Put No Stumbling Block Before a Brother; the Kingdom of God Is Righteousness, Peace, and Joy (Romans 14:13–18)

Rom. 14:13. Therefore let us not judge one another anymore; but rather determine this—not to put a stumbling block or offense in a brother’s way..

“Since the Apostle has pointed to the Lord’s tribunal, he necessarily advises not to judge one another but to await that judgment,” says the blessed Theodoret. “Therefore let us not judge one another anymore”—he writes a commandment common to all, subjecting himself to it as well—a commandment common to all and touching all matters generally that we notice in others. Judgment, whoever it concerns or whatever it concerns, should have no place among us.

Therefore, do not occupy your mind with the affairs of others and do not weary your attention with them. To what then should you direct it? To considering how to conduct your own affairs so that you do not cause anyone to stumble. From the flow of the discourse it is clear that the Apostle determines here the way of outward conduct, and precisely regarding matters that are indifferent—things that can be done or not done, done one way or another. The general law is: conduct these matters so that you do not cause anyone to stumble and, consequently, that you edify all. And here the Apostle writes a general rule as well, though on the occasion of a particular case, and does not lose sight of it, as the following words show.

This is a second rule that has escaped our attention. It hardly occurs to anyone to think whether to stumble someone through this or that. The Apostle does not mean obvious sins and iniquities—these have no place among Christians, so completely that the very name of them be forgotten. But he means all other permissible deeds. Since by the manner of their performance one can cause stumbling, the Apostle says: watch, weigh these deeds and perform them so as not to cause stumbling. And yet almost no one thinks about this, and not only about this, but even about obvious sins and iniquities: shameless sin walks through our streets. The holy Chrysostom strongly argues against this carelessness: “Consider, what punishment shall we undergo if we cause our neighbors to stumble without any good purpose. If here, where the only error consisted in the untimeliness of reproofs (over eating and not eating), the Apostle forbids them, lest the brother stumble and fall; what shall we deserve when we cause a brother to stumble, having no intention at all to correct him? If to fail to preserve (the brother, to bring him no benefit) is a transgression, as is evident from the example of him who buried his talent in the ground, what shall we not bring upon ourselves by causing another to stumble? You will say: what then am I to do if he stumbles of himself, because he is weak? But it is precisely for this reason that you ought to endure all things. If he were strong, he would have no need of such care. But now, the weaker he is, the greater is the care he requires. Therefore, let us be concerned for him and support him in all cases. For we shall give account not only for our own sins, but also for that in which we have been a stumbling block to others. But if it is hard to answer even for our own sins, how shall we be saved when this responsibility also rests upon us? If you become the cause of the destruction of others, you will fall under heavier punishment than those whom you have brought to ruin. It is not so destructive to sin oneself as to draw others into sin besides oneself.”

Rom. 14:14. I know and am convinced in the Lord Jesus that nothing is unclean in itself; but to him who considers anything to be unclean, to him it is unclean..

“I know and am convinced”—I am fully convinced, convinced with deep and perfect conviction, but not of myself, not through my own reasoning did I arrive at this, but having been taught by Christ Jesus the Lord. He has implanted this conviction in me. The Apostles were not only enlightened once and for all, but were also taught by the Lord and the Holy Spirit in particulars. They had their own reasonings; but they knew with precision how to distinguish what was their own and what was from the Lord and the Spirit of God. That nothing of food be considered unclean was the Lord’s instruction. Having received it from the Lord, the Apostle communicated it to all, saying: “nothing is unclean in itself.” “Nothing is impure by nature; I was taught this by the Lord. He Himself has assured me of this; this is not the judgment of human reason,” says the holy Chrysostom. But it happens that one person, from certain thoughts, considers one thing unclean, and another person something else; in such a case, for him alone is it unclean. His thought that this or that food is unclean does not make the food unclean in itself or for others: it is unclean only for him, not in itself, but by his conviction; and as long as this conviction remains in him, it remains unclean for him. He defiles himself by partaking of it against the conviction of his conscience. The blessed Theodoret writes: “If someone, thinking that a certain food is unclean, partakes of it, then it is unclean not by nature (of the food) but because of the thought of the one eating.” One must first change the conviction, and then partake with a peaceful conscience; but nothing should be done against conscience, even if the conscience errs.

Whom had the Apostle in mind when he said this? Both the Jew, who had not yet been freed from the sense of obligation to observe the law concerning foods—and others, especially the Gentile, who, still thinking that an idol is something, fears lest he happen upon food sacrificed to an idol, in the thought that such foods have received a certain defilement from the idol; therefore he refrains not only from obviously sacrificed foods, but from any other food that could have come from idol sacrifice. The Apostle explains this in detail in his First Epistle to the Corinthians, in the 8th chapter. The expressions there and here are the same; therefore it must be supposed that the Apostle also had in mind similar cases here.

What then does the Apostle desire? Not to reproach, not to attack, not to seduce or compel such persons to partake of what they consider unclean: for otherwise they will act against their conscience, defile it, be subject to its accusations, and on account of that grieve. And not only this does the Apostle require, but also wise use of freedom in the consumption of food. This especially concerned foods sacrificed to idols. One person, being convinced that an idol is nothing and does not defile food, freely eats obviously sacrificed food everywhere—and it matters nothing to him. But another, not having such conviction, seduced only by his example, will begin to eat something of the kind; therefore will eat against his own conscience, defile it, and will afterwards grieve, tormented by it. The Apostle gave the rule—to use freedom concerning food cautiously, so as not otherwise to violate love for the brother.

Rom. 14:15. For if your brother is grieved because of your food, you are no longer walking in love. Do not destroy with your food the one for whom Christ died..

Whether you reproach your brother for distinguishing foods, or compel him to taste what he considers unclean, or seduce him by your example to do so—in any case you will cause grief to your brother and thereby violate brotherly love. But love is chief with us, while distinguishing foods is an indifferent matter. Is it wise to act thus? It is not only unwise, but impious. “You will say: why then not correct the brother so that he does not consider anything unclean? Why not use all your power to free him from this habit and opinion—of considering something defiled? I am afraid,” the Apostle answers, “lest I grieve him,” says the holy Chrysostom. Of course, it would be good to wean him from this; but for that the surest way is to change his convictions. To change them cannot be done by attacks and compulsions. Rather show the forbearance and caution of love; and it will set all things right. Living in the midst of those who relate freely to sacrifices and who at the same time embrace him with warm love, he will sooner waver in his convictions, and then entirely change them. Time with love will set all things right peacefully: neither disputes nor reproofs nor compulsions are necessary. They only spoil the matter and do not further it. “Do you see how much the Apostle cares about preserving love? For he knew that love can set all things right. And therefore he requires something greater from his listeners. Not only should you not,” he says, “drive them to extremity; but, if it should be necessary to show forbearance, not refuse even that,” says the holy Chrysostom.

“Do not destroy with your food the one for whom Christ died.”

See to what lengths folly in indifferent matters can go! to destroy a brother. How? By causing your brother to stumble, by compelling or seducing him to act against his conviction or conscience. The Apostle wrote this very thing to the Corinthians: “Take care lest this liberty of yours” (to relate freely to foods) “become a stumbling block to the weak. For if someone sees you who have understanding” (being convinced that an idol is nothing and does not defile food sacrificed to idols) “reclining in an idol’s temple, will not the conscience of him who is weak be emboldened to eat things sacrificed to idols?” (his conscience, remaining weak, not having convictions like yours, will consent, seduced by the example of your wisdom, to eat food sacrificed to an idol, holding in mind that it is defiled) “And the weak brother will perish by your knowledge, he for whom Christ died. And thus, sinning against the brethren and wounding their weak conscience, you sin against Christ.” (1 Cor. 8:9–12). This is exactly what these present words recall: “Do not destroy with your food the one for whom Christ died.” The holy Chrysostom sees such instructions here: “Will you not honor your brother as worthy of it, that through abstaining from food you might gain his salvation? Christ did not refuse to become his servant and to die, but you, for his salvation, do not agree to refrain from food? Although Christ knew that He would not win all, yet He performed His work and died for all. But you know that you are corrupting the most important thing through quarreling about food, and, despite that, you persist—you dishonor whom Christ recognized as worthy of such honor, you insult whom He loved? Christ died not only for the weak in faith but even for an enemy, but you, for the weak in faith, do not wish to abstain from food? Christ accomplished the greatest work, but you do not wish to do a small thing? He is Master, but you are brother.”

Rom. 14:16. Therefore do not let your good be spoken of as evil..

Whose “good”? That of those who have not bound themselves by any prejudices regarding foods. What is “your good”? Precisely this freedom from prejudices and the strength of faith that has raised him to this freedom. “The reproof contains praise. I praise,” says the Apostle, “the faith of the one who is free from prejudices, but I do not wish it to become a cause of harm and reproach,” says the blessed Theodoret. “Do not let it be spoken of as evil.” He does not have others in mind, but the very one who feels himself free from prejudices; do not permit yourself to use this freedom in such a way that it debases it and subjects it to condemnation. For if by your freedom you offend one and cause another to stumble, are you not justly subject to reproach for your folly, especially since from this the reproach can pass to your very faith, and from yours to faith in Christ in general? “You have perfection in faith: do not abuse your perfection and do not give occasion to reproach it. For if you, being perfect, destroy perfection, you have given occasion to reproach the good you possess. But you understand that our teaching is good and that it does not wish to be subject to reproach from unbelievers when they see schisms and scandals concerning food,” says the blessed Theophylact.

But “your good” can be understood as Christian faith in general, and “your” as referring to the Romans. Let yourselves not be subject to reproach for having accepted faith in Christ. What kind of faith is this, they will say, that teaches them to quarrel and contend over such trifles as the consumption of permitted foods? The holy Chrysostom understands it thus: “By the name of the good, the Apostle here means faith, or hope in future blessings, or perfect godliness. You not only do not help your brother,” says the Apostle, “but you cause the very doctrine, God’s grace and gift, to be reproached. When you quarrel, persist obstinately, grieve, tear apart the Church, reproach your brother, and treat him hostilely, then outsiders reproach the Church. And you not only do not correct, but do the very opposite. Your good consists in living in love, in brotherhood, in unity, in communion, peacefully and meekly.”

Rom. 14:17. For the kingdom of God is not food and drink, but righteousness and peace and joy in the Holy Spirit..

The kingdom of God is not acquired by eating one thing and not eating another, or by drinking one thing and not drinking another. Or—the kingdom of God does not consist in this, is not adorned by this, is not composed of this as its distinguishing mark. Or—those who have entered the kingdom of God are not glorified by this, and this is not the sign by which to know whether someone is in God’s kingdom or not. “Do not think that in this there is great advancement and that the kingdom of Heaven is acquired by this,” says the blessed Theodoret. “Do you really think this will be set down to your credit? And in another place he says the same: ‘Neither if we eat do we have abundance; nor if we do not eat are we diminished,’” (1 Cor. 8:8) says the apostle.

What then introduces into the kingdom? What are its blessings? What is the sign that someone belongs to its heirs? — “Righteousness, peace, and joy in the Holy Spirit.” “A virtuous life, peace with the brother, joy arising from harmony,” says the holy Chrysostom. “True righteousness in peace and love, harmony and diligence, from which godly gladness is born, win for us the kingdom,” says the blessed Theodoret. “Righteousness”—not only justification and the remission of sins, but inner righteousness that has cast out all wrongdoing from the heart and implanted in it right feeling and right thinking, from which come right speech and right action—in a word, holiness, ready for every good work and mighty to accomplish it. “Peace”—peaceful order within oneself, in thoughts and feelings, as a consequence of being freed from the passions that churn and agitate; peace, descending from above and overshadowing the soul with the feeling of God’s good will, kept by the consciousness that nothing wrong has been voluntarily allowed, and giving boldness to gaze joyfully upon the all-merciful God—and the peace of love with all the brethren, making all into one heart and enriching each with the feeling of the power of such a life as is composed of all lives bound together in peaceful union of heart. “Joy”—not some sensory joy, but one that is detached and detaches from all the sensory, not drawing one out of oneself as usual, but deepening one in oneself, for the reason that there the heart is given to taste gladdening blessings “which eye has not seen” (1 Cor. 2:9),—from the tasting of which flows continually a joy that cannot be purchased by anything else. Joy is inseparable from life; but true joy is found only in spiritual life, while soul-ish and sensory life have only fleeting joys, and always turbid and troubled. Spiritual life’s joy truly belongs to it inseparably, because this life dwells in nothing else but through union with the all-blessed God by His grace. The all-blessed God pours forth continual joy into the heart that is vitally united with Him by faith, love, and hope.

All this, moreover, is “in the Holy Spirit.” Although in the Apostle “in the Holy Spirit” stands in connection only with “joy,” yet in reality not only joy but peace and righteousness as well are only in the Holy Spirit. The Holy Spirit gives the powers needed for life and godliness, and therefore makes a person righteous. The Holy Spirit snatches our spirit from the grip of soul-ish and bodily passions and, dwelling in peace within, keeps it in peace with God and the brethren. The Holy Spirit also gives joy, immediately upon turning to God, in the form of a foretaste and an inducement, and after cleansing from passions, in the form of a steady or more or less steady tasting: for then the perceptible action of the grace of the Holy Spirit in the heart begins, with which spiritual sweetness is inseparable, and with this sweetness comes joy. From this it follows to conclude that righteousness, peace, and joy in their true meaning are found only in Christians; and among Christians, in those in whom the gift of grace has been kindled.

Rom. 14:18. For he who serves Christ in these things is acceptable to God and approved by men..

This is how to serve Christ the Lord! This is what is essential in Christianity! Not that you eat one thing and not eat another, or eat everything indiscriminately. This may play a role, but not as what is chief, but only as an appendage. But how can the Apostle say: you serve thus, and yet righteousness, peace, and especially joy are the fruit of the grace of the Holy Spirit? Grace is given; but what grace produces and bears fruit in us is the work not only of grace but also of our free will. Grace cooperates with our labor and zeal—and there is spiritual fruit. Strive after righteousness, and with the help of grace you will become righteous not outwardly but in your heart; labor over calming yourself within yourself and in your relations with God and men—and with the help of grace you will attain peace; joy will come as the inseparable consequence of righteousness and peace. Joy in the soul makes a person an encouragement to all with whom he enters into relations. And by it he serves the brethren, and through it also serves Christ the Lord.

Whoever serves the Lord thus will acquire two fruits, or achieve two goals: “will be ‘acceptable to God and approved by men.’ In Christ Jesus the point of departure is self-denial. And after yourself, who else remains? God and people; toward them is directed the activity of a person: he strives to please God and endeavors to be useful to people in all things. The Apostle says: do you wish to achieve this successfully and to perfection? Here is what you must arm yourself with: righteousness, peace, and joy—or first build these in your heart, and then you will be ‘acceptable to God and approved by men’ through this very thing, that you will have them in your heart. Do not rely too much on the external, though it is necessary; but primarily, build your heart.”

“Approved,” δόκιμος — tested, shown capable of doing both this and that and the third thing. This word is well expressed in our saying: a jack-of-all-trades, does everything splendidly. And in society the person who is invaluable is one to whom you can turn with confidence and upon whom you can rely in all things: he will not deceive, will not wrong you, will help, give counsel, and whatever you entrust him with, he will arrange well. Such a person is always the one who has righteousness, peace, and joy dwelling in his heart; and such alone is he who has this disposition of heart.