Chapter # 14 Paragraph # 2 Study # 1
April 11, 2021
Humble, Texas
(114)
1769 KJV Translation:
13 Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in [
his] brother's way.
14 I know, and am persuaded by the Lord Jesus, that [
there is] nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him [
it is] unclean.
15 But if thy brother be grieved with [
thy] meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died.
16 Let not then your good be evil spoken of:
17 For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.
18 For he that in these things serveth Christ [
is] acceptable to God, and approved of men.
19 Let us therefore follow after the things which make for peace, and things wherewith one may edify another.
20 For meat destroy not the work of God. All things indeed [
are] pure; but [
it is] evil for that man who eateth with offence.
21 [
It is] good neither to eat flesh, nor to drink wine, nor [
any thing] whereby thy brother stumbleth, or is offended, or is made weak.
22 Hast thou faith? have [
it] to thyself before God. Happy [
is] he that condemneth not himself in that thing which he alloweth.
23 And he that doubteth is damned if he eat, because [
he eateth] not of faith: for whatsoever [
is] not of faith is sin.
1901 ASV Translation:
13 Let us not therefore judge one another any more: but judge ye this rather, that no man put a stumblingblock in his brother's way, or an occasion of falling.
14 I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself: save that to him who accounteth anything to be unclean, to him it is unclean.
15 For if because of meat thy brother is grieved, thou walkest no longer in love. Destroy not with thy meat him for whom Christ died.
16 Let not then your good be evil spoken of:
17 for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.
18 For he that herein serveth Christ is well-pleasing to God, and approved of men.
19 So then let us follow after things which make for peace, and things whereby we may edify one another.
20 Overthrow not for meat's sake the work of God. All things indeed are clean; howbeit it is evil for that man who eateth with offence.
21 It is good not to eat flesh, nor to drink wine, nor [to do anything] whereby thy brother stumbleth.
22 The faith which thou hast, have thou to thyself before God. Happy is he that judgeth not himself in that which he approveth.
23 But he that doubteth is condemned if he eat, because [he eateth] not of faith; and whatsoever is not of faith is sin.
- I. Paul's Alternative Exhortation.
- A. He calls for a cessation of "judging one another".
- 1. This "call" is a present tense subjunctive: it means that we are in the habit of "judging" and the habit needs to be broken so that "we should no longer be judging one another".
- 2. In this call, the focus is upon the chosen activity of those diseased in The Faith.
- a. This is the activity identified in 14:3 as the choice of those Paul says are "diseased" in The Faith (14:2).
- b. This is the activity which is described as "completely out of line" in 14:4.
- c. This type of activity is "knee-jerk" for legalists because they are so fixated upon "Law" that they automatically "make judgments" on a constant basis; judgmentalism is automatic to anyone whose relationship to God is ruled by dietary and memorial considerations.
- 3. However...
- a. In 14:5 this same word choice is used to summons both groups identified as failing their brothers to "make judgments" so as to be "convinced in his/her own mind".
- 1) This use of this verb to apply to both groups signals the fact that "making judgments" is not simply the reaction of "the diseased"; it is an integral aspect of all of life because "making judgments" is at the root of all consequential decisions. It is functionally impossible to make decisions about what to do in the circumstances of one's life without "making judgments": "decisions" and "judgments" are one and the same.
- 2) This "summons" in 14:5 is very much like the "summons" in our present text: "make judgments" regarding what actions to take.
- 3) But, rather than "judging one another", the activity of making judgments has to do with "making judgments" regarding the way one's choices affect his/her brother/sister in the Lord.
- b. Though the word choice is initially that involved with correcting the "diseased in The Faith", the present instruction is primarily directed toward those who have a good grip on the true content of "The Faith".
- 1) By this means of expression, Paul pulls both groups into his "instructions".
- a) Those that have been "judging" those who have freedom in The Faith are to cease.
- b) But those that have been "looking in contempt upon their 'diseased' brethren" are to "determine (i.e., "make a determination about") this: to not put a stumbling block before a brother".
- 2) By this means of expression, Paul also maintains the "right" (indeed, the "necessity) of a fellow believer to act in accord with his/her own conscience.
- 4. This summons is to shift the focus of "judgment" away from its present "object" to a new object: the fellow believer's well being.
- a. In all issues of personal "conviction", it is incumbent upon all believers to consider first the well being of their fellow believer.
- 1) Actually, it is in all issues of "Life" that it is incumbent upon all believers to consider first the well being of the fellow believer.
- 2) But the focus in this present text has been narrowed to do with "conscience" issues.
- b. At issue in all choices (judgments), it is not the "issue" involved that is to be the deciding factor; it is the well-being of the fellow believer that is "at issue".
- B. He calls for making judgments in line with the fellow believer's best interests.
- 1. There are two words used in regard to the decision to be made.
- a. The first word is translated "obstacle".
- b. The second word is translated "stumbling block".
- 2. The first word is used rarely in the New Testament (six uses altogether), but Paul uses it four times in Romans.
- a. In the first two uses in Romans, Paul says that God put an occasion for stumbling before Israel (9:32-33).
- 1) In this case, the issue was a "teaching" that put "faith" ahead of "works" so that those were "stumbled" who refused "faith" in favor of "works". It is impossible to teach "truth" and not "put a stumbling block" before those who reject that truth.
- 2) In this case, the "occasion for stumbling" was absolutely necessary as it was at the very root of Love and Truth: How is a man justified before God? Pride says, "by my works"; humility says "only by faith in Christ as our Great High Priest" [Note Romans 3:27 where Paul says "faith" eliminates "boasting" as well as the pride that drives it].
- b. In our current text where the last two uses are found, Paul says that all of us who believe should back away from placing an "occasion for stumbling" before our fellow believer.
- 1) The larger context makes this a matter of dealing with issues that have no external basis for morality in and of themselves.
- 2) This means that, in actual doctrine, there is no basis for the decisions being made.
- 3) When this is the case, no one should deliberately put an occasion for stumbling before his/her fellow believer.
- c. This word means, then, "something that will cause a person to make decisions that will ultimately destroy them". This cannot happen whenever a "believer" is firmly committed to maintaining a clear conscience; it can only happen when a person is easily influenced to go against his/her conscience. Thus, Paul's concern is not for the persons who are in a "guilt-free" relationship with God; it is only for the diseased who are insecure about their "relationship" with God. The "disease" creates the "insecurity".
- 3. The second word is only used in the New Testament in 13 texts, but Paul also used it four times in Romans.
- a. This second word is used when someone is so antagonized by something that a "stumbling block" is in place and it is effective in bringing about the fall of the antagonized.
- 1) In 9:33 Paul again quotes from the Old Testament about how God planned to place such a matter of antagonism before Israel.
- 2) In 11:9 Paul quotes David as praying that "their table" will cause them to stumble and fall into wrath.
- b. This second word, then, is focused upon the "antagonism" that is involved.
- 1) This is a key issue: often the "convinced" are not really convinced so that a "brother's" example creates "antagonism" and all subsequent (bad) choices.
- 2) This means that we are to be aware of how our example will affect those who witness it -- both those susceptible to violating their consciences as well as those who are susceptible to getting angry with those who set what is considered to be a bad example before others.
- 3) This means, as a "bottom line", that the "diseased", by their dangerous condition, control what is to be done by others who "know better" [Note 1 Corinthians 10:29]. This, then, boils down to the question of why should those who are ignorant get to be the ones who set the agenda? But, this is only in the area of unspecified action; all other actions are set by the revelation of God. This is only a "problem" for those who hate to have others get to determine what "I" can do.
- c. In our larger context, since the issues involved are matters of no real significance, one is not supposed to "antagonize" his/her fellow believer.
- 1) Since the issues are "of no real consequence", there is no "Life" benefits associated with them.
- 2) With no "Life" benefits associated, the activity ought to be easily set aside.
- 4. The two words used together mean that, in the case of a situation as described in Romans 14, the believer is to "judge" this: make the fellow believer's best interests your interest.