Paul devotes a total of thirty verses in his
foundational epistle to the relationship between fellowship and
individual conscience (see Rom. 14: 1-15: 7). The exact example
dealt with by the apostle may not seem particularly prevalent today,
but there are certainly analogous situations in the modern world
that this passage of Scripture has something to say to. Indeed, a
great many practical problems among Christians could be resolved by
simple consideration of these verses.
Two individuals are brought to our attention:
one is “weak in the faith” (Rom. 14: 1) and eats only “herbs”, while
the other “is assured that he may eat all things” (v2). Now the
latter is living in the good of apostolic teaching on this point,
“for every creature of God [is] good, and nothing [is] to be
rejected, being received with thanksgiving” (1 Tim. 4: 4).
Notwithstanding this, the one weak in the faith and not in the good
of apostolic teaching is to be accorded all the norms of practical
Christian fellowship. His over-sensitive conscience is not to be
made an issue.
Paul then lays down two important ground rules.
First, the one who is free to eat all things is not to despise the
brother who eats only herbs: “Let not him that eats make little of
him that eats not” (v3). Therefore, the one who is at liberty to do
certain things, and has no conscience about it, is not to look down
on another who does not have that liberty of conscience.
Second, the one who eats only herbs was not to
sit in judgment on the one who is free to eat all things: “let not
him that eats not judge him that eats: for God has received him”
(v3). Hence, the one who does not have liberty of conscience is not
to judge the one who has. Furthermore, the weak brother is not
excused from the responsibility placed on the one strong in the
faith in verse 1, for the weak brother
also has to accord all
the norms of practical Christian fellowship to his brother. Why?
Because God has received that brother.
It is not my business to lord it over what
another is doing as if I were his master, for “who art
thou that judgest the
servant of another? to his own master he stands or falls” (v4). The
Christian’s master is the Lord Jesus—“For none of us lives to
himself, and none dies to himself. For both if we should live, [it
is] to the Lord we live; and if we should die, [it is] to the Lord
we die” (vs. 7-9). Thus: “why judgest thou thy brother? or again,
thou, why dost thou make little of thy brother? for we shall all be
placed before the judgment-seat of God. For it is written,
I live, saith [the] Lord, that to me shall bow every knee, and every
tongue shall confess to God. So then each of us shall give an
account concerning himself to God” (vs. 10-12).
Instead of sitting in condemnation on a
weak brother, we are to see that we do not “put a stumbling-block or
a fall-trap” (v13) before him. In relation to eating only herbs,
Paul then brings in his own position and makes very clear that he
was not in agreement for he believed that there are no unclean foods
(see v14). However, he also said that “[it is] right not to eat
meat, nor drink wine, nor [do anything] in which thy brother
stumbles, or is offended, or is weak” (v21). Thus if my brother does
not have liberty of conscience it is right not do what will upset
him, even though I may have complete liberty myself. Note, however,
the Scriptures do
not say (though many seem to assume that they do), that the
brother without liberty of conscience can
demand that the
stronger brother conform to his idiosyncrasies. He has no such
right.
If there is coercion of a weaker brother
(perhaps through rational arguments without the heart being
persuaded), then very likely he will be made to stand on the faith
of another. Thus: “hast thou
faith? have [it] to thyself before God. Blessed [is] he who does not
judge himself in what he allows. But he that doubts, if he eat, is
condemned: because [it is] not of faith; but whatever [is] not of
faith is sin” (vs. 22-23). We may congratulate ourselves that we
have got everybody to ‘conform’ to our principles but in so doing we
have made a fellow-brother a sinner! We are not walking in love (see
Eph. 5: 1-2).
The matter does not end there for the apostle’s
argument passes over into the next chapter (indeed, this is a
striking example of how the chapter breaks owe nothing to the Spirit
of God). In verses 1 and 2 of chapter 15, he sums up the general
principle, and then uses Christ as the great exemplar in verse 3:
“But we ought, we that are strong, to bear the infirmities of the weak,
and not to please ourselves. Let each one of us please his neighbour
with a view to what is good, to edification. For the Christ also did
not please himself; but according as it is written, The reproaches
of them that reproach thee have fallen upon me”. We are to be
“like-minded one toward another, according to Christ Jesus” (v5). In
so doing we shall be able to “receive” each other “as the Christ
also has received you” (v7)—although not ‘into fellowship’ in a
formal sense (as often thought), for the Romans were not in separate
assemblies. The true sense is practical acceptance of each other. We
may have nominal fellowship but what the apostle is after here is
receiving each other “to [the] glory of God” (v7). That is a stiff
test, but it is what expected. The grand objective of course is
“that ye may with
one accord, with
one mouth, glorify the
God and Father of our Lord Jesus Christ” (v6, my emphasis). May we
all take the time to ponder these matters—we desperately need them
in a day of increasing fragmentation.
