Romans 14:1-14:12 - Not to Judge

Calvin (5/25/02-5/26/02)

14:1: This is a critical precept for the Church. If the advanced Christian will not accept the less advanced with all patience, there is every likelihood that the younger believer will become discouraged and depart from the paths of righteousness entirely. This issue would have been of particular concern in the early church, with Jews who were having difficulty setting aside the Mosaic rites, and Gentiles who were having difficulty with restraint. Footnote: It seems more likely that the Gentiles were the primary concern in this issue, as the Jews who had come to Christ must already have overcome their past beliefs, and would thus more readily sympathize with those who hadn't. God does not give strength and wisdom for us to become overbearing and insolent. If we have been blessed with these things, it is our duty to spend them in accepting and assisting those who have not. Grace is given us for our neighbor's benefit. Footnote: In receiving the weaker brother, our purpose is not to be the resolving of all his doubts and issues. It's not so much passing judgment that is ruled out, as it is debating, and thus dissolving their issues. (Lk 24:38 - Why are you troubled? Why do doubts arise in your hearts? 1Ti 2:8 - I want all men everywhere to pray, lifting holy hands, having no wrath, and no dissension.) We are not to weary these newcomers with disputes. For the Jew who was newly come to faith, arguing with them regarding the Law was not fruitful, and could easily have shaken their faith. Footnote: In this provision, God, through Paul, is protecting against hypocrisy in the Church. To force compliance to some doctrine, no matter how essential and true, when the heart and mind are not prepared to accept it, is to force a lie in the name of truth. Such a use of authority, no matter how infallible the judgment, would be less than useless to the unity of Christianity. For the teacher, here is a warning. We must consider the condition of our students before we pursue the thornier issues of doctrine before them. If their capacity for such matters is not yet sufficient, it would be a great disservice to them were we to try to teach them such things.
14:2: Calvin takes this verse not as a statement, but as a command: Let him with faith eat what he will. Let him who is weak eat only vegetables. The passage as we have it follows after Erasmus' form. Footnote: The repeated usage of the article 'ho' tends to indicate 'one.' This is true elsewhere in Scripture (1Co 11:21 - When you eat, each takes his own supper first. One is hungry, and another is drunk.) as well as among classical Greek writers. It seems likely that this concern was most prevalent among the Jews, who had a history of total abstinence from meats, lest they accidentally partake of contaminated foods in pagan lands. (Dan 1:8-16 - Rather than be defiled by the food and wine that the king provided, Daniel asked that they be given vegetables and water. The guard being fearful lest their health deteriorate on such a diet, Daniel asked that he try them on it for ten days, at the end of which time their appearance showed the diet to be fine.) Josephus notes the habit of some Jewish priests in Rome as being much the same, and the Essenes were also known to abstain from meat and wine. If we are to retain the reading as Erasmus has taken it, then the meaning is that we are not to force our opinions in such matters upon those who feel differently about it.
14:3: Both parties to the disagreement are enjoined to cease from harmful attitudes. The man strong in faith is not to deride the less strong, nor is the weaker man to pass judgment on the stronger for not following the same habits. In either case, such actions would be a rejecting of one whom God has accepted. Footnote: Many constrain this last bit to the attempts of the weak to judge the strong, and do not see it as applying to the strong one's treatment of the weak.
14:4: It is most thoroughly inappropriate to be judging another man's servant by your own personal standards. As the Christian is God's servant, and not yours, the judgments you pass on such a one are all the more inappropriate. The judging of the man is left to God. However, we are fit and able to judge the deeds of the man, so long as we base our judgments on Scripture and not personal opinion. It is up to God to judge His servant, and if we take that judgment into our own hands, we are in effect robbing God of His authority. Since God has promised that He will complete the work He has begun, we ought to hold such hope for all whom we see even the slightest beginning of His work in. We cannot take this as a guarantee that we will stand, but that our hope and belief ought to tend to that direction. (Php 1:6 - I am confident that He who began this good work in you will perfect it to the day that Christ Jesus comes.) Love hopes and believes all things.
14:5: The concern for the observance of certain holy days, as with the concern over certain meats, arose from a lifetime of obedience to Jewish law. Such concerns appear to be a weakness in our eyes, for they show a lack of understanding of Christian liberty. Yet, for one who believes these things to matter, their observance is evidence of earnest piety, and for them to set them aside would be an act of presumption. Whichever type of believer we may be, it ought to be a matter of fullest conviction in our conscience. The sole arbiter for our own actions ought to be which action is obedient to God's will. Footnote: The term translated 'fully convinced' is a nautical term which speaks of a ship under full sail, thus indicating a certainty of belief. For the man of God, the rule must be: when in doubt, remain still until we know His will. Anything else would be rash, and would lead to taking actions beyond what we believe to be lawful. Here is the proper bound for our liberty: God presiding over all our actions.
14:6: Paul is not supporting the observance of days here, but maintains that such matters are superstitious in nature. What he is saying is that those who observe them are yet honored by God, for it reflects their unwillingness to act without a sure and certain conscience. They should surely not be forced to accept this liberty while there remains doubt in their minds. They must wait until they can accept the truth by faith. Footnote: It should be understood that the Sabbath is not included in this discussion of days. It is the observance of Jewish holy days that is being pursued, here as elsewhere. (Gal 4:10 - You observe days, months, seasons, and years. Col 2:16-17 - Let no man judge you with regard to food or festivals, new moons or Sabbath days, which are but shadows of what shall come. The substance of these things is Christ.) This same attitude applies to foods. If one thinks a food forbidden him, how can he thank God for providing it? Yet, there is no merit for God's approval in such abstinences. God approves such actions as a matter of indulgence. In the end, all our actions ought to be taken with a view to the fact that the one to whom we must give answer for them is God. Our lives are not our own, they are His to command. Both eating and abstinence are impure, except thanksgiving be given to God. His name "sanctifies us and all we have."
14:7: It should not surprise us that God's will is the concern in these smaller matters, since our life itself is given for His glory. Until His will becomes our object and purpose, we have not yet formed our life aright. If all we do ought be for His pleasure, it is sinful impiety to do anything which will not please Him, and also to undertake any action we are not certain will please Him.
14:8: Both our life and our death are a matter of His will. This is not the same matter Paul addressed earlier (Ro 6:11 - Consider yourselves dead to sin and alive to Christ.) That was a matter of life, this is a matter of conforming to His will in all things. As our entire life is under His authority, we are not only restrained from rash actions, but compelled to patience in troubles and adversity. With this rule for our life, the seeking of an early end due to our trials is forbidden, yet at the very same time we should always be ready, should He decide to call us home early.
14:9: Christ's authority over us is only just, for He paid dearly for that authority. He died to acquire an authority over us that death cannot break. Thus, our whole life is His property. He deserves our best efforts to glorify His name in every action we undertake. His dominion is eternal.
14:10: Footnote: The wording in this sentence suggests that two different parties are being addressed, the first question speaking to the weak, and the second to the strong. With authority came the right to judge. It would be rash boldness, then, to usurp His right to judge, by taking such judgments into our own hands. As brothers one to another we are equals, and ought to work to preserve that unity. This we cannot do while passing judgment on one another. It would be absurd for us, who must stand before the Judge, to attempt to take His place in the courtroom. (Jas 4:12 - There is but one Lawgiver and Judge, One alone who can save or destroy. Who are you, then, to judge your neighbor?) Footnote: It is not so much 'we shall stand' as it is 'we must stand' before the judgment seat.
14:11: This passage is quoted not to prove his point regarding Christ's authority to judge, but to show the proper humility we ought to have in knowing that He is our judge. It should be understood that the prophecy quoted here has never been fulfilled, nor will be until His judgment has come. It has begun to come, as many now bend the knee to Him, and speak His praises, yet He ever has enemies among men, and ever will until He has vanquished them entire. That remains to come after He has had His tribunal. What is also astounding in this passage is that the very God who says He will not share His glory (Isa 42:8 - I am the LORD, that is My name, and I will not give My glory to another, nor allow My praises to be given to graven images.); this same God has vested the accomplishing of His purpose in Christ. There can be no doubt, then, that Christ is God made manifest. (Php 2:10 - At the name of Jesus, ever knee should bow in heaven, on earth, and beneath the earth.) The swearing of an oath is a matter of divine worship, thus the changes Paul makes to the text from Isaiah is fitting. Footnote: (Isa 45:23 - By Myself have I sworn with irrevocable words of righteousness that every knee will bow to Me, and every tongue swear allegiance.) The Lord's purpose is not just that men acknowledge Him, but that they declare their obedience to Him in word and act.
14:12: "This conclusion invites us to humility and lowliness of mind."

Matthew Henry (5/27/02-5/28/02)

14:1: Paul begins the chapter by addressing certain contentions that had arisen within the church, and which were disturbing the unity therein. The Jewish rites regarding holy days, and clean meats are the issues immediately addressed, though there may well have been others. It is hardly surprising that the Jews, having had a lifetime of training in these rites, would find it difficult to let go of the ceremonial aspects which Christ completed in His death. The problem did not lie in the differences people had, but in the handling of those differences. The strong were not showing compassion on the weak, but flaunting their freedoms in front of them. This is the danger of knowledge that produces pride. The weak, in turn, took the freedom seen in these others as a sign of loose morals, thinking them carnal Christians. In this, they broke the rule of love, which believes and hopes all things. The diseases both remain prevalent in the Church to this day. Paul, as a wise physician, prescribes forbearance in both cases, calmly reasoning with both parties to set aside their differences, and look instead to their graces. The one who is weak should find in us acceptance, and should find in us a people excited to speak of our common beliefs, not seeking an opportunity to dispute our differences. Our aim ought to be to encourage them, to lend them our assistance, and draw them to ourselves. This we cannot do by quarrelling over every little point. This will simply confuse him, and disturb his faith. We ought to receive, rather than expose, so that we can at length instruct and strengthen him. (1Co 1:10 - I exhort you to be agreed and free of all divisions, made complete in having the same mind and the same judgment. Php 3:15-16 - If we are perfect, we must have this attitude; and if there be any difference in your attitude, God will let you know; however, we ought to continue to live by the same standard we have attained.)
14:2: Some in the church were clear on the fact that all foods are by God's design good and clean. (Ro 14:14 - I know that nothing is unclean, except to him who thinks it so. Ac 10:15 - The voice came again declaring that what God has cleansed cannot be considered unholy. Ac 10:28 - Peter understood this as revealing that the division between Jew and Gentile was over, that no man should be considered unclean. 1Co 10:27 - If you are invited to dinner by an unbeliever and choose to go, then eat whatever they may serve with no questions.) Others were not free of their concerns regarding unclean foods, and would go to any length to avoid offending God by their choices.
14:3: The strong have no cause to despise the weak, and the weak must likewise avoid the temptation to pass judgment on the strong. Where there is contention, there is doubtless fault to be found on both sides. Thus, Paul addresses both sides of the issue simultaneously. If God has not disowned them that disturb us, how then can we do so without bringing offense to God. He does not reject those who know true grace, however weak they may be. We can do no different.
14:4: We may think each other to be headed for a fall, but whatever our choices reflect, if our eyes remain on God, He will uphold. It is God's power that makes us stand, it is God's power that gives us hope. (1Pe 1:5 - You are protected by God's power through faith, to attain to a salvation which stands ready to be revealed in the last day. Jude 24 - He is able to keep you from stumbling, and to make you stand in His glorious presence blameless and joyful.) They are our brothers, not our servants, and therefore, all right to judge and correct them is far from us. (Jas 3:1 - Don't all become teachers, but know this; that every teacher stands under an even stricter judgment.) In judging our brothers, we set ourselves up as their masters, which we cannot do, except we attempt to usurp God upon His throne. This is particularly true when we attempt to judge thought and motive. If we must judge, we have plenty to work on in our own lives without meddling in everybody else's. Thanks be to God that the final answer lies in His righteous judgments and not in our presumptuous attempts.
14:5: In discussions surrounding various holy days, we must recognize that the Lord's day is excluded, as it was universally observed by the Church. Paul makes it clear in this passage that concerns regarding these days, as well as concerns over food, were a matter of personal opinion and one's thoughts on these matters did not directly impact one's salvation, except one were to act in opposition to his own belief. The complaint Paul raises in Galatians (Gal 4:9-11 - You are known by God now, how could you turn to such worthless earthly things, becoming enslaved to them once more? You are observing days, months, seasons, and years. I fear for you. Perhaps my labor was wasted.) is due to the willfulness evident in their returning to something they already had learned better about.
14:6: Both the weak and the strong are looking to God in what they do. It is when we attempt to lay our choices on others, insisting on their agreement, that our eyes are taken off of God. God will surely accept our pure intentions even if we make mistakes in our observances. The upright heart will never be rejected due to an infirm mind. The Christian that is free of such observances does not do so in a spirit of contempt, but is constrained to avoid those observances by principle. It is because of reverence for the work of Christ that he feels he cannot continue in such observances. In his expanded freedoms, the Christian is only the more thankful to God for all He provides. The Christian that observes and abstains is also focused on the Lord, seeking nothing worse than to avoid offending God by his actions. He, too, is thankful to God for all He provides, finding it more than enough. Since both pursue God with all integrity, what cause is there for judgment or contempt? Thankfulness to God sanctifies both views. Thus, we see that the habit of saying grace over the meal is most commendable and Christian. (1Ti 4:4 - Everything God made is good, and ought not be rejected so long as it is received with thanksgiving. 1Co 10:30 - If I am thankful for what I receive, why am I slandered for it? Mt 14:19 - Christ took the five loaves and two fishes and blessed them. Then He broke them up for the disciples to give to those gathered around. Mt 15:36, Lk 9:16, Jn 6:11 - He took the seven loaves and the fish, and gave thanks for them. Then, He broke them up and gave them to the disciples, who distributed them to the multitudes. Mt 26:26-28 - While they ate, Jesus took some bread and blessed it. Then, He broke it and gave it to the disciples, saying, "Take, eat; this is My body." Then, He took a cup and gave thanks once more, giving it to them, saying, "Drink from it, all of you; this is My blood of the covenant, poured out for many for forgiveness of sins." Ac 27:35 - He took bread and thanked God in sight of all. Then he broke it and began to eat.) The great answer to all these disputes is to regard God rather than self.
14:7: Our state is determined by our tendencies. Paul declares that in both weak and strong, the tendency is not towards self, but towards God. Both have learned to deny themselves, though what they deny may differ. To be self-seeking is contrary to Christianity. "The business of our lives is not to please ourselves, but to please God." Even in death we seek not our own notoriety, but seek only to be present with the Lord.
14:8: As Christians, we are taught to do all things as unto the Lord Christ Jesus. (Col 3:17 - Whatever you do or say, do all in the name of the Lord Jesus, giving thanks through Him to the Father. Php 1:21 - To live is Christ, and to die is gain.) Our lives are spent seeking to glorify Him, and our death will glorify Him as well. However our strengths may differ, we are one in this: we are all the Lord's, "owned and accepted of Him." Our brother's business is not required to please us, for we are not his master.
14:9: Christ is our absolute sovereign, (Ac 10:36 - He sent word of peace to the sons of Israel in the preaching of Jesus Christ (who is Lord of all) Php 2:8-9 - Though found to be a man, having humbled Himself to obedience, to the point of death on a cross, God highly exalted Him, and give Him the name which is above all names. Mt 28:18-20 - Jesus said that all authority was given Him in heaven and on earth, in which authority, He commanded us to make disciples of all the nations.) If Christ has dominion, and that bought at such high cost, we should take all care never to trespass into His authority by judging others. This is as true of those dead and gone as it is of those still with us, for Christ is Lord of the dead and the living. The dead have already been judged truly. There is no call for them to give further account.
14:10: If we truly believe that the day of judgment is coming, and coming soon, how can we continue in these foolish controversies? (2Co 5:10 - We all must appear before the judgment seat of Christ to answer for what we have done in while in the body, both the good and the bad.) He is judge. He alone will determine our eternal state.
14:11: God, by His own word and name, has established Christ's sovereignty over all. (Isa 45:23 - I have sworn by Myself, by the righteous words of My mouth, and will not recant; that to Me every knee will bow, and every tongue swear allegiance.) Here, Christ is proven God, equal with the Father, and all divine honor is not only due Him, but must be paid Him. As He is our Mediator, the honor we pay to Him is paid to the Father. (Ac 17:31 - God has fixed a day in which He will judge the world through the Man He appointed, proving His choice to all men by raising Him from the dead.) The outward signs of honor are but the expressions of inward adoration for us, but whether freely or by force, every knee will bow. His friends will do so freely and willingly. To bow to Him is to understand according to His truths, to submit our will to His laws, and our whole self to His authority. (Ge 41:43 - Joseph was caused to ride in a second chariot while the proclaimed before him, "Bow the knee!" For he was set over all the land of Israel.) This outward expression is of little use, except it reflect inward reverence. To confess Him is to acknowledge His glory, as well as our own poor estate. It is also a matter of confessing our sins to Him who is so holy. God's enemies will also bow in the end, though it may be that they do so against their will. When He comes again, all those promises of victory will be fully and completely accomplished.
14:12: The account we give to God will not be about others, but solely in regard to ourselves. Since others are not accountable to us, nor we to them, our judgment regarding them is not of interest. (Gal 2:6 - They had great reputations, but such reputations mean nothing to me, for God is impartial. Yes, they had great reputations, yet they contributed nothing to me.) If we can help another's joy, that is all well and good, but we have no rule over their faith. Besides, we have more than enough to do in properly judging ourselves. For ourselves, we will be called to accounts, and it would be best that our works were proven before that time comes. (Gal 6:4 - Let us each look to our own work, so that whatever cause we may find to boast will be solely with regard to ourself, and not to any other.) Let the searching of your own heart occupy your time, for there is certainly enough there to fill your thoughts. If we are strict in judging ourselves, we will find little cause to criticize others.

Adam Clarke (5/28/02-5/29/02)

14:1: It seems clear that there were points of difference between the Jews and Gentiles within the Roman church, and that these differences had been allowed to become contentions. Brotherly love was not the prevalent influence it ought to have been, each thinking the worst of the other, rather than recognizing that both were most serious in their regard for God. Such differences in sentiment should not hinder Christian love. In our liberty we ought to take care that our exercise of freedom will not lead to others developing a prejudice against the Gospel. It is most likely that Paul became familiar with these issues through his contact with Aquila and Priscilla. (Ac 18:2-3 - He met Aquila of Pontus, who had recently come from Italy with his wife because Claudius had required the Jews to leave Rome. He stayed with them, and worked with them, for they were both tent-makers.) This is all the more likely, as there is no other evidence of Paul having communicated with those in Rome. Paul speaks of them as weak in faith, who still felt a need to observe holy days and distinctions in foods. (Ro 14:21 - It is good to refrain from meat and wine, or any other thing that might cause your brother to stumble.) Yet, this is no reason not to join in fellowship with them. Such differences are no cause to refuse communion. When we fellowship with the weak, it is not an opportunity to pry into their weakness, nor to pass judgment on it, but rather an opportunity to strengthen and share with them. It remains pointless for us to pass our times of fellowship in disputes over speculative doctrinal matters.
14:2: Some will feel that anything edible is acceptable to be eaten, whether or not Mosaic Law prohibits it. Others may still feel that Law to be in force, and will avoid that which threatens to defile them.
14:3: Whatever your beliefs in this matter, there is no call for you to judge those who feel differently, for in both cases, actions spring from sincere belief, and fear of the Lord. However one believes in such matters, they remain heirs of eternal life.
14:4: We are all servants, and servants are answerable to their masters, not to their fellow servants. He is sincere, and God will uphold him and teach him sufficiently to prevent him from essential error. God has willed that such scrupulous persons should be part of His church.
14:5: As the Jews had been raised in observance of the special days instituted in their religion, it was difficult for them to cease from observing them after their conversion, whereas the Gentiles had never been instructed in such things, and so, had no difficulty. When translators add 'alike' to the passage, it appears to imply an end to the Sabbath, which is surely not to be included here. That is clearly a permanent institution for God's people, being a type of the perfect rest we shall attain in heaven, and all types must continue until their fulfillment. As for other festivals and celebrations, they are all a matter of personal conviction.
14:6: We ought not to condemn our fellows for things they do to honor God, whether we think the things necessary or not. If we cannot believe that the doing of a particular thing will honor God, we dare not do it. If, on the other hand, we believe that to refrain from that thing will dishonor Him, then we are obliged to do it. God accepts both approaches because of the heart behind the actions. We ought do no less.
14:7: We are all obliged to seek and follow the will of God as best we can, and we ought to start from the assumption that our brothers are doing the same, although their ways may differ. God is our master, and for Him we must live, knowing that even our death is in His hands. All we do or don't do should be referred to that eternity to which we are bound.
14:8: No comments.
14:9: As Christ's power extends to both the world of the flesh, and the spiritual realm, it should be clear that His authority continues to be over us in both life and death. Some texts include Christ's rising between His death and living in this passage, but it is not present in many manuscripts, and is not necessary to the passage.
14:10: There is no cause for the Jewish Christian, still following Mosaic Law, to condemn his Gentile brother, who is not bound by that Law. Nor is there cause for that Gentile brother to look down upon his Jewish brother for not grasping the liberty he knows from that law. We are all accountable to God, and therefore have no call to be judging each other. (Mt 7:1-3 - Don't judge, for you may be judged yourself. By the standards by which you judge others, you yourself will be judged. The punishments you mete out will be in proportion to those you receive. Why seek out the least sin in your brother when you don't notice the glaring sins you have in yourself?)
14:11: No comments.
14:12: When we stand before God, it will not be to testify for or against any other but ourselves. Be prepared, so that the account you give on that day may be a joyful account.

Barnes' Notes (5/29/02-5/31/02)

14:1: Those who may come to the faith with specific concerns and beliefs carried over from their prior habit need to be admitted and tolerated with understanding as they come to Christ. It may be weakness in them, but that is no cause for censure. These are not matters that impact their salvation, but matters of opinion. Often, the new believer will be concerned regarding the lawfulness of behaviors understood to be acceptable by the more experienced believer. The proper reaction to this is kindness, and patient teaching, not rebuke and repulsion. (Ro 15:7 - Accept each other just as Christ accepted you into the glory of God.) With such believers, our purpose must not be harsh debate, nor denunciation of their concerns. For one thing, this kind of attack on him will only confirm to him the rightness of his ways. One cannot be led from error by such harsh attacks. By kindly reception, by free and friendly talk, his concerns may be put aside in time.
14:2: Most of the Gentiles and some of the Jews would have had no concerns as to what they were eating, whereas others may have. These latter are certainly 'weak' as regards their understanding of Christian liberty, yet their concerns are founded on God's Law. (Ex 34:15 - Make no covenant with the inhabitants of the land, lest you toy with their gods, and sacrifice to them, or lest one of them invite you to eat of his sacrifice. 1Co 10:20-32 - What they sacrifice, they sacrifice to demons and not God, and I have no desire for you to join with demons. You cannot serve both, nor partake of both. This would make God jealous, and we cannot hope to stand against Him. All things are lawful to us, but that does not mean they are beneficial to us. We mustn't seek our own gain at the expense of our neighbor. We can eat what we like, with no concerns, for it is all of the earth, and the earth is the Lord's. If you wish to dine with unbelievers, do so without concern. But if they tell you their food was sacrificed to idols, refrain for their sake and for your own. Their conscience will be moved by your decision. If I give thanks for what I eat what cause is their for offense in me? Don't take this as occasion to offend either Jew or Greek or any in the church of God. Ro 14:23 - He who doubts, yet eats anyway, is condemned because he does not act from faith, and any faithless action is sinful.) In many cases, the prevalence of meat from sacrifices in the markets led to a complete avoidance of meat for fear of accidentally partaking. (Lev 4:2-3 - If one sins unintentionally in any of these things, or if the priest sins and thus makes the people guilty, let him offer to the LORD a perfect bull as a sin offering. Lev 5:15 - If one accidentally sins against the LORD's holy things, he will bring a guilt offering to the LORD. Nu 15:24 - If the sin of the congregation is accidental, they shall offer a burnt offering for their guilt, and another for their sin. Nu 15:27-29 - For a personal accidental sin, there shall also be a sin offering, and the priest will atone before the LORD for him, that he may be forgiven. The law will be the same whether the offender is a native son or an alien among you. Da 1:8-16 - Daniel was determined not to defile himself with the foods the king chose, and received permission to try a diet that would be clean, consisting only of vegetables and water. He was allowed to try this for ten days, at the end of which time their appearance made it clear that they were fine on this diet, so they were allowed to continue.)
14:3: If one is unconcerned about these matters, this is no call to look down on those who do. Nor does the one who is very careful to avoid such foods have cause to judge and condemn those who don't. His serious view of the matter might lead to such judgmental attitudes, but it is not his right to judge. In all similar matters, this same rule applies. Those who feel no concern towards the matter have no call to laugh at those who do, and those who feel great concern towards the matter are in no position to judge them who don't. The majority of contentions in the church are on matters no more critical than these, which the present rules of charity would easily put an end to. God has given both parties a friendly reception. How can we do otherwise? Neither side is devoid of piety. God has called them His own. We should also recognize them as our brothers. Where there is evidence of God's acceptance, in whatever denomination we may find it, we should recognize our brothers and rejoice.
14:4: The Jews would be particularly prone to passing judgment, as possessors of the Law of God, but Paul is clear throughout this letter that no such privilege is theirs. (Lk 12:14 - Who appointed Me judge over you? Ac 15 - Judaizers came, but Paul and Barnabas debated with them, and then went to the apostles in Jerusalem for a decision on these matters. Jas 4:12 - There is only one Lawgiver and Judge, He alone is able to save or destroy. Who, then, are you to judge?) To seek to control another man's servant is improper. (1Pe 4:15b - Do not be a troublesome meddler. 1Pe 5:3 - Nor lord it over those in your charge. Lead by proving yourself a good example to your flock.) We are servants of God, and to Him alone are we required to give answer. If He is pleased, that is all that matters, there will be no condemnation. The servant of God will not fall, because God is powerful to make him stand, to hold him from errors that would bring condemnation. God has purposed to keep him. (Ps 1:5 - The wicked will not stand in the judgment, nor will sinners be found in the assembly of the righteous. Jn 10:29 - My Father is greater than all, and it is He who has given them to Me. No one can take them from My Father's hand.) Salvation is certain because God will preserve us in obedience.
14:5: Some discern days as differing in their value, being more or less sacred. (Ac 13:46 - Since you judge yourselves unworthy of eternal life, we turn to the Gentiles. Ac 16:15 - If you judge me faithful to the Lord, stay at my house.) Others, not having been raised in the Jewish traditions, had no such views. The festivals that God set for Israel were meant to keep them a separate people, and to foreshadow the reality to come. Christ in His coming satisfied most of the feasts, which no longer bind the Christian as to observance. The word 'alike' is an insertion and changes the meaning from what Paul likely meant. It was not an indifference to days that he was expressing, but an acknowledgement of every day as being holy to the Lord. What of the Sabbath, the Lord's day? Clearly, this is not included in the discussion at hand. The concern Paul addresses is with regard to such days as the Jewish contingent might seek to impose on their brothers, not on days already specifically 'Christian' in nature. One might as well assume that the discussion of meats covers the Lord's supper. The Lord's day was universally observed among Christians. (1Co 16:2 - On the first day of the week, set aside as you have prospered, so that no special collection will be needed when I arrive. Ac 20:7 - They were breaking bread together on the first day of the week, and Paul spoke long to them, continuing until midnight. Rev 1:10 - I was in the Spirit on the Lord's day, and heard a voice like a trumpet behind me. Jn 20:26 - Eight days later His disciples were gathered behind closed doors, and Jesus came into their midst saying, "Peace be with you.") The concern is not with the Lord's day, but with such days as might be added beyond that, such as the Jewish Sabbaths, festivals, and fasts. That it is placed as honoring God whether the day is observed or not should make clear that this does not include the Lord's day. No Christian ever sought to honor God by neglecting His day. Where Jesus is honored, the Lord's day will be cherished. In all matters such as this, a man ought to consult his own conscience, and act accordingly. This does not cover moral issues, but only ceremonial issues. These matters should be decided on more than mere opinions, but should be matters of heart-felt conviction. (Ro 4:21 - Be fully assured that what He promises, He is able to perform. 2Ti 4:5 - Be sober in all things, endure hardship, do as an evangelist should, and fulfill your ministry.) This applies equally to such festivals as Christianity has enjoined, celebrations of Christ's birth, death, and the like. Let their observance, or the lack thereof, be matters of heartfelt conviction.
14:6: Those who observe holy days consider their observance a requirement of God. Those who do not observe, do not see such a requirement. Where there is freedom as to things eaten, there is thankfulness to God for what is eaten, and food continues to glorify God. (1Co 10:31 - Whatever you do, do it to the glory of God.) They believe it to be God's will that we eat from all the produce of the earth. Thankfulness for our food is a Christian duty, practiced from the start. (Mt 14:19, Mk 6:41, Lk 9:16 - Christ took the loaves and fishes and blessed them, thereafter distributing portions to the multitude. Mt 26:26, Mk 14:22 - During dinner, Jesus took bread and blessed it, then gave it to His disciples saying, "Take, eat; this is My body." Lk 24:30 - When He joined them at table, He took and blessed the bread and gave it to them.) Those who practice abstinence with regard to certain foods also do so out of love for the Lord, and a desire to obey what they feel to be His will in that matter. They, too, are thankful to God for the Law they follow, considering it a privilege to know His command.
14:7: Where there is evidence of desire after God's will, we ought to have a charitable opinion concerning any smaller matters of opinion. The Christian has given up his own inclinations in favor of God's will. As such, their choices in matters such those of foods and days reflect their best understanding of His will, and not some base desire of their own. Where there is no proof of base desire, our assumption regarding our brother should be that he is pursuing God in his choices. (1Co 13:4-8 - Love is patient, kind, and devoid of jealousy. It does not brag in arrogance, does not act out or seek its own purposes. It does not provoke, nor does it remember slights done to it. Love rejoices only in truth, never in unrighteousness. It bears, believes, hopes, and endures all things. Love never fails.) Those who live to themselves are caught up in pursuit of riches, honor, and comfortable indulgence of pleasures. This life has nothing to do with the Christian, who could not be more different. (1Pe 4:1-2 - Since Christ suffered, be prepared to live out your fleshly life without fleshly lusts, for we know that the one who suffers in the flesh has abandoned sin for the will of God. 2Co 5:15 - He died for all that all might live, no longer for themselves but for Him who died and rose again for them. 1Co 6:19-20 - Don't you know your body is a temple of the Holy Spirit in you? Him you have from God. You are not your own, for you were bought with a price. So glorify God in your body. Mt 10:38 - He who does not take his cross and follow Me is not worthy of Me. Mt 16:24, Mk 8:34, Lk 9:23 - If you wish to come after Me, deny yourself, take up your cross, and follow Me. Mk 10:21 - Sell all you possess and give the proceeds to the poor. Thus will you have treasure in heaven. When you have done this, come and follow Me.) If ease is our motivation, we still know nothing of the Gospel's power. (Am 6:1 - Woe to those at ease in Zion, secure in Samaria, the distinguished men to whom Israel comes.) What is affirmed in this verse, with regard to both life and death, is true of the Christian only. Even in death, we are following His will alone. It's His call.
14:8: While others seek gratification, we seek only to do as the Lord requires, and so honor Him. Even in death, and after death, this is our sole purpose. Thus, there is no time at which we are not His subjects, leaving no time in which it would be proper for another to judge us, or us to judge another. The soul does not cease at death. Even after death, we remain the Lord's.
14:9: This rulership of Christ over life and death was a major purpose of His own death and resurrection, though hardly the sole purpose. Death is not annihilation, else what use in ruling over the dead. The soul continues, and continues with consciousness, still subject to our Lord and King. (Mt 22:32, Mk 12:27 - He is not the God of the dead, but of the living, yet He declares Himself the God of Abraham, Isaac, and Jacob.) Why, then, should we seek to recall from the perfection of heaven those we love, to come back to this imperfect service in life? In life, we do our utmost to yield obedience to Him, for He has bought us with His very blood. (1Co 6:20 - You were bought with a price, so glorify God in your body, 1Co 7:23 - nor be enslaved to men. Rev 14:4 - These ones never defiled themselves, but remained chaste, and they follow the Lamb wherever He goes. These were bought as the first fruits to God and the Lamb from among men. 1Pe 2:9 - You are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, to proclaim His excellencies. He has called you out of the darkness into His own marvelous light.) This dominion Christ has over us comes of His death and resurrection, which secured all Christians to Him as His death was the purchase price, the ransom paid. (1Pe 1:18-19 - You know that your redemption was not by perishable riches, but by Christ's precious blood. 2Co 5:14-15 - The love of Christ controls us, for we see that He died His death for all of us, such that in Him, we have all died. As such, we who still live ought not live for ourselves, but for Him who died and rose again on our behalf. Heb 2:14 - As children share in the flesh and blood of the parent, He also partook, that through His death, He might remove the power of that one who had the power of death; the devil. Col 2:15 - He disarmed those rulers and authorities, making a public display of their defeat, triumphing over them through God.) Christ, in rising, broke the power of death, and made display of His power even over that state. Those in the grave, those living, and even those of the spirit realm are subject to Him. (Rev 5:9 - They sang a new song: "Worthy art Thou to take the book and break the seals, for You were slain and purchased for God from every people and nation with Your blood." Jn 17:2 - You gave Him authority over all mankind, that He may give eternal life to all those You have given Him. Jn 14:4-5 - I glorified You on earth by accomplishing the work You sent Me to do. Now, Father, glorify Me together with Yourself, with that glory I had with You before ever the world was. Jn 5:26-29 - As the Father has life in Himself, so also the Son to whom He gave authority to judge because He is the Son of Man. This is not cause to marvel, for the time approaches when those in the grave will hear His voice and come forth; the good to a resurrection of life, the evil to a resurrection of judgment. Php 2:5-11 - Have an attitude like that of Christ Jesus, who did not regard His equality with God a thing to be grasped, but emptied Himself to become as a bond-servant, made in all ways like men. He was found to be like a man, humbling Himself in complete obedience, even to the point of death on a cross. Because of this, God exalted Him with a name that is above every name, that at Jesus' name every knee should bow in heaven, on earth, and under the earth, and every tongue should confess Him Lord, to the glory of the Father. Eph 1:20-21 - He raised Christ from the dead and seated Him at His right hand in heaven, far above all rule, authority, power, and dominion, far above every other name both in this age, and in the age to come. Heb 2:9-10 - We see Him who was for a time made lower than the angels, Jesus, crowned with glory and honor because of the death He willingly suffered so that by God's grace, He might know death for everyone. It was fitting for Him for whom and through whom all things are and continue to be to bring many sons to glory, perfecting the author of their salvation through sufferings. Heb 12:2 - Fix your eyes on Jesus, the author and perfecter of faith, who endured the cross, despising its shame, for the joy set before Him, and now has sat down at the right hand of God's throne.) His dominion extends over all.
14:10: Since we will all stand before the same judge eventually, what cause have we to attempt to judge each other now? Whom God has called friend, we ought to know as brother. If you were bought with that same blood, what cause can you have to feel contempt for your brother? We will all answer to Christ, and to Him alone.
14:11: (Isa 45:23 - I have sworn by Myself, My righteous word going forth and not to be turned back, that every knee will bow to Me, and every tongue swear allegiance to Me.) That Paul applies this verse to Christ is proof that he considered Christ divine. He inserts 'says the Lord' to make clear that he is quoting Scripture pertaining to the Messiah. The bowing of the knee is an act of submission and adoration. All will come to recognize His right to universal rule. In its original context, the passage from Isaiah refers to God's people, not to all people universally. Paul uses the passage in the same sense, indicating that all Christians would acknowledge His rule. The passage was not originally tied to the day of judgment, but was given as a general rule for God's people. To swear to God is to answer as one under oath, to confess to Him, and acknowledge Him as our judge.
14:12: Again, we must note that the context speaks only to the Christian, although it is clear from other passages that this judgment will indeed occur for all mankind. (2Co 5:10 - We all must appear before Christ's judgment seat to receive what our bodily deeds deserve, whether good or bad. Ecc 12:14 - God will judge every act, every hidden thing, whether it is good or bad.) All our deeds, all our words, all our plans, everything that determines our character will be answered for on that day. Knowing this, we ought to be so concerned for our own condition that we have no time to judge our brother. (Ac 17:31 - God has fixed a day at which time He will judge the world through the Man He appointed, which appointment He gave proof of by raising that Man from the dead. Jn 5:22 - The Father judges no one, but has given all judgment to the Son. Jn 5:27 - He gave Christ authority to judge because He is the Son of Man.) He was appointed, and He is divine, therefore perfect in righteousness and justice. Both the passage quoted from Isaiah, and the declaration of Christ as perfect judge are proofs of His divinity. Only omniscient God can rightly judge the secrets of all people. (2Ti 4:1 - Christ Jesus is to judge the living and the dead). This being true, He must be divine.

Wycliffe (6/1/02)

14:1: Here, Paul is addressing issues of ceremony, which tended to disturb the early church. The strength and weakness of conscience addressed here pertains to the standards by which that conscience judges things. Indeed, we ought to welcome the weak into our fellowship, but not for purposes of quarrelling over our opinions.
14:2: Again, weakness is viewed here in terms of the believer's understanding of his liberty.
14:3: The strong in such matters have no cause to despise the weak, nor the weak to condemn the strong. Foods are not a moral issue, but an issue of preference, though we may make of it a moral issue.
14:4: If we condemn, we usurp the condemned one's master of his rightful role. Christ being our master, He will empower us to stand in the day of His judgment.
14:5: Holy days and ceremonies are a similar matter - opinion, not moral compass. However we view them, we should do so based on strong and full conviction.
14:6: In the case of those dissentions being addressed here, Paul points out that both groups are intent on honoring God, giving thanks for all things to Him. Their devotion is not in question.
14:7-14:8: Neither in life or death are we focused on ourselves, nor are these matters under our control. We belong to the Lord.
14:9: This is true because Christ paid the price of ownership for us in His death and resurrection.
14:10: Given that He is our Lord, what cause do we have to criticize our brother, whose Lord is Christ as well? All of us will know His judgment day. (2Co 5:10 - We must all appear at the judgment seat of Christ to be repaid for our deeds, whether good or bad. Jn 5:22-23 - The Father does not judge, but has given all judgment to the Son so that the Son may be honored by all, as they honor the Father. To dishonor the Son dishonors the Father who sent Him. Jn 5:27 - All authority to judge is given to the Son by Him, for He is the Son of Man. Jn 5:29 - Those who did good will be resurrected to life. Those who did evil will be resurrected to judgment.) God judges through His Son.
14:11-14:12: (Isa 45:23 - I have sworn by Myself, My Word of righteousness has gone forth and will not be turned aside. Every knee will bow, and every tongue swear.) We will all give account in the end, but that account will be to God, not our brother.

Jamieson, Fausset & Brown (6/1/02)

14:1: From here to about the midpoint of the next chapter, Paul discusses how the stronger Christian should treat the weaker, which is simply a specific application of the law of love. Their weakness is not in belief, but in a breadth of understanding that would eliminate such concerns over foods and days. If we welcome the weak with the sole intent of debating with them the correctness of their scruples, it is highly unlikely that we will convince them of liberty. But, if we accept them in full and cordial confidence, they may come around.
14:2: Some understand as Peter learned (Ac 10:9-16 - Peter was praying on the housetop when hunger overtook him. While he awaited meal preparations he had a vision of a sheet lowered from heaven, with every manner of creature upon it. He was told to take and eat. He resisted on grounds of uncleanness, but was told to no longer think unclean what God called clean. Ac 10:28 - You know that the law requires that the Jew not visit with a foreigner, yet God has shown me that I ought not to consider any man as unholy or unclean.) Those who still held to the food laws often restricted themselves to a vegetarian diet to avoid any possibility of tasting meat from pagan sacrifices.
14:3: Those who pursue liberty in matters of food are not lax, but dear children of God, acting on pure religious principles.
14:4: Each man is Christ's servant, and to Christ alone he must answer for his actions. In that answer, he will stand by the power of Christ. This is not a reference to the final day of judgment, but to the fellowship of the Church.
14:5: The added word 'alike' damages the sense of the passage. The principle here is the same, whether certain days or all days are held to be days to honor God, it should be a matter of serious and conscious conviction.
14:6: Whichever path one takes through these issues, it is done with a belief that it is the Lord's will that is pursued. Whether in liberty or in the restrictions of scruples, the believer gives thanks to God for what he has.
14:7: None of us are free to shape our lives simply as our own ideas and preferences would guide. (2Co 5:14-15 - The love of Christ controls us, for He died for all and therefore all died. He died for all so that we who live should no longer live for ourselves, but for Him.)
14:8: Here, Christ is clearly shown as the supreme object of Christian life and death. For one who abhorred worship of any creature as much as Paul did, this would be an unthinkable statement were Christ other than God Himself. (Ac 14:15 - Why do you do this? We are men just like you, and we preach the gospel so that you will turn form such vain things to the living God who made all that is.) That Paul does not labor the point of Christ's deity simply shows that it was such established fact in the Church as to be the assumed belief, even in congregations he had not met.
14:9: The grand purpose of Christ's death was to take up His absolute Lordship over those He redeemed, both in life and death. This seems to contradict Jesus' own words regarding God. (Mt 22:32 - I am the God of Abraham, Isaac, and Jacob; not the God of the dead, but of the living.) As the living God is God of the living, the resurrected Christ is Lord of the resurrected. The revived life does not come until death has come. (Ro 8:38-8:39 - Neither death nor life, angels, nor principalities, things now nor things to come, no power, height, depth, not any created thing can separate us from God's love which is in Christ Jesus our Lord.) Since He died, death cannot tear us from Him. Since He rose, the life that follows after death will not tear us from Him either. Christ's dominion over death is another refutation of the idea that the soul sleeps from death until resurrection, which also the following passages refute. (Mt 17:3 - Moses and Elijah appeared and talked with Him. Mt 27:52 - The tombs were opened, and many bodies of dead saints were raised. Php 1:23-24 - I am at a quandary as to whether to depart and be with Christ - which is so much better for me, or to remain here - which is needful for you. 2Co 5:8 - I would rather be absent from the body, so as to be at home with the Lord.)
14:10: Both strong and weak in these matters will stand before God's seat of judgment. Why is it not here, as elsewhere, the seat of Christ? (2Co 5:10 - We all must appear before Christ's seat of judgment to be repaid for such deeds as we have done in life.) Some texts have changed it to say that in this passage, yet it seems clear that 'God' is what Paul wrote, perhaps to tie his line of reasoning to the quote that follows.
14:11: The quote is from Isa 45:23. In that place, the issue is not a day of judgment, but the 'ultimate subjugation' of all men to God. This subjugation would, of course, include accepting such judgments as He declares upon us.
14:12: This incidental view of Christ upon the judgment seat, the Master of all Christians, combined with the passage from Isaiah just quoted, stands as strong proof of Christ's divinity.

New Thoughts (6/2/02-6/4/02)

God has given each of us any number of good things - talents and abilities, physical traits and mental habits - all those things that uniquely define us as individuals. Each and every aspect of our being has come from Him. What makes things all the more amazing is why He has made each of us who we are. It is not for our own self gratification. It is not simply so that we can marvel at His workmanship displayed in us. No. He has made each of us to His own specifications so that we can be of benefit to those around us! What an awesome thing this is!

We are told to love our neighbor as we would ourselves. The things He has given us are intended to serve that very purpose. Our life is supposed to be about doing those good deeds He has both prepared for us and prepared us for. The gifts He has blessed us with, the talents He has endowed us with, will be nothing until they are made obedient to His will. The greatest mind of man is worth less than nothing if it is not guided by the will and purpose of God. The greatest strength of the human body will prove itself most dangerously weak when it comes to saving one's own soul. If in anything we are taking the gifts He has given us and trying to bend them to our own purposes, we are destroying the gifts. They were given to us to use in His purpose, to be of benefit to our neighbors.

In contrast, the one who is seeking only to obey the will of God, no apparent lack of a talent will prevent them from succeeding in their efforts. We fail most often in thinking of these gifts and talents in strictly human terms. We look upon the individual and tell each other how wonderfully talented they are. Yet in all our assessment, we never stop to consider whether all that talent is harnessed to the will of God or merely running wild. Oh! That we might learn to see through the eyes of our Father! Oh! That we might recognize the great talent that resides in our most humble acquaintances! Oh! That we would begin to live the life we were intended to live by the rules we were intended to live by! What a different world this would be!

Consider the example that is given to us for leadership. In 1Peter 5:3, The leader is instructed to lead by example. In all fairness, no leader has ever done otherwise, although it quite often is an unintentional thing on their part. As parents, we lead by example, and often regret that fact. We would prefer to lead by our words alone, for our example often leaves a lot to be desired. It's no different in other positions of leadership. In all too many cases, and more, I think in recent times than in the past, those we have placed in leadership offer us no example of how we ought to be.

Peter tells his fellow leaders to be good examples. Hey. You're going to be an example to them, like it or not. Why not be intentional about it? Why not hold that realization foremost in your mind. Your words will be empty chatter if your example does not agree with them. So consider your actions, even the ones you don't think anybody sees, and be certain that they are seen and noted. Be certain that whatever your words might say, your actions will determine what those you lead will be doing.

What is this good example we are supposed to present? The primary quality that God is looking for in His leaders is service. God's leader cannot allow his position to go to his head. He cannot allow pride to spoil the work of the Spirit within him. He must lead by being the example of serving others. All the Scripture references, all the exposition, exhortation, exhilarating oratory, great and learned speech, all of that will come to nothing if the teacher's example is otherwise. All the fine words will be lost to the ears of those who know the teacher to be completely other than his words.

The will of God is to be our rule in all things. As Christians we are absolutely obliged to seek out His will as best we can, and follow His will with all that is within us, with every shred of power and ability that we have. And God will empower us to obey, when we truly commit ourselves to this effort. He will not suffer us to fall in the pursuit of His will. Our greatest problem, as Calvin pointed out, is that we don't seek Him out, to learn what He would have us do. Instead, we have a tendency to charge forth, and hope that His will happens to lie in the direction we've taken.

The head of the company I now work for repeatedly declared this motto as the overarching rule for the company she heads: "When in doubt, move." This was chanted like a mantra at the unveiling of the new organization. But the rule for the child of God is so absolutely opposite of this foolishness. The rule for the child of God says, "when in doubt, be very, very still, and wait upon the Lord, that His will might be known." Moses viewed it this way: "If You are not coming with us, we aren't going anywhere!" This is the heart of the Christian, or at least it ought to be! God, if You aren't in this, I'm out. If You don't send me, I'm not going. If You do send me, come with me. I just want to be where You are, where Your word is law, where Your will is all.

2Corinthians 5:14-15 reminds us that our lives are not our own. We don't live for ourselves anymore, but for Christ who paid such a high price to redeem us, to make us His own. Our lives are to be controlled by the love of Christ. Our love for Him demands that we will obey Him, and Him alone. And, if we are obeying Him, we cannot but be obeying the Father, for all that the Son does, He has learned from His Father. He follows the example of the life that is in the Father, and requires that we in turn follow the example that is in Him.

How can we look honestly at ourselves and say we have succeeded in this? Oh, God! I know I fail daily at this one basic concept. My example is often something I would wish to remain hidden. Too often, I'm far more concerned with my own needs than those of the people around me. Too often my leadership is not what You would have it to be. Help me, oh God, to do better at this. Help me, oh God, to seek to be an example of Your ways, an example of the servant's heart. Teach me, also, my Lord, to await Your guidance. I have all too often headed out without You, and hoped You would catch me up along the way. How many times have You had to come turn me back? How many times have You had to divert me into the proper course because I've gone charging off like some headstrong goat? Lord, teach me to wait upon You, to hear Your direction clearly before I take action.

Here is a consideration that we ought to keep in mind as we deal with the social interactions of the day: Where there is contention, be very certain that fault will be found on both sides of the argument. In the face of contention, more than in any other situation, we are inclined to judge, to find one side in the right, and one in the wrong. A more honest judgment would doubtless find that both sides are in the wrong. Over and over again, however, God reminds us that we're not really fit to judge. We can't wrap ourselves around the whole situation, we can't see inside the mind. We don't know the true picture, only what is set before our eyes. From Him, nothing is hidden. From us, most things remain hidden.

The one we have greatest visibility into is ourself. Even here, our sight is not complete, for we know our own hearts are most horribly deceptive. The mind is terribly talented at hiding us from the truth of our own nature. But this is where we ought to concentrate. This is where our meager abilities to judge should be focused, for it will surely provide us with more than enough material to stay busy with. If we will spend our time wisely, we must spend it in self-examination, in seeking the Spirit's insight into our own condition that we may truly repent, that we may truly improve, that we may have no cause for shame on the day of our Lord's return. May He find us well and truly occupied with this primary task when He comes. May He find in us the servants He has been seeking, doing our best to follow His commands, doing our utmost to live as worthy children of our Father, seeking to serve our brothers with all that we have to give.