Romans 14:1, 10–13, 19–21; 15:1–6

Bible Studies for Life
Assistant Professor of Religion, Department of Religion, Samford University

MY HEART-HEALTHY CHURCH
Romans 14:1, 10–13, 19–21; 15:1–6
In Romans 13, Paul emphasized love as the guiding principle for Christian life. He continues that emphasis here as he returns to relationships within the Church. In particular, Paul requires love in regards to questions about the meaning of God’s law for Jews and Gentiles who believe in Jesus Christ. Thus the question of how Jews and Gentiles relate to one another in Christ remains pre-eminent.

Accept One Another (14:1, 10–12)
Paul begins with the command: “Accept anyone who is weak in faith, but don’t argue about doubtful issues.” He makes clear that the “weak” are those who still feel compelled to follow God’s law in the areas of food and special days (Rom. 14:2–3, 5–6). Given what Paul has said thus far in Romans, the weak are Jews and perhaps God-fearing Gentiles who obeyed God’s law before believing in Jesus as God’s Messiah. These individuals have a difficult time accepting those aspects of the law that distinguish Jews from Gentiles — such as circumcision, food and Sabbath requirements — are no longer binding on God’s people. Paul has spent most of this Epistle explaining this truth and its implications.

An important implication has been that both Jews and Gentiles must resist temptation to use their status as a way of asserting superiority over the other. On one hand, Jews must not view their special history with God as a reason to believe that God continues to move only through the law given to them (Rom. 2:17–3:8; 9:1–5). On the other hand, Gentiles must resist the temptation of arrogance over Jews now that God has included them in His plan of salvation apart from the law’s requirements (Rom. 11:1–36). Resisting such temptations on both sides is what it means to present one’s body as a living sacrifice to God, not conformed to this age but transformed by a renewed mind (Rom. 12:1–2).

Thus Paul has made forceful arguments against the idea that God requires believers to follow those legal aspects that distinguish Jews and Gentiles (Rom. 3:9–4:25). Yet this does not mean that those who do not follow those aspects can judge those who do. As Paul asks, “Who are you to criticize another’s servant?” (Rom. 14:4). In other words, while one should not require them of others, one is free to follow these laws as one sees fit and one should not be disparaged for doing so.

Build Up One Another (14:13, 19–21)
Paul strikes a balance between a believer’s freedom of conscience and that freedom’s responsibility. While one is free to eat whatever one chooses, one must be careful if such eating hurts a fellow believer (Rom. 14:13–18). As Paul suggests, “It is a noble thing not to eat meat, or drink wine, or do anything that makes your brother stumble.”
Paul makes a similar point in his discussion about food offered to idols in 1 Corinthians: “But be careful that this right of yours in no way becomes a stumbling block to the weak” (1 Cor. 8:9).

Imitate Christ (15:1–6)
Those who are “strong” in their comprehension of Christian liberty have a responsibility to accommodate those whose conception is weaker (1–2). Yet the weak must not abuse this consideration. The weak cannot bind the conscience of the strong. Such attempts receive an equally forceful rebuke from Paul. This is most evident in Galatians, in which Paul resists those who attempt to require circumcision. In fact, he emphasizes that the Gentile Titus was not circumcised (Gal. 2:3). Further he charges readers that if they were to submit to this procedure, they “have fallen from grace” (Gal. 5:4). This suggests if one engages in some action as a requirement instead of an option, one may be subverting the grace secured by Christ’s cross (Gal. 5:7–12).

Hence we see twin truths on the issue of Christian liberty. On the one hand, the “strong” must consider the conscience of “the weak” in their exercise of freedom. On the other hand, when the weak attempt to limit others’ freedom, such attempts are also improper and must be firmly condemned. In each situation, Christ is our model, as He is the One who did not pursue His self-interests but sought the ultimate good for others (3–4).