Christian Conduct in a Modern World

by Walter A. Boyd (South Africa)

Paper 13b

No.4 — THE CONSIDERATE LIFE (Continued)

(D) Respect the Weaker Brother (Romans 14.14-23)

It has been necessary to provide a second paper for this concluding consideration in respect for the weaker brother, which runs from v14 down to the end of the chapter at v23. It helps to underscore the weighty responsibility upon each of us, to notice that a whole chapter (ch.14) and part of another chapter (ch.15.1-7) have been given to the subject of relationships one with another. The amount of space given to the subject matter ought to satisfy our minds as to the need for it and impress upon our hearts the demand for obedience to it. Three great spiritual exercises are taught in these few verses:

1. Following after Peace (v19).

2. Practising Self-Denial (v21).

3. Exercising Faith (v22,23).

1. FOLLOWING AFTER PEACE (v19)

"Let us therefore follow after the things that make for peace, and things wherewith one may edify another."

(A) The Pursuit of things that make for peace. "Let us therefore" translates the same expression as at the start of v12. It is helpful to note the structure of the truth taught by the apostle; being "acceptable to God," v18, flows from the responsibility of "giving account to God," v12. Similarly, what we are about to discuss in v19-23 flows from the concept of being "acceptable to God," in v18. Every revelation of Divine truth is given to provoke the response in my heart of seeking a way in which I may obey the practical implications of the truth. It is unfortunate that some develop an attitude to the Word of God that studiously avoids or ignores their personal and practical responsibility to its searching implications in Christian living. Too often we will discuss, debate and even disagree about the Word of God without ever a thought of our obedience to its demands. The exhortation to "follow after" (pursue earnestly, aim at) is a conclusion based upon the bondservice to Christ and acceptability to God of v18. This statement has the force of an imperative command and sets before us the required pursuit of things that engender peace in the company of saints and edification in the believer individually. The object of each and the order of both are vital to our understanding of them. If we pursue things that engender peace then peace will be the outcome. If we obtain peace then edification will be the outcome. If my activities disrupt the peace of the assembly, then I need have no doubt that I am engaged in demolition work, rather than building up and strengthening. Before I engage in any activity I need to ask myself, is this going to contribute to the peace of the assembly and hence the edification of the believers?"

If not, don't pursue it since the work of God will be damaged. As seen in our previous study, peace is one of the distinctive features of the kingdom of God, v17, and ought to be pursued by the subjects of the kingdom. Simply put, a spiritual believer will not be spoiling for a fight. He will not have the fiery temperament that provokes a dispute or the pugnacious manner that pursues a showdown so as to make his point. These things are of the flesh. Of course, this is not to suggest that a peace-at-any-price mentality is adopted; that which will not withstand error and will cover up wrong doing to avoid the responsibility of confronting what is not of God. When troublemakers are "molly coddled" for the sake of peace, usually it will encourage a long-term sore to fester and spread its poison in the body. While the present situation will be pacified, be assured, tomorrow will see a bigger and worse eruption of the flesh.

(B) The Pursuit of Edification. Spiritual health is the direct result of spiritual harmony. Peace is not a commodity in itself but the command of the verse is that we pursue those things that contribute to peace. So too, edification is not a commodity in itself but is the result of pursuing these proper activities to their end. Both peace and edification should govern my activities. The idea is not that we seek peace in the midst of conflict but that we should pursue things that lead to peace, thus conflict is avoided. What a challenge in the diversity of assembly life!

2. PRACTISING SELF-DENIAL (v20,21)

"For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence. It is good to neither eat meat, nor to drink wine, nor anything whereby thy brother is stumbled, or is offended, or is made weak."

In these two verses we are taken back to the foundational principle given at the start of the chapter — denying self for the benefit of others. There are two reasons for self-denial, clearly stated.

(A) Because of the Work of God, v20. "For meat destroy not the work of God."

If in the matters of meats and herbs etc., I place my own objectives above God's, my rights rather than peace among the saints, then the work of God will be torn down. The verb destroy has the idea of tearing down a building in demolition. The "Work of God" is a general title for the activities within the kingdom of God. My pursuits ought to build up that work and not tear it down. It is a sad reflection on us that so often we are prepared to risk serious damage to the testimony by pursuing our own selfish goals rather than placing the work of God in the kingdom of God above everything else.

(B) Because of the Weaker brother, v21. Another matter to be taken into account is the possibility of stumbling, ensnaring or weakening a brother. We have covered the two problem areas of meat and wine earlier in the chapter, but now the apostle widens his teaching to include "anything." While the word "anything" is supplied by the translators of the KJV, it is required to give the full sense of the sentence. Any activity that threatens the steady walk and simple faith of a fellow-believer must be forfeited, even though in itself it is not wrong. If I persist in that "thing" to the detriment of a weaker believer, I will reap the consequences in lost reward at the Judgment Seat of Christ.

V20 re-states the principle of v14, that meat and drink in themselves are not inherently evil. Nevertheless, it is wrong for a man to eat anything or drink anything that causes another to stumble. V21 shows the seriousness of the truth taught. It is not a case of doing what is beneficial or better, it is a case of doing what is right. "It is good" means it is right. To do our own thing to the detriment of another believer is wrong.

3. EXERCISING OUR FAITH (v22,23)

"Hast thou faith? Have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth. And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin."

Those two verses take us right to the core of the matter; we go right to the heart of the believer as he walks with God. Here, as a conclusion to the teaching of the chapter, we get three primary principles that act as spiritual landmarks, from which to chart our course. They apply appropriately to every believer, to the strong and to the weak.

(A) The Freedom of Faith before God. "Hast thou faith? Have it to thyself before God."

The personal conviction of the strong brother to eat anything and the personal conviction of the weak brother to refrain from certain things must be based on faith before God. In his own heart he must have his convictions worked out before God as a matter of faith. It is too easy, and perhaps commonplace, to form our convictions by what will please others or to pursue a party line. This is wrong and any actions so taken do not spring from personal heart conviction before God and thus are not of faith. That being the case I must not impose my views upon another believer, for it is sin! "Whatsoever is not of faith is sin," v23. This principle of faith before God is applicable to the liberty of the strong and the scruples of the weak.

(B) The Happiness of a Clear Conscience. "Happy is he that condemneth not himself in that which he alloweth." If an action is "of faith," the conscience will not condemn and thus the believer will be "happy" or better translated "blessed." An uneasy conscience robs the heart of true blessing and happiness in the presence of God. This is of particular relevance to the strong believer.

(C) The Condemnation of Doubt. "He that doubteth is damned if he eat because he eateth not of faith." For a weak brother to eat meat with doubt in his heart and so disturb his conscience and give rise to feelings of guilt is to have his own conscience condemn him. Eternal damnation is not in question here, "condemnation" is the better word. Whatever a believer does — engaging in an activity or refraining from that activity, must be motivated by his own conviction before God so as to ensure a clear conscience and the absence of the pangs of guilt.

As we conclude this very searching chapter there have been words of counsel that we ignore at the peril of suffering loss at the Judgment seat of Christ. To the strong — do not assert your liberty; to the weak — do not violate your conscience. To all — do not blindly follow others so as to act without personal conviction before God. In all these matters, Scripture is plain, "whatsoever is not of faith is sin."

—to be continued (D.V.)