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Sermon Study on Rom. 14: 1-9 757
rung, "to make a legalistic use of individual passages or of the
entire Scripture .... We must be in accord with Luther and his
spirit of freedom and apply this touchstone to every word of Scrip-
ture: does it give expression to the Gospel as Gospel, the pure
and clear Gospel?" (Op. cit., pp. 306, 308.)
This, then, is the charter of liberty proclaimed by the moderns:
Having renounced the tyranny of the words of Scripture as such,
we vow allegiance to the Word of God contained in them; and
our Christian consciousness shall tell us how much of Scripture
is the Word of God to which we can submit.
We are asked to come in under this charter of liberty. We can-
not do so, for three reasons. TH. ENGELDER
(To be continued)
Sermon Study on Rom. 14:1·9
Eisenach Epistle for the Twentieth Sunday after Trinity
In the first part of the Epistle to the Romans, chaps.l-H,
Paul sets forth the central doctrine of justification by faith in
the vicarious atonement of Christ. In the second part, chaps.
12-16, from which our epistle lesson is taken, the Apostle in-
dicates in the form of a lengthy exhortation the lessons for our
Christian life and conduct implied in this glorious doctrine.
In the paragraph preceding our epistle, he had urged all Chris-
tians, particularly in view of the close approach of the Last
Day, to cast off the works of darkness, to put on the armor of
light, and not to make provision for the flesh to fulfill the lusts
thereof, Rom. 13:12, 14. This latter exhortation is well explained
by Chrysostom, "As the Apostle forbade not drinking, but drunken-
ness, not marrying, but chambering, so he does not forbid providing
for the flesh, but providing for it to the point of stirring up desires,
as by going beyond one's actual needs." And Theophylact says,
"Unto health, but not unto wantonness, unbridled lust, provide
for the flesh."
Now, how far may one go in providing for one's flesh? Where
does the God-pleasing provision end? Where does catering to the
lusts of the flesh begin? Just what may we do, and what must
we avoid to walk honestly? Since the Apostle warns so per-
sistently against excesses in eating and drinking, just where are
the limits to be drawn? These were the questions engaging the
minds of the Christians at Rome, and the conflicting views threat-
ened to cause disturbance and eventually disruption within the
congregation. The Apostle enters at length upon this problem;
teaches his readers the correct attitude toward matters of indif-
758 Sennon Study on Rom. 14: 1-9
ference, toward such things as God has left to the choice of the
individual Christian; points out to them the proper spirit which
should govern them in their attitude toward those holding dif-
ferent views from their own, and warns them against some specific
dangers threatening each of the two parties.
In chap. 14 Paul takes up in particular the problem of meat or
vegetable diet and addresses both parties holding different opinions.
In chap. 15 he addresses particularly the strong and points out their
duty in general to exercise their strength in bearing the weak and
to strive for mutual edification, rather than indulge in petty bicker-
ings and faultfindings.
"Him that is weak in the faith receive ye, but not to doubtful
disputation." Rom. 14: L The article does not single out an in~
dividual; it designates a class, as is evident from the entire context.
The congregation at Rome did not consist of one individual who
ate meat and a second individual who chose a vegetable diet. The
article here is clearly generic, pointing to a class without specifying
anyone individual. Weak, ua{}svouvTU, lacking strength. The
present participle designates not a momentary weakness, but a con-
tinuing state. The Apostle does not speak of physical but of
spiritual weakness, a weakness in "the faith," ,;u rrl(JTEL, dative of
relation. Faith is not the objective faith, the faith which is be-
lieved, the Christian doctrine. V. 2, where the verb "believeth"
is used, and the noun rrLa';LI:; in vVo 22, 23 rule out the idea of objec-
tive faith. Moreover, in this chapter the Apostle does not speak
of a weakness in doctrine, but of a weakness manifesting itself in
the area of Christian life and conduct due to a failure on the part
of the weak Christian to realize the full implication for his conduct
of doctrines well known to him. Faith, therefore, here retains its
usual sense of subjective faith. A Christian's faith is essentially
conviction, assurance; a conviction based not on his own reasoning
or experience or desire, but firmly founded on and rooted in
God's Word, in the promises of Scripture. "Mere subjective moral
conviction, however steadfast in character, without this objective
basis is still to be designated as uJturda, unbelief, not JtLCi';L';."
(Philippi.) The most precious promise and the only saving promise
is the Gospel truth, "Believe in the Lord Jesus Christ, and thou
shalt be saved." To accept this Gospel, to put one's trust in this
divine promise, to rely for salvation solely on Jesus Christ, that,
and that alone, is saving faith. Yet that is not the whole of Chris-
tian faith. The faith of a Christian in its totality comprises trust
not only in the saving Gospel truths. Christian faith makes God's
Word the only rule and norm of its entire life and conduct. What-
ever God's Word forbids, the Christian will shun; whatever God's
Word demands, the Christian will do. To God's prohibition as well
Sermon Study on Rom. 14: 1-9 759
as to His command the Christian's faith says, "Yea and Amen,"
whether his reason understands or not, though his flesh raises
a thousand objections. A word of Scripture like "Flee youthful
lusts" will bind the Christian's conscience to refrain from such
amusements, such literature, such conversation, as would tend to
arouse in him "lusts," such desires as God and Christ want him
to flee. In such matters Christian faith exercises its divine power
by keeping under his body and bringing it unto subjection of
God's word and will, 1 Cor. 9: 27. In our passage, however, the
Apostle does not speak of questions of conduct decided in God's
Word, either by commandment or by prohibition. He has in mind
questions pertaining to the large field of adiaphora, matters of
indifference, things wherein the Christian's faith has the liberty
to choose for himself.
The weak in faith is not to be cast out of the Christian Church;
on the contrary, he is to be "received." The term JtQocrA.CI.~~a.V())
is used in the New Testament in a good and in an evil sense, in
the latter, e. g., Acts 17: 5. In the present discussion Paul uses the
term to denote the reception into Christian fellowship. This fellow-
ship was established when they became members of the Christian
Church through faith. Into this fellowship the congregation mem-
bers are to receive the weak continually, as the present imperative
indicates. The weakness, therefore, which the Apostle has in nlind,
is not of such a nature as to sever the unity of faith and Christian
fellowship, even though it is a long continued weakness, lasting
perhaps throughout the lifetime of the weak Christian. As long
as the weakness continues, so long is the congregation to keep
on receiving him. In this sense, of lovingly receiving into fellow-
ship, the word is used, e. g., Philem.12: 17; Acts 18: 26. In Rom. 13: 2;
15: 7, the word describes God's and Christ's reception of believing
Christians irrespective of their weakness. Particularly from 15: 7
an illuminating light falls on the spirit in which Christans are to
receive their weak brethren. It is the spirit of God and Christ~
that spirit of grace and loving-kindness to which they owe their
own reception into fellowship with the saints and into the household
of God. It is a spirit of unfeigned love, brotherly affection, con-
siderate kindness, never-ending tolerance of the weakness of the
brethren.
The Apostle regards this spirit of such importance in the
proper reception of the weak brother that he adds, "Not to doubtful
disputations." This is a gentle reminder addressed to those who
have just been directed to receive the weak in faith, calling their
attention to a danger against which they must be on their guard.
"To," d~, denotes here the result which follows an action. The
reception of the weak on the part of the congregation members
760 Sennon Study on Rom. 14: 1-9
was to be of a nature and to be conducted in a spirit that would
render impossible "doubtful disputations." This phrase has been
variously interpreted. According to Zahn the Apostle warns here
against a discussion of the contrasting views. Then the Apostle
would be committing the same fault against which he warns his
readers, for he certainly enters upon a lengthy discussion of this
whole matter. Philippi sees here a warning against calling forth
doubting thoughts in the mind of the weak person. Yet, IhuKQLO'L£,
in the sense of doubt is not found in Biblical Greek and is ex-
ceedingly rare in classical Greek. In the two other passages in
which the word occurs in the New Testament it designates a dis-
criminating, discerning judgment; concerning spirits, 1 Cor. 12: 10;
concerning good and evil, Heb. 5: 14. L\LUAOYLO'J-t6£, designates "the
thinking of a man deliberating with himself" (Thayer); reasoning,
thought, opinion, view. In the New Testament the term usually
has a derogatory connotation, a sinful, at least a faulty, erroneous
reasoning or line of thought. This seems to fit best into the present
connection. Receive not the weak brother in a manner which will
result in passing judgment on his views or on his line of reasoning
which induced him to adopt his course of action. That would not
be receiving the brother into Christian fellowship, that would not
strengthen him nor remove his scruples. That would rather have
the opposite result. It would only serve to place a stumbling block
or an occasion to fall into the brother's way, against which pos-
sibility the Apostle warns so earnestly, v. 13. And there is danger
of that in a twofold direction, one described vv. 14-19, the other
vv.20-23.
Even though nothing is unclean of itself and of itself cannot
harm the weak brother, yet because of his weakness, because he
regards it as unclean for himself, it becomes unclean for him. This
fact should never be overlooked by the confident Christian, should
put him on his guard against grieving the weak brother because
of meat. Note that Paul does not write "through food," liLa. ~QroJ-tu''W£',
denoting the cause, but IlLa. ~QcbJ-tc/., because of, by reason, on ac-
count of, denoting the reason for which something is done. Nor
does he add the pronoun, thy food, nor the article. He simply
says "on account of food," food as food, an adiaphorous matter, in
which one may do as he pleases, no special kind of food being
prescribed or forbidden. In this matter of food the weak brother
is not to be grieved, the present indicative denoting the constant
or repeated grieving. And again Paul does not define more closely
the manner in which he is grieved. While he may be thinking
particularly of grieving him by despising him, vv. 3, lOb, yet the
expression includes any manner of causing grief or sorrow to him.
Grieving the brother is not walking charitably, v. 15. Charity rather
Sermon Study on Rom. 14: 1-9 761
seeks peace and edification, v. 19. Grieving the neighbor in any
manner may close his heart against instruction and finally destroy
him for whom Christ died and destroy him through your food,
your food being the cause of his destruction!
That is the one way of placing a stumbling block in his way.
The other is outlined in vv. 20-23. In order to escape the contempt
or ridicule of his fellow Christians, the weak brother may be in-
duced to eat what he still regards as unclean to himself. That
would indeed be evil, wrong, baneful for himself, v. 20. For one
who is still in a state of deliberating with himself (that is the mean-
ing of the present participle (hmtQL'V6~8'VO~) has been condemned
because he ate before being sure that he might eat. Hence, while
v. 22 is true, yet v. 21 must never be lost sight of. Rather refrain
from meat than cause your brother to lose his salvation.
The prohibition of sitting in judgment upon the weak brother
does not prohibit brotherly instruction and admonition. On the
contrary, the Apostle himself instructs in a tactful, loving manner
the weak, and he admonishes his readers to pursue a course which
would make for mutual edification, 14: 19. Talking the matter over
on the basis of Scripture in brotherly love may be helpful to both
parties. The weak Christian may thereby be emboldened to cast
off his scruples and to enjoy the full liberty of a believing child
of God. The other may learn to recognize some weakness of his
own, some failure properly to understand the reasons, the doubts,
the scruples of him whom he regarded as a weak brother. Even
if after prolonged discussion each one still retains his own opinion,
both will have gained a better understanding of, a higher regard
for, a more affectionate love toward each other, and may have
learned to avoid the dangers against which the Apostle warns both.
"For one believeth that he may eat all things; another, who
is weak, eateth herbs," v. 2. While v. 1 had stated the general
principle governing the attitude of a Christian toward the brother
weak in faith, the particular weakness had not been named. This
information is given in v. 2. The one has confidence to eat all
things. 'On JtL<:n:cUffi with the infinitive in the sense of "to have con-
fidence" compare Acts 15: 11 (we have confidence to be saved),
and the similar expression JtLCJ1:LV ExOJ Acts 14: 9. Over against
those who confidently ate whatever food was served them there
were others who were weak, uO"t}€VWV, in a state of weakness. These
were "the weak in faith" whom the Apostle had in mind par-
ticularly when he laid down the general rule, v.I. Being weak
in their conviction, they did not eat meat, but adopted a strictly
vegetarian diet; they ate herbs, vegetables. The fact that the
distinction between meat and vegetable diet was never made in
the Jewish law, as little as wine was forbidden to the Jews (v. 21),
762 Sermon Study on Rom. 14: 1-9
rules out the interpretation that the congregation at Rome was
perturbed by Judaizing errorists such as had broken into the con-
gregation of Galatia. If that had been the case, the Apostle would
have warned the Christians against the peril of being led astray
by false doctrine and would have condemned the false teachers in
such scathing terms as he employed against the Judaizers in
Galatia, Gal. 1: 6-9; 5: 7 -12; 6: 12, 13; the errorists in Colossae, Col.
2: 8-23; in Corinth, 2 Cor. 10: 1 to 11: 15; cpo also 1 Tim. 4: 1-9.
Neither does it seem that the weak brethren in Rome demanded
that all Christians refrain from eating meat and adopt a purely
vegetarian diet. In that case Paul would have given them an ex-
tensive instruction on the doctrine of Christian liberty and on
adiaphora, as he instructed the Christians at Colossae and in
Galatia on these doctrinal questions and the Christians at Corinth
on the doctrine of the resurrection of the body, which some among
them were denying. In the case of the weak brethren at Rome,
Paul quite evidently takes for granted that the doctrine of Christian
liberty is well known. The trouble there was that this doctrine
was not properly applied, neither by the weak in their own conduct
and in their attitude toward others, nor by the other members in
their treatment of the weak. The Apostle pleads with the weak
not to commit the fatal mistake of making a doctrinal issue out
of matters which God has left free, on which each one may be ruled
by his own mind, v. 5, since there is no doctrine, no word of God
demanding a certain diet. He warns the weak against improper
sinful judging, v. 3, and the other members against sinful pride
and self-exaltation, v. 3a, and against offending the weak, vv.14-23.
The Apostle definitely attributes the refusal to eat meat to
the weakness of the Christian, a continuing weakness character-
izing these members of the Christian congregation. They could not
gain the confidence to eat all things, although their brethren in the
faith continually exercised their Christian liberty in this matter.
Just what reasons caused the weak to hesitate to adopt a more
varied diet we are not told. The individual Christians may have
been moved by different reasons. Perhaps they were timid, over-
anxious Christians, who dared not to make use of their liberty,
because they feared that eating meat and drinking wine, indulging
in these kinds of food, might lead them to excess, to surfeiting and
drunkenness, or at least distract their thoughts and minds from
that close devotion to the Lord which they felt they owed Him.
But irrespective of the exact nature of their misgivings, three facts
are clear. The first: their misgivings induced them not to eat meat
but to restrict themselves to a vegetable diet; the second: the
Apostle attributes their choice, their asceticism, to a weakness in
their faith; the third: while calling their attention to their weak-
Sermon Study on Rom. 14: 1-9 763
ness which ought not continue and while warning them against
certain dangers to which they were exposed, perhaps inclined, the
Apostle does not demand that they cease their asceticism, that they
eat all things, but regards them as his brethren, exhorts the other
members of the congregation to receive them in a spirit of brotherly
affection and solicitude, which should prompt them to respect the
conviction of these weak brethren and for their sake even refrain
from eating meat if thereby the weak brother be grieved or of-
fended, vv.13-24. This mutual forbearance and tolerance, refrain-
ing from judging and from despising the brother, is the great
lesson of our text.
In fact, before warning the weak against the dangers besetting
them, the Apostle first voices a note of warning to the strong.
"Let not him that eateth despise him that eateth not." V. 3 a.
Before considering this warning, let us take note that while the
Apostle calls the vegetarians weak brethren, he does not call the
others strong. Only after his extended discussion of this particular
weakness has been concluded and only after he proceeds to the
application of the truths outlined in chapter 14 of weaknesses in
general, does the Apostle make a distinction between weak and
strong, 15: 1, and then only for the purpose of reminding the strong
of their duty to exercise their strength in the proper manner by
bearing the infirmities of the weak. We have here a splendid
example of apostolic wisdom and pastoral tact. Paul does not
want to create a division, does not want to split the congregation
into two opposite factions, that of the strong and that of the weak.
He wants to avoid a twofold danger: that of needlessly humiliating
the weak, and that of stirring up thoughts of pride and self-exalta-
tion in those who would classify themselves as the strong. More-
over, a Christian who had full confidence in the matter of food and
drink might have been weak in another respect. Paul does not mean
to create the impression as though the mere confidence to eat all
kinds of food constituted the Christian a strong Christian. The
very fact that he looked down upon the weak would prove his
own weakness, his own lack of love, of brotherly consideration and
Christian knowledge.
In warning the confident Christian not to despise the weak,
Paul uses a very strong expression, E;oui}EvEW, as a comparison
of passages in which it occurs will show, Luke 18: 9; 23: 11; 1 Cor.
1: 28; 6: 4; 16: 11; Gal. 4: 14. To regard a fellow Christian as a
man utterly of no account is certainly doing despite against Christ
Himself, who acknowledges every Christian, weak or strong, as
a member of His body. Yet, that is the very sin against which
Paul warns. He sees the danger threatening one who disregards
his plea to receive the weak in faith, or who receives him only
Sennon Study on Rom. 14: 1-9
in a spirit which will lead him on to judging the thoughts of his
fellow Christian. Instead of charitably, affectionately seeking to
help the brother to overcome his weakness and attain to the same
degree of assured confidence in the use of Christian liberty that
he himself enjoys, he will ridicule the scruples of the weak, regard
the brother as narrow-minded and superstitious, "will sneer at the
scruples of the weak as mere prejudice or obscurantism." Exp.
Gr. Test. This is the danger to which the Christian confiding in
his liberty is exposed and against which he must be on his guard.
Having warned the one class against spiritual pride and sel£-
exaltation, Paul immediately turns to the other class with a warning
just as outspoken because just as necessary. "Let not him which
eateth not, judge him that eateth." If the weak brother begins
to judge his fellow Christian who in full confidence of faith eats
all things, if he regards and treats him on this account as a lax
and unprincipled person, as less faithful than himself to his Lord
and Savior, he unduly exalts himsel£ over his fellow Christian
and passes adverse judgment on the brother in matters on which
no such judgment should be passed. Eating meat or eating vege-
tables does not in the least affect one's standing before God.
Eating only vegetables does not make you the better Christian,
and eating meat does nut make your fellow Christian less acceptable
to God, less beloved by Him, "for God hath received him," ac-
cepted him into His companionship, adopted him as a member of
His family. Note the consummate skill of the Apostle in choosing
the words of his admonition. While exhorting the weak, he at the
same time reminds the strong that after all, Christianity is not
a matter of one's own choice, but of God's gracious reception, and
therefore the confident Christian should never exalt himself above
his weak brother, lest he fall from grace.
"Who art thou that judgest another man's servant? To his
own master he standeth or falleth. Yea, he shall be holden up;
for God is able to make him stand." V. 4.
Paul adds another reason why the weak Christian should not
judge his brother making full use of his liberty to eat meat. Such
judging would be usurping a right belonging to Christ alone. The
term oLxb;'t]~ for servant occurs only here and in Luke 16: 13; Acts
10: 7; 1 Pet. 2: 18. While ooD,\.o\; emphasizes the bondage, OLXeT'Ij~
stresses the connection with the house, hence translated "house
servant" Acts 10: 17. As long as the master is satisfied with him
whom he has received as his house servant and regards him as
a member of his household, no one has the right to doubt or dispute
or deny the right of the servant to membership in the household of
that master. The master alone decides whom he shall retain in
his service or dismiss from his household. The Church is Christ's
Sermon Study on Rom. 14:1-9 765
household, not the Christian's. The right of passing judgment upon
the members of Christ's house belongs exclusively to the Head of
the House, Christ, not to its individual members. The judgment
of onf' member regarding the right to membership of another in
the household of Christ does not affect the standing of the one
being judged, moreover is sinful and displeasing to the Master of
the House. Each individual servant of Christ has his own Master,
the same that is the Master of the entire household. And this
Master has told each Christian, "Neither be ye called masters, for
one is your Master, even Christ," Matt. 23: 10. This implies that no
one may usurp mastery over the members of that household which
is a royal priesthood, 1 Pet. 2: 9, and that no Christian need fear
the derogatory opinion and judgment of any other as to his status
within the Church so long as his Master is satisfied with him;
cpo 1 Cor. 4: 3-5.
A servant of Christ "standeth or falleth to his own Master,"
T0 LOL(~ ,)WQLqJ. The dative is that of relation. The Lord Jesus is
the one and only Master to whom the Christian as a Christian stands
in the relation of a house servant, and in relation to whom he
stands as long as he stands as a Christian and falls if and when
he falls, apostatizes from Christ. His relation to his friends, to
his family, his country, etc., may change without in the least
interfering with his relation to Christ. He may be disowned,
ostracized, denounced as a pestilent fellow; cpo Acts 24: 5. That
will not affect his relation to Christ so long as Christ owns him as
one of His servants. On the other hand, a member of the con-
gregation may be honored and respected by his fellow members,
he may hold a responsible position, and still Christ's judgment
may be: I never knew you, Matt. 7: 23. Where this Lord of the
Church has not given the right to pass judgment on a member of
the Church, as He has, e. g., Matt. IS: 15 ff.; 1 Cor. 5: 1-13, it is stark
presumption to usurp that right over one's fellow servant which
belongs exclusively to his own Master. Not Christ's servant, but
Christ, the Lord and Master, has the right to decide whether a man
may eat meat, any kind of food, and remain a good Christian.
"Yea, he shall be holden up." The meat eater shall be holden
up, shall be made to stand, in spite of the doubts and misgivings
of the weak brother, even though the weak brother cannot see how
it is possible that one permits himself such liberties and still can
remain a servant of Christ. Still he remains just that. Still
he stands, because he is made to stand. There is one who is able
to uphold the meat eater as well as the vegetarian. "For God is
able to make him stand." That God whom the weak brother trusts
to keep him in faith while eating vegetables is not shorn of His
power to save by the fact that one eats meat. That is a lesson
766 Sermon Study on Rom. 14: 1-9
which the weak Christian must never forget. Do not make your
own opinion, your own weakness, the divining rod in endeavoring
to locate the wellspring of saving faith. It is not the opinion and
judgment of man, least of all the weakness in faith of a fellow
Christian, that establishes the .Christianity of the meat eater, but
God and His grace, the same God and the same grace which makes
the vegetarian to stand.
Note again how tactfully the Apostle chooses his words in order
really to edify (v.19) both classes. While he addresses his ad-
monition primarily to the weak, he teaches at the same time a very
necessary lesson to the others in order to guard them against
sinful pride: cp.3a. They must constantly be aware that while
they confidently make full use of the liberty Christ has procured
for them, it is not their own valor and strength that keeps them
standing. It is the power of God alone. Hence, they should beware
of abusing their liberty. Cpo Rom.n: 20b; 14: 14-23; 1 Cor. 10: 12.
"One man esteemeth one day above another; another es-
teemeth every day alike. Let every man be fully persuaded in
his own mind. He that regardeth the day, regardeth it unto the
Lord, and he that regardeth not the day, to the Lord he doth not
regard it." Vv. 5, 6a. Just what do the terms esteem, XQrVOl,
and regard, QQOVEOl, mean? KQLVOl originally means to separate,
put aside; then, to choose, select; and because one selects that
which one approves, the word obtains the meaning to esteem,
approve. In this latter sense it is used in v. 5, as is proved by the
term