Follow After the Things That Make for Peace and Edification (Romans 14:19–24)

Rom. 14:19. Therefore let us pursue the things that make for peace and the things by which one may edify another..

He directly points to the disorder—namely, that by their foolish conduct in the consumption of foods and drinks, they were disturbing their mutual peace and causing each other to stumble—and what is even more grievous—seeing this, they did not wish to change their behavior. This referred more to those who did not observe distinction of foods and appeared more perfect in faith; they disturbed the peace by treating those who abstained from certain foods with contempt and reproach, and caused stumbling instead of edification by leading others contrary to conscience to eat things sacrificed to idols. But the same applied to those who abstained from certain foods: they too disturbed the peace simply by separating themselves from others, and especially if they entered into disputes, generally unfavorable to peace, and answered reproaches with reproaches of those who rebuked them, reproaching them as omnivorous, intemperate, and gluttonous; and they caused stumbling by inclining others who did not observe distinction of foods but were weak in heart to imitate them, thinking this would make them appear more perfect, when in fact it indicated not perfection but weakness.

From this we can draw a rule for ourselves—in our outward conduct, and especially in matters that are indifferent, to have primarily in view not how we ourselves have decided to act, but solely that we do not disturb mutual peace and do not cause anyone to stumble, but rather so conduct our affairs that mutual peace is increasingly strengthened and all things serve toward mutual edification.

Rom. 14:20. Do not tear down the work of God on account of food. All things indeed are pure, but it is evil for the person who eats with offense..

The work of God is that “He desires all to be saved” (1 Tim. 2:4). But you, by foolish use of freedom regarding foods, tear down this work by compelling or seducing him to eat what his conscience does not approve, and thus destroying him; for offending the conscience is a pernicious evil. It is true that all things are pure, as you believe; but you, by eating everything to the offense and stumbling of your brother, are doing evil—evil to yourself, for “woe to the one through whom the offense comes” (Matt. 18:7). The holy Chrysostom says: “The Apostle calls the salvation of the brother the work of God and increases fear by proving that he who causes his brother to stumble does the opposite of what he seeks. You not only do not build up, as you think, says the Apostle, but tear down, and tear down not a human work but God’s work; and moreover tear it down not for anything important but for something unimportant—‘for the sake of food.’ If you compel him and he begins to eat, there will be no small benefit in it (rather harm: for he will eat with injury to his conscience). It is not foods that make one unclean, but the disposition with which one eats. Therefore if you do not correct the disposition, your entire labor is vain and harmful. It is one thing to consider something unclean, and another to eat what you consider unclean. In the latter case you sin twice—by your quarreling you strengthen the prejudice and force him to eat the unclean (that is, what he considers such contrary to his conscience). Until you persuade him, do not compel him.”

The words “with offense” can be understood to mean: it is evil for the person who eats with offense, in spite of the fact that his conscience is not in agreement. The commentary of the holy Chrysostom on this is more direct.

Rom. 14:21. It is good not to eat meat, nor to drink wine, nor to do anything by which your brother stumbles or is offended or is weakened..

“It is good not to eat.” Throughout the entire chapter, discoursing on this, the Apostle plainly requires this as what is proper and gives the commandment to fulfill. But he expressed himself in such a way that he seems to be saying “it is better”—in the manner of his opinion and counsel; in order that, in giving the commandment to the strong together with the weak, he might intimate to the latter that indulgence is shown to him for his weakness, and thereby move him to concern himself with recovery. He does not prescribe not eating meat and not drinking wine in general, but only in the case where someone is offended by it. The Apostle does not touch on the fact that both should be done for the sake of abstinence—he speaks of this in other places, for instance: “he who competes for a prize exercises self-control in all things” (1 Cor. 9:25); here he speaks of this only in relation to those misunderstandings and disagreements that occurred among the Romans, to make peace among them. From this, then, for all of us and in all cases the law: do nothing by which you can cause your brother to stumble. The holy Chrysostom says: “Again the Apostle requires something greater, not only not to compel, but also to show forbearance. So he himself often acted: he was circumcised, cut his hair, offered a Jewish sacrifice. He does not say: do it; but proposes it as his opinion, lest he make the weaker one even more careless. And what does he say? ‘It is good not to eat meat.’ And why do I speak only of meat? Abstain also from wine and from everything that serves as a stumbling block; because the salvation of your brother is incomparable with anything. Christ Himself showed this by His own example, who descended from heaven and endured everything for us, whatever He endured. Note, then, how the Apostle instructs the other, saying: ‘stumbles or is offended or is weakened’ (for this signifies that he is not in a good state and has need of amendment). — Do not say to me, continues the Apostle, that this is foolish (that the weak one himself is at fault, through his lack of understanding); rather, remember that it can be corrected. And for you it is sufficient justification, that you will help the weak one and not at all harm yourself. Your deed is not hypocrisy; rather, it serves to build up and preserve your brother. If you compel him, he will resist you, condemn you, and become even more confirmed in his rule to abstain from food (from prejudice). But if you show him forbearance, he will love you, without any suspicion he will listen to your teaching, and finally imperceptibly give you the power to sow in him right doctrines. But if once you plant hatred of yourself in him, you will close the door to your words. Therefore, do not compel your brother; rather, abstain for him yourself; abstain not as from what is unclean, but because he is offended—and he will love you the more.”

The words “stumbles, is offended, is weakened” are all directed to one purpose and mean one thing; but we can see in them certain nuances of weakness. The blessed Theophylact says: “By the word ‘stumbles’—he showed that he (by his prejudice not touching other foods) is blinded; for the blind stumble. And he is offended as one who is thoughtless, and is weakened as one who has little faith” (so also Oecumenius). One can see here a progression in the trampling of conscience by the weak one: “weakened”—he began to waver, “offended”—he leaned toward it, “stumbles”—he ate contrary to his conscience. But the exhortation goes in the reverse order: not only do not lead to stumbling, but do not even lead to leaning or wavering of thought.

Rom. 14:22. Do you have faith? Keep it to yourself before God. Blessed is the one who does not condemn himself in what he approves..

You have faith—you are convinced that in foods all is good “and nothing is to be rejected” (1 Tim. 4:4), and that food does not establish us before God. This is a good conviction; but in the circumstances in which you now find yourself, you must manifest such a conviction carefully, so that by foolish use of freedom in this respect you do not cause your brother to stumble and do not harm him. Hold such faith to yourself before God; but when you see that by indifferently eating everything you can cause someone to stumble, abstain from eating. This is required of you by the duty of love for the brethren and the commandment—to make all things to the glory of God, whether you eat or drink. From this you will allow no harm: for according to your faith to eat or not to eat something is an indifferent matter. You can with a peaceful conscience abstain from a certain food. Your conscience will not condemn you; rather, it will approve you for making a certain sacrifice for the benefit of your brother. In general, blessed is the one whose conscience does not condemn him in what he decides upon, what he chooses and does. “Approves,” δοκιμάζει — properly: chooses with the approval of the conscience.

Were there not those who loved to boast of their mind freed from all prejudices and displayed it unrestrainedly, for show? And the holy Paul instructs them with these words. The holy Chrysostom suspects this: “Here, it seems to me, the Apostle is subtly hinting at the vanity of the one more perfect in faith. The meaning of his words is thus: do you wish to prove to me that you are in all things upright and perfect? Do not prove it (by displaying it), but content yourself with the testimony of your conscience. Faith here he takes not in relation to doctrines but to the subject of discussion. Concerning one faith it is said: ‘with the mouth confession is made to salvation’ (Rom. 10:10); and also—‘whoever denies me before men, I will deny him also’ (Matt. 10:33). One puts you to shame if you do not confess it; and this one (regarding food) will put you to shame if you confess it (show it by deed) at the wrong time. — ‘Blessed is the one who does not condemn himself in what he approves.’ He proves that the approval of conscience is enough for him. Although another does not see your blessedness, be content with yourself (that is, the testimony of your conscience). Since the Apostle said: ‘Keep it to yourself,’ then, lest you think this tribunal unimportant, he affirms that for you it is better than the universe. If all condemn you but you do not condemn yourself, and your conscience does not accuse you, you are blessed. But the Apostle has not given such a judgment concerning everyone without exception. There are many people who do not condemn themselves and commit great sins; they are the most miserable. But the Apostle is dealing with the present subject (he speaks, that is, regarding the distinction of foods).”

The blessed Photius in Oecumenius resolves such an objection. “What, someone will say, am I also to abstain from certain foods because of the weak? Will this not mean that I have sided with his position? Shall I not become like him? Against this the Apostle speaks: by no means. For your faith remains pure and unharmed before God. But what am I saying—that this will not harm you and that your faith remains whole before God? You gain blessedness for yourself if for the benefit and salvation of your brother you abstain from certain foods. ‘Blessed,’ he says, ‘is the one who does not condemn himself in what he approves,’—that is, one who has a conscience that bears witness to him (that he did no wrong by acting thus and thus). Not only in this, when someone abstains from certain foods for the benefit of his brother, but also in every deed generally, if someone after due examination finds that this or that is good and does it—will have the approving and blessing testimony of conscience. Such a one is blessed; and not only does he suffer no harm from what he chooses and does according to his conscience.”

Rom. 14:23. But he who doubts is condemned if he eats, because his eating is not from faith; and whatever is not from faith is sin..

You are blessed whether you eat or abstain, because you can do either with a peaceful conscience. But miserable is he who is not convinced that it is right to eat both, but on the contrary thinks it hardly proper to do so, and yet “eats” not from faith, without assurance from his conscience that so it is right to do. His conscience is troubled, deprives him of peace, does not allow him to taste that blessedness which is the lot of those whose conscience does not condemn them for their deeds. Therefore you do him harm. “Again he exhorts us to spare the weak. What benefit is there in doubt and condemning oneself? I approve the one who eats, and eats without any doubt. But he who eats while doubting is condemned. The reason: ‘because it is not from faith.’ He is condemned not because it is unclean but because it is not from faith, because he was not assured that this is clean, but thought he was touching the unclean. And by this the Apostle makes clear how much harm is done when they force those not yet convinced to touch what, in their opinion, is unclean, and he desires by this to hold them back from reproaching the weak in faith,” says the holy Chrysostom.

“And whatever is not from faith is sin.” This is a general principle for all cases, on which are founded all the instructions of the holy Paul. From this it follows that all are obliged to have a clear conscience regarding what they undertake and do, so that they do all things with a clear consciousness of the rightness of the deed. The holy Chrysostom teaches: “The present life is a contest; at every step one needs many eyes—and one must not think that ignorance is sufficient for justification. You will surely be punished even for ignorance if it is not excusable. And the Jews were in ignorance, yet their ignorance was not set to their account as an excuse. And the Gentiles were in ignorance, yet they have no excuse. When you do not know what cannot be known, you will not be guilty. But when you do not know what can easily be known, you will bear extreme punishment. Moreover, if we are not too careless, we will use every possible measure; God will give us His hand even in what is hard to know. Thus Paul said to the Philippians: ‘If you think differently about anything, God will reveal this to you’ (Phil. 3:15).”

Rom. 14:24–26. To Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which was kept secret for long ages, but now has been manifested, and by the scriptures of the prophets, according to the command of the eternal God, has been made known to all nations for the obedience of faith, to God, the only wise One, through Jesus Christ, to whom be glory forever. Amen..

This doxology interrupts the flow of discourse about the wise use of freedom regarding foods and about sparing the weak in this regard, which resumes immediately after: “We who are strong ought to bear the weaknesses of the weak” (Rom. 15:1). This interruption seemed so unnatural that these three verses were moved to the end of the Epistle, placing them after verse 24 of chapter 16. This is entirely without justification: it is usual for the holy Paul to interrupt his teaching with prayer directed to God; the present doxology is entirely in harmony with the subject of discourse, and at the end it would be out of place; very few manuscripts support such a transposition. All our commentators have this doxology in its present place.

The doxology itself in few words is thus: “To Him who is able to establish you, glory forever, Amen!” (according to the holy Chrysostom). Everything else relates to showing in what He will establish and what moved the Apostle to this doxology. The truth beloved by the Apostle is the union of Jews and Gentiles into one body of the Church in Christ Jesus. Hitherto there had separated them, on the Jews’ side, the middle wall of the elemental law of service which set them apart from all others, and on the Gentiles’ side, ignorance of the true God. The Lord appeared, the preaching of the Gospel began—it tears down the Jewish middle wall, dispels the darkness of pagan ignorance, and from both peoples forms one nation knowing God and worshiping Him in spirit and in truth. This work was a mystery, hidden for ages and generations and revealed only now in actual reality, though it had been foreseen by the Prophets. The service of this work, as the Apostle was aware, was entrusted chiefly to him, and every success in it filled him with joy and thanksgiving. Before this he had said: how blessed are those who have come into the freedom of the children of God! Here he would add: glory to the One who has given such grace! But since the Apostle was occupied with the weak part of the believing Jews, whose full freedom he still saw only ahead, his doxology naturally merged with this hope; and in the certainty that it would be so, he cried out: “To Him who is able to establish you, glory!” By this he wished to encourage the weak, as if to say: we condescend to your weakness, but we hope that you will soon be strengthened and stand on your feet. The holy Chrysostom says: “This is the constant custom of Paul—to conclude exhortations with prayers and doxologies. The Apostle knew that in this lay no little power, and had grown accustomed to doing this from strong love and piety. It is characteristic of a father-like and God-loving teacher not only to instruct by word but also by prayers to ask God’s help for those being taught. Thus Paul acts in the present case. Here again he has in view the weak and addresses his word to them. When he offered corrections, he corrected both groups. But now, when he prays, he offers prayer for the weak.”

“According to my gospel”—to establish you according to the subject of my gospel—in what I preach. The essence of the gospel is salvation in the Lord Jesus Christ; the essence of faith is hoping for salvation in Him alone without any mixture of anything else on which that hope might even slightly lean and which might dare to share the honor of this hope with the Lord. From the one who has received the gospel and entered the path of salvation, the most strict, most laborious activity is required; but the hope of salvation in the Lord alone is established. But they thought that their salvation would be more secure if they did not eat one thing or did not drink another. “By this it is given to understand that they were not yet established, but, although they stood, they wavered nevertheless,” says the holy Chrysostom.

“And the preaching of Christ.” “My gospel,” the Apostle implies, “and the preaching of Christ are one and the same, for this is not our teaching but His laws,” says the blessed Theophylact. I proclaim what Christ commanded, or my tongue proclaims, but Christ preaches through me.

“According to the revelation of the mystery which was kept secret for long ages.” What mystery? “[That the] Gentiles should be fellow-heirs and fellow-members of the body and fellow-partakers of the promise in Christ Jesus” (Eph. 3:6). There are no barriers. Access to union with God is open to all. Neither Judaism helps at all in this, nor does Paganism hinder at all. Hold fast to the Lord by faith—and you will be saved. Nothing external brings one to God or turns one away from Him. This is accomplished by inner disposition. To preach this very mystery to the Gentiles was entrusted to the holy Paul, as he expounds in detail in his Epistle to the Ephesians.