Romans 14:13-23 πρόσκομμα

Transcription

1 Romans 14:13-23 Therefore let us not judge one another anymore, but rather determine this not to put an obstacle or a stumbling block in a brother s way and whatever is not from faith is sin. What do we know from Romans 14 so far? 1. We are to bring in those who are weak in the faith 2. Weak in the faith is not a character issue 3. Weak/Strong in the faith can be about an amount (general) or something specific (comparison) 4. Weak in the faith is a lack of knowledge about a doctrine(s) 5. The given in Romans 14 is that each believer is desiring to please God 6. Those who are strong are to train those who are weak 7. Those who are strong are to not tread upon others weakness 8. Each believer is not to judge/despise/refuse a brother based upon what he is convinced about concerning liberality a. This is not about the tenants of the faith b. This is about the difficulties of mixing cultures and backgrounds c. This is about the development of doctrinal understanding in a new church age 9. The reason that this is true is because each of us is accepted by and will be held to account by God a. This is not a threat as sins are paid for b. This is an evaluation of what we do to see if it is done in accordance with biblical doctrine and with the right motives. Now, this section is the concluding point of chapter 14. This conclusion is extended into three main points as the letter proceeds into Chapter 15. The first point is to not cause your brother to stumble (14:13-23); the second point is the strong is to bear the weakness of the weak in the faith (15:1-6); the third point is to accept one another because Jesus is our example (15:7-13). Beginning in verse 13, the first statement is literally, we should not judge one another. The word judge is not a declaration of right and wrong but an active condemnation. In this passage, is it used in conjunction with the verb that means bring someone to naught. The contrast in verse 13 is to not put a stumbling block or an obstacle. In Greek, these are two words. The first is πρόσκομμα proskomma, which means a falling or the cause for falling. This is the same word used in verse 20 and translated as gives offense. The word should be translated as cause for falling.

2 The second word is σκανδαλίζω skandalizo, which is used for a trap, an enticement to sin. Some have suggested that a third definition is to be offended and they have placed that understanding in this context. If offense, along with an enticement to sin, then in one word we have two different ideas. With the idea of offense, it could be understood that if an act (eating meat) is offensive to the person and they are just so shocked that a fellow believer would do such a horrendous thing, then based upon their feelings we should stop eating meat. Where if the act is a trap, enticing one to sin, then it is not based upon feelings but based upon what we have encouraged others to do that is a sin to them (intentionally or unintentionally). The idea that one is offended by an action and that should cause the other to cease action is inconsistent with Scripture. 1. Jesus repeatedly did actions that caused others to be offended to give an object lesson 2. Peter and Paul did not give into the weak in the faith believers who thought that Jews and Gentiles should be circumcised (Acts 11; 15). 3. The letters that Paul wrote had a tone that he said was hard for them to hear. Paul did not care if he hurt their feelings when giving doctrinal correction. 4. Here, Paul is not concerned with someone saying they are offended or actually being offended by right actions. Therefore, what is meant by an obstacle and cause of stumbling is that the actions of the strong cause the ones who are weak in the faith to sin. How can those who are strong cause those who are weak to sin? The primary example here is that of eating meat. A strong in the faith believer understands that he can eat all things without any impunity of sin. If a new believer comes into the assembly believing that eating meat violates a certain prohibition (sacrificed to idols, or any other sensitivity), he is challenged by their understanding and, instead of being encouraged to learn and grow, he is pressured into eating without having the doctrine fully understood. Let us consider what is challenging their understanding. They have the Hebrew Scripture, they may have a Gospel (Matthew or John), and since there are Jews in this group, let s say they had the Book of James. What established doctrine is written in these books that teaches liberality or the restriction of eating? So, when we have a new believer who has this belief, what is the source that would be used to challenge that belief? The only thing available at this time would be prophesy. There are many mental obstacles to overcome.

3 To demonstrate that this passage is not about a matter of opinion or of inconsequential matters, the next verse has two perfect tense verbs: I know and I am persuaded. The first verb is οἶδα oida in the Perfect Active Indicative. This verb means that Paul has full knowledge of the facts that follow. Next is πείθω peithō, which means to persuade or be persuaded. This is in the Perfect Passive Indicative. In the perfect tense, we can place an adverb in the translation to convey the full thought. The fact that it is passive, we normally add been. Therefore, in the translation of I am convinced, convinced is not completely accurate. This is I have been fully persuaded. The next preposition, ἐν en, is important. It can refer to location (in the house), condition (in fear), time (by night, in the day of Herod), and means (by, by means of). Remembering that persuaded is in the passive voice, how should ἐν en be translated? I have been fully persuaded ἐν en Lord Jesus. This should be translated by means of. Jesus Himself has persuaded Paul. The content is nothing is unclean in itself. Again, the preposition is important. This is διά dia with the genitive, which indicates cause or agency. There that nothing is unclean caused by itself. Paul is saying very clearly that He has been taught this by Jesus. So, Paul knows fully and has been persuaded by Jesus that nothing is unclean. Does this leave room for speculation or permission from Paul that a believer can maintain this position? No, it does not. This point that Paul is making cannot be taken to the incorrect supposition that is it okay with God that we have bad doctrine. The accepting and not judging must then function in light of this truth. Accepting indicates that the strong will teach but not force them into doing actions that are contrary to what they believe to be a sin. Judging, bringing them to naught, indicates that the strong are causing them to sin either actively by pushing them into the action or passively by not taking into consideration their weakness. It must be understood this way. We do not let people assuage us from our liberality because we are afraid they will be offended, nor do we avoid practices outside of the assembly because others there are some that disapprove. This is about real acts of sin, not sensitivity. The problems they are facing in general will not be faced today. Normally, if someone thought it was wrong to eat meat or drink wine they would find a congregation that they fit in with. The responsibility, however, rests with those who have knowledge to find out what doctrines a new believer understands and start teaching him truth.

4 In the meantime, if there are things that are seen as sin but they are receptive to being taught, then the strong are to educate them without being a cause of sin in their lives, in regard to them offending their conscience. If you are one that sees certain actions as sin, then it is your responsibility to ask questions and see if you are indeed free to do. Let s bring this principle in to certain things that are in question today. Fictional writing has come under heavy scrutiny from within Christendom. When Harry Potter first came out, it was actually marketed in Christian bookstores. But after complaints of the good guys being called witches and warlocks, they started boycotting the book stating it leads children into the occult. Now, this is not an endorsement of the books but an example of a controversy. They are not Christian, nor do they present a biblical morality. But for the most part, the good are good and the bad are bad. Some believe that they should not be read by any Christian and equate them with satanic literature. Others see it as personal preference; if it will not cause you to practice witchcraft then it is just quality fiction. Now the Bible does not address this specifically (some quote Deuteronomy 18:10-12 and Galatians 5:19-20). The verses used are not about reading about things, it is about practicing them. But if we knew of someone who did believe that it was wrong to read Harry Potter, what should our response be? First, don t have any reading parties or movie nights (not that we have them anyway). The one who thinks it is wrong should review the scriptures and understand what the Bible says and does not say about fictional writing. To those who have no objections, we need to understand that there is no reason to try to force someone to read the book or watch the movies. That is not why we get together. And if they never change their mind, then we need to be strong enough not to think negatively about the one who thinks it is sin and not force something inconsequential into their lives. In verse 15, Paul says if on account of food your brother is hurt. That word hurt is λυπέω lupeō and this means to have distress due to pain, to cause to mourn. This is not the same thing as being offended. Most of the uses of this word come in 2 nd Corinthians 2:1-5; 7:8-11. This word indicates those who sin and mourn or sin against another causing pain and mourning. So, if on account of food, there is pain and mourning, you are not walking according to love. The next phrase is an emphatic negative imperative. Do Not Destroy with your food him for whom Christ died. We need to recognize what is important and what is not important in regard to our interaction with believers.

5 Verse 16 is about the good be blasphemed. The word here is ἀγαθός agathos. There is a difference between what is permitted and what is God approved. We are not to use our liberality at the expense of that which God s Word says are the most important things. God s Word clearly says there is nothing wrong with meat. But what is more important, eating meat or helping a brother gain more knowledge, wisdom, and truth? Verse 17 makes this clear. The kingdom is not eating and drinking or reading novels but righteousness, peace, and joy by means of the Holy Spirit Verse 18 commends those who understand this and function in this manner. It is important to remind everyone that these actions or restraints are performed within the function of the people together. Verses 19 reiterates this point that in doing these things we are pursuing peace and the building up of one another. Peace indicates a state of harmony which creates the best atmosphere for growth. Verse 20 contrasts this do not tear down (antithesis of building up) for the sake of food. The building up and tearing down are in regard to the spiritual development of the believer. If the person is defiled their growth is stunted, they are not at peace with themselves, they are conflicted. Also, if they cannot handle liberality, perhaps they will leave the group. Then growth becomes difficult if not impossible. We need to ensure that the more important aspects of the faith are emphasized, while teaching them the truth about others and not placing an emphasis on things that belong in the periphery. In the second half of verse 20, Paul reiterates the truth. All things are clean (pure, not defiled) but the same food is evil for the one who stumbles (falls) because of eating. Verse 21 restates this point. It is right (καλός kalos advantageous, beneficial) not to eat meat or drink wine if it will cause the brother to sin. In coming to the conclusion of Chapter 14 we see that 1. The strong are to encourage the weak to understand the truth of God s Word 2. We have an advantage over the church at Rome having all Scripture available 3. We do not use our liberality to cause those who are deliberating to force or encourage them to act until they have decided (the implication is that they will come into alignment with God s Word) 4. Actions that are not based upon God s Word are sinful. 5. Sin is rebellion, if one believes that God forbids consuming Red Dye #40 and does it anyway then that person is doing it with an attitude of rebellion.