Down to Earth But Heavenly Minded

An overview of chapter 14 before we go into the verse by verse study.

What does Romans chapter 14 mean?

Romans 14 tackles an issue as relevant for the modern church as it was for Roman believers in Paul’s era. Many decisions in the Christian life don’t come with absolute, yes-or-no, one-size-fits-all answers. On major issues, God’s Word is clear. But on less important subjects, Christians might find it necessary to agree to disagree. How to live out that kind of unity is the focus of Paul’s comments here.

Paul has written that for those who are in Christ, some actions are clearly right. This includes setting ourselves aside in love and service to others and be in submission to human authorities. Other things are clearly wrong, including sexual immorality, jealousy, and drunkenness. That leaves open the question of practices not clearly right or wrong for all people.

For the Roman believers, this debate mostly concerned some of the rules and restrictions of the law of Moses. Those in Christ have been freed from following these rules, but doubts lingered. Is it right or wrong now to eat meat that might not be kosher according to the law? Is it right or wrong now to observe special days like Jewish festivals and the Sabbath?

Paul divides the church into two groups based on their response to these questions. There are those who are fully convinced that because of God’s grace, they are now free in Christ to eat and drink anything. Nothing is unclean for them. Then there are believers comparatively “weak” in their faith, who do not feel a clear conscience acting outside of those restrictions. They may think it’s still wrong for any Christians to eat non-kosher meat, for instance (Romans 14:1–2).

Though Paul calls these concerned believers “weak in faith,” he instructs those who are comparatively strong and free in their faith to welcome them. These less-assured Christians ought to be fully and completely accepted into the church, and not only so they can be argued out of their convictions. The picture Paul paints is of these two groups co-existing in the church in unity and peace.

Neither group should pass judgment on the other. God has welcomed both groups into His family. How dare either group turn the other away? The Lord is the master of all of them, after all. None of them are master to the others, no matter whose faith is stronger or weaker. Each person should be fully convinced of his or her position on these issues and practice them to honor the Lord while giving thanks to God. This goes for both the abstainers and the consumers, both the observers of days and those who do not. Whatever we do, we should honor the Lord, because all of us in Christ belong to Him (Romans 14:3–9).

A key component of this teaching is the fact that we have no place to judge each other. A judgment day is coming for Christians when Christ will examine all our works. He will determine which of our deeds were worthwhile and which were worthless. Though our salvation in Christ is secure, each of us will give an account of ourselves to God for how we spent our days. We will not be judged according to the preferences of other believers (Romans 14:10–12).

Still, the group described as “stronger” faith Christians, cannot flaunt their freedom. Carelessly choosing to eat and drink risks harm to their weaker brothers and sisters. Instead, they should set aside their freedom to promote peace, unity, and building up the church instead of tearing it down. In other words, merely having the “freedom” to do something does not make that action acceptable in all times and places. It’s better to not do anything that causes another Christian to stumble, rather than pass judgment on oneself by encouraging someone to violate their own conscience.

So when it comes to deciding whether we will exercise our freedom to eat and drink things that were once forbidden, a strong Christian’s first priority should be to avoid tripping up someone who is weaker in her faith. If someone believes something is unclean—meaning their conscience cannot agree to partake in it—then it really is unclean for them, individually. To violate their conscience in that case is a sin, Paul writes (Romans 14:13–24).

At the same time, those who have tighter convictions—those Paul labels as “weaker” faith Christians—don’t have the authority to put restrictions on other believers (1 Corinthians 10:29–30; 1 Timothy 4:4). Having an opinion that something is a sin for you, does not automatically mean that act is a sin for all other Christians. Rather than looking down on those who don’t share a non-essential conviction, should know that anyone who violates their conscience in these unclear matters will be sinning.

All Christians should keep disagreements about non-essential convictions and practices between themselves and God. Instead of using their freedom, or a holier-than-thou attitude, to “rub it in the face” of those who disagree, they should humbly choose not to offend a brother or sister in Christ.

Verse by Verse

Verse 1: As for the one who is weak in faith, welcome him, but not to quarrel over opinions.

In Romans 14, Paul draws attention to the tension created between Christians because of conflicting ideas. Not every issue in our lives is given an explicit boundary in the Bible. This leads to differences of opinion about how we should use our freedom in Christ.

Here’s the scenario: Paul has made it clear that Christians have died to the law of Moses and have been released from our obligation to it (Romans 7:4–6). That doesn’t mean it’s acceptable for Christians to participate in sin. In the last verses of Romans 13, Paul was very clear that we must cast off works of darkness like drunkenness, immorality, and jealousy (Romans 13:13). When the Bible is clear—and on the truly important issues, Scripture is very clear—then there is no reasonable room for doubt or disagreement.

However, what about things that are not clearly sin? Is it okay for Christians to eat meat? What about meat that has been offered to idols? What about observing Jewish holidays and Sabbaths? Is that right or wrong for Christians? In the modern context, this applies to issues which are also not clearly spelled out in Scripture, such as consuming alcohol (Romans 14:21) or watching movies, or listening to certain types of music.

Paul’s answer to these questions is surprising. First, he refers to those who think of certain foods or items as inherently sinful as being weak in faith. He does not mean that these people are not Christians. They have faith in Christ. Nor does he mean they are spiritually immature, in general. The “weakness” referred to is specifically in this one particular area, or for that question alone. Paul means these believers do not yet fully trust that God has set them free from observing the law or religious rule following. They struggle to accept that everything God created is good (1 Timothy 4:4), and can be used for a good purpose.

Instead of condemning these people, though, Paul speaks abruptly to those of stronger faith in the grace of God. He commands them to welcome those with weaker faith into the full life and community of the church. More, he tells them not to welcome them with an ulterior motive of convincing them they are wrong.

Verse 2: One person believes he may eat anything, while the weak person eats only vegetables.

It may not have been clear to Paul’s readers what he was talking about in the previous verse. Now he begins to explain it. Strong differences of opinion existed in the early church, as they have in every era of history. Paul makes a distinction between matters of opinion and outright works of darkness like sexual immorality (Romans 13:13). In this passage, Paul will clearly command that Christians ought not dismiss or judge those who differ in these matters of opinion—though they still ought to hold fast on issues which Scripture makes clear.

Still, Paul labels those who hold certain opinions as being “weak in faith” (Romans 14:1). Now he gives an example. Christians who eat only vegetables for religious reasons are said to be weak in faith. Those who feel free to eat anything at all are, by comparison, strong in faith. This corresponds to Paul’s other comments where he indicated that God has a good purpose for everything He created (1 Timothy 4:4), so there is no spiritual requirement to avoid any particular food. The strength/weakness here is not a comment on these believers’ general maturity, but only their stance on this specific issue.

Why eat only vegetables? It’s possible these Christians had not been able to let go of Jewish dietary restrictions about eating only kosher foods. Perhaps daily life in Rome made it impossible to ensure meat sold in the market was kosher. Concerned believers might have decided it was better not to eat any meat at all.

It’s also possible the issue has to do with eating meat offered in sacrifice to idols. Paul talks about this in 1 Corinthians chapter 8 and 1 Corinthians 10:23–30. Some Christians did not want to support idol worship by eating meat that may have been offered to an idol and then sold in the marketplace. Others, perhaps, may have been concerned about associating with any demonic activity attached to that meat.

Whatever the issue, Paul’s statement about weakness seems to indicate his view is that these believers do not yet have the strength of faith to be convinced that God’s grace has freed them from any of the requirements of the law. They cannot, in good conscience, bring themselves to eat meat.

Paul will not correct them in this passage, however. In essence, he will instead tell both sides of these issues to mind their own business.

Verse 3: Let not the one who eats despise the one who abstains, and let not the one who abstains pass judgment on the one who eats, for God has welcomed him.

Paul has defined two different groups of Christians in the early church. In the context of actions not clearly labeled as sinful or righteous by Scripture, Paul considers those of “weak faith” in contrast to those who are more secure in their faith. Those in both groups were true believers in Jesus. The difference was found in their opinions about what Christians should be free to participate in versus what they should stay away from. In the previous verse, Paul identified an example: those who refuse to eat meat for religious reasons, being weak in faith. Those of stronger faith felt free to eat anything at all, because they were convinced that Christ has freed them from all the requirements of the law and they were fully accepted by God’s grace through faith in Christ.

Paul, though, does not condemn the religious vegetarians for their opinion. Instead, he forbids both groups from despising or passing judgment on each other. God has welcomed all who are in Christ, whether they live in the full freedom of God’s grace or not. As such, both groups should welcome each other.

This statement is a crucial part of the context of chapter 14. It coordinates with Paul’s other remarks on Christian liberty (1 Corinthians 10:23–33; 1 Timothy 4:4). Those who feel free to partake in certain things should not look down on those who are not comfortable with that same activity. At the same time, those who feel a personal conviction about something ought not judge those who do not share their conviction.

In short, both sides need to respect and tolerate each other (Colossians 2:16–23).

Verse 4: Who are you to pass judgment on the servant of another? It is before his own master that he stands or falls. And he will be upheld, for the Lord is able to make him stand.

Two different groups of believers occupied the early church. One group freely ate everything. They were convinced that Christ had freed them from all the dietary restrictions of the law. The other group, also true believers, felt strongly that it was necessary to continue to follow at least some of those legal requirements. Paul has indicated that those who feel guilt over issues where Scripture has not given a clear restriction are “weak in faith” (Romans 14:1). In contrast, those who accept everything God made as having a good purpose would be considered those of a stronger faith.

Paul has said to both groups: Do not despise or judge those who hold the opposite opinion. Those with stricter convictions ought not judge those who are less legalistic. Those who are more comfortable ought not look down on those with different opinions. Again, Paul is saying this despite referring to the vegetables-only group as having a “weaker” faith. Based on this and other remarks made on the subject (1 Corinthians 10:23–33; 1 Timothy 4:4), it’s clear that the ideal view of a believer is not legalistic or superstitious. All the same, when it comes to matters of opinion, Christians are to tolerate each other.

Now he explains why: you are not that other Christian’s master. You are all servants of the same Master: Jesus. It’s not the role of servants to pass judgment on each other. The master passes judgment. In this case, though, the ultimate Master, the Lord, is able to make those in both groups “to stand.”

In other words, Paul insists that the Lord is not condemning those in either group about these differences of opinion. If the Lord is not doing so, why would we imagine it is our place to do so?

Verse 5: One person esteems one day as better than another, while another esteems all days alike. Each one should be fully convinced in his own mind.

In Romans 14, Paul deals with the issue of “disputable matters” between Christians. These are issues where the Bible does not give distinct, obvious guidance. Sexual immorality and idolatry, for instance, are clearly condemned. In contrast, however, are issues such as the example given by Paul: the freedom to eat meat, versus abstaining from it for religious reasons. Now he introduces another example, the observance of special days, as a point of disagreement between Christians.

Previously, Paul commanded people on both sides of these opinions not to judge each other. It’s important to note that Paul described those who felt bound by stricter-than-Scripture religious requirements as having a “weaker” faith. They were not yet convinced that God’s grace in Christ had completely freed them from following the law. Still, both groups were to fully welcome the other.

Now Paul applies that same teaching to the observance of religious holidays. Some Bible teachers suggest that Roman Christians were still following cultural religious ideas, which included a belief that some days were lucky, while others were not. It is more likely, however, that Paul is thinking about Jewish feast days and Sabbath days.

Elsewhere, Paul condemned the Christians in Galatians for continuing to observe “days and months and seasons and years” (Galatians 4:10). In that case, Paul seemed to feel the Galatians were trusting their religious rule-keeping to save them instead of trusting God’s grace through faith in Christ.

With the Roman Christians, however, Paul simply tells them to be fully convinced in their own minds about whether to observe special days or not. Apparently, they were not trusting in the observance of these days to save them. As the following verse will show, some Roman believers may have been keeping these days to voluntarily honor God.

Verse 6: The one who observes the day, observes it in honor of the Lord. The one who eats, eats in honor of the Lord, since he gives thanks to God, while the one who abstains, abstains in honor of the Lord and gives thanks to God.

Should Christians who have been saved by God’s grace through faith in Christ and have been freed from the requirements of the law continue to observe special days as commanded in the law? Paul has been clear in his other letters that nobody should continue to observe these days if they are doing so in the hopes of earning their salvation (Galatians 4:10). That would mean that they were not fully relying on Christ’s righteousness and death for their sin to save them.

He also wrote to the Christians in Colossae that they shouldn’t allow anyone to shame them into following special requirements about food and drink or about observing festivals, new moons, or Sabbath days (Colossians 2:16). To do so is to give more authority to a religious leader than to Christ Himself.

Having said that, Paul allows in this verse that Christians might continue to observe these days with right motives. They may do so in honor of the Lord, not out of fear of dishonoring Him and losing His approval. In the same way, any Christian may eat or abstain from eating to honor the Lord and give thanks to God. The same is true of other personal choices to abstain from things the Bible does not explicitly condemn. Restraint for the sake of honoring God is not the same as the “weak in faith” belief that such things are, themselves, actually sinful.

Paul’s point seems to be that Christians must not follow any practices of the law, or any religious tradition, for the purpose of earning acceptance with God. That would be a rejection of God’s free gift of grace and acceptance through faith in Christ. However, someone who is fully trusting in Christ may choose to engage in that same religious practice, simply because they believe it to be honoring to God.

In other words, those truly trusting Christ alone are free to participate or not participate in these disputed activities as long as they do so with thanksgiving and to honor the Lord.

Verse 7: For none of us lives to himself, and none of us dies to himself.

This verse must be read and understood in the context of the verse that follows. Paul has insisted that whatever side someone is on in one of the disputed matters in the early church, each person should be fully convinced of his or her position and participate (or not) to honor the Lord. Strictly speaking, those who associate sin with things God has not explicitly condemned are considered those “weak in faith” (Romans 14:1). However, those who embrace their Christian freedom in that are not to look down on those who are more convicted. And, those with more restrictive opinions should not judge those who don’t share their view (Romans 14:3). Christians ultimately answer to God, not to each other (Romans 14:4; Colossians 2:16–23).

Now Paul writes that no one lives or dies to themselves. Christians are not meant to exist in a vacuum. In fact, we cannot wall ourselves off from the Lord or other believers. Whatever we do, we belong the Lord. That’s what Paul will declare in the following verse.

In other words, we should not think that our decision about whether to participate in disputed issues is only about us. The Lord is always involved because we are His. That means that only God has the right to judge those issues, but it also means nobody has the right to make decisions on those topics without considering the will of God.

Verse 8: For if we live, we live to the Lord, and if we die, we die to the Lord. So then, whether we live or whether we die, we are the Lord ‘s.

The previous verse declared that nobody who is in Christ lives and dies to him or herself. Born-again, saved Christians no longer exist to serve our own agenda. We cannot claim the right to follow our own path to our own goals. Rather, Christ redeemed us, meaning that He paid for us. We have been bought with a price (1 Corinthians 6:19–20). Or, as Paul puts it here, we live to the Lord and, eventually, we die to the Lord. Whether living or dead, the Lord owns us.

The fact that we live to the Lord means that our choices must be made for His honor and in service of His agenda. In the context of Romans 14, that includes our choices about whether to eat meat or observe special days. More than that, it should include all the choices we make in this life.

We also die to the Lord. This likely means not only that we die in God’s perfect timing, but also that we will continue to belong to the Lord after we die and enter eternity. We will ever and always belong to the Lord. Understanding that should impact how we view every choice we make.

Paul’s teaching in this chapter strongly commands those who have tighter convictions on certain issues not to judge those who disagree (Romans 14:3). However, he is just as clear that the concept of “Christian liberty” is not a license to do whatever we want, however we want. Our choices and freedom should still be guided by submission to God.

Verse 9: For to this end Christ died and lived again, that he might be Lord both of the dead and of the living.

This verse concludes the thought begun in the previous two verses. Paul has written that as Christians, we do not live or die to ourselves. Instead, we live and die to the Lord. We are His both in this life and in the life to come. This supports Paul’s instructions about those of “weak faith” versus those who have a stronger faith. Those “weak in faith” who feel conviction over unclear issues, such as eating meat, are not to judge those who disagree. Those who recognize that God has given all things for a good purpose (1 Timothy 4:4) should not look down on those with a more restricted conscience. Neither is master of the other: Christ is the Lord of all.

Now Paul uses poetic language to show this is why Christ died for our sins and was resurrected. In doing so, He became Lord of the living and those who have died and will exist forever. He has experienced both life and death and now holds ultimate authority over those who live and those who have died and entered eternity.

In light of that ultimate truth, Paul will ask again in the following verses why any of us would ever think it is our job to judge other Christians who belong to the Lord (Colossians 2:16–23).

Verse 10: Why do you pass judgment on your brother? Or you, why do you despise your brother? For we will all stand before the judgment seat of God;

Paul has spent the previous three verses showing that every Christian belongs to the Lord, both in this life and in the life to come. In fact, that is why Christ came to die and be resurrected: to become Lord of those currently living and those who have died.

Given that, Paul now asks, why would any Christian ever see it as their place to judge or despise their siblings in Christ? This is in the specific context of issues where the Bible is not clear, such as eating meat or celebrating certain holy days. It’s true that there will be a judgment, Paul insists, but we will not be the ones sitting in the judge’s chair. Instead, we will be standing before the judge along with every other Christian in history.

This judgment seat is described in Paul’s second letter to the Corinthians. It comes during the end times. Christ will judge the works of all believers. He will not be deciding whether we go to heaven or hell. That was decided when we came to God through faith in Christ (Ephesians 2:8–9). Instead, as 2 Corinthians 5:10 says, “We must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil.” That is, Jesus will look at our choices in this life and reward good works (1 Corinthians 4:5), while holding us accountable in some way— through a loss of rewards, perhaps—for our worthless actions (1 Corinthians 3:8).

In Romans 14:10, then, Paul is saying that the day of judgment is real and it is coming. Judging other Christians now is not our job.

Verse 11: for it is written, “As I live, says the Lord, every knee shall bow to me,and every tongue shall confess to God.”

In the previous verse, Paul asked pointedly why any one of us would think it was our job to judge other Christians when a real judgment is coming. He called it the judgment seat of God. This is not a judgment of the salvation of believers, but an assessment of their works, as described in 2 Corinthians 5:10. Paul’s specific context for this is disagreements over issues where Scripture is not clear—where the Bible does not explicitly say “don’t do that.” The proper response between believers with a difference of opinion on such matters should be tolerance, not judgment.

Now Paul quotes mostly from the second half of Isaiah 45:23 to support the idea of God judging our works during the end times. Isaiah looks forward to a moment when every knee will bow in acknowledgment that Christ is the Lord. Every tongue will confess—meaning to praise or swear allegiance to—the Lord. In other words, everyone gathered at that judgment will willingly recognize and submit to Christ as the Lord of all.

Verse 12: So then each of us will give an account of himself to God.

Paul sums up the message of his previous two verses in one simple sentence. Each one of us will give an account of ourselves to God at some future moment in the end times. Paul included himself here. He, too, will give an account of himself to God. Critically, Paul’s point here is that this account is not given to other Christians (Colossians 2:16–23). This passage speaks of the need to tolerate fellow believers when they have a different opinion on a non-essential issue. A heavy motivator for that tolerance is the fact that we, ourselves, are not that other Christian’s ultimate master; God is.

Paul is talking about what is known as the judgment seat of Christ, described more fully in 2 Corinthians 5:10. This judgment will not be about salvation. God will not respond to the account we give of ourselves here and then decide if we deserve heaven or hell. If He did, each of us would be sent to hell. Paul wrote in Romans 3:23 that all of us have sinned and fallen short of God’s glory. Rather, the decision about whether we will be allowed into heaven or not has already been made for those of who are in Christ. It was finished the moment we came to Him in faith (Ephesians 2:8–9).

Instead, we will give to Christ an account of our works in this life and they will be shown to be lasting or worthless. Christians will be rewarded for their lasting works and suffer loss of some kind for their worthless ones. Everyone there, though, will stand in Christ and be saved (1 Corinthians 3:12–15).

Verse 13: Therefore let us not pass judgment on one another any longer, but rather decide never to put a stumbling block or hindrance in the way of a brother.

Paul sums up the previous section and moves on to a new idea. He begins by repeating that no Christian should be passing judgment on other Christians, especially over these disputable matters of opinion like eating meat and observing special days. It will become clear that Paul is writing this new section to those he would describe as having stronger faith. Paul previously referred to Christians who don’t eat meat for religious reasons as being weak in faith (Romans 14:1–2). They are not convinced that God in His grace has freed them from legalism and certain prohibitions on food. Paul did not condemn these “weak in faith” believers, however. Instead, he told the stronger Christians to fully accept those weak in faith and not to try to argue them out of their opinion.

Now Paul calls for a new action: deciding not to put anything in the way of other Christians, causing them to trip, spiritually. In the following verses, Paul will tell those who are stronger in faith—in the sense that they are exercising their freedom in Christ to eat meat or not observe special days—to be willing to abstain, if need be, for the sake of the others. This does not mean their actions are, in fact, sinful. However, it does mean they ought to consider the weakness of others when deciding when and if to partake.

Context is crucial in applying this passage. Too often, the term “stumbling block” is used as an accusation by those Paul has described as the “weak in faith.” As other verses have made clear (Romans 14:3), believers cannot wield their own convictions like a club, browbeating others into conforming with their preferences (Colossians 2:16–23; 1 Corinthians 10:29–30).

Verse 14: I know and am persuaded in the Lord Jesus that nothing is unclean in itself, but it is unclean for anyone who thinks it unclean.

Paul makes his strongest statement so far about whether it’s okay for a Christian to eat certain meats—or drink wine as mentioned in verse 21. This thought applies even if that meat might not be kosher according to the law, or may have been offered to idols. Paul knows and is fully persuaded in the Lord Jesus that nothing is unclean to eat or drink for Christians (1 Timothy 4:4). From a “ground level” view, there are no unclean or forbidden foods. By extension, this supports Paul’s earlier point that those things which the Bible does not explicitly forbid are acceptable for believers.

There is a powerful, and important second side to this idea, however. Paul adds that if a Christian believes anything to be unclean, then it is unclean—for him or her. Paul is talking about a person’s conscience. If, because of upbringing or previous experiences, someone cannot bring themselves to believe they can participate in eating or drinking something, that thing is actually wrong for them to consume.

This is a new idea. Paul elevates the role of the human conscience for those who are in Christ. Even if the facts seem to show that it is okay to participate in something, and even if other mature Christians confirm that it’s okay for Christians to do, but you just don’t feel that it is right, then it is wrong for you.

It’s important to realize this principle only applies to disputable issues. These are the topics on which Scripture and the teaching of the apostles doesn’t take a position. In other words, murder, adultery, and stealing are always wrong. That’s a moral fact, regardless of what our consciences tell us. In the same way, kindness and prayer are always right, no matter what we feel. It’s only in questionable areas—such as Paul’s examples of food, drink, and holidays—where a Christian’s conscience should have the last word about whether he or she will exercise freedom in Christ.

Verse 15: For if your brother is grieved by what you eat, you are no longer walking in love. By what you eat, do not destroy the one for whom Christ died.

Paul has described a scenario that was likely happening frequently in the early church. One group understood that in Christ they had been freed from following the law, so they freely enjoyed eating meat that may not have been kosher to eat under the law. The second group could not yet allow themselves to step outside the restrictions of the law. They may even have agreed, in principle, that it was allowed; it just felt wrong to them for Christians to do such a thing. Paul wrote in the previous verse that if they felt that way, it would in truth be wrong for them to violate their conscience.

Now Paul turns to those who are enjoying their freedom in Christ at the spiritual expense of Christians who believe it to be wrong. Paul says, abruptly, that a believer can’t flaunt his or her freedom while claiming to love their fellow Christian. More dramatically, he says we must not, for the sake of food, destroy someone for whom Christ died.

In other words, Christians with a faith strong enough to allow them to eat meat and participate in other disputed activities must not demand their freedoms at the expense of their siblings in Christ. Even if they believe—or know for sure (Romans 14:14)—that the other person’s conviction is wrong. In doing so, they may lead the one whose faith is weak to violate his conscience. Such a choice would be a sin.

This teaching may sound hard to us in a culture that values personal freedom so dearly. Paul has already made it abundantly clear in Romans 12 and 13, however, that the culture of the church is meant to be one in which Christians set themselves aside for the good of the Lord and of each other. At the same time, the idea of a “stumbling block” (Romans 14:13) is not meant to give more-legalistic Christians a leash to control the behavior of others. Paul’s comments here are directed at the more-spiritually-assured person, but context makes it clear that they aren’t meant to enable others to take on the role of judge (Romans 14:10; Colossians 2:16–23).

Verse 16: So do not let what you regard as good be spoken of as evil.

Paul has warned, in the previous verse, that if those with a strong faith insist on carelessly exercising freedom in Christ, they may do damage to someone of weaker faith. How could this be? Paul has written, for example, that if someone lacks conviction that they are free in Christ to eat meat, then eating meat is unclean for them. If they eat meat, in violation of their conscience, that for them would be a sin. This, even though eating of meat in general is not sinful.

This is the application of Paul’s earlier remark about creating a stumbling block (Romans 14:13). An inconsiderate demand to exercise freedom in Christ could lead someone with weaker faith to violate their own conscience. That demand might cause another to “stumble” into sin. Now Paul says if that were to happen, it would cause a good thing—freedom from the restrictions of the law for those in Christ—to be spoken of as evil. This means careless and proud exercise of freedom in Christ can damage those it leads violate their own conscience and mar the reputation of such freedom itself.

In other passages, Paul’s teaching clarifies that this does not give those “weak in faith” the right to police the choices of other Christians (1 Corinthians 10:29–30). Merely knowing that another believer holds a different opinion is not, in and of itself, a “stumbling block,” and that is not cause for the “weak in faith” to judge or accuse them of sin (Colossians 2:16–23). Rather, Paul’s point is that flaunting freedom in front of those who feel conviction is wrong; it’s an abuse of our Christian liberty.

Verse 17: For the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit.

That, in brief, is what Paul wrote in the previous verse to Christians of strong faith who were tempted to flaunt their freedom in Christ in front of others. This refers to those who boldly eat meat, drink wine, or choose not to observe the Sabbath in the presence of those of weaker faith who feel convictions about those issues. Such “weak in faith” (Romans 14:1–2) believers could be harmed by their example. By tempting them to violate their conscience, such actions become a “stumbling block” to brothers and sisters in Christ (Romans 14:13–15).

Paul reminds the Christian believer that they didn’t come to faith in Christ just to eat meat and drink wine. Those freedoms from the restrictions of the law are real and meaningful, but they are not the point of the kingdom of God. There are other benefits: we receive God’s declaration that we are righteous in His eyes because of our faith in Christ. We experience both peace and joy because of God’s Holy Spirit with us. In other words, our place with God is secure, and that brings real emotional stability and confidence.

Compared to those benefits, the freedom to eat meat and drink wine on this side of eternity are clearly not worth what they might cost those of weaker faith. Exercising those freedoms in a callous way isn’t justified compared to the risk of causing a weaker believer to violate his conscience.

Paul is asking a challenging question to those who insist on unfettered expression of their Christian liberty: Why did you come to Christ in the first place? For the food and drink or for the real benefits of participating in the kingdom?

Verse 18: Whoever thus serves Christ is acceptable to God and approved by men.

In the previous verse, Paul wrote that the point of belonging to the kingdom of God is not the freedom to eat meat and drink wine. The freedom from the restrictions of the law for those in Christ are real and meaningful, but they are far less significant than righteousness, peace, and joy in the Holy Spirit.

Now Paul writes that those who serve Christ with a focus on righteousness, joy, and peace in the Holy Spirit are both acceptable to God and approved by other people. In other words, when those of strong faith insist on exercising their freedom in Christ at the risk of harming the faith of others, the result is that what is good ends up being spoken of as evil or being blasphemed (Romans 14:16). But when the focus on those of strong faith is on serving Christ in what matters, the result is approval by men and doing what is acceptable to God.

Verse 19: So then let us pursue what makes for peace and for mutual upbuilding.

This sums up what Paul has written in the previous verses. He is urging those who are strong in faith to be willing to set aside the open exercise of their freedom in Christ, if necessary, to keep from harming the faith and obedience of those who are less strong. For example, believers should be willing to forego eating meat if that will keep those “weak in faith” (Romans 14:1–2) from stumbling into violating their own conscience.

This willingness to defer our own rights, to set aside our freedom in Christ for the sake of others, is itself a service to Christ. It results in peace and encouragement for everyone. Paul urges these strong Christians to pursue that peace and mutual encouragement by setting themselves aside for the good of their brothers and sisters.

As with other verses in this chapter, Paul’s point here is not to give more legalism-minded believers the right to police the actions of all other Christians (Colossians 2:16–23). Christians do not lose their liberty because of the opinions of others (Romans 14:3; 1 Corinthians 10:29–30). Rather, they ought to discern the difference between exercising freedom and abusing it.

Verse 20: Do not, for the sake of food, destroy the work of God. Everything is indeed clean, but it is wrong for anyone to make another stumble by what he eats.

Paul begins to say in a more straightforward way what he has already alluded to. In the previous verse, he put it positively. He urged those Christians who are strong in their faith to pursue what leads to peace and the building up of each other.

Now he says it negatively, telling these free Christians not to tear down or destroy the work of God for the sake of food. Put most plainly: Paul is telling these Christians with stronger faith to be willing to give up eating the meat they are free to eat if that will build up and unify the church instead of dividing it and tearing it down.

Again, though, Paul is clear: The problem is not with the meat or drink itself. Everything is clean for those who are in Christ (1 Timothy 4:4). Believers have been released from any obligation to the restrictions of the law of Moses. The wrong comes when what a Christian eats and drinks has the potential to cause another Christian to stumble by violating his or her conscience before God.

As with other verses, context prevents this statement from being abused in legalism (1 Timothy 4:4; Colossians 2:16–23). Paul’s teaching is not meant to imply that those with restricted convictions get to “make the rules” for other believers (1 Corinthians 10:29–30). Rather, his point is that there is a difference between using our freedom in Christ, versus abusing it at the expense of the spiritually weak.

Verse 21: It is good not to eat meat or drink wine or do anything that causes your brother to stumble.

Paul put this same statement in negative terms in the previous verse. There he wrote that it is wrong to make anyone stumble by what he eats. Now he says it is good not to eat meat or drink wine or do anything else that causes a brother or sister in Christ to stumble into sin (Romans 14:13).

How might this cause a Christian of weaker faith to sin? Paul has said clearly that for anyone who believes a specific food or drink to be unclean, that thing really is unclean for that person. In other words, if they choose to follow the example of another believer who eats or drinks freely, they might sin by violating their own conscience.

Paul’s bottom-line to those stronger-faith Christians is clear: Don’t do what is wrong. Instead, do what is good. Even if it means “giving up” your freedom voluntarily for a specific time or purpose. Even if that means eating only vegetables, today, for the sake of those of weaker faith. If it shows love to a “weak in faith” fellow believer, it’s worth that.

Does this amount to a full restriction on the Roman Christians ever eating meat or drinking wine? It doesn’t seem so from what Paul writes in the following verse. In fact, Paul has made it clear in this and other writings that legalism-minded believers can’t wield their own convictions like a weapon (Romans 14:3; 1 Corinthians 10:29–30). Paul is not calling on believers to submit to the judgment of others (Colossians 2:16–23). He is calling on Christians to consider the weakness of others before pursuing their own enjoyment.

Verse 22: The faith that you have, keep between yourself and God. Blessed is the one who has no reason to pass judgment on himself for what he approves.

Paul has spoken very clearly to those Christians with a strong faith. These are those whose conscience allows them to freely enjoy what was once restricted for God’s people in the law of Moses. He has agreed with them that nothing is unclean for those who are in Christ (1 Timothy 4:4). There is no sin in eating meat or drinking wine, then.

However, those of weaker faith who do not feel free to eat or drink the same things must not violate their conscience. They must continue to not consume those things until they are truly convinced that they are free in Christ to do so. Otherwise, they will be condemned for that sin, as the following verse will say.

That’s why Paul has said to the stronger Christians that they must be willing to stop eating and drinking what they are otherwise free to consume if it will lead their weaker brothers and sisters to join in with them and sin against their own convictions.

In practical terms, this doesn’t have to mean that a Christian with the freedom to do so will never eat or drink those things again (1 Corinthians 10:23–29). Perhaps they will not serve meat, or alcohol, at community dinners, or in their home when guests include religious vegetarians or non-consumers. Perhaps they will enjoy those freedoms only when they are sure not to cause anyone to stumble by their example.

In any case, Paul now writes that they should keep this faith that they are free to eat and drink these things between themselves and God. He is not saying they should keep their faith in Christ to themselves! In fact, Paul writes, these stronger-faith Christians should also listen to their consciences. If they do, they will be blessed to have no reason to condemn themselves for publicly approving something that may cause another person to stumble.

Verse 23: But whoever has doubts is condemned if he eats, because the eating is not from faith. For whatever does not proceed from faith is sin.

Paul wraps up his teaching on the disputable matters of opinion that might divide churches with a last word to those who are weaker in their faith. These Christians just can’t feel okay, for example, about eating meat that might violate the restrictions of the law. Christians with stronger faith are confident that God’s grace has freed from the law and made everything they might eat or drink clean for them (Romans 14:1–2; 14:14; 1 Timothy 4:4).

If someone doubts and eats meat anyway, Paul writes in clear language, that person is condemned. He is not eating “from faith.” Put another way, he is eating against his own faith. Paul does not mean that such a person is condemned in the sense that he will no longer be a Christian. He is condemned in the sense that he is guilty of sin, though still in Christ.

Paul’s last line is a summary statement: Whatever does not come from faith is sin. It is important to read this statement within the context of this discussion. Paul means specifically that for someone to violate their own convictions by participating in one of these disputed areas is to act against faith instead of from faith. That’s a sin.

We should not take this to mean it is a sin to obey clear commands of Scripture, even if we find them unpleasant or personally difficult. It is always right to forgive, to be kind, to tell the truth, no matter how it feels to our sinful, limited human nature. But when the Bible gives no clear direction, we have the liberty to make our own choice. If our conscience is telling us no, we are obligated to refrain, even if that’s a sign that we’re one of those “weak in faith” regarding that issue.