Romans 14:16 Komentář

The apostle having, in the former chapter, directed our conduct one towards another in civil things, and prescribed the sacred laws of justice, peaceableness, and order, to be observed by us as members of the commonwealth, comes in this and part of the following chapter in like manner to direct our demeanour one towards another in sacred things, which pertain more immediately to conscience and religion, and which we observe as members of the church. Particularly, he gives rules how to manage our different apprehensions about indifferent things, in the management of which, it seems, there was something amiss among the Roman Christians, to whom he wrote, which he here labours to redress. But the rules are general, and of standing use in the church, for the preservation of that Christian love which he had so earnestly pressed in the foregoing chapter as the fulfilling of the law. It is certain that nothing is more threatening, nor more often fatal, to Christian societies, than the contentions and divisions of their members. By these wounds the life and soul of religion expire. Now in this chapter we are furnished with the sovereign balm of Gilead; the blessed apostle prescribes like a wise physician. "Why then is not the hurt of the daughter of my people recovered," but because his directions are not followed? This chapter, rightly understood, made use of, and lived up to, would set things to rights, and heal us all.

INTRODUCTION TO ROMANS 14 The apostle, having finished his exhortations to duties of a moral and civil kind, proceeds to the consideration of things indifferent, about eating some sorts of meats, and keeping days; to which he might be led by the last clause of the preceding chapter, lest that should be interpreted as referring to those who used their Christian liberty in eating every sort of food; in the use of which it was requisite to exercise that love which is the fulfilling of the law, he had so much pressed and recommended in the foregoing chapters. The church at Rome consisted both of Jews and Gentiles: and the former, though they believed in Christ, were not clear about the abrogation of the ceremonial law, and thought they ought still to observe the distinction of meats and days, which were made in it; the latter looked upon themselves under no manner of obligation to regard them; and even among thee Jews, some might have greater light and knowledge in these things than others, and used their Christian liberty, when others could not; and this occasioned great animosities and contentions among them; and some on account of these things were called strong, and others weak: and the chief view of the apostle in this chapter, is to give advice to each party how to behave one towards another; how the strong should behave to the weak, and the weak to the strong: and he begins with the strong, and in general exhorts them to a kind, tender, and affectionate regard to their weaker brethren, and not to perplex their minds with disputations about things to little profit, Rom 14:1, then a distribution of the members of this church into two parts is made, Rom 14:2, showing the reason of the above exhortations; the one sort being strong believers, the others weak, the one eating all things, the other herbs; when some advice is given to each, that the strong should not despise the weak, nor the weak judge the strong; for which reasons are given: and the first is taken from the common interest they both have in the affection of God, and in divine adoption, Rom 14:3, And another is taken from the relation which believers stand in to God, as servants; and therefore not to be judged and condemned, but to be left to their Lord and master, which is illustrated by a simile of such a relation among men, Rom 14:4, and then another instance of different sentiments about Jewish rites and ceremonies is given, Rom 14:5, respecting the observation of days, in which also the members of the church were divided, some observing them, and some not; and the apostle's advice is, that every man should act as he was persuaded in his own mind, and not be uneasy with another: the reason for which he gives, Rom 14:6, because the end proposed by the one, and the other, is the honour and glory of God, and which is the same in the man that eats, or does not eat meat, since both give thanks to God. And this is further confirmed from the general end of the Christian's life and death likewise, which is not to himself, but to the Lord, Rom 14:7, from whence it is concluded, that they are the Lord's in life and death, and all their actions are devoted to him; who by dying, rising, and living again, appears to be the Lord of quick and dead, and will judge both, Rom 14:9, and therefore to his judgment things should be left, and one should not condemn or despise another, since all must stand at his bar, Rom 14:10, which is proved Rom 14:11, from a passage in Isa 45:23, from all which it is concluded, Rom 14:12, that an account must be given by everyone to God, at the general judgment; wherefore it is right and best, not to judge and condemn one another, but to judge this to be the most reasonable and agreeable to Christian charity, that care be taken not to offend, or cause a brother to stumble, Rom 14:13, and whereas it might be objected, that nothing was impure in itself, and therefore might be lawfully eaten, which the apostle allows, and as for himself, was fully persuaded of, yet it was impure to them who thought it so, Rom 14:14, and therefore should not eat; nor should others, when it gave offence to such persons; and which is dissuaded from, because to eat to the grief of the brethren, is contrary to Christian charity; and because it destroys the peace of such persons, and they are such whom Christ has died for, Rom 14:15, besides, hereby reproach might be brought upon them, the Gospel they professed, and the truth of Christian liberty they used, Rom 14:16, and moreover, the kingdom of God did not lie in the use of these things, but in spiritual ones, Rom 14:17, and which should be chiefly regarded, since the service of God in them, is what is grateful to him, and approved by all good men, Rom 14:18, wherefore the things which make for peace and edification should be followed after, things much preferable to meats and drinks, Rom 14:19, for the sake of which the peace of a brother, which is the work of God, should not be destroyed, Rom 14:20, for though all things are pure in themselves, and lawful to be eaten, yet it is an evil to eat them to the offence of another, and for another to eat them against his conscience, which he may be drawn into by the example of others; wherefore it is best to abstain from eating flesh or drinking wine, and everything else that is stumbling and offensive to a weak brother, Rom 14:21, and whereas the strong brother might object and say, I have faith in this matter, I believe it is lawful for me to eat anything, and why should I not? the apostle answers, by granting that he had faith, but then he observes, he ought to keep it to himself, and not disturb his weak brother, by putting it into practice openly; but should keep it to himself, it being his happiness not to condemn himself by using his liberty with offence, Rom 14:22, and then some advice is given to the weak brother, not to eat with a doubting conscience, Rom 14:23, because in so doing, he would be self-condemned, and because it would not be of faith, and therefore sinful.

Let not then your good be evil spoken of. The Vulgate Latin reads it, "our good", and so the Syriac version; the sense is the same, and to be understood either of the Gospel in general, which is good in its author, matter, effects, and consequences; is good tidings of good things, and which might be blasphemed by the men of the world, on account of the divisions and contentions among the professors of it, about such little trivial things, as eating this or the other sort of food; and therefore care should be taken, that it be not evil spoken of through such conduct: or else the doctrine of Christian liberty in particular, which is a good thing; Christ has procured it, and bestows it upon his people; it is a valuable blessing in itself, and is attended and followed with many considerable privileges and immunities; but may be evil spoken of by those, who do not so well understand it, through an imprudent use of it by those who do; and who therefore should guard against any reproach that may be cast upon it; and rather than this should be the case, forego the use of it, in things of an indifferent nature; see Co1 10:30; so that this is another of the apostle's reasons, why though nothing is of itself unclean, yet it should be abstained from on account of others. ; so that this is another of the apostle's reasons, why though nothing is of itself unclean, yet it should be abstained from on account of others. Romans 14:17 rom 14:17 rom 14:17 rom 14:17For the kingdom of God is not meat and drink,.... Neither the kingdom of glory, nor the ultimate glory and happiness of the saints in the other world, is attained to by any such things; for neither eating and drinking, nor not eating and drinking, can recommend to the divine favour, or give a meetness for heaven, or a right unto it; see Co1 8:8, nor does the kingdom of grace, the principle of grace, lie in such things, nor in anything that is external; nor does the Gospel, or Gospel church state, which frequently go under this name of the kingdom of God, consist of such things as the ceremonial and the legal dispensation did, but the Gospel and the dispensation of grace are opposed unto them; see Heb 9:10. But righteousness, and peace, and joy in the Holy Ghost. The kingdom of glory, which is the kingdom of God, because of his preparing, giving, calling to, and putting into the possession of, is attained unto by righteousness; not the righteousness of men, but the righteousness of Christ imputed by God, and received by faith; and through peace made by the blood of Christ, and rejoicing in him, without having any confidence in the flesh, which is a branch of the Spirit's grace in regeneration. The kingdom of grace, or the governing principle of grace in the soul, and which is of God's implanting there, lies in righteousness and true holiness, in which the new man is created; in truth and uprightness in the inward parts, where the laws of God are put and written; and in peace of conscience, arising from the blood and righteousness of Christ; and in that spiritual joy and comfort the Holy Ghost produces, by leading to a sight of Christ, and an interest in him and his atonement. The Gospel, which gives an account both of the kingdom of grace and of glory, reveals the righteousness of Christ, and teaches men to live soberly, righteously, and godly, in this present evil world: it is a publication of peace by the blood of Christ; it calls men to peace, to cultivate peace one among another, and to seek those things which make for it; and when it comes in power, is attended with joy in the Holy Ghost, and is the means of increasing it; and this is another reason, persuading to Christian forbearance, in the use of things indifferent.

For the supper is made for love, but the supper is not love; only a proof of mutual and reciprocal kindly feeling. "Let not, then, your good be evil spoken of; for the kingdom of God is not meat and drink," says the apostle, in order that the meal spoken of may not be conceived as ephemeral, "but righteousness, and peace, and joy in the Holy Ghost." He who eats of this meal, the best of all, shall possess the kingdom of God, fixing his regards here on the holy assembly of love, the heavenly Church.

How is it possible for what is good to us to be spoken of as evil? “What is good to us” refers here to the spiritual interpretation of the law, avoiding the ungodly and foolish teachings of the heretics and of those engaged in false philosophy concerning unclean and polluted food. This is what is enjoined by the spiritual law. But a Jew, for example, or one of the so-called Encratites might think that in order to believe in Christ it is necessary to practice celibacy or abstinence from certain types of food and might quote Scripture in support of this. If you then insist that in order for such a person to be saved or to come to Christ he must eat everything, including the food from which he abstains, the good element in the spiritual law is blasphemed, because he will think that eating such food is an essential part of our faith, when in fact it is a matter of indifference.

By their "good," he means here either their faith, or the hope of rewards hereafter, or the perfectness of their religious state. For it is not only that you fail to profit your brother, he means, but the doctrine itself, and the grace of God, and His gift, you cause to be evil spoken of. Now when thou fightest, when thou quarrellest, when thou art vexatious, when thou makest schism in the Church, and reproachest thy brother, and art distant with him, those that are without will speak evil of you. And so good is so far from coming of this, that just the opposite is the case. For your good is charity, love of the brotherhood, being united, being bound together, living at peace, living in gentleness. He again, to put an end to his fears and the other's disputatiousness, says, "For the kingdom of God is not meat and drink." Is it by these, he means, that we are to be approved? As he says in another passage too, "Neither if we eat are we the better, neither if we eat not are we the worse." And he does not need any proof, but is content with stating it. And what he says is this, If thou eatest, does this lead thee to the Kingdom? And this was why, by way of satirizing them as mightily pleased with themselves herein, he said, not "meat" only, but "drink." What then are the things that do bring us here? "Righteousness, and peace, and joy," and a virtuous life, and peace with our brethren (whereto this quarrelsomeness is opposed), the joy from unanimity, which this rebuking puts an end to. But this he said not to one party only, but to both of them, it being a fit season for saying it to both. Then as he had mentioned peace and joy, but there is a peace and joy over bad actions also, he adds, "in the Holy Ghost." Since he that ruins his brother, hath at once subverted peace, and wronged joy, more grievously than he that plunders money. And what is worse is, that Another saved him, and thou wrongest and ruinest him. Since then eating, and the supposed perfect state, does not bring in these virtues, but the things subversive of them it does bring in, how can it be else than right to make light of little things, in order to give firmness to great ones? Then since this rebuking took place in some degree out of vanity, he proceeds to say,

Since God’s teaching is good and salutary, it should not be blasphemed, because of something trivial. Yet it is blasphemed when doubts are cast on the goodness of God’s creation.

Paul is saying that he praises their faith but does not want it to become the cause of cursing and damnation.

What is good is our freedom, which we have in the Lord, so that everything is clean to us. We should not use our freedom in such a way that we appear to be living for the stomach and for feasts.

Even if you are teaching correctly, your argument may become the cause of blasphemy.

That is, you have perfection in faith (for he called it "good"). Therefore do not abuse your perfection and do not give occasion for it to be blasphemed. For if you, being perfect, destroy the imperfect one, then you have given occasion to blaspheme the good that you possess. But you understand that our teaching is also good, and that it does not wish to be subjected to blasphemy from unbelievers when they see divisions and stumbling blocks concerning food.

Then when he says, let not then, he presents the third reason, which is taken on the part of the gifts of spiritual grace. First, he shows what impropriety follows against such gifts from the fact that we place a stumbling block; second, he clarifies what he had said, at for the kingdom of God; third, he draws a conclusion, at therefore, let us follow after the things that are of peace. In regard to the first it should be noted that because some ate all foods without distinction in the early Church and thus set an obstacle before the weak, this impropriety followed, namely, that the weak blasphemed the faith of Christ, asserting that it fostered greediness in regard to food, contrary to the commandment of the law. Therefore, the Apostle says: Although the Lord Jesus declared that nothing is unclean, we let not then our good, i.e., the faith and grace of Christ, though which you have obtained freedom from the ceremonies of the law, be evil spoken of by the weak who declare that it caters to man's gluttony: they blaspheme that honorable name by which you are called (Jas 2:7); concerning this good it says in a psalm: for me it is good to be near God (Ps 73:6).

Let not then your good be evil spoken of - Do not make such a use of your Christian liberty as to subject the Gospel itself to reproach. Whatsoever you do, do it in such a manner, spirit, and time, as to make it productive of the greatest possible good. There are many who have such an unhappy method of doing their good acts, as not only to do little or no good by them, but a great deal of evil. It requires much prudence and watchfulness to find out the proper time of performing even a good action.

SAME SUBJECT CONTINUED--CHRISTIAN FORBEARANCE. (Rom. 14:1-23) Him that is weak in the faith--rather, "in faith"; that is, not "him that is weak in the truth believed" [CALVIN, BEZA, ALFORD, &c.], but (as most interpreters agree), "him whose faith wants that firmness and breadth which would raise him above small scruples." (See on Rom 14:22-23). receive ye--to cordial Christian fellowship. but not to doubtful disputations--rather, perhaps, "not to the deciding of doubts," or "scruples;" that is, not for the purpose of arguing him out of them: which indeed usually does the reverse; whereas to receive him to full brotherly confidence and cordial interchange of Christian affection is the most effectual way of drawing them off. Two examples of such scruples are here specified, touching Jewish meats and days. "The strong," it will be observed, are those who knew these to be abolished under the Gospel; "the weak" are those who had scruples on this point.

Let not then your good--that is, this liberty of yours as to Jewish meats and days, well founded though it be. be evil spoken of--for the evil it does to others.