Romans 14 - Introduction

Men may not condemn one another for things indifferent; but take heed that they give no offence in them; for that the apostle proveth unlawful by many reasons.

Anno Domini 58.

SOME of the Jewish converts at Rome, fancying that the meats forbidden by Moses were unclean in themselves, Romans 14:14 and that the days which he ordered to be kept holy, were still to be sanctified, looked on their Gentile brethren as profane persons, because they ate all kinds of meat without distinction, and regarded every day alike. On the other hand, the Gentiles despised the Jews as ignorant bigots, for making any distinctions of meats and days, and refused to admit them into their company. To remedy these disorders, the Apostle, inthis chapter, commanded the Gentile converts who were well instructed, to be in friendship with such of their Jewish brethren as were weak in the faith, and to converse familiarly with them; not however for the purpose of disputing about their particular opinions, but for knowing each other's good qualities and graces, that mutual love might be promoted, Romans 14:1.—He acknowledged that it was natural for the Jews and Gentiles to differ in opinion concerning meats, Romans 14:2.—But the Gentile brother, who ate all kinds indifferently, was not to despise the Jew as a weak bigot, because he ate such meats only as were allowed by the law of Moses. On the other hand, the Jew was not to condemn the Gentile as a profane person, for eating meats forbidden by Moses; for God had received him into his church, notwithstanding he did not obey the law, Romans 14:3.

Having thus advised the Gentile and Jewish Christians to forbear despising and condemning eachother, for not following the same rule respecting meats, the Apostle asked them what title they had to condemn one another for their conduct in that matter, seeing they were all Christ's servants, employed by him in his family or church, alone, whose prerogative it is to acquit or condemn his own servants. Farther, he assured them that, notwithstanding they condemned one another on account of meats, Christ, at the judgment,will acquit his sincere servants, although they may have erred in that matter, provided they have acted therein according to conscience, Romans 14:4.—Next, with respect to the days which Moses ordered to be hallowed, the Apostle likewise acknowledged, that it was natural for the Jews and Gentiles to have different opinions. But whether they observed these days, or did not observe them, their duty was, to be fully persuaded in their own mind concerning the lawfulness of what they did, Romans 14:5.—And therefore, though they differed in their practice concerning meats and days, the Apostle charitably hoped they all acted in these matters from a regard to the will of Christ, Romans 14:6.—This regard, he told them, it became them to maintain habitually, because none of them was his own lord: none of them was at liberty in religious matters to act according to his own pleasure, Romans 14:7.—For Christ both died and rose again that he might acquire a right to rule the dead and the living, Romans 14:9.—Christ then being their only ruler, the Apostle asked them, how they dared to intrude themselves into his place, the Jews by condemning the Gentiles, and the Gentiles by insolently despising the Jews? Instead of having a right to judge one another, they were all to stand before the judgment-seat of Christ, Romans 14:10 as Isaiah foretold;—and to give an account to him, not of their neighbour's actions, but of their own, Romans 14:11.

Christ then being the only Lord of the conscience of his servants, and the judge of their actions, the Apostle commanded the Romans no longer to judge one another, but to judge this rather to be a fit measure, not to lay, either by their severe judgments, or by their example, any temptation in one another's way, which might occasion their falling into sin, Romans 14:13.—And, to shew them what he meant by this advice, he told them, that though no meat be unclean in itself, every kind is unclean to him who thinketh it unclean; because, while he entertains that opinion, he cannot eat it without sin, Romans 14:14.—And therefore, said the Apostle, if thy weak brother be tempted, either by thy severe censures, or by thy example, to eat meats which he thinks unclean, thou actest not according to the love which thou shouldst bear to thy brother, if thou continuest to tempt him in that manner. I beseech thee, do not destroy him with thy meat, for whom Christ died, Romans 14:15.;—nor occasion the good liberty which belongs to the disciples of Christ, to be evil spoken of by the Jews, Romans 14:16.—Besides, there is no reason for using your liberty on every occasion; especially as the religion of Christ does not consist in the use of meats and drinks, but in a righteous and peaceable behaviour towards all men; neither are the pleasures which his religion promises, the pleasures of sense, but those joys which result from the possession and exercise of the graces and virtues which the Holy Ghost infuses into men's minds, Romans 14:17.—Farther, the person who by righteousness, peace, and joy, in the Holy Ghost, serves Christ, is acceptable to God, and approved by all his saints, Romans 14:18.

Upon these principles, the Apostle exhorted his brethren, in things about which they might entertain different opinions with a good conscience, to follow such a course as would promote their mutual peace and edification, Romans 14:19.;—and by no means, for the trifling pleasure of eating this or that kind of meat, to incur the hazard of destroying one another's grace or virtue, which is the work of God. For although all meats are clean, that meat is bad to him who eateth it contrary to his conscience, through the stumbling-block, or temptation of another's example, Romans 14:20.—Every one's duty therefore is, to avoid all those things which have any tendency to lead others into sin, or to weaken their grace, Romans 14:21.—For the direction, however, of the well-instructed, the Apostle told them, that, having a right faith concerning meats and days, they were under no obligation to display that faith at all times. It was sufficient, if they held it fast in the presence of God, for the regulation of their own conduct: and that it would be happy for them, if they never subjected themselves to condemnation, by doing that which they knew to be lawful, Romans 14:22.—Yet condemnation they would assuredly bring on themselves, if by eating meats which they knew to be lawful, they tempted others to sin by eating them contrary to their conscience. For he who believes certain meats to be unlawful, sins if he eats them; because he eateth not of faith, that is, from a belief that they are lawful; but in eating them violates his conscience. And in general, whatever a man does without believing it to be lawful, being a violation of his conscience, is sin: which is the true meaning of the famed aphorism, Whatever is not of faith, is sin, Romans 14:23.

Here the xivth chapter of the Epistle to the Romans ends, according to the common division. But as the Apostle continues the subject treated of in that chapter, through the first seven verses of the xvth chapter, it will be proper to add an account of these verses also, that the reader may have the whole of the Apostle's discourse under his eye at once.
To proceed then. The Apostle having declared in the xivth chapter, that the weak Jewish Christians, in the affair of meats and days, were bound to act according to their own conscience, notwithstanding it might be erroneous, he, in the beginning of the xvth chapter, told the well-instructed Roman brethren, that they ought to bear or carry the weaknesses of the ignorant and prejudiced, that is, they ought to do what they could to prevent their weaknesses from being hurtful to them. In particular, they were not to please themselves with the eating of meats, which their weak brethren reckoned unclean, if they had reason to think that any who entertained that belief would by their example be tempted to eat such meats contrary to their conscience, Romans 14:1.—He therefore exhorted every one to please his neighbour for his good, by abstaining from such meats as were offensive to him, in order that the body of Christ might be edified, Romans 14:2.—To this they were called by the example of Christ, who pleased not himself by sensual gratifications; but subjected himself to all manner of hardships and reproaches for the glory of God, and the good of men, as was foretold concerning him, Romans 14:3.—Here the Apostle took occasion to inform the Romans, that whatever things were anciently written in the Scriptures, were written for our instruction; that by what is recorded concerning the patience and consolation granted to the saints in their trials, we might have hope of receiving the like patience and consolation in our trials, Romans 14:4.—And being exceedingly desirous to promote the purity and peace of the Roman church, he prayed God to bestow on its members the good dispositions which he had been recommending; that, layingaside their disputes, they might cordially join in worshipping God publicly, and in praising him for his goodness to men, Romans 14:5.—This admirable discourse, the Apostle concluded with an exhortation to the Jewish and Gentile brethren to receive one another, that is, to live in peace and friendship with one another, even as Christ had received them all into his friendship and church, to the great glory of God the Father, Romans 14:7.

It is proper now to observe, that although the controversy concerning the holy days, and the distinction of meats enjoined by the law of Moses, which led the Apostle to give the Roman brethren the rules contained in the xivth and in the beginning of the xvth chapter of this Epistle, has no place in the present state of the church, these Chapter s must not be considered as useless. The general principles of morality explained in them, are of unalterable obligation, and may be applied with great advantage for preventing us, both from lording it over the conscience of our brethren, and from submitting to their unrighteous impositions in matters of religion. For what can be more useful to Christians in every age, than to be assured by an inspired Apostle, that Christ is the only Lord of the conscience of his servants, and the judge of their hearts?—That he has not delegated this great prerogative to any man or body of men whatever—That to him alone, and not to one another, they are accountable for their religious opinions and actions—That in all cases where difference of opinion in religious matters takes place, every man should guide himself by his own persuasion, and not by the opinion of others—That no man or body of men has any right to force the conscience of others by persecuting them, or punishing them for their opinions—That all who do so, usurp the prerogative of Christ, and therefore, instead of hating them, either for their opinions, or for their mode of worshipping God, we ought to live in peace and friendship with them, notwithstanding these unessential differences.—That, as the kingdom of God does not consist in meat and drink, but in righteousness and peace, and joy in the Holy Ghost, the teachers who make holiness to consist in abstaining from this or that kindof meat, miserably corrupt their disciples, by leading them to believe that they can render themselves holy and acceptable to God without experiencing and practising holiness.—Lastly, in the above-mentioned Chapter s, the Apostle has laid it down as an indispensable rule, that no one, even by doing things innocent, should, by his example, tempt a weak brother to follow him, contrary to his conscience; because, while the weak brother thinks the thing sinful, his doing it is a sin, although in itself it may really be innocent.
The foregoing principles and rules being the strongest barrier against all usurpations on the rights of conscience, whether by the ecclesiastical or the civil powers, this passage of the Epistle to the Romans, in which they are laid down by the inspiration of God, should be regarded as the great charter of Christian liberty; and as such, it is highlyto be valued, frequently read, deeply meditated on, and carefully observed by Christians of all denominations. If these liberal principles and excellent rules had been sufficientlyunderstoodanddulyrespectedfromthebeginning,innumerablemischiefs would have been prevented, which miserably wasted the church in former times; and there would have been at this day more of the genuine spirit of the Gospel among the disciples of Christ, than in any period of Christianity since the first ages. But, alas! it was the misfortune of the church, very early, to fall under the teaching and direction of a number of proud, ignorant, ambitious men, who, bring actuated by an immoderate love of power and wealth, impiously usurped the prerogative of Christ, and imposed on the people, not only doctrines not taught by Christ and his Apostles, but doctrines directly contrary to theirs, together with a variety of usages in the worshipofGod,oftheirown invention, many of them downright superstitions, and all of them sinful, when imposed as terms of Christian communion. Nay, whichis worse still, these ungodly spiritual guides, vainly puffed up in their fleshly minds, obtruded on mankind their own definitions of doctrines confessedly above human comprehension, as the infallible dictates of the Spirit of God, by whom they pretended to be guided in their decisions. And, having deluded ignorant superstitious princes with that false pretence, they excited them to persecute all who resisted their unrighteous usurpations, and who rejected that corrupt form of religion which they had established. For these deluded princes, to stop the mouths of those who stood up for the truth, made use of the diabolical arguments of fire and sword, racks and gibbets, and every cruelty which furious bigotry could devise. So that during many ages, the saints were worn out, and genuine Christianity was well nigh banished from the earth.

May Godpreserve his church in the present, and in all succeeding times, from the like evils, that the religion of Jesus may never again be made the instrument of gratifying the evil passions of covetous and ambitious men!