Romans 14 · The Lantern

The Law of Liberty

Now receive the one being weak in the faith, not for passing judgment on reasonings.

Now him that is weak in faith receive, not in disputes over thoughts. For one believes that he may eat all things; but he who is weak, let him eat vegetables. In the passages above too the Apostle made mention of weakness of faith, where he says of Abraham: When he was nearly a hundred years old, he was not weakened in faith.

From here on Paul indirectly begins to upbraid those who thought they were strong and who therefore ate meat without restraint. Paul tells them not to judge others according to their opinions when the law does not judge them.

After showing how one ought to become perfect, the Apostle now shows how the perfect should act toward the imperfect. First, he shows that they ought not scandalize or judge them; second, that they ought to uphold them, at we that are stronger (Rom 15:1).

One indeed believes he may eat all things, but the one being weak eats vegetables.

Let not the one eating despise the one not eating, and let not the one not eating judge him who eats; for God has received him.

We are not, then, to abstain wholly from various kinds of food, but only are not to be taken up about them. We are to partake of what is set before us, as becomes a Christian, out of respect to him who has invited us, by a harmless and moderate participation in the social meeting; regarding the sumptuousness of what is put on the table as a matter of indifference, despising the…

These people took offense at each other. Those who did not eat judged those who ate as carnal, and those who ate ridiculed those who did not eat as fools and considered them to be superstitious. But God called the one, just as he called the other.

Then when he says, let him who eats, he explains how to avoid differences of opinion. First, in regard to the perfect he says: let him who eats, namely, with a secure conscience or even without danger of sensual desire, despise not him who eats not from certain foods, as weak in faith or prone to sensual vices: woe to you, despiser, will you not be despised in turn?

Who are you who is judging another’s household servant? To his own master he stands or falls. And he will be upheld, for the Lord is able to uphold him.

For one indeed judges a day to be above another day, but another judges every day alike. Let each be fully assured in his own mind.

One judges between one day and another; another judges every day. Let each one abound in his own sense. We said above, following the sequence of the apostolic letter, that these matters seem to be treated concerning abstinence from foods, or liberty in them: since indeed the calling which is in Christ places nothing common or unclean in foods, but the principle of continence pe…

At the moment, and without any deeper consideration, it seems to me that this is said about God and man, not about two men.

Then when he says, for one judges, he exemplifies what he had said. First, he proposes that human opinions vary, saying: I say that to his own lord he stands or falls . . . for one judges between day and day, i.e., he judges between one day and another, so that he abstains on one day and not on another.

The one regarding the day regards it to the Lord. And the one eating eats to the Lord, for he gives thanks to God; and the one not eating, to the Lord he does not eat, and he gives thanks to God.

"Let him who eateth, not despise him who eateth not; and let him who eateth not, not judge him who eateth." And a little way on he explains the reason of the command, when he says, "He that eateth, eateth to the Lord, and giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks." So that the right food is thanksgiving.

The man who fasts for God's sake and not on account of other people observes the day for the Lord. He eats for God's sake so that he may have strength to preach the gospel, for which every convert should thank God.

Then when he says, he who regards the day, he proves his proposition, namely, that each one stands or falls before his own master. And he does this in three ways. First, he proves it by appealing to the act of believers; second, by their intention, at for none of us lives; third, by their condition, at for whether we live, or whether we die.

For no one of us lives to himself, and no one dies to himself.

For none of us lives to himself, and none dies to himself; whether therefore we live, we live to the Lord; or whether we die, we die to the Lord. Whether therefore we live, or whether we die, we are the Lord's. For to this end Christ both died and lived, that he might have dominion over both the dead and the living.

No believer lives for himself or dies for himself, because "Christ has died for all, so that those who live no longer live for themselves but for him."

Then when he says, for none of us lives to himself, he proves the same thing from the intention of believers. First, he rejects an inordinate intention, saying: I am correct in saying that everyone stands or falls before his master, for none of us lives to himself, in his natural or in his supernatural life, about which it says in Hebrews: my just man lives by faith (Heb 2:4).

For if we shall live, we live to the Lord; and if we shall die, we die to the Lord. If therefore we shall live and if we shall die, we are the Lord’s.

If we live, it is Christ's life that we live; if we die, we die with him, under his custody.

Second, he describes the right intention of believers, saying: if we live with our bodily life, we live unto the Lord, i.e., to the glory of the Lord; and if we die a bodily death, we die unto the Lord, i.e., to the honor of the Lord: Christ will be magnified in my body whether through death or through life (Phil 1:20).

For unto this Christ died and lived again, that he may rule over both the dead and living.

As it has been clearly demonstrated that the Word, who existed in the beginning with God, by whom all things were made, who was also always present with mankind, was in these last days, according to the time appointed by the Father, united to His own workmanship, inasmuch as He became a man liable to suffering, [it follows] that every objection is set aside of those who say, "I…

"For to this end Christ both died, and rose, and revived, that He might be Lord both of the dead and living." And so let us at least convince thee, that He is thoughtful for our salvation. For had He not had this great care for us, where were the need of the Dispensation (or Incarnation)?

Second, he assigns the cause of this condition, saying: for to this end Christ died and rose again, i.e., by his death and resurrection he obtained the right to be Lord of the living, because he rose to begin a new and perpetual life, and of the dead, because by dying he destroyed our death: he died for all that those who live might live no longer for themselves, but for him wh…

But you yourself, why do you judge your brother? Or why do you yourself also despise your brother? For we will all stand before the judgment seat of God.

But if these things are so: Why, he says, do you judge your brother? Or why do you despise your brother, since, whether there is in you a mortification of the flesh and of the vices, it did not arise from you but was bestowed by the death of Christ; or whether you have newness of life and, walking on earth, have your conversation in heaven, you have merited this by Christ's res…

"Why do you pass judgment on your brother?" was said to the Jews. "Why do you despise your brother?" was said to the Gentiles. Neither of you should do either, says Paul, because you are under obligation to maintain Christ's standards of behavior in your life.

Then when he says, but you, why do you judge, he presents the third reason, which is based on the future judgment. In regard to this he does three things: first, he suggests that a judgment at present is unnecessary, saying: but you, why do you judge, i.e., of what use or need is your judgment, your brother, rashly judging hidden matters not committed to your judgment?

For it has been written: “I myself live, says the Lord, that to me every knee will bow, and every tongue will confess to God.”

So then each of us will give account concerning himself to God.

And let the presbyters be compassionate and merciful to all, bringing back those that wander, visiting all the sick, and not neglecting the widow, the orphan, or the poor, but always "providing for that which is becoming in the sight of God and man;" abstaining from all wrath, respect of persons, and unjust judgment; keeping far off from all covetousness, not quickly crediting…

For, Paul says, since we will each give an account for ourselves, let us not condemn one another in this matter written above.

Then when he says, therefore every one of us, he draws the conclusion from the foregoing. First, the conclusion intended from what he had just said, saying: therefore, from the fact that every knee will bend before Christ, every one of us shall render an account to God for himself, i.e., before the tribunal of Christ: on the day of judgment every man shall render an account for…

The Law of Love

Therefore let us no longer judge one another, but determine this rather: not to put any stumbling block before your brother, or a snare.

And thus my mind has been thrown into confusion, in the fear that, having exhorted you myself to perseverance in single husbandhood and widowhood, I may now, by the mention of precipitate marriages, put "an occasion of falling" in your way.

From here on, Paul subtly begins to recommend abstinence and says that even though those who eat are strong, they ought to abstain in case the weak are subjected to a stumbling block by their example.

Second, he draws the conclusion chiefly intended from the entire preceding part, saying: let us not therefore judge one another any more, i.e., with a rash judgment, which is included in the reason given above: do not pronounce judgment before the time (1 Cor 4:5). After forbidding human judgments, the Apostle now forbids putting stumbling blocks before one's neighbor.

I know and have been persuaded in the Lord Jesus that nothing is unclean through itself, except to the one reckoning anything to be unclean — to that one it is unclean.

I know and am confident in the Lord Jesus, that nothing is common through itself, except to him who reckons anything to be common — to him it is common.

After first rebuking the person who judgeth his brother, and moving him to leave off this reproaching, he then explains himself further upon the doctrinal part, and instructs in a dispassionate tone the weaker sort, displaying in this case too a great deal of gentleness.

Second, he teaches that what was considered a stumbling block was of its very nature and in itself lawful. In regard to this it should be noted that, as was stated above, there were among the Romans some Jews converted to Christ, who distinguished among foods according to the law; but others, having a perfect faith, used all foods without distinction, which of itself was lawful…

For if on account of food your brother is grieved, you are no longer walking according to love. Do not destroy with your food that one for whom Christ died.

Therefore let not your good be denigrated.

For the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit;

Furthermore, the selfsame man cried aloud that "the kingdom of God does not consist in food and drink," not indeed in abstinence from wine and meat, "but in righteousness, peace, and joy in the Holy Spirit." Which of them goes about like Elijah clad in a sheepskin and a leather girdle? Which of them goes about like Isaiah, naked except for a piece of sacking and without shoes?

We are not justified by food. But one should also note that Paul did not say that "fasting and temperance" are not the kingdom of God but rather food and drink.

Then when he says, for the kingdom, he explains what he had said, namely, in what our good consists. First, he shows in what it does not consist, saying: for the kingdom of God is not food and drink. Here the kingdom of God means that through which God reigns in us and through which we arrive at his kingdom.

for the one serving Christ in this thing is well-pleasing to God and approved by men.

So then let us pursue the things of peace and the things for edification among each other.

Do not destroy the work of God for the sake of food. All things indeed are clean, but it is evil to the man eating through a stumbling block.

For it is the mark of a silly mind to be amazed and stupefied at what is presented at vulgar banquets, after the rich fare which is in the Word; and much sillier to make one's eyes the slaves of the delicacies, so that one's greed is, so to speak, carried round by the servants.

Giving this name to the salvation of a brother, and adding greatly to the fears, and showing that he is doing the opposite of that he desires. For thou, he says, art so far from building up as thou intendest, that thou dost even destroy, and that a building too not of man but of God, and not for any great end either, but for a trivial thing. For it was "for meat," he says.

Then when he says, destroy not the work of God for food, he presents the fourth argument, which is taken from our reverence for God's works, to which we owe this reverence in the sense that what God does we should not destroy for some bodily convenience: And this is what he says: for food, which is used by the body, destroy not the work of God.

It is good neither to eat meat nor to drink wine nor anything in which your brother stumbles.

You yourself, keep to yourself before God the faith that you have. Happy is the one not judging himself in what he approves.

After these things he says: The faith which you have, have it with yourself before God. He here calls "faith" that by which one believes that he may eat all things, just as he said above: One believes that he may eat all things — that man, without doubt, who believes that among God's creatures nothing is common, nothing unclean.

If you consider yourself faithful in this matter, eat in such a way that nobody is weakened by your example. The man who, in demonstrating his own strength, does not think of himself but of the salvation of the weak, is truly blessed.

Third, he rejects an excuse. For someone might say: although my neighbor may be scandalized at my eating all foods indiscriminately, yet to profess my faith, which tells me that it is lawful, I will use food indiscriminately.

But the one doubting, if he shall eat, has been condemned, because it is not of faith; and everything that is not of faith is sin.

But he who makes a distinction, if he eats, is condemned, because it is not of faith. And everything that is not of faith is sin. He who makes a distinction in this way — that is, who doubts whether what he takes is truly clean or unclean — that man, from the very doubt of his own mind, is condemned by his accusing conscience.

Every word or deed or thought which does not look to Christ looks completely to the adversary of Christ. For it is not possible for what is outside of light or life not to be completely in darkness or death.… The person outside of Christ rejects him by what he thinks, does or says.

Second, he shows what is evil in this matter, namely, that one acts against his conscience. Hence he says: but he who discerns, i.e., has the false opinion that he must discriminate among foods, if he eats, namely, food which he regards as unlawful, is condemned, because so far as in him lies, he has the will to do what is unlawful; and so, because he sinned, he is self-condemn…

Romans14

The Law of Liberty

The Law of Love