ROMANS FOURTEEN by Uriah Smith

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Apr 20, 1876

FromThe Review and Herald, Review and Herald, Vol. 47, No. 16.

ROMANS FOURTEEN.

By Uriah Smith

As several correspondents have written for light on the 14th chapter of Romans, we offer the following brief comments upon the chapter, as an answer to them all. And first of all we give the introductory remarks of Dr. Clarke in his notes on Romans, they set forth so concisely the subject upon which the apostle is treating in this chapter:—

“It seems very likely, from this and the following chapter, that there were considerable misunderstandings between the Jewish and Gentile Christians at Rome, relative to certain customs which were sacredly observed by the one and disregarded by the other. The principal subject of dispute was concerning meats and days. The converted Jew, retaining a veneration for the law of Moses, abstained from certain meats, and was observant of certain days; while the converted Gentile, understanding that the Christian religion laid him under no obligations to such ceremonial points, had no regard to either.

“It appears, farther, that mutual censures and uncharitable judgments prevailed among them, and that brotherly love and mutual forbearance did not generally prevail. The apostle, in this part of his epistle, exhorts that in such things, not essential to religion, and in which both parties, in their different way of thinking, might have an honest meaning and serious regard to God, difference of sentiments might not hinder Christian fellowship and love; but that they would mutually forbear each other, make candid allowance, and especially not carry their gospel liberty so far as to prejudice a weak brother, a Jewish Christian, against the gospel itself and tempt him to renounce Christianity. His rules and exhortations are still of great use, and happy would the Christian world be if they were more generally practiced. See Dr. Taylor, who farther remarks, that it is probable St. Paul learned all these particulars from Aquila and Priscilla, who were lately come from Rome. Acts 18 : 2, 3, and with whom the apostle was familiar for a considerable time. This is very likely, as there is no evidence that he had any other intercourse with the Church at Rome.”

VERSE 1. Him that is weak in the faith receive ye, but not to doubtful disputations.

Some of the Jews were doubtless very slow to realize the full extent and nature of the change that took place, when the Mosaic economy gave place to the gospel; and still regarding distinctions in meats and days as essential to salvation, might well be considered weak in the new faith.

But you, Gentiles, who pay no regard to these things, are to “receive” such; associate with them, take them into your fellowship; but when there do not enter into religious altercations over these points on which their consciences are yet tender. The word “doubtful” means rather, “discriminating,” and seems to refer to discussions involving nice points of distinction.

VERSE 2. For one believeth that he may eat all things: another, who is weak, eateth herbs. 3. Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth; for God hath received him.

One, the Gentile, believes that whatsoever is wholesome and nourishing, whether herbs or flesh, may be used by Christians with no violence to the conscience. Another, the Jew, not yet free from the influence of early training and views, regards these distinctions as still in force, and when in a Gentile community, like the Jews in Rome, for fear of being defiled, abstains from meat entirely, and lives on herbs or vegetables. Now, Gentiles, you must not despise this brother with his weak conscience, because he eateth not such things as you eat, and you, Jews, must not judge and discriminate against the Gentiles who eat such things as you will not, as though they were unsound in the faith. They both have an honest regard for God, and God receives them.

VERSE 3. 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.

Who has the right to condemn the servant of another man, in things pertaining to his own master? If the master is satisfied with him, that is sufficient. To him he stands or falls, not to you. And these persons being sincere, God shall make them stand, or guard them from error on any point essential to their salvation. Let these honest, though over-scrupulous, persons still remain in the church.

VERSE 4. One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. 5. 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. He that eateth, eateth to the Lord; for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.

The days here referred to, are such as are included in the subject upon which Paul is treating in this chapter, which is the Jewish ceremonial law. Connected with this were three festivals and seven yearly sabbaths. This has no reference whatever to the weekly Sabbath, which is an institution of another nature entirely. Associated with the ceremonial regulations in regard to eating, some still continued to observe these festival days. Let every man, says Paul, be fully persuaded in regard to observing these festivals, or not observing them. Do not condemn a man for what is indifferent in itself. Those who regard the festival day, design, though with mistaken sincerity, to honor God by so doing. And those who regard it not, as not now required, are equally sincere before God. God accepts both, and they should consequently bear with each other.

But some may say that the weekly Sabbath must be included; for it says “every day.” We answer that the expression “every day,” no more includes the Sabbath here, than it does in Ex. 16, where the same expression occurs, and the Sabbath is excepted. The Lord said, “And the people shall go out and gather a certain rate [of manna] every day, that I may prove them whether they will walk in my law or no.” Verse 4. Yet there was none to be given on the Sabbath, and when the people went out for it on that day the Lord rebuked them, and said, “How long refuse ye to keep my commandments and my laws?”

VERSE 7. For none of us liveth to himself, and no man dieth to himself. 8. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s.

“Greek writers,” says Dr. Clarke, “use the phrase, living to one’s self, to signify acting according to one’s own judgment, following one’s own opinion.” We are not to carry our own views and opinions into practice, as though everything in this world was concentrated upon ourselves, and there were no others to whom we should pay some deference, and make some concessions. And no man dieth to himself. Either in life or death we are not isolated beings, but parts of the great human family, and are to give our account at last to the Lord.

VERSE 9. For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.

By his death and resurrection Christ is shown to be the Lord both of the dead and the living. And from this it is evident that we are not our own, but in life and death are the Lord’s.

VERSE 10. But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ. 11. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. 12. So then every one of us shall give account of himself to God. 13. Let us not therefore judge one another any more; but judge this rather, that no man put a stumbling-block or an occasion to fall in his brother’s way.

Why dost thou, Jew, judge thy brother, Gentile? And why dost thou, Gentile, set at nought thy brother, Jew? Heylin on this verse says, “The superstitious are prone to judge, and those who are not superstitious are prone to despise.” We must all be judged by our Master in Heaven. Let us not therefore judge one another, only be careful not to put a stumbling-block in another’s way.

VERSE 14. I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself; but to him that esteemeth anything to be unclean, to him it is unclean.

A strong declaration that the distinction of clean and unclean does not hold in this dispensation. But if any one thinks that this distinction is to be observed, and then overrides it, he is just as guilty as though it did really exist, and he had disregarded it; for he violates his own conscience in this case, just as much as he would in the other.

VERSE 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.

If a brother whose conscience is not yet enlightened is grieved that you eat some things he considers unlawful, so much so that he cannot walk with you in your freedom, and is liable to stumble and fall in consequence, you are not charitable if you persist in your course. Better accommodate yourself to his prejudices until he is better informed. For the kingdom of God is not meat and drink. Your title to the kingdom will not be endangered if you don’t eat everything you have a right to eat, but refrain from some things to help the conscience of your weak brother.

VERSE 18. For he that in these things serveth Christ is acceptable to God, and approved of men.

To walk in the charitable manner the apostle here recommends, is rendering service to Christ, and is approved by all right minded men.

VERSE 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.

For such indifferent things as the observance of some of the obsolete distinctions of a ceremonial system that has passed away, destroy not the work of God, put not a stumbling-block in the way of one who is trying to serve God. But if you cannot bring yourself to see that those distinctions no longer exist, it is evil for you not to observe them, so long as you so feel.

VERSE 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.

This verse is simply another statement of the same general principles previously laid down. Don’t offend by your liberties, a weak brother.

VERSE 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.

Have you faith that it is lawful for you to eat all things, even though forbidden in the ceremonial law? are you “fully persuaded” that this is so? If you are among those who think differently, have this faith to yourself before God. But he must be miserable who allows himself to do those things for which his conscience upbraids and accuses him. He who eats, doubting the propriety of so doing, is condemned by so doing, for while he makes a distinction in his own conscience, in his practice, through false shame, base compliance, or perverted appetite, he makes none, and thus he comes under sin and condemnation.

This chapter lays down most excellent principles to govern the church in their Christian walk. U. S.