DEALING WITH THE WEAK IN FAITH Romans
14
Dr. Jerry A. Collins
Everyone comes into God’s
household from varying degrees of religious backgrounds, Bible knowledge and
spiritual input. There are definitely spiritual infants, spiritual children,
spiritual adolescence, spiritual adults and the spiritually mature. These
varying vantage points must be considered as we begin to invite one another
into each other’s lives. Our discipling obligations to one another begin
immediately. This requires negotiating the entry points and pathways of one
another into this entity called Gods household. So
what must we do? How do we nurture this interconnected family relationship?
What must govern our action and how should we embrace one another?
ACCEPT BOTH WEAK AND STRONG BECAUSE THEY ARE ACCEPTED
BY GOD
Verse 1: Christianity is filled with all kinds of people and
mutual acceptance is the fundamental starting point for this household to grow up.
Now accept the one who is weak in
faith. It begins by understanding
the implications of our Christian liberty. A person of weak faith is one who does not fully grasp his personal
freedom in Christ in regard to mere earthly things, like alcohol, cards, music,
meat tators or veggies, clothing, haircuts etc. They
will then tend to become more traditional, pharisaical, judgmental, and fundamental
until and if they can ever sort out true Christian liberty we have in
non-moral, merely earthly concerns. The strong in faith should take by the hand accept the weak
in faith.
PT—The weakness in
faith is not defined as moral disobedience. Moral weakness is to be addressed
for sure and that with discipline as both Paul and Christ taught (Matthew 18:15-18;
1 Corinthians 5; Galatians 6:1-6). The weakness here is immaturity, weak in
faith, not weak in morality. The context for the weak here may be the need to be welcomed
to the Lord’s Supper regardless of their personal scruples about certain foods.
In other words, you need to grow up in these matters. Entire denominations and
local churches have been constructed around maintaining the weaker brother. And
why do this?
—but not for the purpose of passing judgment on his
opinions. Paul here refers to
conclusions drawn from a person’s own thought processes, his opinions or reasoning’s, rather than those drawn directly from
God’s Word. Immature Christians who sincerely want to follow Christ, but do not
have much knowledge or understanding, will often become more conservative.
Conservatism is not maturity. It’s the response of weak faith, but in non moral areas. A conservative thinks within
a box that brings chaos into order, but everything outside of the box is wrong.
They are what Jesus later called “old wineskins.”
Verse 2: The problem of differing opinions about foods is
the first question that Paul brings forward.
One person has faith that he may eat
all things, but he who is weak eats vegetables only. For some reason this Christian believed that he
would please God more by not eating meat than by eating it (or maybe wearing
this, not playing that, not going there or…) He was wrong. God had not
forbidden Christians from eating any food.
For everything created by God is good (by nature), and nothing is to be rejected if it is received with gratitude (1 Timothy 4:3-4).
Eating food is an amoral matter.
PT—So, here is
the vegetarian issue. One says we were not made to eat meat. I have given you every
plant yielding seed that is on the surface of all the earth, and every tree
which has fruit yielding seed; it shall be food for you (Genesis 1:29). Other
says no we can eat anything. Every moving thing that is alive shall be food for
you; I give all to you, as I gave the green plant (Genesis 9:3). Yes, but
that was after the fall and clearly not Gods ideal. Yes, but Jesus says in Mark
7 that no food is unclean. Yes, but in millennium we will only eat vegetables.
On it goes! In the new church age dispensation, there would be no unclean food
(Acts 10:15; Romans 14:14; Galatians 2:11-17; Colossians 2:20-22). It is
important to understand that not everyone in body of Christ will have your
convictions.
Verse 3: For those
who are not weak in the faith, they must not scorn those who are. The one who eats (meat tators and veggies)
is not to regard with contempt (spite, utter disregard) the one who does not eat.
If the person who eats looks down on
the person who doesn’t eat, he has not accepted him (taken by the hand) in a
truly Christian manner. But conversely, the person who doesn’t eat should not
adopt a judgmental attitude toward the person who eats. And the one who does not eat is not to judge (make
pronouncement about) the one who
eats. The scrupulous Christian must not censure (whether verbally or in
his heart) the brother who does not share his scruples. Why? For God has accepted him in the
sense that God has made him his companion and taken him by the hand. They must not refuse to accept someone whom
God has accepted. To refuse whom God has accepted is placing oneself as judge.
Verse 4: So, the logical question for both groups, who are you to judge the servant of
another? Notice the switch in
emphasis—from bother to servant. From ID to me to ID to God. It is arrogant overreaching if a believer
imagines he can pass judgment on a fellow Christian who, in fact, is God’s
house servant. Only his master has that right. Thus, to judge a fellow Christians preferences was to usurp the prerogative
of the Lord of the Christian household.
—To his own master he stands or falls; and he will
stand, for the Lord is able to make him stand. It’s the Lord of the
house servant who ultimately approves or disapproves of his conduct that
matters. The typical scrupulous Christian would be tempted to think that his
less scrupulous brother would surely fall into sin—that even if a particular
matter is not in itself wrong, it can easily lead to doing what is actually
wrong, so God would ultimately disapprove of his conduct. But Paul here denies
this censorious conclusion. On the contrary, Paul insists that he shall be
enabled to stand. That by relying on God’s strength this enabling will be
granted so that this brother avoids sin in living out his Christian freedom. The
scrupulous (weak) brother is underestimating God’s power on behalf of his more
confident brother.
Verse 5: So what about in regard to
special days? Differences about the religious importance of certain days were
potentially more disruptive than differences about diet. One person regards one day above another, another regards every day
alike. So it could it be making judgments
about the significance of or relevance of or necessity of the Sabbath/Sunday
debate, Jewish festive days, but may include other holy days like good Friday. Again which position held is irrelevant. The important question was not whether such
scruples about special days were correct or not but each person must be fully convinced in his own mind. To
be inclined or persuaded, in your own mind that this is what you must do. Paul
will not forbid the observance itself, but he wants believers to undertake them
only out of deep conviction.
An Application— Understand, we are to make judgments. But we are not
to judge people in the sense of giving them justice or punishment (an eye
for an eye —Matthew 5:38-39). That’s only for God (Romans 12:9) and government
(Romans 13:1-5). We should also not judge based on arbitrary standards we
create (Matthew 7:1). But we are to judge in the sense of having moral
discernment. Every moral command in the Bible assumes we have moral
discernment. Jesus said, on your own initiative judge what is right (Luke
12:57), and to judge with righteous judgment (John 7:24). So, although
we are not to use our standard of measure to punish people
we are to take our own initiative to judge, in the sense of discerning
right and wrong, making moral decisions with a righteous standard of
measure. Every believer’s
connection to God in Christ is the reason we must accept each other’s
preferences.
THE WEAK AND STRONG BOTH
BELONG TO CHRIST
Verse 6: Assuming that the conviction is deeply held, the
observance of certain days, or the non-observance of certain days, will be a
matter of conscience before the Lord. He
who observes the day, observes it for the Lord. Thus
both observance and non-observance should be seen as part of one’s individual
relationship to God. And he who eats, does so for the Lord, for he gives
thanks to God; and he who eats not, for the Lord he does not eat. The one who observes the
day observes it with a desire to please the Lord, while the non-observer feels
his relationship to God does not require this observance. In other words, the
non-observer (i.e., the strong Christian) is expressing his Christian liberty
in not observing the day.
—and gives thanks to God. This is demonstrated by the fact that he too gives
God thanks for what he does eat. He could hardly do so if he felt that he was
eating what he should not have been eating. Thus the
thankfulness of both parties attests to their God-consciousness in what they
choose to eat or not to eat. Our convictions should be oriented toward pleasing
God. This vertical focus on our preferences makes them a matter of one’s
personal interest to please God. Once that focus becomes horizontal, then those
preferences are weaponized to judge one another. The exact opposite of God’s
desire for us.
Verses 7-8: So we do not to
pass judgment on each other in matters of personal opinion. For not one of us lives for himself, and not one dies for himself.
The believer’s experience is inextricably related to the Lord to whom the
believer belongs. For if we live, we
live for the Lord, or if we die, we die for the Lord. If all of this is taken seriously, it is
manifest that whether we live or die,
we are the Lord’s. It’s inescapable that we are the Lord’s and
that we cannot avoid our connection with Him in whatever we do. No believer should live to please himself alone,
but should live to please the Lord. Our whole existence this side of the grave
and the other, in life and in death, should express our commitment to please
the Lord (Philippians 1:20; 2 Corinthians
5:9).
Verse 9: As believers we are indeed the Lord’s (v 8),
but the broader fact is that Christ both died as well as rose and lived to be
everybody’s Lord, whether they are dead or living. For to this
end Christ died and lived again, that He might be Lord of both the dead and the
living. This is the big picture. Jesus Christ also lived, died, and lives again. By undergoing death, He
obtained lordship over the dead, and by rising and living, He obtained lordship
over the living. Consequently, He is Lord
of both those who have died and those who are still alive. He is the Judge
because of this, and we are not. It’s
interesting that Christ is declared Lord of both the dead and the living. That
assumes that the dead still exist as the same individuals they were when they
were living. Christ would not be Lord over those who did not exist.
An Application— Ultimately, everyone is accountable to Christ as the
judge. He will judge the unbeliever and believer. He will judge the dead and
the living. So, orient your life vertically so that you check in with Him as to
how you are doing and what you are doing. Don’t usurp His prerogative by being
scornful or censoring—practicing a sort of Christian cancel culture due to your
preferences. Besides, as fellow believers we are all accountable to God for the
use/misuse of our preferences. It’s serious to think that believers feel
justified judging one another this way. You are accountable for this.
THE WEAK AND STRONG WILL BE JUDGED
BY GOD
Verse 10: Since Jesus is Lord both of the dead and the
living, what business do believers have judging a Christian brother, or
alternatively, scorning a Christian brother? But you, why do you judge your brother? Or you again, why do you
regard your brother with contempt?
Both the critical weaker brother and
the scorning stronger brother are guilty of the same offense, namely, judging
prematurely and unwarrantedly. Since Jesus is Lord by virtue of both His death and
resurrection, He alone has that prerogative. It follows we have no right to
either judge or scorn our fellow servant. This is all the truer since we too will all stand before the judgment seat
of God to give an account (1 Corinthians
3:12-15; 4:1-5; 2 Timothy 2:12, 15; 4:6-8; 1 John 2:28; 4:17-19). That levels the playing field. Focus on your
judgment then, before Christ.
Verse 11: For it is
written. Here is scriptural proof that all believers must
give an accounting to God. For this purpose, he draws upon Isaiah 45:23. “As I live, says the Lord, every knee
shall bow to Me, and every tongue shall give praise to God.” Everyone will bow in judgment before the Son of
God (Isaiah
45:23; 49:13; cf. Philippians 2:10-11). Christians
will do so at the Judgment Seat of Christ following the Rapture (Luke 14:14; 1 Thessalonians 4:13-17; 1 Corinthians 4:5; 2 Timothy 4:8; Revelation
22:12). Old Testament saints will do so at the Second Coming (Isaiah 26:19; Daniel 12:2). Unbelievers will do so at the Great
White Throne judgment at the end of the Millennium (Revelation
20:11-15). God has set aside this time of evaluation for every
living being—even us.
Verse 12: So then each one of us will give an account of
himself to God. Individual believers should get out of the
business of either judging or scorning their fellow servant’s preferences, since
those we judge or scorn, as well as ourselves, are subject to a final
accounting to be rendered to God. We all have the personal
responsibility to give an account of ourselves including our convictions to
Christ. We will not answer for our fellow Christians, but for ourselves. Christianity
is first an individual thing while simultaneously interacting within household,
a collection of individuals, but never a community.
Verse 13: Therefore, let
us not judge one another anymore. The implication is rather than passing judgment on
one another, we should be seriously concerned that we ourselves not incur
judgment at the Judgment Seat of Christ. Believers,
Paul says, should focus their judgmental capacity on their own conduct, in this
case about judging preferences, and determine whether or not it is harmful to
their Christian brother. But rather
determine this—not to put an obstacle or a stumbling block in a brother’s way. That
means that their conduct should not create an impediment for their fellow
Christians. We are neither to “trip up” our brother, nor cause him to be
“ensnared”. Many see a stumbling
block as additionally causing, or leading to, sin. “What leads to sin” seems to
be undeterminable and not a good basis for the Christian lifestyle. The
illustrations in the passage are about eating or not eating certain foods or
honoring certain days. It has nothing to do with what it will lead to. It’s
about not doing something a weaker brother is already not doing, because he
considers it unclean.
DON’T LET YOUR LIBERTY BE THE CAUSE FOR TRIPPING
OTHERS
Verse 14: But
there is also this. The concern for
the sensitivities of others that he urges does not involve submission to their
principles. The goal is to have weaker brothers become strong ones, not remain
weak. To make this point he starts with himself. I know and am convinced in the Lord Jesus that nothing is unclean
in itself. In saying this,
Paul fortifies the strong in faith by assuring them he holds their view of
things. This assurance, he affirms, is in the Lord Jesus carrying the
Lord’s approval. That there is
nothing unclean of itself refers to what may be called the mundane, ordinary,
things of human life. Violations of God’s moral law are not in view. Instead,
Paul is thinking of the matters previously referred, i.e., negative restrictions
pertaining to foods and observance of special days (v 2, 5). None of the
actions forbidden in these activities can be considered inherently defiling.
However,
to him who thinks anything to be
unclean, to him it is unclean. Whatever uncleanness there may be lies in the
perception of the individual. Thus, to a person who considers something to be
unclean, it is actually unclean for that person. If such a person does not
share Paul’s knowledge and conviction, his freedom in the Lord Jesus is
inhibited. Paul is talking about neutral things – like food, alcohol,
drugs, houses, cars, etc. What we do with those things may, of course, be good
or bad. But Paul adds the idea that things become sinful (unclean)
if we think they are sinful. What is fascinating about that is, thinking
about something a certain way makes it unclean.
Verse 15: But where
such inhibitions exist, the strong believer must be fully sensitive to them. He
cannot simply run roughshod over the feelings of his weaker brother. For if because of food your brother is
hurt, you are no longer walking according to love. To do that is to stop walking in love and to
live selfishly. Do not destroy with
your food him for whom Christ died. The cost of such conduct could be that he would ruin, abolish, or cause
that person to perish in temporal judgment or under God’s discipline, or loss
of reward, who is in fact an individual for whom Christ died. Love demands that
this consequence be avoided. Ruin is the opposite of edification. If a believer
is led to violate his own conscience, he has actually sinned against God (James
4:17).
Verse 16: Therefore, do
not let what is for you a good thing be spoken of as evil. The way I’m to do that is to abstain from a good
thing when it is a stumbling block could trip him up or ensnare his life in may
bring him to personal and spiritual ruin as a weaker believer.
PT—Suppose I
enjoy a glass of wine, or shoot guns and hunt animals, or play cards, or own
such and such automobile or… but my [less mature] Christian brother thinks it
is sinful. The way I am to avoid him speaking evil about my glass of wine is to
not drink wine in his presence or tell hunting stories in his presence or put
these in his/her face, since he believes it is unclean. We must not flaunt our freedom
because it can be an occasion for another’s temptation to act without a clear
conscience making him accountable to God. We must relate in such a way that
they then live as such to gain reward in heaven.
Verse 17: For the
kingdom of God is not eating and drinking, but righteousness and peace and joy
in the Holy Spirit. This is a stupid and uninformed attitude to have
because the Kingdom of God is not like this. The total sum and substance of the
kingdom of God, the realm of God’s rule, is about righteousness, upright
living, and peace, harmony, and joy in the Holy Spirit. The primary issues in the lives of dedicated
Christians should not be external amoral practices, but the great spiritual
qualities that the Holy Spirit seeks to produce in them. These are the essentials for Christian fellowship and
harmony. The Fruit of the Spirit. This must be the emphasis we pace on the life
of Christs body rather then forcing our own lifestyle
upon one another. Once again we are challenged to
conduct our lives from heavens point of view.
Verse 18: For he who in
this way serves Christ is acceptable to God and approved by men. Actually,
stressing these kingdom graces is serving Christ. Did you ever consider that
containing your Christian liberty is a way in which you serve Christ? This kind
of thing is very pleasing to God and in contrast to our liberty being evil
spoken of—it actually is viewed favorably by others. We win their approval.
How? They realize what is more or less important in our walk with God. The
righteous use of our Christian liberty becomes a teaching tool for those who
need to mature and grow up. You can take the lead by how you adjust and engage
with the weaker in faith so you do not contribute to their sinning.
Verse 19: So then we pursue the things which make for peace and the
building up of one another. Remember it is about edifying one another not bringing
ruin to each other. Make every effort to pursue peace and to build up one
another. It is not peace at any price. It’s not accepting doctrinal error. But
my focus is on the other person, not on the enjoyment of my Christian liberty. For the strong this might be foregoing some
legitimate amoral practice in my weaker brother’s presence. For the weak it could be refraining from verbal criticism and
judgmental thinking as to the liberty my stronger brother enjoys.
Verse 20-21: Do not tear
down the work of God for the sake of food. All things indeed are clean, but
they are evil for the man who eats and gives offense. Even though God permits eating of all foods, He does
not sanction eating that causes spiritual issues of
conscience for someone else. This destroys the very work God is doing in
building up His church. We actually are counter-productive when we insist on
our liberty when it trips others spiritually. It is good not to eat meat or to drink wine, or to do anything by
which your brother stumbles. The reason meat or wine or anything else
should be put aside is because the weaker are not convinced that their faith in
Christ allows them to do a particular thing yet. So
the strong must abstain because their example might lead one to indulge and so
to violate his conscience. Then the stronger in faith is accountable to God for
misuse of his or her liberty.
DO ONLY WHAT YOUR CONSCIENCE ALLOWS YOU TO DO
Verse 22: The faith
which you have, have as your own conviction before God. Happy is he who does
not condemn himself in what he approves.
Don’t spend your life telling others your stance on secondary issues as if your
weakness of faith is God’s standard, and then try and force your convictions on
another. A strong believer can also be happy in his private enjoyment because
he knows that neither is he violating God’s will, nor his weaker brother’s conscience.
Verse 23: However, he who doubts is condemned if he eats. The weak brother who eats something that he
believes he should not eat stands condemned by his own conscience and by God. If a person does what he believes to be wrong,
even though it is not wrong in itself, it becomes sin for him. Because
his eating is not from faith; and whatever is not from faith is sin. He has violated what he believes to be God’s will.
His action has become an act of rebellion against God for him. The point is, we
do not want to manage the affairs of God’s household without regard for the
spiritual growth and maturity required by God for his family. Judging
preferences rather than moral biblical responsibilities is unacceptable.
So What?
Here are five considerations to keep in mind about
being a stumbling block:
1. If someone is saying
this is wrong because of what it might lead to, that is not a basis for being a
stumbling block.
2. If someone objects to
it because it might offend others, then it is not a stumbling block to him. He
should point out who this is a stumbling block for, and that person should be
consulted to see if indeed your action is a stumbling block.
3. If someone says the
action does cause him to stumble (like alcohol around an alcoholic), then: It
is good not to eat meat or to drink wine, or to do anything by which your
brother stumbles (14:21).
4. We must always live
according to our faith at the moment, whatever is not from faith is sin (14:23).
If we don’t live by our faith, then our faith is not real.
5. Living by our faith
does not mean we leave our faith as is. We should continually examine our faith
to see if it is true to the Word of God. Then adjust as we learn more about our
Christian liberty.