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Romans 14:21
Verse
Context
Sermons
Billy Sunday
J. Vernon McGee
Shane Idleman
Charles FinneyBilly SundayShane IdlemanSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
It is good neither to eat flesh, etc. - The spirit and self-denying principles of the Gospel teach us, that we should not only avoid every thing in eating or drinking which may be an occasion of offense or apostasy to our brethren, but even to lay down our lives for them should it be necessary. Whereby thy brother stumbleth - Προσκοπτει, from προς, against, and κοπτω, to strike, to hit the foot against a stone in walking, so as to halt, and be impeded in one's journey. It here means, spiritually, any thing by which a man is so perplexed in his mind as to be prevented from making due progress in the Divine life. Any thing by which he is caused to halt, to be undecisive, and undetermined; and under such an influence no man has ever yet grown in grace and in the knowledge of Jesus Christ. Or is offended - Η σκανδαλιζεται, from σκανδαλον, a stumbling-block; any thing by which a person is caused to fall, especially into a snare, trap, or gin. Originally the word signified the piece of wood or key in a trap, which being trodden on caused the animal to fall into a pit, or the trap to close upon him. In the New Testament it generally refers to total apostasy from the Christian religion; and this appears to be its meaning in this place. Or is made weak - Η ασθενει, from α, negative, and σθενος, strength; without mental vigor; without power sufficiently to distinguish between right and wrong, good and evil, lawful and unlawful. To get under the dominion of an erroneous conscience, so as to judge that to be evil or unlawful which is not so. The two last terms are omitted by two excellent MSS. (the Codex Alexandrinus and the Codex Ephraim), by the Syriac of Erpen, the Coptic and the Ethiopic, and by some of the primitive fathers. It is very likely that they were added by some early hand by way of illustration. Griesbach has left them in the text with a note of doubtfulness.
Jamieson-Fausset-Brown Bible Commentary
It is good not to eat flesh, nor to drink wine, nor any thing--"nor to do any thing" whereby--"wherein" thy brother stumbleth, or is offended, or is made weak--rather, "is weak." These three words, it has been remarked, are each intentionally weaker than the other:--"Which may cause a brother to stumble, or even be obstructed in his Christian course, nay--though neither of these may follow--wherein he continues weak; unable wholly to disregard the example, and yet unprepared to follow it." But this injunction to abstain from flesh, from wine, and from whatsoever may hurt the conscience of a brother, must be properly understood. Manifestly, the apostle is treating of the regulation of the Christian's conduct with reference simply to the prejudices of the weak in faith; and his directions are to be considered not as prescriptions for one's entire lifetime, even to promote the good of men on a large scale, but simply as cautions against the too free use of Christian liberty in matters where other Christians, through weakness, are not persuaded that such liberty is divinely allowed. How far the principle involved in this may be legitimately extended, we do not inquire here; but ere we consider that question, it is of great importance to fix how far it is here actually expressed, and what is the precise nature of the illustrations given of it.
John Gill Bible Commentary
Hast thou faith? have it to thyself before God,.... Which is to be understood, not of faith in the Lord Jesus Christ, and in the doctrines of the Gospel; for a man that has such faith given him, ought not to keep it in his own breast, but to declare it to others; he ought to make a public visible profession of it, before many witnesses; it becomes him to tell the church of God what great things the Lord has done for him; and as he believes with the heart, so he ought to make confession with the mouth unto salvation; but this faith only designs a full persuasion in a man's own mind, about the free and lawful use of things indifferent, the subject the apostle is upon; see Rom 14:5; and his advice on this head is, to keep this faith and persuasion in a man's own breast, and not divulge it to others, where there is danger of scandal and offence: he does not advise such to alter their minds, change their sentiments, or cast away their faith, which was right and agreeable to his own, but to have it, hold and keep it, though, within themselves; he would not have them openly declare it, and publicly make use of it, since it might be grieving and distressing to weak minds; but in private, and where there was no danger of giving offence, they might both speak of it, and use it; and if they could not, should satisfy themselves that God, who sees in secret, knows they have this faith, and sees their use of it, though others do not, for from him they have it; so the Ethiopic version reads it, and "if thou hast faith with thyself, thou art secure before God, from whom thou hast obtained it"; and should be thankful to him for it, and use it in such a manner as makes most for his glory, and the peace of his church since to him they must give an account another day: some copies and versions read without an interrogation, thou hast faith; and others, "thou, the faith which thou hast, have it to thyself", &c. so the Alexandrian copy and the Syriac version. Happy is he that condemneth not himself in that thing which he alloweth; or "approves of"; that is, it is well for that man who observes no difference of meats, if either he does not act contrary to his own conscience, and so condemns himself in what he allows himself in; or exposes himself to the censure, judgment, and condemnation of others, in doing that which he approves of as lawful, and is so, but unlawful when done to the offence of others: some understand this as spoken to the weak believer, signifying that he is in the right, who, through example, and the force of the sensual appetite, is not prevailed upon to allow himself to eat, contrary to his own conscience, and whereby he would be self-condemned; but as the strong believer is addressed in the beginning of the verse, I choose to think he is intended in this part of it; and the rather, because the weak believer is taken notice of in the next verse, with a peculiar view to this very thing.
Tyndale Open Study Notes
14:21 or drink wine: Jews sometimes abstained from wine to avoid the appearance of ritual contamination, since wine was used in pagan religious celebrations (see Dan 1:3-16).
Romans 14:21
The Law of Love
20Do not destroy the work of God for the sake of food. All food is clean, but it is wrong for a man to let his eating be a stumbling block. 21It is better not to eat meat or drink wine or to do anything to cause your brother to stumble.
- Scripture
- Sermons
- Commentary
Anti-Booze Efforts
By Billy Sunday8.2K00:43Moral IntegrityAlcoholismPSA 104:14PRO 20:1PRO 23:29ISA 5:11ROM 14:211CO 6:19GAL 5:19EPH 5:181TI 5:231PE 5:8Billy Sunday passionately preaches against alcohol, expressing his determination to combat the saloon culture that he believes leads to the destruction of lives and families. He emphasizes his commitment to fighting against the influence of alcohol in society, vowing to continue his efforts until he can no longer physically do so. His fervor reflects a deep concern for the future of the youth and the moral fabric of America, as he envisions a nation free from the grip of alcohol.
(Clip) Is It a Sin to Drink Alcohol?
By J. Vernon McGee1.3K04:05ROM 14:21
This sermon discusses the topic of whether Christians should drink wine, emphasizing that while it may not be inherently sinful, it can act as a weight that hinders spiritual growth and sets a negative example to others. The speaker highlights the importance of considering the impact of our actions on fellow believers and the need to prioritize living a life that glorifies God above personal freedoms.
Why Do You Do What You Do With Your Time?
By Tim Conway85206:35ROM 14:211CO 9:221CO 10:311CO 16:14GAL 5:16COL 3:171PE 3:31JN 4:7
This sermon emphasizes the importance of examining our motives in all aspects of life, including how we dress, use our time, spend money, and make decisions. It challenges listeners to align their actions with God's Word and to ensure that their motives are driven by a desire to glorify God and love others, rather than by worldly desires or selfish pleasures. The message encourages a lifestyle of thoughtful consideration and intentional choices that reflect a heart devoted to God.
How to Make Right Choices
By Shane Idleman52256:05PRO 11:3ISA 59:1ROM 14:211CO 6:19PHP 4:71TI 4:122TI 3:161JN 2:15
This sermon emphasizes the importance of making right choices as Christians, highlighting the internal conflict between wanting to please God and the flesh's desires. It discusses the need for repentance, aligning choices with God's Word, seeking godly counsel, and evaluating motives. The sermon also stresses the significance of waiting on God, sanctification, and glorifying God in all decisions, ultimately calling for surrender to the work of the Holy Spirit for spiritual progress.
Professor Finney's Letters to Christians No. 3.
By Charles Finney0Christian WitnessSelf-IndulgenceMAT 5:16ROM 12:1ROM 14:211CO 6:191CO 10:31GAL 5:24PHP 2:151TH 5:22JAS 4:171PE 2:16Charles Finney addresses the issue of tobacco use among Christians, emphasizing that example is a powerful teacher, often leading children to adopt habits contrary to their parents' teachings. He argues that using tobacco cannot be justified as it does not glorify God and is a form of self-indulgence that can dominate one's life, making it a sin. Finney challenges the notion that tobacco is beneficial, asserting that any perceived benefits are outweighed by the harm it causes to both the individual and society. He encourages Christians to deny themselves for the sake of others and to consider the moral implications of their actions. Ultimately, he calls for a commitment to live in a way that promotes the glory of God and the well-being of others.
Booze
By Billy Sunday0TemperanceAlcoholismPRO 20:1PRO 23:29ISA 5:11ROM 14:211CO 6:101CO 10:31GAL 5:19EPH 5:181TI 3:81PE 5:8Billy Sunday passionately addresses the destructive nature of alcohol and the liquor industry, likening it to a devilish force that harms individuals, families, and society. He emphasizes that the saloon is a cowardly institution that preys on the vulnerable, leading to crime, poverty, and despair. Sunday argues that the liquor business is not only a moral issue but also an economic burden, costing society far more than it contributes. He calls for a collective stand against the saloon, urging men to protect their families and communities from its corrupting influence. Ultimately, he challenges the audience to choose sobriety and decency over the allure of alcohol, advocating for a temperance movement that prioritizes human dignity and well-being.
Is Alcohol Use Among Christians the New Golden Calf?
By Shane Idleman0PRO 23:20LUK 7:35ROM 14:21GAL 5:131TI 3:31PE 2:16Shane Idleman addresses the delicate balance between freedom and sin, responsibility and carelessness when it comes to alcohol consumption, emphasizing the dangers of over-indulgence and its potential disqualification from leadership roles. He highlights the devastating impact of alcohol abuse on families and society, citing alarming trends of addiction among Christian leaders and the seductive nature of alcoholism in today's culture. Idleman urges for a closer examination of the spiritual implications of alcohol abuse, cautioning against flaunting liberty at the expense of God's grace and the well-being of others.
Alcohol - Liberty Has Limits
By Shane Idleman0LUK 4:13ROM 14:211CO 6:12GAL 5:13EPH 5:15Shane Idleman emphasizes the importance of true freedom in Christ, which allows for personal liberties but within the framework of social responsibility. He warns against the dangers of alcohol abuse, highlighting how over-indulgence can lead to sin and disqualify individuals from leadership roles. Idleman shares personal experiences and stories of families and churches in crisis due to alcohol abuse, stressing the need for humility, teachability, and self-examination to avoid crossing the line of responsibility. He encourages Christians to practice abstinence, especially in cases of frequent and excessive drinking, to prevent harm to oneself and others, and to uphold the message of the gospel.
Strong Drink Versus Christianity
By Catherine Booth0PRO 20:1PRO 23:20PRO 23:29ISA 5:11ROM 14:211CO 6:10GAL 5:19EPH 5:181PE 5:8Catherine Booth preaches on the value of temperance in religious aggressive effort, emphasizing the need for Christians to actively engage in delivering others from evil habits and the bondage of Satan. She highlights the detrimental effects of intoxicating drinks on society, attributing a large portion of wickedness, crime, and misery to their consumption. Booth stresses the importance of total abstinence as a crucial element in successful aggressive efforts, urging Christians to denounce the use of strong drink as irreligious and immoral, and to deal with it decisively for the well-being of individuals and the advancement of God's kingdom.
Christian Recreation and Unchristian Amusement
By T.L. Cuyler0PRO 14:13ECC 5:18ROM 14:211CO 10:31GAL 5:22PHP 4:8COL 3:171TH 5:221PE 4:3T. L. Cuyler preaches about the importance of Christian recreation and the dangers of unchristian amusement, emphasizing the need for activities that strengthen the body, bring happiness to the mind, and purity to the heart. He uses Bible verses to highlight the distinction between healthful enjoyment and sinful pleasures, urging Christians to engage in activities that glorify God and avoid places or practices that lead to moral decay and spiritual ruin. Cuyler warns against the allure of worldly entertainment like theaters, drinking saloons, and ballrooms, which often lead individuals astray from their faith and into destructive lifestyles.
Why Sign the Pledge?
By F.B. Meyer0Community SupportAbstinencePRO 20:1MAT 5:16ROM 14:211CO 10:31GAL 5:13EPH 5:18PHP 4:13HEB 10:241PE 5:81JN 3:8F.B. Meyer emphasizes the growing Christian opposition to strong drink and the importance of signing the Pledge of Total Abstinence as a means of protest against the devastation caused by alcohol. He encourages believers to rely on God, care for others, and recognize the personal and communal benefits of abstaining from alcohol. Meyer argues that signing the pledge not only strengthens one's resolve but also serves as a powerful example to others, fostering a community of support and accountability. He addresses common objections to signing the pledge, asserting that divine assistance is crucial for maintaining commitment and overcoming temptation.
The New Covenant Part Iii ('States' of the Conscience)
By Robert Wurtz II0ROM 1:28ROM 14:13ROM 14:21ROM 14:23GAL 5:131TI 4:2HEB 2:15HEB 9:9Robert Wurtz II preaches about the different types of conscience - the guilty conscience, the evil conscience, the good conscience, and the weak conscience. He emphasizes the importance of having a conscience purged by the blood of Christ and aligned with God's laws to make moral decisions. Wurtz also discusses the dangers of legalism and liberty in the Christian life, cautioning against using freedom as an excuse for sin or causing others to stumble.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
It is good neither to eat flesh, etc. - The spirit and self-denying principles of the Gospel teach us, that we should not only avoid every thing in eating or drinking which may be an occasion of offense or apostasy to our brethren, but even to lay down our lives for them should it be necessary. Whereby thy brother stumbleth - Προσκοπτει, from προς, against, and κοπτω, to strike, to hit the foot against a stone in walking, so as to halt, and be impeded in one's journey. It here means, spiritually, any thing by which a man is so perplexed in his mind as to be prevented from making due progress in the Divine life. Any thing by which he is caused to halt, to be undecisive, and undetermined; and under such an influence no man has ever yet grown in grace and in the knowledge of Jesus Christ. Or is offended - Η σκανδαλιζεται, from σκανδαλον, a stumbling-block; any thing by which a person is caused to fall, especially into a snare, trap, or gin. Originally the word signified the piece of wood or key in a trap, which being trodden on caused the animal to fall into a pit, or the trap to close upon him. In the New Testament it generally refers to total apostasy from the Christian religion; and this appears to be its meaning in this place. Or is made weak - Η ασθενει, from α, negative, and σθενος, strength; without mental vigor; without power sufficiently to distinguish between right and wrong, good and evil, lawful and unlawful. To get under the dominion of an erroneous conscience, so as to judge that to be evil or unlawful which is not so. The two last terms are omitted by two excellent MSS. (the Codex Alexandrinus and the Codex Ephraim), by the Syriac of Erpen, the Coptic and the Ethiopic, and by some of the primitive fathers. It is very likely that they were added by some early hand by way of illustration. Griesbach has left them in the text with a note of doubtfulness.
Jamieson-Fausset-Brown Bible Commentary
It is good not to eat flesh, nor to drink wine, nor any thing--"nor to do any thing" whereby--"wherein" thy brother stumbleth, or is offended, or is made weak--rather, "is weak." These three words, it has been remarked, are each intentionally weaker than the other:--"Which may cause a brother to stumble, or even be obstructed in his Christian course, nay--though neither of these may follow--wherein he continues weak; unable wholly to disregard the example, and yet unprepared to follow it." But this injunction to abstain from flesh, from wine, and from whatsoever may hurt the conscience of a brother, must be properly understood. Manifestly, the apostle is treating of the regulation of the Christian's conduct with reference simply to the prejudices of the weak in faith; and his directions are to be considered not as prescriptions for one's entire lifetime, even to promote the good of men on a large scale, but simply as cautions against the too free use of Christian liberty in matters where other Christians, through weakness, are not persuaded that such liberty is divinely allowed. How far the principle involved in this may be legitimately extended, we do not inquire here; but ere we consider that question, it is of great importance to fix how far it is here actually expressed, and what is the precise nature of the illustrations given of it.
John Gill Bible Commentary
Hast thou faith? have it to thyself before God,.... Which is to be understood, not of faith in the Lord Jesus Christ, and in the doctrines of the Gospel; for a man that has such faith given him, ought not to keep it in his own breast, but to declare it to others; he ought to make a public visible profession of it, before many witnesses; it becomes him to tell the church of God what great things the Lord has done for him; and as he believes with the heart, so he ought to make confession with the mouth unto salvation; but this faith only designs a full persuasion in a man's own mind, about the free and lawful use of things indifferent, the subject the apostle is upon; see Rom 14:5; and his advice on this head is, to keep this faith and persuasion in a man's own breast, and not divulge it to others, where there is danger of scandal and offence: he does not advise such to alter their minds, change their sentiments, or cast away their faith, which was right and agreeable to his own, but to have it, hold and keep it, though, within themselves; he would not have them openly declare it, and publicly make use of it, since it might be grieving and distressing to weak minds; but in private, and where there was no danger of giving offence, they might both speak of it, and use it; and if they could not, should satisfy themselves that God, who sees in secret, knows they have this faith, and sees their use of it, though others do not, for from him they have it; so the Ethiopic version reads it, and "if thou hast faith with thyself, thou art secure before God, from whom thou hast obtained it"; and should be thankful to him for it, and use it in such a manner as makes most for his glory, and the peace of his church since to him they must give an account another day: some copies and versions read without an interrogation, thou hast faith; and others, "thou, the faith which thou hast, have it to thyself", &c. so the Alexandrian copy and the Syriac version. Happy is he that condemneth not himself in that thing which he alloweth; or "approves of"; that is, it is well for that man who observes no difference of meats, if either he does not act contrary to his own conscience, and so condemns himself in what he allows himself in; or exposes himself to the censure, judgment, and condemnation of others, in doing that which he approves of as lawful, and is so, but unlawful when done to the offence of others: some understand this as spoken to the weak believer, signifying that he is in the right, who, through example, and the force of the sensual appetite, is not prevailed upon to allow himself to eat, contrary to his own conscience, and whereby he would be self-condemned; but as the strong believer is addressed in the beginning of the verse, I choose to think he is intended in this part of it; and the rather, because the weak believer is taken notice of in the next verse, with a peculiar view to this very thing.
Tyndale Open Study Notes
14:21 or drink wine: Jews sometimes abstained from wine to avoid the appearance of ritual contamination, since wine was used in pagan religious celebrations (see Dan 1:3-16).