Romans - 14 & 15

     In chapters fourteen and fifteen of Romans, the apostle Paul talks about our relationship with weak brethren.  It should be pointed out at the beginning that the word "weak" is applied to "brethren" only here and in 1 Cor. 8:10-12.  In both places the subject is exactly the same.  What does "weak" mean?  It means a lack of strength.  A weak person does not venture out into questionable areas.  The Bible does not use "weak brethren" to mean someone who practices error.  On the contrary, it refers to someone who is so limited in his understanding of Christian liberty that he does not dare do all the things which he would be allowed by the Scriptures to do.  Paul, on the other hand, exercised his liberty within Biblical bounds (1 Cor. 9:19-23).
     Those who venture out into areas that are doctrinally unsound are referred to "so-called" brethren (1 Cor. 5:11) or "false brethren" (2 Cor. 11:13,26; Gal. 2:4) but never as "weak brethren."
     The realm of opinion, where we encounter weak brethren, is discussed in 1 Cor. 6:12-20, 8:1-13, 9:15-23, 10:14-33; Col. 2:16-23, and Matt. 15:7-11, 17-20.
     Three things must be pointed out in connection with this discussion:
     1) We must allow that which is allowed and we cannot condemn that which is not condemned, BUT we cannot allow that which is not allowed and we must condemn that which is condemned.
     2) Using the problem discussed in the text...eating of certain foods...the really strong are not those who do not eat because they are afraid they can't, or those who eat because they know they can.  They are those who know they can but don't because they might offend a weak brother.
     3) Here we see those who practice, and not those who teach.  Paul deals with the latter group in Rom. 16:17, 1 Cor. 4:6 and many other places.  It is one thing to avoid something because of weak faith.  It is another thing to condemn those who do not join in this weakness.  Paul's actions regarding circumcision are good examples of doing something in order to not offend, but standing up when this same thing is approached as a doctrine to bind on others (Acts 16:1-3/Gal. 2:3-14).
     Verses seven and eight contrast living and dying for oneself with living and dying for the Lord.  This is the key to the whole discussion.  How would our differences be changed if we looked at things from the standpoint of "What does the Lord want?" instead of "What do I want?"
     "Living unto" and "dying unto" the Lord is expanded upon in Col. 3:1-17,25.
     The rest of the chapter deals with the idea of judging.  We already looked at this in depth when we discussed chapter two.  Remember that there is a difference between passing judgment against someone and arriving at a conclusion based on facts.  And we should evaluate actions and not motives.  The point in this chapter is that we must not be quick to condemn others who are weaker.
     The statement that "every knee shall bow and every tongue shall confess" (vs. 11) is taken from Is. 45:23 and is used by Paul again in Phil. 2:10-11.
     The Greek word "allelon" occurs several times in the book of Romans.  It means "one another" or "one for another."  This is a beautiful concept that we would do well to learn.  Verse 13 states that we should not judge one another.  On the other hand, verse 19 suggests, we should pursue things which make for peace and the building up of one another.

     There is obviously no real break in Paul's message between Romans chapters 14 and 15.  The Holy Spirit, through the apostle, continues to deal with the subject of weak brethren.
     Although there are some similarities between Rom. 15:1 and Gal. 6:1-5, we should also note some differences.  Remember the definition of "weak brother" as used in chapter 14.  It is a Christian who does not exercise his full liberty because of insufficient knowledge.  As pointed out before, it does not refer to a sinning brother (which IS the case in Gal. 6).  Neither does it refer to someone who does not practice something because the Bible actually does not allow it.  There are many who miss one of these two points entirely as they abuse this pair of chapters in Romans.
     It is clear in Galatians 6 that Paul has chosen not to use the term "weak brother," although many seem to be willing to supply this for the Holy Spirit.  What Paul is teaching in the last chapter of Galations is a "double standard" which we must apply in dealing with others.  Each one of us must determine to help others when they stumble (Gal. 6:2).  At the same time, those "others" must determine to carry their own burdens and not bog everyone down.  What would happen if both "A" and "B" were doing both these things?  Both would look at others with an eye toward helping, and both would be looking at themselves with an eye toward not creating an extra burden for others.  What a wonderful system that would be.  And here lies the similarity between the two passages.  In Romans, Paul says that each one should determine to do nothing which might scandalize others, while at the same time allowing others to exercise their full range of liberties within Scriptural boundaries.  What would happen if both "A" and "B" were doing both these things?
     Some have defaced the beautiful teaching of these chapters by extending "opinion" to things which are contrary to the Bible.  Paul does not allow that step (Rom. 16:17-18).  It is an insult to these verses and to honest exegesis to use these chapters to defend extending fellowship to those whose doctrines are contrary to New Testament teachings.
     We must please our neighbors, but only for that which is good (vs. 2).  It is neither good nor edifying to accept that which God does not.  Verse four demands that the things that are written be our guide, and it defines our hope as that which comes from the Scriptures.  Verse five requires that we be of one mind according to Christ Jesus, and not according to some man.  Verse six limits our one mouth to that which glorifies God, and GOD IS NOT GLORIFIED BY FALSE DOCTRINE.  We must receive each other, but only as Christ received us.  Come now, do we really believe that Christ received those mentioned in Rom. 16:17-18 since Paul tells us not to?  True statements also work in reverse.  To say that we must receive someone as Christ received us means that we are not obligated to receive someone if they don't fit the pattern of our association with Christ.  If Paul tells us in these very same chapters of the very same book to not accept someone, it means they do not fit that pattern.  What about those of Gal. 1:8; 1 Tim. 1:3, 4:1-8, 6:3-5, and Jude 3-23?  Yes, the Bible clearly condemns those who go beyond the Scriptures in that which they condemn (1 Cor. 4:6) and some of these passages refer to these people.  But the Word of God also condemns those who go beyond in what they allow (2 Jn. 9-11) and many of the people in these passages fit exactly in this latter group.  Nearly every epistle in the New Testament (if not every one) condemns false doctrine.  Those who go beyond at both ends of the spectrum have gone far beyond the category of "weak brethren" and have forfeited their part in the application of Romans 14-15.
     Verse 14 says that we should also "admonish one another."  Edification is not edifying if it is a compromising endeavor that refuses to admonish error.
     The term "minister" is certainly a scriptural one, as pointed out by verse 16.  Those who shy away from this term should give some new consideration to what Paul is saying here.
     What a wonderful statement Paul makes in verses 17-18!  He carries this idea through 1 Corinthians (2:1-5), 2 Corinthians (3:5,4:5,10:17-18,11:30,12:5-10), Galatians (6:14) and Colossians (2:8).  Too many of us believe that there is power in our strength.  Power comes through our weakness.  Only God has real power, and He chooses to work through those who allow Him to use them.
     Paul states in Romans 15:20 his preference in choosing a place to preach.  He expands this in 1 Cor. 3:6-15, where he also makes it clear that this is not a rule for everyone to follow.  Otherwise, who would water?  Who would build on another man's foundation?  What good is seed without water?  What good is a foundation without the structure?
     As Paul closes this chapter by requesting that the Roman Christians "strive together" with him in their prayers to God for him, we must ask ourselves if anyone would apply the term "striving" to our prayers?  After all, prayers are passive, aren't they?  God won't really DO anything that would amount to direct intervention, will He?  Oh, yes...this was Paul and he was an apostle and an inspired writer.  But God doesn't do the same for us, today, does He?  Or DOES HE?  Will he do for the "little man" what He has done for the apostles of our Lord?  Paul has the answer in the last chapter.
     Until then, we urge you to seek for and obey the truth that will set you free.

Unless otherwise noted, "Scripture taken from the NEW AMERICAN STANDARD BIBLE(R), (C) Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977. Used by permission."