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“The Law of Liberty And Love ”
(Part II)
(Romans 14:14-19 )
I. Introduction.
A. In the previous lesson, we considered Paul’s words to the
church meeting at Rome, regarding attitudes and actions
towards those who are “. . .weak in the faith, . . .”
(Romans 14:1).
1. The unity, and fellowship, of Christ’s church and its
members is of primary importance. Paul’s
instruction in Romans 14 is about how to maintain
that unity, and fellowship, in situations where
differences of opinion could cause disruptions and
threats to both principles.
2. Paul’s approach in Romans 14 emphasizes both
Christian liberty and Christian love. So long as
brethren did not attempt to persuade others to
conform to their way of thinking, or insist upon
their view being a matter of doctrine, Paul tells his
hearers to treat them kindly, tolerantly, and with
love.
3. Above all, brethren are to take a non-judgmental
approach in such matters. “Who are you to judge
another’s servant?” he says in Romans 14:4.
B. Another point emphasized early in Romans 14 is that
anyone’s actions should be dictated by conviction.
Believe, and do, those things of which you are convinced as
to their correctness and their truth. To be a person of
conviction is to live with a good conscience. The person
who violates his or her conscience, and the person who
might influence them to do so, are both guilty of sin.
Thinking that something is right cannot make it right, but
thinking that something is wrong can make it wrong for the
one who thinks it so (read verse 14).
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C. There is one, fundamental, reason we have no right to judge
anyone else. That reason is found in Romans 14:10 (read).
We cannot judge because we, ourselves, are under
judgment – judgment of God.
1. To make his point, Paul quotes Isaiah 45:23 (read
verses 11-13).
2. The only one who has the legitimate right to act as
judge of peoples’ thoughts and actions is God,
Himself. We all shall be judged, “. . . give
account . . . to God.”
3. Paul had, just before this, spoken about the
impossibility of anyone to live in isolation, apart
from other people (Romans 14:7). But, when it
comes to accounting for our lives, we stand
individually before God’s judgment seat
(II Corinthians 5:10: “For we must all appear
before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad.”
4. Paul’s questions in verse 14 show a sense of wonder
that people should be oblivious to their own need of
mercy in the judgment of all humanity. Paul sees it
as a curious conceit that people are so quick to
judge others, as we are all sinners and no one
deserves, or merits, salvation.
5. Now Paul returns to the subject of Christian liberty,
from verse 13 to the end of the chapter.
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II. Christian Freedom.
A. In verse 13, Paul includes himself (“Therefore let us not
judge . . .”), not as a confession of guilt in the matter of
judgments he is condemning, but in order to broaden the
appeal of what he’s saying to his hearers. It becomes an
inclusive statement that everyone (Paul, too) should pay
heed to.
1. The governing principle in our recognition of
Christian freedom should be our love for those who
are the recipients of salvation by the blood of
Christ.
2. Certainly, it is no insignificant matter to cause
someone else to “fall”, which here means to turn
one’s back upon the grace and eternal inheritance
obtained by obedience to the gospel. But, that can
come as a result of people imposing judgments on
the thoughts and actions of others.
B. The ancient Stoic philosophers taught that there are a great
many things which they termed “indifferent,” in themselves
neutral, neither good nor bad. The Stoics said it all
depends on by what handle you picked them up. The thing
itself is neither clean nor unclean. Its nature is determined
by the person who sees it or does it.
1. That’s really what Paul is meaning here. There may
be certain things which a person strong in the faith
sees no harm in doing. But, if one of a narrower,
more scrupulous, outlook saw him doing them, it
would bother his conscience. More than this, if the
more scrupulous brother or sister were persuaded to
do this, his conscience would be violated.
2. Paul’s counsel is clear: it is the responsibility of a
Christian to think of everything, not as it effects
oneself only, but also as it effects others.
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a. It’s not that we should let our conduct be
dominated, or dictated by the views, or
prejudices, of others. There are those things
which are matters of principle and each
individual must stand upon his or her
principles.
b. But, there are those that are neutral
(“indifferent”), and Paul’s conviction is that
in such cases Christian liberty, and Christian
love, means we have no right to offend
someone else. We have to right to distress,
or outrage, someone’s conscience.
c. Christian freedom is not to be used to
impose on the genuine feelings of others.
(Re-read verses 14-19). “. . .you are no
longer walking in love . . .” (verse 15) is a
serious charge. A lack of love can destroy
a soul. A lack of love can destroy a
reputation (“. . . do not let your good be
spoken of as evil;” verse 16). A lack of love
can destroy a congregation (re-read
verse 19).
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d. The word “edify” in verse 19 comes from a
root that means to construct, as in the
erection of a building (it’s related to the
word “edifice”). Thus, in context here,
and elsewhere in the New Testament, it
signifies to “build up.” There are those
discussions among brethren that are
without profit and that can raise doubts,
questions, and challenge someone’s faith.
These hardly “edify one another,” and,
therefore, should be avoided (the
“doubtful things” of Romans 14:1 are in
this category). In place of such meaning-
less, and dangerous, discussions, Paul
says put positive and constructive talk, and
behavior, to strengthen one another and help
one another grow more spiritually mature
and promote the unity of the church.
3. It’s not enough just to refrain from doing harm.
The question each Christian should ask himself or
herself is : “What am I doing to build up the
church?
C. The proper use of Christian freedom, the proper application
of Christian love can be put into three general categories,
all of which are unselfish.
1. There is, first, righteousness, which will be pleasing
to others, and to God (verse 18).
2. There is also peace, not always doing what we
want, but rather doing what is good for us and for
the church (verse 19).
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3. Third, there is relationship, again with others and
with God. That’s where edification comes in
(verse 19). Christian freedom is never the liberty
to discount, or demean, the feelings of others.
D. Christian freedom lies only in Christ. (John 8:31-32:
“Then Jesus said to those Jews who believed Him, ‘If you
abide in My word, you are My disciples indeed. And you
shall know the truth, and the truth shall make you free.’”).
This means we are free to do, not what we like, but what
Christ commands and desires.
III. Conclusion.
A. So, we really finish where this discussion began (read
verse 21). This broadens the command of verse 13
“anything” of an immaterial or unessential nature, the
doing of which might involve the conscience of someone
else.
B. In verses 22 and 23, there are two phrases we need to take
note of.
1. “Do you have faith? Have it to yourself before
God . . .” (verse 22). Here Paul vindicates the
stronger brethren in their possession of Christian
liberty. They enjoy this liberty, through Christ, in
the presence of God the Father. But, don’t flaunt
it to the discomfiture and destruction, of the
weaker brethren. James Denny writes: “. . . the
strong. . . are not to parade and protest their rights
to the detriment of the weak and with the evil
consequences delineated in the preceding verses.”
(“The Second Epistle To The Corinthians”).
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2. Then, in verse 23: “. . . whatever is not from faith is
sin.” Where one’s conscience is in doubt, the
definition of proper conduct must be made on the
basis of what God’s word says. Lacking any clear
knowledge of what the word says, or, if knowing
that, lacking full confidence and faith in it, the
person is bound by conscience. Here is where the
“weak” need to grow in understanding of the word
to be able to separate what is important from what is
insignificant.
C. R.C. Bell, in his “Studies In Romans,” gives what I believe
is a good summary statement for this whole 14th chapter:
“Who can read this chapter without realizing that Christian
doctrines are of unequal value, and that big and little things
should never exchange places? Men must not make things
tests of fellowship which God does not make conditions of
salvation; because, in doing so, they reject those whom
God receives and make divisions in the church over trifles.
To separate believers from unbelievers is right, but to
separate believers from other believers is wrong. Blessed is
the Christian who keep Christian things in Christian
proportion.”
D. As brethren in Christ, let’s remember that, while we
possess Christian liberty, it is offensive to use that liberty
to, in any way, hurt someone else. Unless the Lord’s
church is a body who, in love, consider one another, it is
not acting like the church Jesus died for and purchased with
His blood.