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.
238 Kevin B. McCruden
With a view to summing up his previous argument, Paul begins
verse 13 with an injunction that the brothers no longer pass judgment
upon one another: (Mhkevti ou\n ajllhvlou" krivnwmen). From this point
on, the shape of Paul’s argument assumes a new emphasis as he
describes the destructive consequences which ensue when the brothers
do not walk according to love but instead judge and make distinctions
with regard to food and drink. Paul commences this stage of his
argument in Rom 14,14 by first declaring that “nothing is unclean
(koinon) in itself, except to the one who considers it to be unclean, to
v
that one it is unclean†(koinovn) (30). What is important to observe is the
paradoxical conclusion Paul arrives at: nothing is indeed unclean, and
yet for the person who considers it to be unclean it actually is (ei\nai)
unclean. In effect, Paul appears to be saying that the reality of a given
thing or activity can in certain instances be transformed. In other
words, something as inherently positive as food can, under certain
circumstances, be transformed into something negative or even
destructive; something essentially clean can become unclean.
I raise this observation since the remainder of Romans 14 appears
to be primarily concerned with this very theme of negative or
destructive transformation. According to Paul, judgments about food
that engender discord in the community actually serve to transform the
positive reality of God’s work in Christ into a negative reality of
destruction. Put another way, for Paul the activity of inappropriate
judgment does not simply hurt or grieve (lupei'tai) the brother’s
feelings or moral sensibilities; rather, inappropriate judgment
transforms the new reality of life in the lord tou' kurivou ejsmevn (Rom
14,8) into a reality of condemnation.
A selection of verses might make this theme of negative
transformation clearer. In a number of instances Paul utilizes
vocabulary suggestive of destruction in either the imperative or
indicative mood: “Do not by means of food be destroying (ajpovllue)
your brother on behalf of whom Christ died (Rom 14,15)â€. “Do not on
account of food be destroying (katavlue) the work of God (Rom
14,20)â€. “It is not noble to eat meat nor to drink wine, nor to do
anything by means of which your brother stumbles (proskovptei)
(Rom 14,21)â€. “But with respect to the one who doubts, if he eats he
has been condemned (katakevkritai), because it is not from faith; and
everything that is not from faith is sin (Rom 14,23). The use of the
(30) For a discussion on the question of food and days see R. DEDEREN, “On
Esteeming One Day Better than Anotherâ€, AUSS 9 (1971) 16-35, here 19-35.