FROM chapter 41:1 to 15:7 another matter of great practical importance is treated, and a variety of principles of daily application are inculcated.
Mutual forbearance with one another is enjoined in all matters where conscience is concerned. There should be the avoidance of all that would produce needless discussion (ver. 1), a judging spirit (ver. 2-12), or that would be a stumbling-block to our brother (ver. 13); all should aim at that which makes for peace and edification, ever keeping the example of the Lord Jesus Christ before the eye (14:17-15:7).
“Him that is weak in the faith, receive ye, but not to doubtful disputation” (ver. 1) — that is, not for the disputing about doubtful or unsettled points. There was no doubt some difference of judgment amongst Jewish and Gentile believers upon such matters as the observance of days and the eating of meats. The Jew had been trained up from infancy to observe certain days and to abstain from certain meats upon religious grounds. The Gentile, freed from all such trammels of conscience, was in danger of despising him for such scruples. On the other hand, the Jew was apt to judge the Gentile believer for what he considered laxity (see Acts 15.). Both were wrong.
In all matters of conscience it is with God we have to do directly and not with man. “To his own master he standeth or falleth,” and, thank God, it is added, “Yea, he shall be holden up: for God is able to make him stand.” It is beautiful to see how the highest motive is here imputed both to the eater and to the one who eats not. Each is supposed to act with direct reference to God, seeking to do His will and giving Him thanks. “Let every man be fully persuaded in his own mind.” Further acquaintance with Scripture and increasing light from God may make clear to-morrow what to-day seems doubtful.
At any rate, let us not judge one another, as we are so apt to do; leave all such matters to be decided at the judgment-seat of Christ. It is most instructive to observe the different manner in which the same apostle is led to apply the solemn truth of the judgment-seat of Christ in Romans and Corinthians. In Romans the saints were in danger of judging one another, and they are exhorted not to do so, for the simple reason that “every one of us shall give account of himself to God.” Whereas in Corinthians it is used as a reason why we should judge ourselves now, for we must all appear then.
In any case the saint should remember that, whether living or dying, he is the Lord’s. Christ who died and rose is Lord both of the dead and living. He it is that has a claim upon the allegiance and obedience of the believer, and none should seek to usurp His place, least of all those who are the most intelligent.
In matters such as those treated of in this chapter, which might be called ceremonial rather than moral and doctrinal, free scope must be given to conscience, and above all let no one put a stumbling-block or occasion to fall in his brother’s way (vers. 13-23).
The apostle himself had no uncertain judgment as to the question of meats. In itself nothing was unclean, of this he was persuaded, and that by the Lord Jesus. Nevertheless if any had a conscience as to certain meats (Lev. 11.), “to him it is unclean,” and the spirit of Christian charity would lead the strong to consider the weak.
Some may feel a difficulty as to verse 15. How, it may be asked, can a brother be destroyed? Certainly he cannot be in the sense of being lost; and yet, so far as the conscience of the weak brother is concerned, he is brought under condemnation if he violates it by eating when doubtful as to its being the will of God. One may with clear conscience before God eat meat or drink wine (of course not to excess); but if this leads another to do it who has a conscience troubled about it, the tendency of the action on the part of the first is to destroy the other. But we ought rather to edify one another. “It is good, therefore, neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth,” &c. For we should seek the Kingdom of God, and this is not a question of meat and drink, but of the far weightier matters of “righteousness, and peace, and joy in the Holy Ghost.”
It makes a great difference whether it be a question of the scruples of a weak brother’s conscience or the determined legality of false teachers. If the latter, the inspired communications by the same apostle leave no room for doubt (see Galatians and Colossians), and no quarter is to be given. If the observance of days and the question of taking flesh and wine be sought to be enforced on the principle of legal bondage, it is a return to the weak and beggarly elements of the law, and thus undermines the whole gospel of the grace of God. It must be resisted with firmness.
Doubtless great wisdom will be needed to discern between “the infirmities of the weak” and the inroads of legalism. But this will be given if Christ be the object before the soul.
We are exhorted, then, to receive one another, not because all have attained to a certain standard of intelligence, but as Christ also received us, to the glory of God. Christ’s own example is set before us in our dealings one with the other (15:1-8). How far do we not come short of it!