Romans 14:3
The one who eats everything must not belittle the one who does not, and the one who does not eat everything must not judge the one who does, for God has accepted him.
The one who eats everything
This phrase refers to believers who feel the freedom to eat all types of food, including those that might have been considered unclean under Old Testament law. The Greek word for "eats" is "ἐσθίω" (esthió), which simply means to consume or partake. In the early church, this was a significant issue as Jewish dietary laws were deeply ingrained in the culture. The freedom to eat everything symbolizes the liberty found in Christ, who declared all foods clean (Mark 7:19). This liberty, however, is not to be used as a means to look down upon others who may have different convictions.

must not belittle
The Greek word here is "ἐξουθενέω" (exoutheneó), meaning to despise or treat with contempt. In the context of the early church, this was a call to unity and respect among believers with differing practices. The historical context shows that the early church was a melting pot of Jewish and Gentile believers, each bringing their own cultural and religious backgrounds. The admonition is clear: unity in the body of Christ should transcend dietary practices.

the one who does not
This phrase refers to those who abstain from certain foods, often due to religious convictions or adherence to Jewish dietary laws. The Greek word for "does not" is "μὴ" (mē), a simple negation. This group might include Jewish Christians who still observed the dietary laws of the Old Testament. The emphasis here is on respecting their choice and understanding that their abstention is a matter of personal conviction before God.

must not judge
The Greek word for "judge" is "κρίνω" (krinó), which means to separate, distinguish, or make a judgment. In this context, it refers to passing judgment on another's spiritual state based on their dietary practices. The historical context of the early church shows that judgment based on external practices was a common issue. Paul is urging believers to refrain from making spiritual assessments based on non-essential matters.

the one who does
This phrase again refers to those who eat all foods. The repetition emphasizes the mutual respect and acceptance that should exist between believers with differing practices. The early church was called to focus on the essentials of the faith rather than disputable matters like dietary laws.

for God has accepted him
The Greek word for "accepted" is "προσλαμβάνω" (proslambanó), meaning to receive or welcome. This is a powerful reminder that acceptance by God is not based on dietary practices but on faith in Christ. The historical context of the Roman church, with its mix of Jewish and Gentile believers, underscores the importance of this truth. God's acceptance is the ultimate standard, and believers are called to mirror this acceptance in their relationships with one another.

Persons / Places / Events
1. Paul the Apostle
The author of the Book of Romans, addressing the church in Rome, which was composed of both Jewish and Gentile believers.

2. The Roman Church
A diverse congregation in Rome, consisting of believers from different backgrounds, including those who observed Jewish dietary laws and those who did not.

3. Jewish and Gentile Believers
The two primary groups within the early church, often with differing views on dietary laws and other cultural practices.

4. Dietary Practices
The specific issue being addressed, where some believers felt free to eat all foods, while others adhered to dietary restrictions.

5. God's Acceptance
The central theme of the verse, emphasizing that God accepts both those who eat everything and those who do not.
Teaching Points
Unity in Diversity
The church is called to embrace diversity in non-essential matters, recognizing that God accepts all believers regardless of their dietary practices.

Avoiding Judgment
Believers should refrain from judging one another over disputable matters, focusing instead on mutual acceptance and love.

Respecting Conscience
Each believer must be fully convinced in their own mind and respect the conscience of others, understanding that God is the ultimate judge.

God's Acceptance
Our acceptance by God is not based on external practices but on faith in Christ. This should be the foundation of our acceptance of others.

Building Up the Body
The goal of our interactions should be to edify and build up the body of Christ, promoting peace and mutual upbuilding.
Bible Study Questions
1. How does understanding the cultural context of the Roman church help us apply Romans 14:3 to our own church communities today?

2. In what ways can we ensure that we are not belittling or judging fellow believers over disputable matters?

3. How can the principle of God's acceptance in Romans 14:3 guide our interactions with believers who have different convictions?

4. What are some modern-day "disputable matters" that can cause division in the church, and how can we address them biblically?

5. How can we apply the teachings of Romans 14:3 to promote unity and love within our own church or small group?
Connections to Other Scriptures
Acts 10
Peter's vision of the sheet with unclean animals, which illustrates the breaking down of dietary barriers and the acceptance of Gentiles.

1 Corinthians 8
Discusses the issue of food offered to idols and the importance of not causing a fellow believer to stumble.

Colossians 2:16-17
Paul advises against letting anyone judge you by what you eat or drink, emphasizing the freedom found in Christ.

Galatians 5:13-14
Encourages believers to use their freedom to serve one another in love, rather than indulging the flesh.
The Christian's Dependence and the Christian's IndependenceC.H. Irwin Romans 14:1-9
Christian ContentionLord Bacon.Romans 14:1-12
Christian ForbearanceH. W. Beecher.Romans 14:1-12
Contagious ContentionCawdray.Romans 14:1-12
Disputations to be AvoidedRomans 14:1-12
Practical Godliness Better Rectifies the Judgment than Doubtful DisputationsT. Woodcock, A.M.Romans 14:1-12
Religious DisputationsH. W. Beecher.Romans 14:1-12
Religious TolerationD. Swing.Romans 14:1-12
Strong and WeakJ. Lyth, D.D.Romans 14:1-12
Test of ControversyAbp. Bramhall.Romans 14:1-12
The Duty of Forbearance in Matters of OpinionJ. Lyth, D.D.Romans 14:1-12
The Risen Saviour as Lord of the ConscienceR.M. Edgar Romans 14:1-12
The Treatment of the WeakPhilip Henry.Romans 14:1-12
The Weak in the Faith to be ReceivedW. Tyson.Romans 14:1-12
TolerationJ. R. Andrews.Romans 14:1-12
Toleration: its ValueDr. Stephenson.Romans 14:1-12
Unity to be Maintained in Spite of Differences of OpinionJ. Lyth, D.D.Romans 14:1-12
Unwise DisputationsChristian JournalRomans 14:1-12
Christian LibertyT.F. Lockyer Romans 14:1-23
CensoriousnessJ. Lyth, D.D.Romans 14:3-4
Christian Liberty on Debatable GroundH. C. Haydn, D.D.Romans 14:3-4
God the Defender of Those Who are Unjustly CensuredJ. Lyth, D.D.Romans 14:3-4
Meddlesome PeopleThomas Cooper.Romans 14:3-4
Minding One's Own BusinessRomans 14:3-4
Strong and WeakC. Nell, M.A., J. Robinson, D.D.Romans 14:3-4
The Servant of God: His Privileges and ImmunityJ. W. Burn.Romans 14:3-4
People
Paul, Romans
Places
Rome
Topics
Abstains, Accepted, Approval, Condemn, Contempt, Despise, Doesn't, Eat, Eateth, Eating, Eats, Fault, God's, Judge, Judgment, Low, Nought, Opinion, Pass, Receive, Received, Regard, Takes, Welcomed
Dictionary of Bible Themes
Romans 14:3

     5961   superiority
     6603   acceptance, divine
     8106   assurance, nature of
     8800   prejudice

Romans 14:1-3

     4438   eating
     5946   sensitivity
     7025   church, unity
     8164   spirituality

Romans 14:1-4

     4532   vegetables
     5821   criticism, among believers
     6115   blame
     8724   doubt, dealing with

Romans 14:1-6

     8353   tolerance

Romans 14:1-10

     5010   conscience, matters of

Romans 14:1-13

     5897   judging others

Romans 14:1-18

     6662   freedom, abuse

Romans 14:1-23

     4478   meat

Romans 14:2-3

     8770   idolatry, in NT

Library
July 25. "He that in These Things Serveth Christ is Acceptable to God" (Rom. xiv. 18).
"He that in these things serveth Christ is acceptable to God" (Rom. xiv. 18). God can only use us while we are right. Satan cared far less for Peter's denial of his Master than for the use he made of it afterwards to destroy his faith. So Jesus said to him: "I have prayed for thee that thy faith fail not." It was Peter's faith he attacked, and so it is our faith that Satan contests. "The trial of our faith is much more precious than gold that perisheth." Whatever else we let go let us hold steadfastly
Rev. A. B. Simpson—Days of Heaven Upon Earth

Twenty-First Day. Holiness and Happiness.
The kingdom of God is joy in the Holy Ghost.'--Rom. xiv. 17. 'The disciples were filled with joy and the Holy Ghost.'--Acts xiii. 52. 'Then Nehemiah said, This day is holy unto the Lord: neither be ye sorry, for the joy of the Lord is your strength. So the Levites stilled the people, saying, Hold your peace; for the day is holy; neither be ye grieved. And all the people went their way to make great mirth, because they had understood the words.'--Neh. viii. 10-12. The deep significance of
Andrew Murray—Holy in Christ

December the Fifteenth what is My Tendency?
"Whether we live, we live unto...." --ROMANS xiv. 7-21. Unto what? In what direction are we living? Whither are we going? How do we complete the sentence? "We live unto money!" That is how many would be compelled to finish the record. Money is their goal, and their goal determines their tendency. "We live unto pleasure!" Such would be another popular company. "We live unto fame!" That would be the banner of another regiment. "We live unto ease!" Thus would men and women describe their
John Henry Jowett—My Daily Meditation for the Circling Year

The Limits of Liberty
'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. 14. I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth anything to be unclean, to him it is unclean. 15. But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Necessity of Actual Grace
In treating of the necessity of actual grace we must avoid two extremes. The first is that mere nature is absolutely incapable of doing any thing good. This error was held by the early Protestants and the followers of Baius and Jansenius. The second is that nature is able to perform supernatural acts by its own power. This was taught by the Pelagians and Semipelagians. Between these two extremes Catholic theology keeps the golden mean. It defends the capacity of human nature against Protestants and
Joseph Pohle—Grace, Actual and Habitual

Joy in the Holy Ghost.
Romans 14:17.--For the Kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost. In this text we have the earthly revelation of the work of the Trinity. The Kingdom of God is righteousness; that represents the work of the Father. The foundations of His throne are justice and judgment. Then comes the work of the Son: He is our peace, our Shiloh, our rest. The Kingdom of God is peace; not only the peace of pardon for the past, but the peace of perfect assurance
Andrew Murray—The Master's Indwelling

Of the Three Woe Trumpets.
There still remain three trumpets, the greatest and most grievous of all, and therefore discriminated from the former by the appellation of Woes. For after the conclusion of the fourth trumpet, "I saw and heard," says he, "an angel flying in the midst of heaven, and saying with a loud voice, Woe, woe, woe, to the inhabitants of the earth, by reason of the other voices of the trumpets of the three angels, which are yet to sound." Also, c. ix. v. 12, and c. xi. v. 14. Doubtless, since the Christian
Joseph Mede—A Key to the Apocalypse

Thus Much Will Suffice to have Treated on Behalf of True Continence against The...
26. Thus much will suffice to have treated on behalf of true Continence against the Manichees deceitfully continent, lest the fruitful and glorious labor of Continence, when it restrains and curbs the lowest part of us, that is, the body, from immoderate and unlawful pleasures, be believed not healthfully to chasten, but hostilely to persecute. Forsooth the body is indeed different from the nature of the soul, yet is it not alien from the nature of man: for the soul is not made up of body, but yet
St. Augustine—On Continence

Letter xxxi (A. D. 1132) to the Abbot of a Certain Monastery at York, from which the Prior had Departed, Taking Several Religious with Him.
To the Abbot of a Certain Monastery at York, from Which the Prior Had Departed, Taking Several Religious with Him. [50] 1. You write to me from beyond the sea to ask of me advice which I should have preferred that you had sought from some other. I am held between two difficulties, for if I do not reply to you, you may take my silence for a sign of contempt; but if I do reply I cannot avoid danger, since whatever I reply I must of necessity either give scandal to some one or give to some other a security
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

September 29. "Call not Thou Common" (Acts x. 15).
"Call not thou common" (Acts x. 15). "There is nothing common of itself" (Rom. xiv. 14). We can bring Christ into common things as fully as into what we call religious services. Indeed, it is the highest and hardest application of Divine grace, to bring it down to the ordinary matters of life, and therefore God is far more honored in this than even in things that are more specially sacred. Therefore, in the twelfth chapter of Romans, which is the manual of practical consecration, just after the passage
Rev. A. B. Simpson—Days of Heaven Upon Earth

Eighteenth Sunday after Trinity Treasure Christians have in the Gospel.
Text: 1 Corinthians 1, 4-9. 4 I thank my God always concerning you, for the grace of God which was given you in Christ Jesus; 5 that in everything ye were enriched in him, in all utterance and all knowledge; 6 even as the testimony of Christ was confirmed in you: 7 so that ye come behind in no gift; waiting for the revelation of our Lord Jesus Christ; 8 who shall also confirm you unto the end, that ye be unreprovable in the day of our Lord Jesus Christ. 9 God is faithful, through whom ye were called
Martin Luther—Epistle Sermons, Vol. III

A Summary of the Christian Life. Of Self-Denial.
The divisions of the chapter are,--I. The rule which permits us not to go astray in the study of righteousness, requires two things, viz., that man, abandoning his own will, devote himself entirely to the service of God; whence it follows, that we must seek not our own things, but the things of God, sec. 1, 2. II. A description of this renovation or Christian life taken from the Epistle to Titus, and accurately explained under certain special heads, sec. 3 to end. 1. ALTHOUGH the Law of God contains
Archpriest John Iliytch Sergieff—On the Christian Life

Further Journeying About Galilee.
^C Luke VIII. 1-3. ^c 1 And it came to pass soon afterwards [ i. e.,. soon after his visit to the Pharisee], that he went about through cities and villages [thus making a thorough circuit of the region of Galilee], preaching and bringing the good tidings of the kingdom of God [John had preached repentance as a preparation for the kingdom; but Jesus now appears to have preached the kingdom itself, which was indeed to bring good tidings--Rom. xiv. 17 ], and with him the twelve [We here get a glimpse
J. W. McGarvey—The Four-Fold Gospel

Perseverance Proved.
2. I REMARK, that God is able to preserve and keep the true saints from apostacy, in consistency with their liberty: 2 Tim. i. 12: "For the which cause I also suffer these things; nevertheless, I am not ashamed; for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day." Here the apostle expresses the fullest confidence in the ability of Christ to keep him: and indeed, as has been said, it is most manifest that the apostles expected
Charles Grandison Finney—Systematic Theology

The Holy City; Or, the New Jerusalem:
WHEREIN ITS GOODLY LIGHT, WALLS, GATES, ANGELS, AND THE MANNER OF THEIR STANDING, ARE EXPOUNDED: ALSO HER LENGTH AND BREADTH, TOGETHER WITH THE GOLDEN MEASURING-REED EXPLAINED: AND THE GLORY OF ALL UNFOLDED. AS ALSO THE NUMEROUSNESS OF ITS INHABITANTS; AND WHAT THE TREE AND WATER OF LIFE ARE, BY WHICH THEY ARE SUSTAINED. 'Glorious things are spoken of thee, O city of God.'-Psalm 87:3 'And the name of the city from that day shall be, THE LORD IS THERE.'-Ezekiel 48:35 London: Printed in the year 1665
John Bunyan—The Works of John Bunyan Volumes 1-3

Peaceable Principles and True: Or, a Brief Answer to Mr. D'Anver's and Mr. Paul's Books against My Confession of Faith, and Differences in Judgment About Baptism no Bar to Communion.
WHEREIN THEIR SCRIPTURELESS NOTIONS ARE OVERTHROWN, AND MY PEACEABLE PRINCIPLES STILL MAINTAINED. 'Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men?'--Psalm 58:1 SIR, I have received and considered your short reply to my differences in judgment about water baptism no bar to communion; and observe, that you touch not the argument at all: but rather labour what you can, and beyond what you ought, to throw odiums upon your brother for reproving you for your error,
John Bunyan—The Works of John Bunyan Volumes 1-3

Journey to Jerusalem. Ten Lepers. Concerning the Kingdom.
(Borders of Samaria and Galilee.) ^C Luke XVII. 11-37. ^c 11 And it came to pass, as they were on their way to Jerusalem, that he was passing along the borders of Samaria and Galilee. [If our chronology is correct, Jesus passed northward from Ephraim about forty miles, crossing Samaria (here mentioned first), and coming to the border of Galilee. He then turned eastward along that border down the wady Bethshean which separates the two provinces, and crossed the Jordan into Peræa, where we soon
J. W. McGarvey—The Four-Fold Gospel

Of a Private Fast.
That we may rightly perform a private fast, four things are to be observed:--First, The author; Secondly, The time and occasion; Thirdly, The manner; Fourthly, The ends of private fasting. 1. Of the Author. The first that ordained fasting was God himself in paradise; and it was the first law that God made, in commanding Adam to abstain from eating the forbidden fruit. God would not pronounce nor write his law without fasting (Lev. xxiii), and in his law commands all his people to fast. So does our
Lewis Bayly—The Practice of Piety

The Torments of Giant Bad Feelings
THE TORMENTS OF GIANT BAD FEELINGS I am just a bundle of feelings. I never imagined one could have such a variety of them as I am now experiencing. Most of them are bad ones and I am greatly disturbed by them. Really, I doubt whether I am sanctified, on account of the feelings I have. Do sanctified people always feel joyful? I have heard that they do, and if it is true that they do, then I am not sanctified. Big doubts take up company with me every morning, and so long as I feel as I do I do not
Robert Lee Berry—Adventures in the Land of Canaan

Letter xxi (Circa A. D. 1128) to the Abbot of S. John at Chartres
To the Abbot of S. John at Chartres Bernard dissuades him from resigning his charge, and undertaking a Pilgrimage to Jerusalem. 1. As regards the matters about which you were so good as to consult so humble a person as myself, I had at first determined not to reply. Not because I had any doubt what to say, but because it seemed to me unnecessary or even presumptuous to give counsel to a man of sense and wisdom. But considering that it usually happens that the greater number of persons of sense--or
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Epistle Lii. To Natalis, Bishop .
To Natalis, Bishop [1463] . Gregory to Natalis, Bishop of Salona. As though forgetting the tenour of former letters, I had determined to say nothing to your Blessedness but what should savour of sweetness: but, now that in your epistle you have recurred in the way of argumentation to preceding letters, I am once more compelled to say perhaps some things that I had rather not have said. For in defence of feasts your Fraternity mentions the feast of Abraham, in which by the testimony of Holy Scripture
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Li. Dining with a Pharisee, Jesus Denounces that Sect.
^C Luke XI. 37-54. ^c 37 Now as he spake, a Pharisee asketh him to dine with him: and he went in, and sat down to meat. [The repast to which Jesus was invited was a morning meal, usually eaten between ten and eleven o'clock. The principal meal of the day was eaten in the evening. Jesus dined with all classes, with publicans and Pharisees, with friends and enemies.] 38 And when the Pharisee saw it, he marvelled that he had not first bathed himself before dinner. [The Pharisee marveled at this because
J. W. McGarvey—The Four-Fold Gospel

The Death of the Righteous
'For to me to live is Christ, and to die is gain.' Phil 1:1I. Paul was a great admirer of Christ. He desired to know nothing but Christ, and him crucified. I Cor 2:2. No medicine like the blood of Christ; and in the text, For to me to live is Christ, and to die is gain.' I. For to me to live is Christ. We must understand Paul of a spiritual life. For to me to live is Christ, i.e.' Christ is my life; so Gregory of Nyssa; or thus, my life is made up of Christ. As a wicked man's life is made up of sin,
Thomas Watson—A Body of Divinity

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