Kevin B. McCruden, «Judgment and Life for the Lord: Occasion and Theology of Romans 14,1–15,13», Vol. 86 (2005) 229-244
This article explores Paul’s discussion
concerning the strong and the weak in Rom 14,1–15,13. My thesis is that Paul’s
comments in this section of the letter function neither completely as a response
to an actual problem in Rome, nor as entirely general paraenesis. Rather, Paul’s
comments function simultaneously on both a situational and non-situational level.
Considering that specific concerns over food were likely operative in the Roman
congregation, Paul employs non-specific language in this section in order to espouse
a larger theological vision of the essential unity of Jew and Gentile under God’s
salvation in Christ.
236 Kevin B. McCruden
lord (tou' kuivou ejsmevn)†(Rom 14,8); “For this reason Christ (crivsto")
died and lived in order that he might be the master of the dead and
living†(Rom 14,9); “And why are you judging your brother? Or you,
Why are you despising your brother? For we all will stand by the side
of the judgment seat of God (tw'/ bhvmati tou' qeou')†(Rom 14,10);
“Therefore, accordingly, each one of us will give an account
concerning himself to God (tw'/ qew'/)†(Rom 14,12). Finally, Paul
concludes his argument in 15,3 with an injunction that places the ideal
of communal love in a deeply divine context “For Christ did not please
himselfâ€.
If we are correct in viewing the section comprised by Rom
14,1–15,3 as diatribal in tone and therefore not directed to an actual
problem among contending parties, we must now clarify this
instructional intention (28). In verses 1-12 Paul attempts to show that
human judgment in all of its various dimensions is precluded by virtue
of the divine prerogative. On the one hand, judgment is precluded due
to God’s prior and overriding reception of the brother (Rom 14,3); the
life that the brother now lives is a life lived before God (Rom 14,8).
On the other hand, judgment is precluded since it is only God who may
properly judge the brother on the last day when indeed everyone will
appear before God’s seat to present an account of their life (Rom
14,10-12).
For Paul, therefore, present judgment against one’s brother, as well
as any discernment over food or the question of days, pales in compa-
rison to the greater reality of justification (Rom 14,3). Moreover, since
the faithful brother belongs to the Lord, it is ultimately the Lord’s
decision whether a particular individual stands or falls (Rom 14,4).
Paul’s way of thinking here is in some respects similar to the argument
he makes in Romans 5. In that chapter, Paul contrasts the reality of sin
and death with the surpassing divine reality of what has been
accomplished in Christ (29). Similarly, in Rom 14,1-12, Paul puts the
whole question of present judgment against one’s brother into a larger
frame of divine reference in order to instruct his Roman audience in the
deeper reality of the divine activity, which has both a present and future
significance. The two poles of this surpassing reality are: 1) that God
has received the faithful brother, and 2) that it is God alone who will
rightly perform the activity of judgment on the last day.
(28) J. MURPHY-O’CONNOR, Paul. A Critical Life (Oxford 1996) 334.
(29) B. BYRNE, “The Type of the One to Come (Rom 5:14): Fate and
Responsibility in Romans 5:12-21â€, ABR 36 (1988) 19-30, here 28.