Instructions for the strong
Twice in the previous section, which was addressed to both strong and weak Christians, the apostle appealed to a commonality that bound these two groups together: We’re all servants of the same Master; we’ll all have to face our individual judgments before God.
Paul now narrows his focus and speaks more directly and pointedly to the strong Christians. Particularly in view of the coming final judgment, Paul urges the strong to be helpful to their weaker fellow Christians. The opening verse of chapter 15 summarizes the whole section nicely with its encouragement, “We who are strong ought to bear with the failings of the weak.”
Note that Paul is speaking of “failings” on the part of the weak. These failings are not sins or doctrinal aberrations that the strong are to gloss over and minimize. No, he’s still talking about the “disputable matters” of 14:1, matters where two Christians may legitimately hold different opinions, such as what foods to eat or what day of worship to observe. In such matters it falls to the strong, mature Christians to be considerate of the weak.
In the portion of the letter before us, addressed to the strong Christians at Rome, Paul divides his remarks into two sections. The first part (verses 13-23) is predominantly negative, strongly urging them not to put any roadblocks, or obstacles, into the weak believer’s path. The second part (15:1-6) is decidedly positive, providing the motivation and strength for considerate, God-pleasing conduct toward their weaker fellow believers.
Let us first look at the entire negative section, noting the many prohibitions it contains. Then, grouping these negatives together, we will see that they all warn against one great disservice, namely, a strong brother leading a weak brother to go against his conscience and thus commit a sin by doing what in itself would be neutral and permissible. Leading a fellow Christian into sin is a grievous offense that merits all the negatives Paul relates.
Therefore let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in your brother’s way. 14 As one who is in the Lord Jesus, I am fully convinced that no food is unclean in itself. But if anyone regards something as unclean, then for him it is unclean. 15 If your brother is distressed because of what you eat, you are no longer acting in love. Do not by your eating destroy your brother for whom Christ died.
Let us outline Paul’s line of thought by pulling together the verses that support the main concepts he is advancing here. First of all, again using the example of food, Paul establishes that he is talking about matters that are really neutral and indifferent in themselves. “I am fully convinced that no food is unclean in itself,” he says in verse 14. Two verses later he includes such eating in what he calls “good,” and in verse 20 he makes the generalization “All food is clean.” Hence there is nothing wrong in itself with the strong Christian eating the food in question.
The problem, however, comes when the strong Christian, by using his Christian liberty to eat anything, thereby puts pressure on the weak Christian to eat what in his heart he feels God has forbidden. “All food is clean,” the apostle says, “but it is wrong for a man to eat anything that causes someone else to stumble.”
Such “stumbling” by the weak brother occurs when he acts contrary to his conscience. Recall that Paul says, “As one who is in the Lord Jesus, I am fully convinced that no food is unclean it itself.” He continues, however, “But if anyone regards something as unclean, then for him it is unclean.” Paul enlarges on that idea when he says in verse 23, “The man who has doubts is condemned if he eats, because his eating is not from faith; and everything that does not come from faith is sin.”