1 Him that is weak in the faith receive ye, but not to doubtful disputations.
The topic of this section (14:1-15:7) concerns the Law’s unclean meats, as the Apostle continues to exhort the Jewish and Gentile branches of the Lord’s olive tree to receive one another (Rom 15:7). It was a contentious subject in the early church, for there were tens of thousands of Jews who had come into the Kingdom directly from the Judaic religion. Guessing by the number of Jews that Paul named in chapter 16, perhaps 40% of the church were Jews at this point in Church history (ca A.D. 57). They looked at the other 60% with a certain alarm, for Christianity had begun only about 25 years prior as a Jewish religion entirely. Now Gentiles converts were far out-pacing Jewish converts.
Just a few decades after this writing, very few Christians identified as Jews – largely because all those early Jews renounced their religion and genealogies when they chose to join the Church of Jesus Christ. So their Jewish blood-line was lost and forgotten, dispersed among many Christians in many nations and peoples even to this day. In chapter 11, the Apostle describes how a Godly remnant in Jacob believed in Christ unto their salvation and the blessing of their descendants.
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 too, others believed that it applied only to them. The Gentile Christians were caught in the middle, but they also struggled 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 of this chapter is valid and important today too: People have different beliefs and must learn to accept and love one another in Christ.
“Receive into the brotherhood those who are weak in the faith (the believing Jews who go on keeping the Law), but do not fall into futile debates.” Instead, those that are strong ought to bear the infirmities of the weak and not just live to please themselves (Rom 15:1). By these two titles Paul makes the truth of the matter clear, but he does not go on to require the Jews to stop keeping the Law. Instead, he asks the Gentiles to bear with them (Gal 6:2; 1Thes 5:14) and their weaker conscience in this matter (1Cor 8). The word 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 of the Jews that had converted to Christianity 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. However, the Scriptures do not indicate that the laws of clean and unclean foods were determined by health considerations, nor does it teach that a Christian should be careful to live a healthy life. The Apostles risked their lives and deprived their bodies for the sake the Gospel. Nevertheless, some Christians seem to conflate 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).
After the Holy Spirit’s revelation to Peter (see Acts 10-11), which probably took place about 2 years after Jesus’ death (see note Gal 1:18), the Apostles began to live after the manner of Gentiles (Gal 2:14). That is, they came swiftly to the understanding that God’s acceptance of the Gentiles was part of Jesus’ work on earth. The Old Covenant was now fulfilled and the Mosaic Law was no longer a requirement of man. Nevertheless, some within the churches of Christ attempted to continue the exclusive, identity-based Jewish covenant. They accepted the Gentiles to a point, 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).
Now about ten years after the events in Jerusalem and Antioch (see Gal 1:1), the scenario has drastically changed – the Gentiles have entered in droves and found equal standing with the Jews in the Kingdom. They seem to be everywhere preaching their liberty and grace in Christ. The old-school Jews who had believed on Jesus but went on keeping the Law were feeling discriminatory pressure. The Apostle’s rule is wise and peaceable. The Jews should desist from judging those who do not share their uninformed beliefs and the better-instructed Gentiles should receive their brother in Christ (v10, see also Eph 1:18).
This rule is for the learning of churches today. “He of 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 one must answer for himself 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).
The Apostle does not say that each man’s conscience is equally true, but that each conscience is to be respected. A person’s 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.
This rule of “receiving one another” as laid out in this chapter is extremely important and especially in the wide ranges of conscience found in Anabaptist circles. The examples in this chapter are not matters of sin, but of cultural mores and personal beliefs. To be a member of a particular culture is good, only let it be a worthy, wisely directed one. And once decided, do not be ashamed of culture; embrace it and take care to not hinder the beliefs and consciences of others. It is essential that the members of a church body cultivate an attitude of benevolence and respect one for another, 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 with them for breaking the law of Christ, but often upon secondary matters that are not 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 with 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. This I have found to be very true: convictions that are formed by the Word and Spirit in my 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 the Apostle showed that physical circumcision was not a part of the New Covenant. Now he decommissions the Jewish laws concerning unclean foods and their religious days, and months, and times, and years (Gal 4:9-10). 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). It is perhaps understandable that the 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 notes for Mat 12).
Along with the other apostles and churches of Christ, Paul did not observe the Jewish Sabbath, nor their circumcision, nor their laws of uncleanness, feasts, days of fasting, etc (Col 2:16; 1Tim 4:3-5). Nevertheless, he did not outright forbid people to keep the Jewish customs (but see Gal 3:1-4). He might call them weak in the faith (Rom 14:1), easily offended (Rom 14:13-15) and judgmental (Rom 14:3), but his counsel was to forebear with their infirmities (Rom 15:1) so as not to destroy him for whom Christ also has died (Rom 14:15). They should be treated with love and kindness, even to the point of not eating their forbidden foods yourself, at least in their presence (1Cor 8:11-13). While your 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 was not 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 who refrained from eating pork or camel were honoring God in their abstinence and those who ate were thanking God for His provision. Neither were better or worse in the eyes of God (1Cor 8:7-8; Heb 13:9).
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.
The Christian does not live for himself or to please himself. He lives and dies unto the Lord. Reverent submission to His will is the rule we live by. The thought filters of our mind and the convictions of our hearts and are focused upon being living for Christ. How easily we can get distracted by years of living in a world of comforts and pleasures! This is the constant question we should ask ourselves, “Is my life-goal to live fully unto the Lord – in word, in conversation, in charity, in spirit, in faith, in purity?” (1Tim 4:12; Col 3:17; 1Cor 10:31). The world kingdoms of Satan are extremely effective in influencing the convictions of our conscience so that they are 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. That is a beautiful thought! 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). So take heed, O Christian. Jesus said that not everyone who simply 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 powerful evidences 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. If we belong to both, then Jesus and God are one; not the same person in the strict sense, but they are one God. By way of analogy, take God’s creation of the human being in three separate parts (body, soul and spirit) yet one human. The body dies at the end of the life, but the soul and spirit continue alive.
9 For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.
The death and resurrection of Jesus was just as important for the souls of the dead under the Old Covenant as it was for the souls living in the New Covenant. For until the Atonement of Christ was completed, the souls of the dead were held in Sheol. When Jesus rose again victorious over death, He sacked Satan’s house and rescued the dead, every one according to His good and righteous choice (see notes Mat 12:29; 27:53; 1Pet 3:18-20). Paul makes a similar allusion elsewhere: And these all (the faithful of Old Covenant) received not the promise: God having provided some better thing for us, that they without us should not be made perfect (Heb 11:39-40).
And so Christ became the Lord and Savior of all His people in both Covenants: of the dead (primarily blood Jews under the Law) and the living (the faith of Christ). These two groups seem to be called by the same titles in 1Peter 4:5-6. Perhaps for the same reason the Apostle makes a double reference to the resurrection event: He rose (anistemi), and revived (anazao).
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.
The double rebuke in verse 10 seems to be directed to both camps in the following manner: the Jews were judging the Gentiles for breaking the Law, while the Gentiles were ridiculing the Jews for keeping an obsolete Rule. The body of Christ cannot flourish in such conditions. There is a time and place for judging sin (see my notes for Mat 7:1; 1Cor 5:3), but matters of conscience God will judge. And remember that He will do so 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, who will reward or punish according to our own works (2Cor 5:10; Rev 22:12; Mat 16:27). The Day shall declare it, when the fire shall try every man’s work (1Cor 3:13). The name of Christ is impugned by human infighting and bickering in His church (Gal 5:15).
At the time of the early church, the Law was a major point of conflict. Paul told Titus, But avoid foolish questions, and genealogies, and contentions, and strivings about the Law; for they are unprofitable and vain (Titus 3:9). Down through the centuries since the Apostle wrote this, many other unprofitable contentions have pushed their way into the Church dialogues. The composition of Christ’s body, the resurrection, eschatology, the rapture, etc.
In the notes on the previous verse, we remarked on the strong evidence of the deity of Christ. 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 (v10,12). The Scriptures contain dozens of instances of such name substitutions. Those who believe that Jesus was only a man typically point to verses like Acts 17:31 that indicate God will delegate judgmental 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 (2Tim 4:1).
In verse 11, Paul quotes the Septuagint version of Isaiah 45:22-24 (as also Php 2:10-11). The Masoretic text is quite similar, but has swear in the place of confess (see note for Rom 10:9).
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.
Paul again alternates admonishing both groups. To the conservative Jews he says: Don’t judge others according to your conscience of life, but concern yourself with living wisely, unselfishly and inoffensively in the brotherhood. Self-appointed detail judges are harmful in the church body. Examine yourselves, whether ye be in the faith; prove your own selves (2Cor 13:5; 1Cor 11:28). To the liberal Gentiles he says: I’m with you in believing that the Law is no longer in effect, but don’t destroy the faith of your weaker brother who has different convictions.
“Let no man put a stumblingblock in his brother’s way.” This is a universally important rule for the members of Christ’s body. Give none offence, neither to the Jews, nor to the Gentiles (1Cor 10:32). Jesus spoke at length on the topic of offenses in the church (Mat 18). It is a particularly complex subject, for their are real offenses and perceived offenses, but both are extremely damaging.
Paul was himself persuaded by the Lord Jesus (that testimony should have a powerful effect!) that God had declared all meats clean (Acts 10:15; 1Tim 4:3; Rom 14:20), but 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 of reconciliation that is taught herein is effective for our own contentions: Walk charitably, practice brotherly love, live humbly in the brotherhood, in honor preferring one another. This 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 keeping 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 seeking to be justified by the deeds of the Law. Likewise for the last half of the verse – destroy not him with thy meat, for whom Christ died. The Jewish Christian tried to oblige their Gentile counterparts to keep the Law, but the Gentile Christian practically pushed their Jewish counterparts out of the church by scoffing at their uninformed convictions.
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.
The Apostle is not speaking about unbelievers speaking evil of a good-minded Christian (1Pet 3:16), but believers in the same body that speak evil (blasphemeo) of their fellow-members. This censure falls on both sides of the aisle: the conservative brother for criticizing his brother’s liberal ways and the liberal brother for scoffing at his conservative brother’s unenlightened conscience. The good that either one happens to be doing ends up being trodden down and even blasphemed. Not letting our good to be evil spoken of largely depends upon us; how we give answer for the ways and manners we live to please God in His Kingdom.
Why doesn’t Paul just instruct the brother of skewed conscience to submit to an adjustment? Because the conscience is a complex, sensitive device that can be easily damaged or broken. And if that happens, it will not provoke feelings of guilt. Words of kindness, truth and love are more effective to enlighten a conscience than bare facts and arguments. The minds of men vary tremendously – their perspectives, thought processes and modes of analyses are not the same. And on top of that, the strict brother (the Jews in this case) usually considers himself to be closer to God’s will than his liberal brother, so he will not be all that inclined to submit to his different-minded brother. Yes, the Christian needs to adjust his conscience to the precepts of the Word of God, but as with spiritual growth, it takes time and careful work. Elsewhere Paul says that a thing might be lawful for you, but not expedient and edifying for others (1Cor 10:23).
The Kingdom is not meat and drink. Christ came preaching a new spiritual Kingdom within the heart of every man (Luke 17:21). It is very 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. Oddly enough, none of them do – not even the most orthodox Jew. It isn’t possible. There’s no temple and no priesthood. Instead, they choose a few laws that they deem valid (the Sabbath, circumcision, avoidance of pork, etc), but keep it only in their way of thinking. They forget 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 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 is love and faith left out of this short list? Perhaps because the Jewish Christians thought their righteous works in the Law were serving Christ. And by naming the Holy Spirit, he reminds them that under the covenant of Law the Spirit was absent (see Gal 3:2).
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 of different minds and cultures dwelling together in unity (Ps 133:1). It is a miracle that can only be achieved by the power of the Holy Spirit. The wise, Spirit-led peacemaker tends to health and strength (Pro 12:18); and the body is encouraged, established, edified. Yet, how easy for brethren to focus on differences instead of shared beliefs! And how easily those minor differences grow into mountains that dwarf the important similarities we share. For meat destroy not the work of God. Do not tear down the body of believers because of some doubtful issue. Would you 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 wise to be right and win the argument, but be the cause for your brother to fall away?
Respect every man’s conscience! None of us is fully mature, none is truly knowledgeable, nobody the epitome of Love. Consider kindly 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 this 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). After all, if he is the stronger then he should bear with his weaker brother (Rom 15:1). In this chapter, the Apostle calls upon both groups to respect and receive one another, but the heaviest burden falls on the enlightened brother to forego living according to his liberty (Rom 14:1). Nevertheless, to walk charitably is incumbent upon all. To be classified as weak (Rom 14:2) is to be called 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 ea unclean meat. However, that does not mean the conscience is a rigid, static device that cannot be adjusted to more perfectly reflect Scriptural knowledge. I appreciate Adam 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 remark corresponds well with this passage and stands very 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) and strong in the faith. On the other hand, unhappy is the weak in the faith, who feels guilt for doing what 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). In both cases, the conscience is acting correctly. Brotherly love calls for the strong to bear with the weak; spiritual maturity calls for the weak to thoroughly investigate the situation by the Truth of the Word and then act in faith and new knowledge. Do not be misled by Feelings, but allow yourself to be instructed by Word and the Spirit.
The one who doubts that all meats are clean is damned (katakrino, condemned, judged) if he eat. I believe this means that his conscience condemns him and not that he is damned to hell. Would God do that for something He 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. To go against its voice is to reject 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 for things it should not, yet fail to condemn for things that it should (1Tim 4:2).
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 who is 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 very 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 it is 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).
Many Jewish Christians were living with their conscience enlightened to the Gospel of Christ and they confessed that all meats were clean (Mark 7:19). To these 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. For more on the conscience, see note on Romans 2:15 (also 1Cor 8:7; Titus 1:15).