Romans 14 Study Notes

14:1-15:13 The exact historical background of the problem described in this section is unknown. Christians in Rome had different opinions on certain practices since they came from various backgrounds. If they came from paganism, they may have viewed as tainted the foods and drinks sold in the markets (cp. 1Co 8:1-13; 10:23-33). If they came from certain cults, they could even be vegetarians. Similarly, today people who convert to Christianity from Islam, Judaism, and Hinduism have a history of dietary practices and observation of special days. Food or calendar issues may therefore have special importance to them as matters of conscience. In this passage, most interpreters think the issue came from those who sought to observe (or even enforce) the ceremonial part of OT law. Theologians have called these issues disputed matters (Gk adiaphora) since differences of opinion are allowed, but it is easy to see how some believers feel otherwise. The church must strive for tolerance and understanding on such matters, emphasizing the unity of believers, the expression of love for others, and the purity of the gospel message.

14:1 The believer who is weak in faith is overly conscientious about matters not regulated by Christian revelation. Paul commanded believers to welcome weak Christians but not to get into arguments about disputed matters.

14:2 Jews were not normally vegetarians, but some were (e.g., Daniel; see Dn 1:8-12).

14:3-4 Mutual toleration is a Christian virtue. God accepts each believer, along with issues stemming from their background and maturity level, and is able to sanctify them.

14:5 The observing of special days is complicated (cp. Paul’s warnings in Gl 4:10 and Col 2:16 about “a Sabbath day”). Martin Luther believed Sunday was not the Sabbath but a new day of worship, whereas John Calvin believed the Sabbath was changed to Sunday. Some groups believe in Friday/Saturday Sabbath observance. In thinking through this issue, we should consider the implications of Christ’s Sunday-morning resurrection and the new covenant.

14:6 Our religious practices are to be done out of conviction before God. How we live and die must come from the conviction that we belong to the Lord.

14:7-9 We are not our own. Christ died and rose to be Lord of all. Martin Luther said paradoxically, “A Christian is a perfectly free lord of all, subject to none. A Christian is a perfectly dutiful servant, subject to all.” But most of all, we belong to the Lord.

14:10-12 The judgment seat of God (Gk beyma) is elsewhere called the “judgment seat of Christ” (2Co 5:10). Many interpreters distinguish this from the great white throne judgment in Rv 20:11-15. The “judgment seat of Christ” is where believers will be rewarded or suffer loss of rewards (1Co 3:13) based on their deeds and their stewardship of God-given responsibilities. In distinction to this, the great white throne judgment is the place where unbelievers will be raised for judgment. Believers take part in the first resurrection, and there is no condemnation for them (Rm 8:1; Rv 20:4-6). All people will bow before God and give an account of their lives. Christians might think that because they are exempt from the final condemnation they can live any way they want, but Christ the Lord will evaluate his servants.

14:13 Our goal must be to help all believers grow into spiritual maturity and not to hinder their progress.

14:14 This is one of Paul’s most amazing statements. His background as a Pharisee trained him to emphasize the distinction between clean and unclean, but Jesus persuaded him that this distinction was no longer valid. Thus Paul adopted a new stance, but he also recognized that some believers, especially those from a Jewish background, had not made this transition. Mature believers should not recklessly push “weak” believers (v. 1) into such a transition.

14:15 A strong Christian must live in love and not violate the conscience of a weak believer. The conscience is the moral faculty of the mind. It can be educated by God through the Holy Spirit, but we must never teach others to go against their conscience. Do not destroy means that we can cause a person’s spiritual ruin by teaching them to ignore or violate their conscience.

14:16-17 Christian liberty will get a bad name if love does not govern it. Food is never to be a major concern in our lives, but we are to promote righteousness, peace, and joy in the churches.

14:18-19 Our actions should serve Christ and help other Christians grow and flourish.

14:20-21 Objectively, everything is clean (“everything created by God is good, and nothing is to be rejected if it is received with thanksgiving,” 1Tm 4:4). Yet some immature believers might stumble over meat or drink (1Co 8:7-11).

14:22-23 A Christian’s sense of freedom in these matters should not translate into public behavior if another believer finds the freedom scandalous. For instance, a Muslim convert who never ate pork or drank wine might stumble if he saw a Christian doing either of these things.