RomainsChapitre 14

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Welcome the one who is weak in faith, but not for the sake of quarreling over opinions.

One person believes he may eat anything, while the weak person eats only vegetables.

The one who eats must not look down on the one who does not, and the one who does not eat must not pass judgment on the one who does, for God has welcomed him.

Who are you to judge someone else's servant? He stands or falls before his own master—and he will stand, for the Lord is able to make him stand.

One person regards one day above another; another regards every day alike. Let each be fully convinced in his own mind.

Whoever observes the day observes it to the Lord. Whoever eats does so to the Lord, since he gives thanks to God; and whoever abstains does so to the Lord, and he too gives thanks to God.

For none of us lives to himself, and none of us dies to himself.

If we live, we live to the Lord; and if we die, we die to the Lord. So whether we live or die, we belong to the Lord.

For this is why Christ died and returned to life: that he might be Lord of both the dead and the living.

But you—why do you judge your brother? And you—why do you look down on your brother? For we will all stand before the judgment seat of God.

As it is written: "As I live, says the Lord, every knee will bow to me, and every tongue will confess to God."

So then, each of us will give an account of himself.

Therefore let us stop judging one another. Instead, resolve never to put a stumbling block or obstacle in your brother's way.

I know, and I am convinced in the Lord Jesus, that nothing is unclean in itself; but if anyone regards something as unclean, then for him it is unclean.

If your brother is distressed because of what you eat, you are no longer walking in love. Do not let your food destroy someone for whom Christ died.

So then, do not let the good that is yours be spoken of as evil.

For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace, and joy in the Holy Spirit.

Anyone who serves Christ in this way is pleasing to God and approved by people.

So then, let us pursue what makes for peace and for building one another up.

Do not tear down the work of God for the sake of food. Everything is clean, but it is wrong for a person to eat in a way that causes someone else to stumble.

It is good not to eat meat or drink wine or do anything that makes your brother stumble.

The faith you have, keep between yourself and God. Blessed is the one who does not condemn himself by what he approves.

But whoever has doubts is condemned if he eats, because his eating is not from faith; and everything that is not from faith is sin.

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Résumé2

Chapitre 14

Main Theme: Paul exhorts Christians to mutual acceptance and not to judge one another in matters of food and holy days.

Content: The chapter addresses how Christians with differing practices regarding food and special days should live together in the church. Paul emphasizes that each person is accountable to God alone, and that Christ died and rose again to be Lord over both the living and the dead. Instead of judging one another, Christians should avoid becoming a stumbling block to others and instead pursue peace and mutual upbuilding. The kingdom of God is not about food and drink, but righteousness, peace, and joy in the Holy Spirit.

Key Terms/Images:

Weak in faith: One who has scruples concerning food or days, whom the church should welcome without criticism.
God's judgment seat (βῆμα): All will stand before God's judgment seat and give an account for themselves.
Stumbling block (πρόσκομμα/σκάνδαλον): Something that causes a believing brother or sister to fall—this must be avoided.
The kingdom of God: Not food and drink, but righteousness, peace, and joy in the Holy Spirit.
Faith (πίστις): Whatever does not proceed from faith is sin—the believer's conviction before God.

Contexte historique

Historical and Cultural Context for Romans 14

Events and Customs

Food Issues in the Church

Romans 14 addresses a specific conflict in the Roman church regarding food and holy days. The background was complex: Jewish Christians brought kosher traditions from the Mosaic Law, while Gentile Christians came from a culture where meat offered to idols was common in the marketplace. In Rome, much of the meat sold at the macellum (meat market) had first been sacrificed to Roman gods. Some Christians therefore chose to eat only vegetables (λάχανα, v. 2) to avoid any involvement with idol worship or unclean meat. Others believed that idols had no real existence and ate freely.

Holy Days and Sabbath Practice

The conflict over days (vv. 5–6) reflects the tension between Jewish observance of the Sabbath and the Gentile Christians' free attitude toward the calendar. Jewish Christians often continued to keep the Sabbath and Jewish festivals, while Gentile Christians did not have this tradition. In Roman society there were also numerous religious feast days tied to the imperial calendar, which made the question of "holy days" even more complicated.

Key Terms

Κοινός (koinos) – "Unclean" or "Profane"

In verse 14 Paul uses the word κοινόν, which in a Jewish context meant "ritually unclean" or "profane"—that is, something that was not holy or permitted. This was a charged term that distinguished between the holy and the common in Jewish purity practice. Paul’s claim that "nothing is unclean in itself" was radical in light of Jewish tradition.

Βῆμα (bēma) – "Judgment Seat"

In verse 10 mention is made of βήματι τοῦ θεοῦ (the judgment seat of God). The bēma was a well-known institution in Roman cities—an elevated platform where officials sat to judge. There were several such structures in Rome, and readers would have been very familiar with the concept from the Roman legal system. Paul uses this well-known institution as an image of God’s final judgment.

Πρόσκομμα and σκάνδαλον – "Stumbling Block" and "Offense"

These words in verses 13 and 21 have a concrete background. Πρόσκομμα means a stone over which one stumbles, while σκάνδαλον originally described the trigger mechanism of a trap. Both were used figuratively to refer to spiritual dangers that could lead a believer away from the faith.

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