1 Him that is weak in the faith receive ye, but not to doubtful disputations.
This chapter continues the topic of how the saints of God should conduct themselves in life (chps 12-15) and teaches particularly on the topic of the conscience and personal responsibility/accountability in the brotherhood of believers. The Jewish dietary law is the specific subject, but the principles taught in this chapter apply to other societal norms and customs as well.
At this period of church history, there were tens of thousands of Christian Jews – perhaps 60% of the fledgling Kingdom had come directly from the Judaic religion. At first glance that might seem odd, for today the percentage of believing Jews is less than 1%. However, it is not so surprising when we remember that those early Jews renounced their religion and genealogy when they chose to join the Church of Jesus Christ. Now their blood-line is lost and forgotten, dispersed among many Christians in many nations and peoples even to this day. The Jews who were part of the Godly remnant in Jacob believed in in Christ unto their salvation and the blessing of their descendants; those Jews who did not believe were lost and the spiritual lives of their descendants were seriously damaged. Thus, the conversion of a blood Jew to the Christian faith is a striking rarity today.
The varied backgrounds among new Christians in the apostolic church created no small issue. There were complexities on several levels – cultural, civil and religious. Some Jewish Christians continued to keep parts of the Law, others did not. Some tried to compel Gentile Christians to keep the Law along with them, others believed that it applied only to them. The Gentile Christians were not only caught in the middle, but they struggled at times to receive the Jews as brethren in Christ, for they had a reputation for being hypocritical and judgmental (Titus 1:10; 1Thes 2:15). The foundational principle in Paul’s teaching here is that men of differing consciences should accept one another in Christ (Rom 15:7), not passing judgment for or against those who do not share each other’s convictions.
“Receive into the brotherhood those who are new to the Christian faith, but do not simply use them as an occasion for arguments and disputes about their immature beliefs.” The Greek word for doubtful (dialogismon) is translated imaginations in Rom 1:21.
2 For one believeth that he may eat all things: another, who is weak, eateth herbs. 3 Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him. 4 Who art thou that judgest another man’s servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.
Some converts to Christianity from Judaism believed that the dietary laws of the Old Covenant were still in force. And even today there are people who follow certain parts of the Mosaic Law, often because they believe there are health benefits. Yet the Scriptures do not indicate that the laws of clean and unclean foods were determined by health considerations, nor do they command healthy living. The Apostles risked their lives and deprived their bodies for the sake the Gospel. Yet some Christians have seemingly conflated healthiness with Godliness!
Another…eateth herbs. Jews will often avoid meat and eat only vegetables if they are not certain that the meat is “clean” and properly drained of blood. We received some traveling Jews in our home one night who refused to eat any of our meat for that reason (anciently they were also greatly concerned with pollutions of idols).
The Apostles, all Jews, stopped keeping Jewish customs early and lived after the manner of Gentiles (Gal 2:14). Not that they lived as sinners, but that they knew the old covenant of God with the Jews had been fulfilled by the life, death and resurrection of Jesus Christ. The Holy Spirit’s revelation to Peter of God accepting the Gentiles affirmed that truth in spectacular fashion (Acts 10:34-35). However, some within the churches of Christ attempted to continue the exclusive, identity-based Jewish covenant. Thus, they accepted the Gentiles but would not eat with them (Gal 2:12) and even required them to keep the Old Testament laws (Acts 15:1; Gal 6:12-13). Paul calls for these Judaizers to desist from judging those who do not share their uninformed beliefs. In turn, he asks the well-instructed Christians to receive the weaker ones in the faith, and not despise or set at nought thy brother (v10, see also Eph 1:18).
“He that has a more liberal conscience must not look down upon the one with a stricter conscience; neither should the austere brother judge the liberal one. Let God judge His own, for each shall stand before the judgment seat of Christ” (Rom 14:10). Indeed, man’s judgment is of limited value, even in self-analysis (see 1Cor 4:3-4). Yes, we are called to pass judgment on matters of sin (1Cor 5:11-13), but not upon matters of personal conscience (1Cor 8:11). However, the Apostle does not equally value the varied beliefs of each man’s consciences here, but recognizes that each conscience is under constant development and has been influenced by diverse life circumstances. The Christian must allow the Word of God to illuminate his understanding in order to shape his conscience ever more wisely to the principles of Scripture (see note 1Cor 8:10). Correctly applied, this is an exercise in seeking the best way forward and not simply an acceptable way forward.
The rule of acceptance laid out in this chapter is extremely important for the churches of Christ and especially within the wide ranges of conscience found in Anabaptist circles. Note that the examples in this chapter are not matters of sin, but of cultural mores and personal beliefs. There is nothing wrong with being part a culture, only let it be a worthy, wisely directed one. And once decided, do not be ashamed of your choice but embrace it fully, taking care to not hinder the belief/conscience of others. All members must cultivate an attitude of benevolence and respect, especially on matters of religious customs, styles of dress and particular applications of Bible principles in daily living.
The Apostle fitly describes the natural tendencies of the two extremes! The conservative group is likely to pass judgment upon his liberal brethren, refusing to fellowship them for breaking the law of Christ – often upon secondary matters that are not even directly mentioned in the Bible. The liberal group, meanwhile, is likely to ridicule and scorn their conservative brethren, flaunting their liberties in broad daylight and without regard to wise appearances. The rule of brotherly love cannot function when this happens in the church. If you cannot accept your brother’s beliefs, find a different church so that you do not engage in either of these unhealthy behaviors.
God is able to make him stand. Let each one concern himself first and foremost in his own standing before God (2Cor 13:5). Avoid working in your own self-founded Ministry of Correction in the brotherhood. God is certainly able to work in every soul, bringing each into better knowledge and communion. I have found this to be very true: convictions that are formed by the Word and Spirit in the soul are far more solid than those imposed by the weight of a brother’s arguments! Not that a brother should never speak into the lives of others in careful attempts of enlightenment, but that his testimony must be accompanied by those two afore-mentioned witnesses. That will effect a sincere change of conscience. If you see a brother acting unwisely, prayer is the first, best and last route of action (1John 5:16). Continue in prayer for all the saints, and watch in the same with thanksgiving (Col 4:2).
5 One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. 6 He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.
Earlier in the book of Romans, the Apostle showed that physical circumcision was not a part of the New Covenant. Now he speaks of the Jewish laws concerning unclean foods and their religious days, and months, and times, and years (Gal 4:9-10). These too were no longer in effect. The commandment to keep the Sabbath of rest to the Lord (Ex 35:2) was one of the most important elements of the Mosaic Law. There was no crime more serious than breaking the Sabbath – every one that defileth it shall surely be put to death (Ex 31:14-15). Perhaps then, it is understandable that some newly converted Jews thought it necessary to continue the strict customs concerning the Jewish Sabbath. On the seventh day of the week, all manual labor was strictly forbidden, and that included cooking, making fires, traveling, etc (see my notes for Mat 12).
Along with the other apostles and churches of Christ, Paul did not observe the Jews’ Sabbath, nor their circumcision, neither their laws of uncleanness, feasts, days of fasting, etc (Col 2:16; 1Tim 4:3-5). Yet, while he often cautioned the Jews not to trust in keeping the Law for their salvation (Gal 3:1-3; 5:3), he did not outright forbid them to keep the Jewish customs. They were yet weak in the faith (Rom 14:1), easily offended (Rom 14:13-15), often judgmental (Rom 14:3), babes in understanding the new Kingdom of God (1Cor 3:1), but his counsel of brotherly love was to forebear with their infirmities for a season (Rom 15:1) so as not to destroy him for whom Christ also has died (Rom 14:15). Their immature consciences condemned them for eating unclean meats and not observing the Sabbath laws, even though it neither made them better or worse in the eyes of God (1Cor 8:7-8; Heb 13:9). Therefore, he says, treat them with love and kindness, even to the point of avoiding to eat their forbidden foods yourself, at least in their presence (1Cor 8:11-13). For while my liberty cannot be judged of another man’s conscience (1Cor 10:29), that liberty must not become a stumblingblock to them that are weak (1Cor 8:9).
Clearly, the day that some disregarded does not refer to the Christian gathering on the Lord’s day, for that had no Jewish connection. The Jews kept the law of the seventh day, the Sabbath; but Christians met on the eighth day, Sunday, in remembrance of Jesus’ resurrection on that day. No Christian could think he honors Christ by disregarding Him upon His own day! The Sabbath however, had no relation to Christ. Those Christians that kept it were doing so in honor of Christ and those who did not were still honoring Christ. The same is true concerning unclean meats. Those Christians who refrained from eating pork or camel were honoring God in their abstinence and those who ate were thanking God for His provision.
Be fully persuaded in (your) own mind. The implication is that you have investigated the issue thoroughly and intellectually – by the Word of God and the guidance of the Spirit – unto full satisfaction and conviction. Be ready always to give an answer to every man that asketh you a reason of the hope that is in you (1Pet 3:15). Let it be a good, persuasive answer, beyond the simple, “Because that’s what my church teaches,” or, “Because the Bible says so.”
7 For none of us liveth to himself, and no man dieth to himself. 8 For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s. 9 For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.
The Christian does not live for himself, but for the Lord. So the convictions of his mind are shaped and determined by a sincere heart set upon living for Christ. Whether he lives or dies, his life is given unto and for the Lord. The mentality is full submission unto the will of God. It is easy for the Christian to forget this basic, essential principle! Many good years of living in a world of comforts and pleasures tend to dim the Godly mind. Every Christian, young and old, should be constantly asking themselves this question, “Is my life-goal to live wholly unto the Lord – in word, in conversation, in charity, in spirit, in faith, in purity?” (1Tim 4:12; Col 3:17; 1Cor 10:31). How often we fail to consider that, and the convictions of our consciences grow more and more unbalanced, bent toward living for Self instead of living for our Savior.
The recent Covid health scare is a case in point. The world, and many Christians, shivered with fear at the prospect of contracting a deadly virus. Suddenly all exercises of life were weighed and decided by the possibility of contracting Covid and perhaps dying. Church services were suspended, family gatherings postponed, youth functions deemed to dangerous to continue. Remember this: Whether we live, we live unto the Lord; and whether we die, we die unto the Lord. The Christian should be constantly weighing all life exercises in light of his own impending death, not living in fear of it, for beyond death, Christ is still our Lord (see Mat 22:32; 1Cor 15:20-26).
We are the Lord’s. How beautiful the sound! We aren’t earthly citizens, we are the Lord’s. And so we rejoice to do all things according to His good pleasure. The reason Jesus came to earth was so that He might redeem… and purify unto Himself a peculiar people, zealous of good works (Titus 2:14). Yet take heed, O Christian. Jesus said that not everyone who wishes to be part of that blessed nation will enter therein, but He that doeth the will of My Father which is in heaven (Mat 7:21).
These verses are powerfully against the heretical teaching that Jesus is not God. Christ is here presented as the Lord, and we belong to Him. Yet everywhere the Scriptures say that we are the sons of God, and that we belong to Him. Clearly, Jesus and God are one; not the same person in the strict sense, but one God. A human being is made up of body, soul and spirit; separate parts, but one human.
10 But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ. 11 For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. 12 So then every one of us shall give account of himself to God.
Condemning and scorning one another on matters of minor importance will inevitably lead to more and more infighting and bickering in the church (Titus 3:9; Gal 5:15). There is a time and place for judging sin (see my notes for Mat 7:1; 1Cor 5:3), but remember that God is going to judge us according to the measure by which we judged others (Mat 7:2). At the day of Judgment, every person will be required to give account of himself to God. God will reward or punish according to his own works (2Cor 5:10; Rev 22:12; Mat 16:27). Just because a man calls himself a Christian doesn’t mean he is a brother (Mat 7:21), but that Day shall declare it, when the fire shall try every man’s work (1Cor 3:13).
In the notes on the previous verse, we saw a strong proof of the deity of Christ and here is another. For while we shall all stand before the judgment seat of Christ…every one of us shall give account of himself to God. The Scriptures contain dozens of instances of such name substitutions. In the quotation, for example, God/Jehovah speak as the one judge of the world (Is 45:22-24). Strengthening the case even further, verse 10 is often translated, the judgment seat of God (NIV/NASB). Those who believe that Jesus was only a man typically point to verses like Acts 17:31, which indicate that God will delegate judgment authority to Jesus. Yet that is no solution! Only an all-wise, all-knowing, ever-living God is capable of judging the entire human race. See also 2Tim 4:1; 2Cor 5:10.
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. 14 I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean. 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.
Be concerned with your own manner of life, of living wisely, unselfishly and inoffensively in the brotherhood instead of judging the customs and beliefs of others. The tendency to self-appoint oneself as judge of others is a common error in the churches of Christ! Examine yourselves, whether ye be in the faith; prove your own selves (2Cor 13:5; 1Cor 11:28). While generally true for both liberal and conservative groups, verses 13-18 seem particularly turned to the Jewish Christians; they were the judges that placed stumblingblocks of Old Testament laws in their brother’s way. And verses 19-23 are primarily directed to the Gentile Christians. Notice that both groups are named in verse 10 – the Jewish group of condemning judges and the Gentile group of belittling scorners. This hear all: Give none offence, neither to the Jews, nor to the Gentiles (1Cor 10:32). One person’s conscience is firmly persuaded that it doesn’t matter to God if he refrains from eating certain meats or not, or if he wears a particular coat style or not; but another person’s conscience is persuaded of just the opposite. What to do? Neither judge nor offend one another in these things (v3).
Even though Paul was persuaded by the Lord Jesus (that testimony should powerfully affect the judaizers!) that God had declared all meats clean (Acts 10:15; 1Tim 4:3; Rom 14:20), he recognizes that not all have this knowledge. See my notes for 1Cor 8:13, where the Apostle treats a related subject, the admissibility of eating clean meats that had been used in idol sacrifices. While these two examples of contention are virtually foreign to us today, the principle is very relevant. Walk charitably, practice brotherly love, live humbly before all, in honor preferring one another. This important rule was a primary topic in chapter 12 (see my note for Rom 12:3).
If thy brother be grieved with thy meat. This verse could be taken in opposite ways. The brother under the Law might be grieved to see his libertarian brother eating unclean meats; but the libertarian brother might be grieved to see his unenlightened brother trying to be justified by keeping the deeds of the Law. Nevertheless, that the former case is more precisely in view seems to be borne out by the last half of the verse – destroy not him with thy meat, for whom Christ died. The Jewish Christians who still kept the Law often obliged their Gentile counterparts to also follow the Law. And if they did not, they would refuse to fellowship with them. Jesus condemned the Jews for the same error, Woe unto you, scribes and Pharisees, hypocrites! for ye shut up the Kingdom of heaven against men: fore ye neither go in yourselves, neither suffer ye them that are entering to go in (Mat 23:13).
16 Let not then your good be evil spoken of: 17 For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. 18 For he that in these things serveth Christ is acceptable to God, and approved of men.
If the conservative brother of stricter living standards refuses to accept his more liberal brethren, they will begin to speak evil of his well-intentioned actions. What he meant for good is trodden down and no longer speaks to them as a valuable testimony. Likewise, the enlightened brother who will not adjust his actions in the presence of his stricter brethren will receive no respect from them! A thing might be lawful for me, yet not expedient and edifying for others (1Cor 10:23). Probably the strict group thought they were strong ones, but Paul calls them weak. They were not weak on account of having a tender conscience, but because they held their fellow Christian brothers to a standard that was not their own.
The Kingdom is not meat and drink. How important to receive this truth! Christ came preaching a new spiritual Kingdom within the heart of every man (Luke 17:21) and completely unlike the Old Covenant that God made with the commonwealth of Israel. There is a reason it is called the Old Testament (Heb 8:13). Nevertheless, I have met quite a few individuals, both Gentile and Jew, that think they are bound to follow the Old Testament laws. And yet, I don’t think even the most orthodox Jew attempts to follow it wholly. Many will choose a few laws that they deem valid (the Sabbath, circumcision, avoidance of pork, etc), but will keep it only in their way, forgetting that if you break the Law in one point, you are guilty of all (James 2:10; Gal 5:3).
Righteousness, and peace, and joy. These are some of the weightier matters of the Kingdom (Mat 23:23) that will gain God’s approval and also the respect of your brother in Christ. Some see a three pointed purpose in these words: righteousness is being good with God, at peace with Man, and joy within your own soul. Why, we wonder, is love and faith left out of this short list?
19 Let us therefore follow after the things which make for peace, and things wherewith one may edify another. 20 For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence. 21 It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.
How pleasant to see brethren dwelling together in unity (Ps 133:1). The advice of a wise peacemaker brings health and strength (Pro 12:18), encouraging the body, edifying the church. How easy it is for brothers to focus on differences instead of on shared beliefs! And many times those little differences grow into mountains that dwarf the many, truly important similarities we share. For meat destroy not the work of God. For the sake of minor differences, do not tear down the body of believers and perform the very work of Satan. Don’t be so distracted in arguing and policing the minor things that the true meaning of the Kingdom is neglected. Remember that knowledge puffeth up, but charity edifieth (1Cor 8:1). Is it wisest to be right and win the argument, but offend your brother?
Respect each man’s conscience! None of us is fully mature, none is truly knowledgeable, nobody the epitome of Love. Think of your brother, love him even as Christ does. Remember that the man who acts contrary to his conscience will be a troubled, unhappy Christian. Will you force him, by your own discourteous behavior, to so sin? Paul would refrain from eating what his fellow-Christian brother considered unclean if that would build up his brother.
Does that rule condemn the brotherhood to live according to the conscience of the weakest member? Maybe. Certainly it requires the liberal brother to avoid any action whereby thy brother stumbleth, or is offended, or is made weak (v21). The first verses of this chapter called for both groups to respect and receive one another, but clearly the heaviest burden falls on the enlightened brother to forego living according to his liberty. And that is sensible, seeing that he is the stronger brother (Rom 14:1; 15:1). Nevertheless, the charge to walk charitably must be recognized by all quarters, and the very fact that these are classified as weak (Rom 14:2) is a call for them to grow unto maturity.
All things indeed are pure. Concerning meats, there is nothing unclean of itself (see Rom 14:14), but the man whose conscience is unpersuaded of this fact should not eat meat. However, that does not mean the conscience is a rigid, static device! It can and should be conformed to more perfectly reflect Scriptural knowledge. I appreciate Clarke’s comment: “It is dangerous to trifle with conscience, even when erroneous; it should be borne with and instructed; it must be won over, not taken by storm. Its feelings should be respected because they ever refer to God, and have their foundation in his fear. He who sins against his conscience in things which everyone else knows to be indifferent, will soon do it in those things in which his salvation is most intimately concerned. It is a great blessing to have a well-informed conscience; it is a blessing to have a tender conscience; and even a sore conscience is infinitely better than none.”
This is consistent with the Scripture and opposite the heretical teaching of Martin Luther, who wrote: “Do not ask anything of your conscience; and if it speaks, do not listen to it; if it insists, stifle it, amuse yourself; if necessary, commit some good big sin, in order to drive it away. Conscience is the voice of Satan.”
22 Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth. 23 And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.
The one who is fully persuaded in his own mind (Rom 14:5) that all things indeed are pure (Rom 14:20) will eat and drink with no doubting thoughts, no self-condemnation, no prickings of the conscience; he is happy (Greek-makarios, blessed), he has faith. On the other hand, unhappy is the man who wavers in faith and feels guilty for something his mind has not approved. A wavering, unstable man of uncertain conscience will be tossed about like the waves of the sea (James 1:6-8). These cases describe the correct functioning of a normal conscience – the honest seeker of Truth will possess a peaceful conscience that is only troubled when he acts contrary to its voice. His actions are in complete confidence of faith, nothing doubting. The intention of the Apostle is to call each man to thoroughly investigate the situation by the Truth of the Word, and then act accordingly in sure conviction of knowledge. Do not be misled by Feelings, but allow yourself to be fully instructed by true Faith.
The one who doubts that all meats are clean, is damned (katakrino, condemned, judged) if he eat, meaning that his conscience condemns him, not that he is certainly damned to hell for doing something that God has declared not to be sin (Acts 10:15). The Lord is greater than a man’s conscience (1John 3:20-21) and judges righteously in full accordance to the Truth, not according to what a frail human mind might think is true. Nevertheless, it is a serious matter to allow your mind to justify actions that your conscience has determined is wrong. God designed the conscience to be a warning device and going against its voice rejects its very purpose for existing (see 2Cor 1:12). The conscience must be instructed, enlightened and purged by the Truth (Heb 9:14), never ignored, rejected and trodden down, for that will certainly lead to confusion, searing and mistrust (1Tim 4:2).
On the other hand, Paul once said that while he knew of no action whereby he had offended his conscience, that in itself did not declare him innocent and sinless; God is the one judge (1Cor 4:3-5). In other words, the conscience might condemn us for things it should not, yet fail to condemn us for things that it should (1Tim 4:2). The conscience is neither static nor uniform, for one man’s tendency is to be quickly and easily condemned by minor things, while a liberal man’s “faith” will allow him to do very doubtful things. Take care to instruct your conscious according to the Word, always treating it as a fragile, valuable treasure! (2Cor 4:7).
Whatsoever is not of faith is sin. The Jewish Christian who sincerely believes that eating certain meats is a sin should not offend his conscience and eat anyway (cf Rom 14:14), for he would be acting outside of Faith. A key fact gives more understanding to why it is wrong to act against your conscience even when the action does not violate the Word of God. The reaction of a man who thinks his life is in danger is equal to the man truly in peril of life. Both will feel the same sensations of fear – increased heart rate, adrenaline rush, shortness of breath, etc. Yet for the one, it is nothing but perceived danger; while real to him, it isn’t true. Likewise is the case of perceived offenses. It doesn’t matter if the offense was intentional or inadvertent, the offended party takes it to be a full-blown offense even though the offender did not actually sin against him (see my note for Mat 18:15). So too is it for the man who thinks that eating unclean meats is a sin. To him (not to God) it is sin, and his entire life is affected: he feels guilt, his conscience condemns him, he is tormented of soul. Such an one cannot be happy in Christ. Thus, while not a sin unto death (see 1John 5:16-17), it is wrong for him not of faith to eat anyway. And by extension, the same is true for any man who acts contrary to the voice of his conscience. See previous paragraphs. He that knoweth to do good, and doeth it not, to him it is sin (James 4:17).
To the Jewish Christians whose conscience was enlightened to Christ declaring all meats clean (Mark 7:19), the Apostle says: Hast thou faith? Then don’t offend the still weak in the faith (Rom 14:1), whose conscience has not yet been purged. This rule will be more fully treated in the next chapter. See also Titus 1:15.