ROMANS 14

Content

• 1.Introduction
• 2.Foods and eating
• 3.The Weak Brother
• 4.Judging our brother.
• 5.Observance of the days

1.Introduction

The Christians at Rome were a community of diverse people drawn from various nations and creeds in which practically every variety of Christian thought and feeling then current found a place. One of the great religious questions of the time was the relationship of Judaism to Christianity and of Gentile converts to Jewish practices then being observed by Jewish Christians.

Paul hoped to be able to preach the gospel to the Jews of the synagogue in Rome, some of whom held the followers of Christ in contempt. It is clear also that Paul hoped to preach the gospel to the Gentiles at Rome who had not yet heard it.

The book of Romans represents a detailed exposition of God’s plan for the salvation of mankind as it is revealed in the gospel. The substance of its teaching is that the gospel and the gospel alone fully answer the soul’s need for salvation, and this is a need which neither paganism nor Judaism could satisfy.

The apostle regarded himself as ‘debtor both to the Greeks, and to the barbarians,’ as well as to the Jews; but he never lost sight of the decided advantages possessed by the Jews over others, ‘chiefly, because that unto them were committed the oracles of God.’ It is of this gospel of Christ, equally efficacious for Jew and Gentile, that Paul in his epistle to the Romans declared he was not ashamed. Romans 1: 16.

Romans chapter 14 provides an important yet interesting take on the relationship between strong and weak believers. It recommends that the strong be sensitive as to how to help the weak rather than sitting in judgment over him or her. This is to be done without compromising the fundamentals of faith as prescribed in the Bible.

It’s important to note that to understand Romans 14, we should study it in content and context. It’s wrong, and it led to the misapplication of the scriptures if you study Romans 14 as an isolated chapter. As in many cases, our study and interpretation of Romans 14 should consider the main theme of the chapter, the environmental background of the chapter, its association with other chapters of the book, and the entire Bible.

The Book of Romans was written by the apostle Paul around 57 ACE during his third missionary journey while he was in Corinth and about to set out for Jerusalem (Romans 15:25). The letter is known for its systematic presentation of Christian doctrine, particularly focusing on salvation by faith in Jesus Christ.

The apostle Paul also wrote 1 Corinthians around 55 ACE, during his time in Ephesus, as a response to issues and questions arising within the Corinthian church. Paul wrote the letter to address problems and questions that had arisen within the Corinthian church, including issues of division, immorality, and misunderstanding of Christian teachings.

Romans 14 and 1 Corinthians 8 both address the issue of Christian liberty and the importance of not causing others to stumble, especially regarding matters of conscience. Both passages highlight the concept of Christian liberty, acknowledging that certain practices not essential for salvation or Christian living.

Both passages emphasize the importance of love and unity within the church, urging believers to prioritize the well-being of others over their own personal preferences. A core principle in both is the importance of avoiding actions that could cause a weaker brother to sin against their conscience.

Romans 14 is addressed to a church with a mixture of Jewish and Gentile believers, while 1 Corinthians 8 is addressed to a church in Corinth, a city known for its pagan idolatry. Not only do both passages deal with issues of conscience, but they also mirror each other; they interpret each other and their parallel Bible passages. Both focusing on foods and days. With this biblical article we are discussing Romans chapter 14 both in content and context.

2.Foods and eating

In order to live, every human being has to eat. Thus, the consumption of nutritional elements is a very personal matter. As such it is also a matter upon which various and strong opinions are held. The Bible does not avoid addressing such matters, however, just because human beings may be opinionated about it. On the contrary, the Bible makes a direct address to the way in which human beings live in almost every area of life, including the nutritional one

Some of the recipients of this letter apparently believed that one should abstain from eating meat and drinking wine (Rom. 14:2, 21). The Old Testament does not require total abstinence from animal flesh, but only of the flesh of some animals (Lev. 11). Neither does the Old Testament consider grape juice unclean; only the high priest and the Nazarite are forbidden to drink it.  The discussion is not over unclean food, but over food that is considered common and therefore not proper for consumption under certain circumstances.

It should be noted that Romans 14 (KJV) is a post-Calvary cross chapter were both Jews and Gentiles were no longer needed to observe the ceremonial Jewish festivals. The main theme here is the ceremonial feast days and foods, and not God’s ten commandments or the seventh-day sabbath. Because Rome was a cultural melting pot, it is not surprising that the believers’ various backgrounds led to divergent understandings about living the Christian life.

While Jewish and Gentile Christians alike were committed to Jesus as their Savior, their cultural upbringing induced a certain amount of tension as the two groups tried to live out their commitment. The Jerusalem council (read Acts 15) was an attempt to resolve the disputes between the two groups; but the fact that the book of Romans was written several years after the council testifies to the difficulty of resolving these differences.

Romans 14: 1-3 (KJV)

• 1 Him that is weak in the faith receive ye, but not to doubtful disputations.
• 2 For one believeth that he may eat all things: another, who is weak, eateth herbs.
• 3 Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him

1 Corinthians 8:4-9 (KJV)

• 4 As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one.
• 5 For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,)
• 6 But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.
• 7 Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled.
• 8 But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse.
• 9 But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak.

In Romans 14:1–3, the question was the eating of meats that may have been sacrificed to idols. Please read 1 Corinthians 8:1-12. This passage sets the biblical basis of this point and gives the biblical background of Romans 14. The Jerusalem council (Acts 15) ruled that Gentile converts should refrain from using such foods in their diet (Act 15:29). But there was always the question as to whether meats sold in public markets had come from animals sacrificed to idols (read 1 Cor. 10:25-28).

Some Christians didn’t care about that at all; others, if there were the slightest doubt, chose to eat vegetables instead. The issue had nothing to do with the question of vegetarianism and healthful living. Nor is Paul implying in this passage that the distinction between clean and unclean meats has been abolished.

Romans 14:2. If the words “he may eat all things” (Rom. 14:2) were taken to mean that now any animal, clean or otherwise, could be eaten, they would be misapplied. Comparison with other biblical passages would rule against such an application (Genesis 7-9, Leviticus 11, Deuteronomy 14, Judges 13:14, Isaiah 65:4 and 66:17). Paul, Peter, Jews, and all Gentile brethren knew exactly the distinction between the foods deemed clean and unclean, and this was not the discussion on table.

It should be noted that the distinction between clean and unclean animals (Genesis 7:2) was introduced long before the Sinai Covenant, before Jews existed. The restrictions upon the use of blood in the diet were also made at this time (Gen 9:4). The continuing nature of this association between clean and unclean animals and the prohibition upon the use of blood is spelled out in more detail in Leviticus

Although it is especially in Leviticus that the legislation is given, which has differentiated meats into clean and unclean, that by no means identifies this teaching as merely ceremonial, ritualistic or Jewish origin.

It’s also interesting to know that at least some of the types of legislation found in Leviticus still are binding upon Christians today even though they are found among the Levitical laws. Leviticus 19:29, for example, prohibits the making of daughters into prostitutes, Leviticus 19:31 prohibits communication with familiar spirits, and Leviticus 18:23 prohibits sexual relations with animals. All these Levitical instructions are still binding to Christian and everybody today.

Peter`s counsel, “But as he which hath called you is holy, so be ye holy in all manner of; Because it is written, Be ye holy; for I am holy.”. (1 Pet 1:15-16 KJV). It may be significant to note that Peter quotes here from Leviticus 11:44-45 KJV, which is the Old Testament passage is the motivation for keeping the dietary laws of that chapter. Paul adds on this counsel by saying, “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.”. 1 Corinthians 10:31 KJV.

If Paul was trying to say here that all things were now clean, he would be guilty, at least, of an inconsistency. In 2 Corinthians 6:16-18, he quotes from Isaiah 52:11 and says in verse 17, “Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you”. It’s important to remember that Paul’s contemporaries wrestled over clean foods sacrificed to idols and the observance of ceremonial days and not the nature of food.

One approach to the situation involved in Romans 14 is to be found in examining some relatively similar counsel in 1 Corinthians 8. Here Paul writes to the church at Corinth concerning food offered to idols. (read 1Corinthians 8: 1-13). This letter of Paul’s was probably written shortly before the letter to Rome, and it is a reasonable assumption that 1 Corinthians 8 and Romans 14 are dealing with essentially the same problem.

Romans 14: 14-18 (KJV)

• 14 I know and am convinced by the Lord Jesus that there is nothing unclean of itself; but to him who considers anything to be unclean, to him it is unclean.
• 15 Yet if your brother is grieved because of your food, you are no longer walking in love. Do not destroy with your food the one for whom Christ died.
• 16 Therefore do not let your good be spoken of as evil;
• 17 for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.
• 18 For he who serves Christ in these things is acceptable to God and approved by men.

Romans 14:14. The vocabulary that Paul uses in Romans 14:14 (KJV) should also be noted carefully. Paul does not really say that he is persuaded that nothing is unclean in itself, but it is unclean for anyone who thinks it unclean. The word used here is koinon, “common, defiled,” not akathartos, “unclean.” He is not referring to foods or meats that were unclean in their essential nature. He is referring to clean meat from clean animals that have been defiled or have become common by contact with idols.

Romans 14: 20-23 (KJV)

• 20 Do not destroy the work of God for the sake of food. All things indeed are pure, but it is evil for the man who eats with offense.
• 21 It is good neither to eat meat nor drink wine nor do anything by which your brother stumbles or is offended or is made weak.
• 22 Do you have faith? Have it to yourself before God. Happy is he who does not condemn himself in what he approves.
• 23 But he who doubts is condemned if he eats, because he does not eat from faith; for whatever is not from faith is sin.

Romans 14:17. “For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.”  Sure, there is no righteousness in food; sure, there is no salvation in food. But our faith is directly related to our physical, mental, and social well-being. The question can be asked, so as per Romans 14:17, should we eat all kinds of animals and foods, clean and unclean? The answer is definitely no.

For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace, and joy in the Holy Spirit. This theme focuses on the spiritual nature of God’s kingdom, which transcends physical practices and emphasizes inner virtues.

The true expression of Godliness is found in the fruit of the Spirit that is produced in the life of those who are truly surrendered to Christ and have the abiding presence of His Spirit within. The essence of the kingdom of God lies not in things external, but in the inward graces of the spiritual life.

As we live a life that is surrendered to Christ, the truth of God’s word grows within and the likeness of Christ becomes more apparent within us. Those around us will encounter the Spirit of Christ when they encounter us. His Spirit living within is the greatest testimony that can be presented to the world. Through the abiding presence of the Holy Spirit, the world will see in us the “righteousness, joy, and peace” which are the indisputable evidence of a life that has been to the cross and is now lived in the Spirit.

Leviticus 11:44-45 provide an excellent base from which to examine the motivation for observing this set of laws. At the conclusion to the final section on the creeping animals, the text concludes:

Leviticus 11: 43-45 (KJV)

• 43 Ye shall not make yourselves abominable with any creeping thing that creepeth, neither shall ye make yourselves unclean with them, that ye should be defiled thereby.
• 44 For I am the Lord your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth.
• 45 For I am the Lord that bringeth you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I am holy.

It is well to note how emphatic this passage is. Twice the people are told not to defile themselves with these animals, in verse 43b, and again in verse 44b. Twice the Lord identifies himself as the Lord your God, or to be your God in verses 44a and 45a. Twice the people are charged to be holy because God is holy, in verses 44a and 45b. Finally, there is the reference to the Exodus experience, in the statement that God is the one who brought them up out of the land of Egypt.

Here cleanness and holiness are linked with redemption, the historical redemption from slavery and bondage in Egypt. Recall now that the Ten Commandments begin with the very same reference to God’s redemptive activity, “I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage” (Exod 20:2). Only the redeemed person, ancient or modern, can maintain a full and right relationship with God and this relationship is expressed in holy conduct, as described in both the Ten Commandments and in the laws of Leviticus 11.

Another aspect of this comparison is that of the connection with holiness, as stated in the text. At the end of Leviticus 11 it is stated twice that the people were to be holy in this regard because God was holy. This type of admonition and motivation does not occur again in the laws of purity in Leviticus 12-15. Even the word holy does not occur in those passages. Yet here in Leviticus 11 it stands in the position of the summary and climax of the chapter.

Furthermore, the reference to redemption from the house of bondage in Egypt does not occur again in Leviticus 12-15. It occurs in the laws of purity only here in Leviticus 11, it is repeated again when the clean and the unclean are given again at the end of chapter 20. None of the other laws of purity contain any such reference to the holiness of God as a motivation for its observation

Leviticus 11:1 states that the laws concerning the clean and the unclean animals were given when “the Lord said to Moses and Aaron.” (Similar introductions occur at the beginning of the next four chapters: 12:1, 13:1, 14:1, and 15:1.) The question here is, how should one view this kind of legislation here. This is a serious philosophical question.

The difference can be expressed in this way: If one comes to this passage as a person who accepts the Bible as the inspired reliable Word of God then that person will not hesitate to acknowledge that the law of clean and unclean animals came from God. Yes, the dietary laws come from God

If, on the other hand, one comes to the Bible with the presuppositions of modern historico-critical scholarship and with an evolutionary viewpoint on the history of religions, especially as applied to the religion of Israel, then it would be natural to downgrade the instruction of this passage as simply human ideas of a certain time which may not be relevant to this present time. And this is not wrong.

The Bible itself presents the distinction between the clean and the unclean animals as divinely given. Not only does Leviticus 11:1 introduce the law with the distinctive phrase, “and the Lord spake unto Moses and Aaron, saying unto them” (KJV), but in Leviticus 20:25 the Lord speaks unto the children of Israel in quite authoritative tones, “ye shall not make your souls abominable by beast, or by fowl, or by any manner of living thing that creepeth on the ground, which I have separated from you as unclean” (KJV). God himself has made the separation this passage tells us.

Yes, is very important to remember that the distinction between clean and unclean animals (Genesis 7:2) was introduced long before the Sinai Covenant, the legislation was given to mankind not Jews. The distinction between the clean and the unclean animals were divinely given not a simply Jews or mankind ideal.  Even with biblical reasons, someone can still ask why do we keep the dietary today.  The only biblical rationale of keeping the dietary laws is “Health and Allegiance to God” (Lev 11:43-45, 20: 22-26, 1Peter 1: 15-16, Romans 12: 1 and 1Corinthians 6:20, 10: 31 etc.).

3.The weak brother

Romans 14: 1-3 (KJV)

• 1 Him that is weak in the faith receive ye, but not to doubtful disputations.
• 2 For one believeth that he may eat all things: another, who is weak, eateth herbs.
• 3 Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him.

1Corinthians 8: 6-12 (KJV)

• 6 But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.
• 7 Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled.
• 8 But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse.
• 9 But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak.
• 10 For if any man see thee which hast knowledge sit at meat in the idol’s temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols;
• 11 And through thy knowledge shall the weak brother perish, for whom Christ died?
• 12 But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ.

Romans 14: 1-3. Who is strong, who eats all things? He is the man of knowledge, strong in the knowledge that the idol has no real existence. Therefore, whether the food has been offered to an idol or not makes no difference to him. Who is the weak man who eats only vegetables? He is the recent convert from paganism who has still not entirely overcome his fear of his former gods or beliefs, and therefore, to eat meat offered to idols would defile his conscience. To him, the food is common and defiled.

According to Romans 14, the food is not common in and of itself, it is only so because of the weak man’s residual fear of his former god or faith. The difference does not exist within the nature of the particular food in question, rather the difference lies in the minds of the persons concerned. Paul, therefore, appeals for mutual charity and forbearance.

The apostle, in Romans 14, is not wiping away God’s distinction between clean and unclean food as some suppose. He is, however, making a distinction between the perception of individuals and the response of others to those perceptions.

A weak brother, for example, must be valued as a weak brother and should not be pushed beyond his ability to faithfully stand in areas that are not issues for those who are stronger in the faith. “Let us therefore follow after the things which make for peace, and things with which one may edify another.” Romans 14:19 Those who are strong should support those who are weak.

4.Judging our brother

Romans 14:4 (KJV)

• 4 Who art thou that judgest another man’s servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.

Romans 14: 10-13 (KJV)

• 10 But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.
• 11 For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.
• 12 So then every one of us shall give account of himself to God.
• 13 Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother’s way.

Luke 6:37-38 (KJV)

• 37 Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven:
• 38 Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.

James 4:12 (KJV)

• 12 There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?

Romans 14:4, 10-13. What reason does Paul give here for us to be careful about how we judge others.

Just like our brethren, the Romans and Corinthians, in Paul’s era. We tend to judge others harshly at times just because of our differences in faith or understanding over the scriptures and practices. Paul’s contemporaries wrestled over clean foods sacrificed to idols and the observance of ceremonial days and not the nature of food. Today, we are wrestling over clean and unclean foods, seventh-day Sabbath keeping, baptism, doctrines on souls and the state of death, and many more.

“Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?” (Matt. 7:1–4).

Matthew 23:8 (KJV)

• “But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren”.

We each may have a different understanding of what God is asking us to do, but we should remember that we are all brethren and be willing to learn from one another. It is importance to let each person follow God’s will as best as he or she knows how. We should be concerns and relate to our church members who express concern over our lifestyle or actions or over differences with us in spiritual matters.

To all of us, the value of unity in Christ is a principle that informs both our independence and interdependence. With this pivotal principle in our mind, we have to do whatever it takes to contribute to peace and the building up of Christ’s body. (Romans 14:19). It is important to follow our individual consciences, but we must also be sensitive to how the things we do influence others and do not compromise our biblical standard.

Isaiah 45:23 (KJV)

• “I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear”.

Romans 14: 11. Of what significance is the statement from the Old Testament that Paul introduced here? Rom. 14:11. Paul cite Isaiah 45: 23. The citation from Isaiah 45:23 supports the thought that all must appear for judgment. “Every knee” and “every tongue” individualizes the summons. The implication is that each one will have to answer for his or her own life and deeds (Romans 14:12). No one can answer for another. In this important sense, we are not our brother’s keeper.

According to James 2:10-12 if someone breaks one commandment, they are guilty of breaking the entire law, implying that adherence to the commandments is a significant aspect of righteous living and therefore a factor in God’s judgment. (Read Revelation 14:12, 20:12, 22:14, Matthew 16:27, Romans 2:6 and 2 Corinthians 5:10)

2 Corinthians 5:10 (KJV)

• “For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad”.

James 2:12 (KJV)

• “So speak ye, and so do, as they that shall be judged by the law of liberty”.

Ecclesiastes 12:13 (KJV)

• “Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man”.

Revelation 14:12 (KJV)

• “Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus”.

The Ten Commandments are the principles of God’s kingdom and the rule by which all His creatures govern their lives. The basic, fundamental principle of these commands is love – supreme love for our Creator God and unselfish love for our fellow humans. This principle of unselfish love must be firmly entrenched into the fiber of our being, into the very core of our existence in order for us to be fitted for God’s kingdom

Though we need to keep this principle in mind, and there is no time and place where we need to step in and judge. Are we to step back and say and do nothing in every situation? Isaiah 56:10 describes watchmen as “dumb dogs; they cannot bark.” How can we know when to speak and when to keep silent? How do we strike the right balance here?

Isaiah 56:10 (KJV)

• “His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber”.

Have you heard someone say, “It is none of anyone’s business what I eat or what I wear or what kind of entertainment I engage in”? Is it really? None of us lives in a vacuum. Our actions, words, deeds, and even diet can affect others, either for good or for bad.

It’s not difficult to see how. If someone who looks up to you sees you doing something “wrong,” they may follow your example. We fool ourselves if we think otherwise. Arguments such as “you didn’t force the person” are irrelevant. As Christians, we have a responsibility to one another, and if our example can lead someone astray, we are culpable. This was also the case for our brethren, the Romans and Corinthians, in Paul’s era.

It is important to remember that Jesus Himself never purchased peace by compromise. His heart overflowed with love for the whole human race, but He was never indulgent to their sins. He was too much their friend to remain silent while they were pursuing a course that would ruin their souls—the souls He had purchased with His own blood. He labored that man should be true to himself, true to his higher and eternal interest.

The servants of Christ are called to the same work, and they should beware lest, in seeking to prevent discord, they surrender the truth. They are to “follow after the things which make for peace” (Romans 14:19); but real peace can never be secured by compromising biblical principle. And no man can be true to principle without exciting opposition.

Though we all may have differences in how we understand our duty to God, as we foster acceptance and respect and learn from one another, we will grow closer in Christ as a result. Paul wanted the Romans and Corinthians of his era to grow in Christ and focus on the spiritual virtues.

It is always humiliating to have one’s errors pointed out. None should make the experience more bitter by needless censure. No one was ever reclaimed by reproach; but many have thus been repelled and have been led to steel their hearts against conviction. A tender spirit, a gentle, winning deportment, may save the erring and hide a multitude of sins

We are advocated to follow Jesus’s example outlined in Matthew 18:15, which involves addressing a brother’s sin privately first, then with witnesses if necessary, and finally bringing the matter to the church if the issue persists. The primary goal should be to restore the erring brother or sister to fellowship, not to publicly humiliate or condemn.

Believers may agree on the principles of Scripture but disagree on the methods of living out those principles. In such cases, grace and understanding should take precedence over judgment and condemnation. We have to be faithful to what we believe, yet not judging others who see things differently from the way we do. We have to be true to our own conscience and not seeking to be the conscience for others, while at the same time seeking to help those whom are in error and against the Bible.

5.Observance of Days

Romans. 14:5-10 (KJV)

• 5 One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.
• 6 He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.
• 7 For none of us liveth to himself, and no man dieth to himself.
• 8 For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s.
• 9 For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.
• 10 But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.

 Galatians 4:7-10 (KJV)

• 7 Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.
• 8 Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.
• 9 But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?
• 10 Ye observe days, and months, and times, and years.

Colossians 2:14-17 (KJV)

• 14.blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;
• 15.and having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.
• 16.Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days:
• 17.which are a shadow of things to come; but the body is of Christ.

Paul says that the individual who is “weak” values one day more than another, but he doesn’t explicitly state the reason for the distinction. There is no explicit statement from Paul indicating what was done during that day or why the day was considered special. Whatever it was, the “strong” individual valued every day the same for the purpose or activity that he or she had in mind. Hence, the problem was not the activity but the best day to perform it. The activities could be prayers, fasting, feasts, or festivals.

Those to whom he wrote doubtless understood what Paul had in mind; we should not jump to the conclusion that Paul is discussing here the seventh day Sabbath commandment. This is not stated or suggested by the text, and the simple mention of the word “days” does not justify that conclusion. He is not dealing here with the ten commandments.

It’s important to note that Romans 14 does not negate the importance of the seventh day Sabbath or other biblical teachings, but rather emphasizes the importance of personal conviction and respect for others.

Romans 14:5–10, how are we to understand what Paul is saying here? Does this say anything about the fourth commandment? About what days is Paul speaking? Was there a controversy in the early church over the observance or nonobservance of certain days? The answer is apparently yes. We get a hint of such controversy in Galatians 4 (read Galatians 4:7-10), where Paul berates the Galatian Christians for observing “days, and months, and times, and years”. Another hint is from Apostle Paul’s book, Colossians 2 (read Colossians 2:14-17).

Some in the church had persuaded the Galatian Christians to be circumcised and to keep other precepts of the law of Moses. Paul feared that these ideas might harm the Roman church as well. But perhaps in Rome it was particularly the Jewish Christians who had a hard time persuading themselves that they need no longer to observe the Jewish festivals (Col 2: 14-17, Heb 9:9-10 Gal. 3:19). To bring the weekly seventh-day Sabbath into Romans 14:5, as some argue, is wrong and a misuse of the scriptures.

The seventh day Sabbath is a perpetual sign, it was instituted to commemorate the stupendous work of creation for all of humanity, the work which was done by God thousands of years before Jewish and Judaism existed.  The weekly seventh-day Sabbath is and should be distinguished from ceremonial Sabbaths. The annual ceremonial Sabbaths were established for ancient Israel.

If you carefully read all books of Moses, under the Holy Spirit, you will find that the Jews kept many types of Sabbaths (Leviticus 26:2, 19:30, Hosea 2:11, Colossians 2:14–17), along with the Lord’s Sabbath, the seventh day Sabbath (Gen 2:2-3, Ex 20:8–11). In general, in the five books of Moses, we find seven types of Sabbaths, including the weekly seventh-day Sabbath, which began in the creation week and was engraved by God`s finger into the two table stones at Mount Sinai

The text from (Deut. 31:24-26, Lev 26:46) as well as Colossians 2:14–17, Hosea 2:1, Hebrews 10:1 and Ephesian 2:15-16 show that it’s the ceremonial Sabbaths that were nailed to the Calvary cross and not the Sabbath enshrined in the Ten Commandments. The ceremonial laws were a portion of the handwriting of ordinances of the Law of Moses (Deut. 31:24–26), were shadows of things to come (Col. 2:14–17), and ceased at the Calvary cross. (Eph. 2:15-16)

The seven-day Sabbath is the fourth commandment and God`s moral law. God`s moral law is pure, perfect and stand forever (Ex 31:18, 32:15–16, Psalm 19:7-8, Luke 16:17, Psalm 111:7-9, James 2:8–12). Jewish ceremonial festivals ended with Jesus Christ’s sacrifice in 31 ACE. (Deut. 31:24–26, Hosea 2; 11, Col 2:14–17, Eph. 2:15–16, Heb. 10:1, Luke 23:44–46, and Matt 27:50–51)

The Laws are God’s character; the Law of God is the standard of Judgment to all humanity: Gentiles and Jews. (Romans 2:12, 2 Corinthians 5:10). Jesus fulfilled the law because he kept the essence of the law (Matthew 5:17-20).

God’s holy law reveals and points to sin (Romans 7:7, 3:20). God’s law reveals the need for the Calvary Cross and the righteousness of Christ. Paul describes Christ as “the end of the law,” not in the sense of abolishing the law but in the purpose of the law (Romans 10:4).

The law is the road to the Calvary cross (Galatians 3:24–29); the law is the bridge to reach Christ`s grace (Ephesians 2:8, Romans 6:14). Christianity is being like Christ, being covered by Christ (Galatians 2:20); Christianity is living by God’s holy law, which is God’s character. What is more is important is that our love to God is defined by keeping his holy law (1 John 5:1-3, John 14:21, Romans 3:31, 1 John 2:4).

Amen