In Romans 13, Paul calls believers to live in love and holiness, showing that love (Agápē ) fulfills the Torah, not that love replaces it. Now in Romans 14, he builds on that foundation while addressing real disputes within the community and showing how love should govern disagreements over personal convictions. He is not setting aside Torah, but correcting how people judge one another in areas where they lack understanding.
Because this chapter is misquoted often to interpret that Paul was teaching that Torah is obsolete, I’ll be carefully breaking this down to show why this is not the case.
1 The [one] now being weak in faith receive; not unto passing judgment on reasonings
Paul begins this passage by addressing those who are “weak in faith”; asthenouta te pistei:
- Asthenouta, from astheneo meaning to be weak, or sick (the same word used to describe how Torah was weakened by flesh in Romans 8:3)
- Pistei, from pistis meaning faith, belief, trust or confidence; fidelity
“…not passing judgement on reasonings”;
- dialogismon- meaning a calculation, deliberation or opinion
In the opening line to chapter 14, Paul is saying not to judge followers that don’t have confidence yet on their reasonings for conviction- notice it doesn’t say don’t judge them based on their obedience; it says opinions. Torah commands are not opinions; they are righteousness for us (Deuteronomy 6:25).
2 One that trusts to eat all things; the [one] on the other hand being weak, vegetables eats
3 The [one] eating, the one not eating not let him despise; the one now not eating, him eating not let him judge. God indeed they have received.
The one who has confidence, who has strong faith- eats everything;
The one eating only vegetables is weak in his faith;
The one who eats everything should not exoutheneo (despise, ignore) the one only eating vegetables; likewise the one eating vegetables only should not judge the one eating all; because both have received God.
This is not a discussion of “clean vs unclean” animals- it’s about those eating meat versus those eating only vegetables:
In context, meat in Rome often raised practical concerns like:
- meat sold in markets often being connected to pagan sacrifice
- uncertainty about whether meat had been “offered to idols” or not
- differing levels of conviction among believers from different backgrounds
So the sides Paul is addressing are:
- “I can eat meat sold in the marketplace with a clear conscience” – Strong faith
- “I’m not confident in this, so I’ll just eat vegetables” – Weak in faith
4 You, who are [you] judging another’s servant? To his own master he stands or falls. He will be upheld, however; able is the Master to uphold him.
There are two words for servant/ slave: Doulos and Oiketes:
- doulos: “I belong to a master” (authority/ownership focus)
- oiketēs: “I serve in a household” (role/context focus)
By using oiketēs, Paul is painting a household image
- Each person is a servant within the Master’s house
- The Master of that house is the one with authority to evaluate them
Paul is effectively saying, You’re not the Master of that household- so why are you acting like you are?
He’s not dismissing Torah; he’s correcting people who are:
- judging others prematurely based on personal conviction
- stepping into a role that belongs to God alone
Our role isn’t to condemn or usurp judgement, but to treat each other with love– as Paul established in Romans 13
5 One truly indeed judges a day alongside a day; one however judges every day- let each in the own mind fully convinced.
Again, Paul is discussing two types of believers:
- those distinguishing certain days as having weight or esteem
- and those treating all days without such distinction
“let each in his own mind be fully convinced”; plerophoreisthō
- to be fully assured
- brought to full conviction
This is not “everyone just do whatever feels right to them”- Scripture warns us of that:
“There is a way [that seems] right to a man, but its end [is] the way of death.”
– Proverbs 14:12
He is saying “each person must reach full internal conviction before YHVH in his own mind”-
And Paul has previously given us the blue print for conviction before God:
- Romans 3:31- we establish Torah
- Romans 6: 17- obedient from the heart; 6:18 slaves of righteousness
- Romans 12:2 – be transformed by the renewal of your mind, so you will know what is the will of God
This is about judgment between believers; this is not interpretation about YHVH’s Torah. (Remember- anyone claiming to add to or change the Torah is a false prophet according to Deuteronomy 13)
6 The [one] observing the day to Adonay observes. And the [one] not observing the day to Adonay not does observe. The one eating to Adonay eats; he gives thanks indeed to God, and the [one] not eating to Adonay not he eats, and he gives thanks to God.
In context, this is not redefinition of Torah’s calendar commands: Paul doesn’t mention Shabbat, feasts or new moons; simply “days”.
“observing the day” was most likely
- Jewish vs non-Jewish practice differences; non-Torah appointed days
- fasting days or ascetic observances
- scruples about certain weekdays (for appointed times)
Paul is saying In matters where believers are not in agreement, do not treat the difference as disqualifying–
Because each is attempting to act before God sincerely.
But notice- Paul never says Torah itself is optional or redefined here; he is simply saying that our role as followers is not to condemn or reject others for what they do sincerely before God.
7 No one indeed of us to himself lives and no on to himself dies;
8 If indeed we live, to Adonay we live. If also we should die, to Adonay we die. If then we should live if also we should die, Adonay’s we are.
9 Unto this indeed Messiah died and lived again, that both dead and living He might rule over.
10 You however, why judge you your brother? Or also you, why do despise your brother? All indeed will be set before the judgement seat of God.
11 It has been written indeed “Live I says Adonay that to Me will bow every knee and every tongue will confess to God” (Isaiah 45:23)
12 So then each one of us shall give account of himself to God.
Of My mouth, the word of righteousness, and not shall return [to Me] that; To Me shall bow every knee, shall swear an oath every tongue.
-Isaiah 45:23
Paul connects back to Scripture to solidify- you are not qualified to sit as judge over your brothers, because you will also bow, confess and be judged alongside them. Even so- the Word of righteousness will not return to YHVH; it is forever.
13 No longer therefore one another should we judge, but this you judge more; not to put a stumbling block before [your] brother or a snare.
14 I know and I have confidence in Adonay Yeshua that nothing [is] common of itself; if not to him reckoning anything common- to that one common [it is].
The word Paul uses here is koinon, meaning common, ordinary; not set apart
Whereas akathartos is the word for “unclean” as Torah dietary category; what is explicitly forbidden in Leviticus 11.
Paul doesn’t use akathartos, so he is not referring to dietary commands in Torah.
“Nothing is koinon in itself”- the object itself is not morally defiling by nature, so meat that is unknown to have been compromised by idolatry is not morally evil
But “if someone considers it koinon, to that person it is koinon”
So the defilement is conscience-based and relational.
15 If indeed by reason of food your brother is grieved, no longer according to love are you walking. Not by food that one apollumi (lose) for whom Messiah died
16 Not blaspheme therefore your goodness
17 Not indeed is the kingdom of God eating and drinking, but righteousness and shalom and joy in the Spirit holy.
18 The [one] indeed in these things serving Messiah [is] well pleasing to God and approved by men.
19 So then the things of shalom we should pursue and the things for edification among eachother.
20 Not for the sake of food kataluo (tear down, unyoke) the work of God. All things undefiled, but [it is] bad to the man [who] by a stumbling block [is] eating.
Unclean animals are never defined as food in Torah;
So the issue presented is the person eating -in this defined category of what is clean- against their conscience or falling into spiritual confusion by way of another brother
- pressuring them
- dismissing their conscience into violating their conviction
- or destabilizing the weaker person’s faith
That condition of eating becomes harmful for them.
In this example, the person eating clean meats, or the person eating only vegetables, if one were to pressure the other into eating like them, that would be the stumbling block. It is telling the other to violate their convictions, and that sows disharmony.
21 [it is] Good neither to eat meat nor drink wine, nor anything by which your brother stumbles, or is ensnared or is weak.
Kalon means good in the beneficial sense; honorable, outwardly noble
Meaning in the situation of someone weaker in faith being confused by another’s confidence to eat freely, or drink freely- the honorable thing is for the stronger in faith to temporarily not do it for the sake of that person.
22 You faith that have to yourself keep before God. Blessed the [one] not judging himself in what he approves.
Approves- Dokimazō; the word used for discernment
- to test
- to examine
- to prove genuine
- to approve; after testing
It’s not “not judging by what he prefers”;
It’s “not judging by what has been examined and found accepted”
23 The [one] however doubting if he eats has been condemned because [it is] not of faith. Everything now that [is] not of faith sin is.
Doubting- diakrinomenos
- internal division
- uncertainty
- acting while conflicted
Not simply “someone who intellectually disagrees”
It means acting while your conscience is unsettled– Paul says this is the sin.
But- Paul says sin is defined by Torah in Romans 3:20. So what does he mean?
Acting against what you are convinced is right before God is hamartia (sin, wrong doing) for that person, because it breaks faith-integrity- a divided trust in that moment.
The state of condemnation comes from personal guilt confusion- being confused does not reward us with eternal condemnation from God.
Believers may differ in convictions about food or esteemed days, but each one must act before YHVH according to conscience and conviction. No one is to judge or despise another, because all will stand before God. At the same time, love governs liberty- what is permissible (like eating meat where the origin is questionable) should be set aside if it causes another to stumble.
The key balance is truth held in integrity before God, expressed through humility, not judgment or pressure.
While this chapter is not directly applicable to “unclean vs clean” eating, it does hold a spiritual truth:
Condemning or rejecting someone who believes they are doing something acceptable before God is not the way of someone who is strong in faith; yes, we are to admonish one another (Romans 15) and speak truth for the purpose of edification- building each other up; but the role of convincing others and convicting a change in behavior lies solely with God– the Master, not the servants.
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