean, to him it is unclean” This meant unclean in a religious sense. Believers must evaluate their actions by their consciences (cf. Rom 14:5; Rom 14:22-23). Even if they are misinformed about an issue or action, they must walk in the light they have before God. They, also, must not judge other believers by their light, especially in ambiguous areas (cf. Rom 14:1; Rom 14:3-4; Rom 14:10; Rom 14:13).
Rom 14:15 “For if because of food your brother is hurt” This is a first class conditional sentence which is assumed to be true from the author’s perspective or for his literary purposes. Love, not rights; responsibility, not freedom determines our lifestyle.
This either relates to (1) Jewish food laws (cf. Leviticus 11) or (2) meat sacrificed to idols (cf. 1 Corinthians 8-10). Rom 14:20 expresses this truth so clearly.
“you are no longer walking according to love” This is often called “the law of liberty” (cf. Jas 1:25; Jas 3:12), “the royal law” (cf. Jas 2:8), or “the law of Christ” (cf. Gal 6:2). There are New Covenant responsibilities and guidelines!
NASB, NKJV”Do not destroy with your food him for whom Christ died”
NRSV”Do not let what you eat cause the ruin of one for whom Christ died”
TEV”Do not let the food that you eat ruin the person for whom Christ died”
NJB”You are certainly not free to eat what you like if that means the downfall of someone for whom Christ died”
This is a present imperative with the negative particle which usually means stop an act already in process. This is a very strong phrase. The freedom of some Christians should not cause the destruction of other Christians! This does not refer to a loss of salvation, but the loss of peace, assurance, and effective ministry. See F. F. Bruce, Answers To Questions, pp. 88-89.
The term “destroy” is the Greek word lupe, which means “to cause grief, sorrow, or pain” (same in the LXX). Paul uses this word mostly in 2 Corinthians (cf. 2Co 2:2; 2Co 2:4-5; 2Co 6:10; 2Co 7:8-9; 2Co 7:11). Destroy is too strong a translation. This does not refer to the loss of salvation, but the conviction of the Holy Spirit over violating one’s personal convictions. If the believer’s actions do not issue from faith they are sin (cf. Rom 14:23).
Rom 14:16
NASB”do not let what is for you a good thing be spoken of as evil”
NKJV, NRSV”do not let your good be spoken of as evil”
TEV”do not let what you regard as good get a bad name”
NJB”you must not compromise your privilege”
This is a present passive imperative with the negative particle, which meant stop an act already in process. Freedom can easily turn into license!
This “good thing” in this verse refers to the actions of the strong believer. If a strong Christian acts on his/her freedom in such a way that weak believers are negatively affected and spiritually damaged, the “good thing” becomes an opportunity for the evil one!
This verse seems to change the focus from how Christians treat each other to possibly a concern for non-believers (cf. Rom 14:18 b). The verb is from the word “blasphemy” (spoken) which is usually used of unbelievers.
Rom 14:17 “the kingdom of God” This is the only use of this phrase in Romans. It is a frequent topic of Jesus. It is a reality here and now as well as a future consummation (cf. Mat 6:10).
The corporate life of the body of Christ is more valuable than the exercise of personal freedoms! See Special Topic following.
SPECIAL TOPIC: THE KINGDOM OF GOD
“but righteousness and peace and joy in the Holy Spirit” It is the Spirit who gives these qualities to the individual believers and the believing community. These are the characteristics of God’s family, external and internal.
The term “righteousness” is used here by Paul in a specialized sense. See Special Topic at Rom 1:17. Usually for him it describes imputed righteousness, a legal (forensic) declaration by God of the believer’s forgiveness and standing in Christ (cf. Rom 3:21-31; Romans 4). Sinful humanity is not only counted as righteous, they are to become righteous. It is both a gift and a goal, indicative and imperative, an act of faith and a life of faith! See Special Topic at Rom 6:4.
Rom 14:18 Believers self-limiting their freedoms for the sake of weaker believers is a service to Christ Himself. There is no stronger way to affirm our love for Jesus than loving, caring, and protecting those for whom He died.
“approved by men” This may be a way of asserting that the Christian’s love for one another may open the door of ministry and witness to the unbelieving community (cf. Rom 14:16; 2Co 8:21; 1Pe 2:12). How we treat one another within the community of faith is a powerful witness, either positively or negatively.
Rom 14:19 “let us pursue” This term, dik, an OT idiom common in the Septuagint and also common in Paul’s writings, means “to follow eagerly” or “endeavor earnestly to acquire.” Paul uses this word in Rom 9:30-31; Rom 12:13; and here in the sense of “pursue,” but in Rom 12:14 for those who persecute believers (cf. 1Co 4:12; even of himself, Rom 15:9; 2Co 4:9; Gal 1:13; Gal 1:23; Php 3:6).
This is either a present active indicative (MSS , A, B, F, G, L & P) or a present active subjunctive (MSS C, D) used in the sense of an imperative. The UBS4 puts the subjunctive in its text, but gives it a “D” rating (with great difficulty).
Notice the things Christians should pursue.
1. hospitality, Rom 12:13
2. the things that make for peace and the building up of one another, Rom 14:19
3. love, 1Co 14:1
4. Christlikeness, Php 3:12; Php 3:14
5. what is good for one another and for all men, 1Th 5:15
6. righteousness, godliness, faith, love, perseverance, and gentleness, 1Ti 6:11
7. righteousness, faith, love and peace, with those who call on the Lord from a pure heart, 2Ti 2:22
“for peace and the building up of one another” This should be the believer’s goal in all things (cf. Psa 34:14; Heb 12:14). One’s personal freedom and theological understanding must lead to the stability and growth of the body of Christ (cf. Rom 15:2; 1Co 6:12; 1Co 14:26; Eph 4:12). See SPECIAL TOPIC: EDIFY at Rom 15:2.
Rom 14:20 “Do not tear down the work of God” This is a present active imperative with the negative particle, which usually means stop an act in progress. This is a strong compound verb (kata + lu). It is used only three times in Paul’s writings (cf. 2Co 5:1 for death and Gal 2:18 in the sense here, destroy). There is a play between “build up” in Rom 14:19 and this word, which literally means “tear down.” Both are construction metaphors.
What is “the work of God” in this context? It cannot refer to maturity, but the Spirit’s activity in the life of the “weak” believers. No where in this context or 1 Corinthians 8-10 does Paul say one group should help the other group conform or change!
“all things indeed are clean” See note at Rom 14:14.
NASB”but they are evil for the man who eats and gives offense”
NKJV”but it is evil for the man who eats with offense”
NRSV”but it is wrong for you to make others fall by what you eat”
TEV”but it is wrong to eat anything that will cause someone else to fall into sin”
NJB”but it becomes evil if by eating it you make somebody else fall away”
This verse is the central truth of this Romans (cf. 1Co 10:25-26; Tit 1:15).
This is referring to meat offered to an idol (cf. 1 Corinthians 8-10). The meat is not good or evil, but if a weak believer, who thinks it is inappropriate, sees another Christian eating it and also eats, that which is morally neutral becomes evil because it violates his/her personal consciousness of the will of God (cf. Rom 14:23).
Most English translations relate this clause to “the stronger brother” in that by their eating, a weaker believer is influenced. The Catholic translation of New American Bible gives the other option and relates the clause to “the weaker brother,” “but it is wrong for a man to eat when the food offends his conscience.” In context the first option seems best but the ambiguity may be purposeful and refer to both as do Rom 14:22-23.
Rom 14:21 This is a word to “the strong brothers.” This is the only basis in the Bible for the theological concept of “total abstinence” from certain foods or drinks. Strong Christians must limit their freedom for their Christian brothers/sisters and sincere searchers (lost people). Much of this self-limiting is cultural, regional and/or denominational.
These are two aorist active infinitives with the negative particle which implied “never start an act.” Some have interpreted these aorists as applying only to certain occasions (cf. 1 Corinthians 8-10). Obviously eating and drinking cannot be prohibited.
Rom 14:22
NASB”The faith which you have, have as your own conviction before God. Happy is he who does not condemn himself in what he approves.”
NKJV”Do you have faith? Have it to yourself before God. Happy is he who does not condemn himself in what he approves.”
NRSV”The faith that you have, have as your own conviction before God. Blessed are those who have no reason to condemn themselves because of what they approve.”
TEV”Keep what you believe about this matter, then, between yourself and God. Happy are those who do not feel guilty when they do something they judge is right!”
NJB”Hold on to your own belief, as between yourself and God-and consider the man fortunate who can make his decision without going against his conscience.”
This is the reaffirmation that believers must live in light of their own Holy Spirit-led, Bible-informed consciences (cf. Rom 14:5). They must walk in the light they have; but, not so as to abuse his fellow believers’ faith. Rom 14:22 relates to the “stronger brother,” while Rom 14:23 relates to the “weaker brother.”
Rom 14:22 starts with a manuscript variation. It can be a question (NKJV) or a statement (NASB, NRSV, TEV, and JB).
“approves” See Special Topic at Rom 2:18.
Rom 14:23 “But he who doubts” This is a present middle participle. This refers to the over-scrupulous Christian of Rom 14:3.
“is condemned This is a perfect passive indicative from kata + krin, meaning
1. “placed in a guilty light by contrast” (cf. Harold K. Moulton, The analytical Greek Lexicon Revised, p. 216)
2. “not condemnation, but the punishment following sentence” (cf. Rom 5:16; Rom 5:18; Rom 8:1 [cf. Moulton and Milligan, The Vocabulary of the Greek Testament, p. 328])
Here it refers to the violation of one’s conscience and the resulting pain associated with the convicting of the Holy Spirit.
“if he eats” This is a third class conditional sentence.
“and whatever is not from faith is sin” In ambiguous biblical areas, sin is a violation of our conscience, not a violation of law. We must walk in the light we have-always open to more light from the Bible and the Spirit.
Believers’ understanding of God’s will (the sense of “faith” in this context) must determine their actions. It is possible for mature believers to hold different views on biblically ambiguous issues and both be in the will of God.
Some Greek manuscripts have the doxology of Rom 16:25-27 at the close of chapter 14. Some have it in both places. One papyri manuscript, P46, has it at the close of Romans 15. There are six different locations of this doxology in the Greek manuscript tradition of Romans. For a full discussion consult, A Textual Commentary of the Greek New Testament by Bruce M. Metzger, published by United Bible Societies, pp. 533-536. Here is a brief summary of the theories.
1. Origen said an early heretic in Rome, Marcion, removed the last two chapters of Romans. This would explain the doxology at Romans 14.
2. Other scholars speculate that Paul wrote one form of Romans to be sent to Rome, Romans 1-14, and later saw a need to send the same letter to Ephesus; Romans 1-16. The long list of personal greetings (Romans 16) reflects Ephesus, not Rome.
3. The greetings of Romans 16 were for believers on the way to Rome because Aquila and Priscilla are in Ephesus and are never recorded as returning to Rome.
4. The doxology was not original and was added by scribes later for liturgical purposes in public worship.
M. R. Vincent, Word Studies, vol. 2, is interesting.
“Against these theories is the stubborn fact that of the known extant MSS of Paul (about three hundred) all the MSS hitherto collated, including all the most important, give these chapters in the received connection and order, with the exception of the doxology” (p. 750).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
not . . . any more = no longer. Greek. meketi. App-105.
that . . . put = not (App-105) to put.
stumblingblock. See Rom 9:32.
occasion to fall. Greek. skandalon. See Rom 9:33.
in, &c. Literally to the brother.
Fuente: Companion Bible Notes, Appendices and Graphics
13-23.] Exhortation to the strong to have regard to the conscientious scruples of the weak, and follow peace, not having respect merely to his own conscience, but to that of the other, which is his rule, and being violated leads to his condemnation.
Fuente: The Greek Testament
Rom 14:13. , judge ye) A beautiful Mimesis[149] in relation to that which precedes, [If we are to judge, be this our judgment] let us no longer judge. [This matter requires diligent attention.-V. g.]-, a stumbling-block) if a brother be compelled by one to do the same thing [as ones self], Rom 14:20.-, an offence) if he, the same, abhors you, for what you have done.
[149] See Appendix. An allusion to some word or thing previous which had been the subject of refutation; as here, judging.
Fuente: Gnomon of the New Testament
Rom 14:13
Rom 14:13
Let us not therefore judge one another any more:- When God gives a law to regulate actions or conduct, he judges, not we. When we erect rules where God has ordained none, we judge, not God. We are here admonished not to judge or condemn one another in things indifferent.
but judge ye this rather, that no man put a stumblingblock in his brothers way, or an occasion of falling.-This had special reference to eating meat offered to an idol. Those who are strong, who know that an idol is nothing, who can eat the meat without any reference to the idol, might do it without injury to themselves; but if by eating, a weak brother, whose conscience is yet tender toward the idol, who has not lost all reverence for the idol, should see him freely eat things to the idol, he might thereby be emboldened to eat in a spirit of worship to the idol and be led back into idolatry. A man who by his example leads another into sin, sins against his weak brother and against Christ, who died for him. This principle has a wide application. A man could possibly take a drink of ardent spirits and so control his own appetite as not to be led into excess; but if by his drinking it wouId lead a weak brother, who could not govern his appetite, to partake and fall, then he would put a stumbling block, or an occasion to fall, in his brothers way. And thus, sinning against the brethren, and wounding their conscience when it is weak, ye sin against Christ. (1Co 8:12). To wound here does not mean to hurt their feelings, but to weaken their conscience as to right and make them tolerate the wrong. On this point we must judge ourselves, and cannot be too careful.
Fuente: Old and New Testaments Restoration Commentary
Yielding Rights for Others Sake
Rom 14:13-23
We must be careful of one anothers faith. Unkind criticism or ridicule, or the strong pressure of our arguments and reasons may impede the divine life in weaker natures by leading them to act in defiance of their own conscientious convictions. We must not flaunt our greater liberty or urge men to act against their conscience. We may, of course, temperately and lovingly explain why we are not held by minute scruples. We may show, as Paul did repeatedly, that Christ has called us to liberty; but we must not attempt the regulation of one anothers conduct from without. The sanctuary of the soul must be left un-invaded. The Spirit alone may speak His oracles in the shrine.
Leave each disciple to his own Master, each plant to the Gardener, each child to the divine Fatherhood. In many things you may grant yourself a wider liberty than others allow themselves; but it must be used wisely, and you must refuse to avail yourself of it whenever those around you may be positively imperiled. We need not mind the censorious criticism of the Pharisee, but like the Good Shepherd with His flock, we must accommodate our pace to that of the lambs, Isa 40:11.
Fuente: F.B. Meyer’s Through the Bible Commentary
judge one: Rom 14:4, Rom 14:10, Jam 2:4, Jam 4:11
but: Luk 12:57, 1Co 11:13, 2Co 5:14
put: Rom 9:32, Rom 9:33, Rom 11:9, Rom 16:17, Lev 19:14, Isa 57:14, Eze 14:3, Mat 16:23, Mat 18:7, Luk 17:2, 1Co 8:9-13, 1Co 10:32, 2Co 6:3, Phi 1:10, Rev 2:14
or: 2Sa 12:14, 1Ti 5:14, 1Jo 2:10
Reciprocal: Lev 11:47 – General Deu 22:8 – then thou shalt 1Ki 14:16 – who did sin Mat 18:6 – offend Mat 18:10 – heed Mar 9:42 – offend Luk 17:1 – It is Rom 8:34 – Who Rom 14:3 – judge Rom 14:21 – whereby Col 2:16 – judge Jam 4:12 – who
Fuente: The Treasury of Scripture Knowledge
:13
Rom 14:13. The word judge is from KRINO which has several meanings, and two of them are “condemn” and “conclude.” The verse means for one brother not to condemn another regarding these unlegislated matters. Rather he should conclude not to put a stumbling-block in his way by trying to force him to eat what he believes it is wrong to eat.
Fuente: Combined Bible Commentary
Rom 14:13. Let us not therefore judge one another any more. Both classes are here addressed, since Rom 14:12, to which therefore refers, included both; one another points back to of himself in the same verse. The clause, however, furnishes a transition to the exhortation to the strong.
But judge this rather, not to put, etc. There is a play on the word judge, which here has the sense of forming a judgment as a principle of action.
A stumbling block or an occasion of falling. Evidently this is addressed to those whose freer conduct gave offence to the weak brethren. The two expressions are regarded by many as synonymous, or the second as explanatory of the first. Godet refers stumbling block to that which grieves the weak brother, and occasion of falling to that which may lead him to sin by enticing him to act against his conscience. This view is favored by the fact that the section discusses these two forms of offence.
In a brothers way. Fellow Christians are spoken to and spoken of. The principle does not apply to all men, to the same extent. The brother is assumed to have a conscience more enlightened than that of an unbeliever, whose judgment and ground of offence cannot therefore have the same weight.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. How the apostle advises persons to be very cautious in the use of their Christian liberty: Put not a stumbling-block, or an occasion of falling, into your brother’s way.
Learn thence, That to use our Christian liberty when it may be an occasion of sin, by laying a stumbling-block before others, although we do not use it with an intent or purpose to make them stumble, is very sinful.
Observe, 2. The apostle’s final determination concerning those meats which some of the Jews scrupled as unclean, was taken away by our Lord Jesus Christ.
Observe, 3. That although the apostle pronounces that there is no meat unclean in itself, yet notwithstanding this, to him that esteemeth any thing unclean, to him , as to the use of it, it is unclean.
Observe, 4. With what tenderness the apostle directs all Christians to carry themselves towards their weaker brethren, even to the abridging themselves of their lawful liberty in the use of indifferent things, rather than give the weak an occasion of offence. If thy brother be grieved with thy meat, (though no meat be unclean of itself,) yet in eating thou doest amiss, for three reasons:
(1.) Because it is against the laws of charity so to act in things indifferent: If thy brother be grieved, now walkest thou uncharitably.
(2.) Because it is the way to occasion him to sin, and consequently to do what in us lies to bring destruction upon him, for whom Christ died: Destroy not him with thy meat, for whom Christ died.
(3.) Because eating thus with offence to the weak, causeth Christian liberty, purchased by Christ, to be evil spoken of before the world: Let not then your good be evil spoken of.
The sum of the whole is this, To show how uncharitable, unsafe, and unchristian a thing it is, to make such an undue use of our Christian liberty, as may occasion our weak brother to fall or stumble.
Fuente: Expository Notes with Practical Observations on the New Testament
Rom 14:13. Let us not therefore judge one another any more Seeing that judgment belongs to Christ. The apostles meaning is, Since we are all the servants of Christ, and are to be judged by him at the last day, we ought not to usurp his prerogative, by pronouncing one another profane, or bigoted, or wicked, merely because we differ in opinion about matters, concerning which Christ hath commanded us to judge for ourselves. Nevertheless, notorious wickedness, whether in principle or practice, whereby society is injured, and God dishonoured, being a matter subject to no doubt, we ought not only to judge and condemn in our own minds every instance thereof, but should rebuke those sharply who are guilty of it. But judge this rather Instead of judging others, let us observe this as an important rule for our conduct; that no man put a stumbling-block Any cause of stumbling; or an occasion to fall Into sin; in his brothers way Hindering him in his way to heaven: let us do nothing, how indifferent soever it may be in itself, which may tend to prejudice, discourage, or mislead any other Christian; especially let us not, by an unseasonable use of our Christian liberty, induce him to act against his conscience, or with a doubting conscience, or unnecessarily move him to hate or judge us.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 13-23.
After having addressed the strong and the weak simultaneously, the apostle further addresses a warning to the former, to induce them not to use their liberty except in conformity with the law of love. As is observed by Hofmann, he had nothing similar to recommend to the weak; for he who is inwardly bound cannot change his conduct, while the strong man who feels himself free may at pleasure make use of his right or waive it in practice. To induce the strong believer to make sacrifice of his liberty, the apostle brings to bear on him the two following motives: 1st. Rom 14:13-19 a, the duty of not wounding the heart of the weak or producing inward irritation; 2d. Rom 14:19-23, the fear of destroying God’s work within him by leading him to do something against his conscience.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Let us not therefore judge one another any more: but judge [decide] ye this rather, that no man put a stumblingblock in his brother’s way, or an occasion of falling. [This warning is addressed both to the weak and to the strong. Each censorious judgment tempts the strong to a reactionary and excessive assertion of liberty, and each despising of the weak tends to decrease his faith in the power of God and the influence of the Holy Spirit to regenerate and sanctify men. Hence each is warned to show charity, and thus avoid placing stumbling-blocks in his brother’s way. At this point Paul ceases to address both parties, and turns his remarks exclusively to the strong, since the weak have less control over their actions than the strong, and hence are mercifully spared the imposition of burdens too heavy for their strength.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
13. Therefore let us not judge one another, but judge this rather that no one put a stumbling block or an offense in the way of his brother. All we have to do is to be true to God and keep out of each others way.
Fuente: William Godbey’s Commentary on the New Testament
Rom 14:13-23. Considerateness instead of Censoriousness.
Rom 14:13. Let us stop judging one another (cf. Mat 7:1-5); but come rather to this judgment, not to lay a stumbling-block in a brothers way, etc.
Rom 14:14. For himself, Paul stands firmly on the side of liberty: I know, and am persuaded in the Lord Jesusas one obedient to Christs authority and convinced by His teaching (see Mar 7:14-23; cf. Act 10:9-16)that religious distinctions in food have no intrinsic ground.
Rom 14:15 f. enforces the appeal of Rom 14:13 : the selfish indulgence of the man without food-scruples may not only pain his stricter brother, by overbearing his conscience (see Rom 14:23) it may destroy him for whom Christ died and thus destroy the work of God (Rom 14:20). The Cross tests everything in Christianity (cf. 1Co 8:10 f.).The liberty you claim is good (see 1Co 8:9; 1Co 10:29): be it so; then let not your good be blasphemed (cf. Rom 2:24; Rom 3:8)bringing the reproach on religion occasioned by self-enjoyment to the damage of others (cf. 1Co 10:23-30).
Rom 14:17. The fundamental motive for abstinence lies in the nature of the kingdom of God, whose citizenship consists in righteousness, etc., not in eating and drinking! Righteousness has been expounded in chs. 16; Christian peace and joy were set forth in Rom 5:1-11, Rom 8:28-39. Peace looks man-ward here (Rom 14:19); joy contrasts with the grief deprecated in Rom 14:15.
Rom 14:18 concludes the ease for avoiding offence toward the weak: For he that in this self-restraint serves Christ (cf. Gal 6:2, Joh 15:12, etc.) is well-pleasing to God, and approved in the eyes of men; see 1Co 10:32 ff. for the latter consideration, indicated negatively in Rom 14:16.
Rom 14:19 (mg.). Accordingly thenfor all these reasonswe pursue the things of peace, etc.; cf. 1Co 10:23-26.
Rom 14:20 f. reiterates the main appeal: Dont for the sake of food be destroying the work of God, wrought in saving individuals (Rom 14:15) and in building the Church (1Co 3:9-17). All things are pure, etc.: the ethical taint lies not in the tabooed food, but in the mind of the partaker; any food is bad to the man who eats with a hurt conscience. Eating flesh and drinking wine were classed together by the rigorists of the time. These considerations apply to anything over which ones brother stumbles.
Rom 14:22 f. Finally, Paul challenges the libertarian and the ascetic in turn: You have faithfaith permitting you to eat whatever suits you (Rom 14:2)keep it as your own in the sight of God, without thrusting it injuriously upon others (cf. 1Co 14:28); he is blessed who has no misgivings about the liberty he takes, nor the charity with which he exercises it. But the man of divided (wavering) judgment (cf. Jas 1:6), if he eats, is condemned, because he does it not out of faithnot assured of his right to do so. As faith is reckoned for righteousness (Rom 4:4), so whatever is not of faith is sin (Rom 14:23 b).
Fuente: Peake’s Commentary on the Bible
Verse 13
That no man put a stumbling-block, &c.; wound the feelings or the conscience of a brother.
Fuente: Abbott’s Illustrated New Testament
SECTION 45 BE CAREFUL NOT TO INJURE THY BROTHER
CH. 14:13-23
Let us not then any longer judge one another: but judge this rather, not to set a stumbling-block for thy brother, or a snare. I know and am persuaded in the Lord Jesus that nothing is common of itself; except that, to him who reckons anything to be common, to that man it is common. For, if because of food thy brother is made sorrowful, no longer dost thou walk according to love. Do not, by thy food, destroy him on whose behalf Christ died. Let not then your good thing be evil spoken of: For the Kingdom of God is not eating and drinking, but righteousness and peace and Joy in the Holy Spirit. For he who in this serves Christ is well-pleasing to God and approved by men. Let us therefore pursue the things of peace and the things of mutual edification. Do not because of food pull down the work of God. All things are clean: but it is evil to the man who eats with stumbling. It is good not to eat meat, nor drink wine, nor anything in which thy brother stumbles. What faith thou hast, have with thyself before God. Happy is he that judges not himself in that which he approves. But he that doubts, if he eats, stands condemned: because it is not from faith. And all that is not from faith is sin.
Rom 14:13. A practical exhortation summing up Pauls teaching to the more scrupulous brethren, followed by another to the stronger brethren supporting the exhortation already given to them in Rom 14:1; Rom 14:3; Rom 14:10. Paul thus returns to the first matter of this chapter.
Judge this: make no decision about your brothers character, but make this decision about your own future conduct: same word in Rom 14:5; 1Co 2:2; 2Co 2:1.
Stumbling-block: against which one may strike his foot: Rom 9:33; Lev 19:14.
Set a snare: same words in Judith Rom 14:1 : see under Rom 11:9. Resolve to do nothing by which your brother may be hindered or thrown down, or entrapped by the enemy.
Rom 14:14. Am-persuaded: as in Rom 8:38; Rom 15:14.
In the Lord: cp. Rom 9:1. Pauls assurance comes from his inward union with Christ. Formerly, he was of another opinion.
Common: opposite to clean: cp. Rom 14:20; Act 10:14-15; Act 10:28. It denotes something forbidden to the sacred people.
Of itself: limitation to the assertion that nothing is common. It is further expounded in the words following, except etc. In spite of the above universal truth, if anyone eats what he believes to be defiling, he is defiled by it: for he has done what he believes to be wrong: cp. 1Co 8:7.
Paul here asserts plainly the absolute abrogation of the ceremonial law, of which distinction of food was a conspicuous feature and which forbad to touch things offered to idols: Leviticus 11, Deu 7:25-26. He thus re-echoes Mar 7:1-23; Act 10:15.
Rom 14:15. For, if etc.: reason for the above exception, viz. because disregard of our brothers liability to be defiled by that which is in itself clean is inconsistent with love, which is the essence of the new life in Christ.
Because of food: the meat eaten by the man of strong faith. Sorrowful: through spiritual injury. It is the forerunner of destruction. Walk: life looked upon as movement forward, as in Rom 6:4. According to love: love to our brethren guiding our steps. This guiding principle is rejected by those who, rather than give up a certain kind of food, i.e. meat offered to idols, so act as to injure their brethren.
Do not etc.: a direct exhortation, based on the foregoing.
By thy food: emphatic repetition: a contemptuous description of the price of our brothers destruction.
Destroy: the ultimate result of making him sorrowful by causing him spiritual injury. All such injury tends to, and may end in, final ruin. See note on p. 87. {Rom 2:24} Paul charges the man who eats without taking into account the possible injurious effect of his eating, with spiritual murder of the man of weak faith. That spiritual injury may lead to destruction, is a very strong reason for avoiding whatever may cause injury.
On whose behalf Christ died: an absolute contrast to him who, rather than refrain from certain kinds of meat, so acts as to ruin a brother in Christ.
This verse implies clearly the possibility of the ultimate ruin of those for whom Christ died, of those who are now, as Paul assumes throughout, servants of Christ. If we were sure that God would not permit the injury occasioned by our conduct to go to the length of final ruin, we could not be kept back from it by fear of destroying him for whom Christ died. See note on Final Perseverance on p. 304. {Rom 11:24}
Rom 14:16-19. Great general principles bearing on the case before us.
Your good thing: citizenship in the Kingdom of God, including the strong mans faith. It is therefore fuller than my liberty in 1Co 10:29.
Evil-spoken-of: literally blasphemed, as in Rom 2:24; Rom 3:8. Another reason for the above exhortation. If you cling, even at the risk of injury to your brother, to your undoubted right to eat what you like, you will lead the heathen to speak evil of that religion which is the common good of weak and strong. They will think that what you value most in the Gospel is that it breaks down the restrictions of Judaism and allows men to eat anything.
Rom 14:17. Further exposition of your good thing.
The Kingdom of God: the eternal kingdom to be set up at the return of Christ, of which we are already citizens: so 1Co 4:20; 1Co 6:9-10; 1Co 15:50; Gal 5:21; Eph 5:5; Col 1:13; Col 4:11; 1Th 2:12; 2Th 1:5; 2Ti 4:1; 2Ti 4:18. It is a link connecting the teaching of Paul with the Gospels. Righteousness: doing what God approves, as in Rom 6:16; Rom 6:20. Peace: harmony with our brethren.
Joy in the Holy Spirit: a joy wrought by the Spirit in those to whom He is the element of life and thought, by revealing, through the Gospel of the cross of Christ, Gods love towards them and His purposes of mercy for them: cp. Rom 5:2; Rom 5:11; 1Th 1:6. It is contrasted with the pleasure of eating and drinking as a distinctive mark of the Kingdom of God.
Rom 14:18. Another general principle supporting that in Rom 14:17.
In this: righteousness, peace, and joy, as inseparable elements of the one Christian character: cp. Gal 5:22.
Serves Christ: the essence of the new life: Rom 14:4; Rom 14:6-9. They who obey Christ by doing right, keeping peace with others, and rejoicing in the Holy Spirit are well-pleasing to God, and therefore citizens of His Kingdom. If so, we can waive our right to eat and drink what we like without losing the full privilege of citizens.
Approved: a good appearance after trial: cognate words in Rom 1:28; Rom 2:18; Rom 12:2; Rom 5:4.
Approved by men: in contrast to evil-spoken-of. If you do right, you will have the intelligent respect of the heathen around: but if you claim to the full your right in the matter of food, without considering the effect on your weaker brethren, you will bring an evil report on that religion which is your chief good.
Rom 14:19. Practical inference from Rom 14:17-18.
The things of peace: all that tends to harmony.
Pursue: as in Rom 12:13 : cp. Heb 12:14; 1Co 14:1.
Edification: literally building-up: so Rom 15:2; 1Co 14:3; 1Co 14:5; 1Co 14:12; 1Co 14:26; Eph 4:12; Eph 4:16; Eph 4:29. This common metaphor represents the Church and the spiritual life as a building in process of erection: cp. Rom 15:20; 1Co 3:9-12; Eph 2:21-22. The building makes most progress in those who are at peace with each other. Consequently they who pursue mutual edification will pursue peace.
Rom 14:20-21. Paul now returns to the specific matter in hand, after stating great principles which ought to rule our whole conduct.
Because of food: conspicuous repetition of the chief point in hand.
Pull-down: same word in 2Co 5:1; Gal 2:18 : it keeps before us the metaphor of a building.
Do not, for a piece of food, put down what God has built: cp. 1Co 3:17. This implies that God sometimes permits men, not only to hinder, but to undo, His spiritual work.
All things clean: parallel to Rom 14:14.
But it is evil etc.: an exception to the foregoing universal assertion.
Eats with stumbling: whose eating occasions, and is thus accompanied by, the spiritual fall of another or of himself. Such eating is a stone against which he or others strike their foot; and is therefore evil. On the other hand, it is good even to go so far as not to eat meat, nor to drink wine, nor to take anything else, if they hinder or ensnare our brother or weaken his spiritual life.
Wine: offered to idols: cp. Deu 32:38; Isa 57:6. The danger referred to arises from the force of example; as explained in 1Co 8:10. What we do, others will do, even though they believe it to be wrong, because they see us do it. Thus our conduct, in itself right, will lead to what in their case is wrong. Our love to our brethren binds us to refrain from such action.
On the bearing of this principle on total abstinence from intoxicants, see my note under 1Co 8:13.
The evidence for and against the words or is ensnared or is weak is equally balanced. Tischendorf and Westcott omit them; as do the Revisers. But these last note them in the margin as added by many ancient authorities. Tregelles inserts them, but expresses doubt in his margin. They add nothing to the sense.
Rom 14:22-23. An appeal to the man who has faith, in support of the foregoing principle.
Have with thyself: do not announce it by claiming all the privileges it confers. For faith is in itself so good that we can afford to forgo some points of its outward manifestation and be satisfied to enjoy it in our own hearts before God.
Happy is he etc.: proof how good faith is. A man of weak faith, even when he has decided that an action is right, is uncertain in his decision; and is ever sitting in judgment on himself and asking whether he is doing right. Consequently he is full of moral doubt and weakness. But the man who has obtained by faith a firm hold of Gods revealed will forms a stedfast decision and dismisses all doubt. He does what he approves without judging himself.
But he that doubts etc.: further proof of the value of faith by description of the man weak in faith.
If he eats, he is condemned by God to suffer spiritual loss, because his conduct does not spring from faith, i.e. from an assurance that he is doing right.
And all etc.: a universal truth explaining why he that does that about which he stands in doubt is condemned. Such action does not flow from loyalty to Christ, and therefore partakes of the nature of sin. This verse is a warning to the man of weak faith that so long as he doubts he is bound to abstain.
From this section we learn that we may, without design and without knowing it, not only injure but destroy those who are now servants of Christ; and may do this by actions in themselves lawful, and even by claiming the rights which the Gospel has given us. Pauls argument is a development, in view of these solemn truths, of the great commandment quoted in Rom 13:9. A link of connection is found in Rom 14:15, not according to love. If any act of ours is likely to injure a brother, we are bound, by the law of love, to refrain from it. This obligation, Paul strengthens, by reminding us that Christ died for this weak brother; that men are watching our conduct, and will judge us accordingly; that, to surrender our right to do as we like, by no means implies a surrender of our rights as citizens of the Kingdom; and that our faith gives us inward advantages over the weak brother so great that we can afford to make this minor sacrifice for his good. For these reasons we are bound to consider in all we do, not merely whether our actions are right in themselves, but what will be their effect upon others. This great principle has a wide and various bearing on the details of every-day life.
This principle admits of what seems to be an exception but is really a further development. It often happens that an action is an occasion of harm to one man and a means of good to another. For example, in the case before us, Paul would have to consider whether abstinence from meat would lessen his bodily strength, and thus inflict on those for whom he lived and worked an injury greater than that occasioned to the weaker brother by the example of Paul eating meat. We must ask whether on the whole an action is likely to do more good or harm; and act accordingly. And thus, though we shall sometimes do that which may occasion injury to some of our brethren, we shall always act from the same divine principle of universal love. Under 1Co 11:1, I have given a summary of a similar argument on the same subject.
Some MSS., versions, and fathers, put after Rom 14:23 the words of Rom 16:25-27 : see my note.
Fuente: Beet’s Commentary on Selected Books of the New Testament
14:13 {12} Let us not therefore judge one another any more: but judge {m} this rather, that no man put a stumblingblock or an occasion to fall in [his] brother’s way.
(12) After he has concluded what is not to be done, he shows what is to be done: that is, we must take heed that we do not utterly abuse our liberty and cast down our brother who is not yet strong.
(m) He rebukes along the way these malicious judgers of others who occupy their heads about nothing, but to find fault with their brethren’s life, whereas they should rather focus their minds upon this, that they do not with disdainfulness either cast their brethren completely down, or give them any offence.
Fuente: Geneva Bible Notes
2. The evil of offending one another 14:13-23
In the previous section Paul addressed both the "weak" and the "strong" Christians, but he spoke mainly about the weaker brother’s temptation to condemn the stronger believer. In this section he dealt more with the temptation that the stronger brother faces. Paul structured his argument in a chiasm. [Note: Moo, p. 850.]
A Warning about stumbling blocks (13b)
B Nothing is "unclean" in itself (14a)
C Warning about destroying one for whom Christ died (15b)
C’ Warning about tearing down the work of God (20a)
B’ All things are "clean" in themselves (20b)
A’ Warning about causing another believer to stumble (21)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The Greek word translated "obstacle" (NASB) or "stumbling block" (NIV; proskomma) refers to an object on a path against which someone strikes his foot and consequently stumbles or falls (cf. 1Co 8:9). The stronger brother’s liberty might retard the weaker brother’s progress as he walks the Christian path. It might set him back temporarily or even do permanent damage to his sensitive conscience (cf. Mat 18:6-7; Mar 9:42; Luk 17:1-2).
Another Greek word translated "stumbling block" (NASB) or "obstacle" (NIV; skandalon) describes a snare used to catch an animal or victim as it walks by (cf. Mat 16:23; 1Co 8:13). The stronger brother’s liberty might even constitute a temptation for the weaker brother to sin. It might tempt him to go beyond his stronger brother’s behavior and cast off restraint in moral as well as amoral (Gr. adiaphora, indifferent) matters.
"Here now is indeed a field for judging! and it is ourselves, not our brother, which we are to judge!" [Note: Newell, p. 510.]