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.
Judgment and Life for the Lord 235
is concerned that such presumption not emerge in the community is
shown in the general paraenesis of Rom 12,3: Levgw ga;r dia; th'"
carito" th'" doqeivsh" moi panti; tw'/ o[nti ejn uJmi'n mh; uJperfronei'n par∆
v
o} dei' fronei'n.
The claim that Romans 14 is basically diatribal in tone might gain
greater plausibility if we are able to show the instructional intention of
the chapter. With regard to Rom 2,1-11 and Rom 2,17-29, I suggested
that Paul’s intention was primarily an instructional one. By virtue of
such diatribal argumentation, Paul’s aim emerges as one of enlight-
ening or instructing his Roman audience concerning God’s impartial
judgment. Similarly, we might also view Paul’s argument in Romans
14,1–15,3 as primarily instructive in light of the connection Paul draws
between certain acts of judgment and the relation of these acts to God.
Indeed, one of the strongest tendencies of Paul’s argument in this
section of Romans is to place human judgment alongside the larger
reality of God’s judgment in an effort to relativize mere human
distinctions (27).
Beginning in Romans 14,3, Paul places all the various acts of
human judgment within the larger context of God’s purposes and
intentions by means of a repeated use of the words “Lord†(kuvrio"),
“Christ†(crivsto"), and God (Qeov"). Throughout 14,1–15,3, the word
“Lord†appears eight times, “Christ†four times, and “God†ten times.
This marked emphasis on the divine prerogative first occurs in Rom
14,3, where Paul grounds his initial injunction in the prior judgment of
God: “For God has received him†(oJ Qeo;" ga;r aujto;n proselavbeto).
Paul then proceeds in the next nine verses to apply this principle of
God’s initiative to the various manifestations of human judgment.
“Who are you who is judging the servant of another? Before his own
Lord (tw'/ ijdivw/ kurivw/) he stands or falls; and he shall be upheld for the
Lord is able to make him stand†(Rom 14,4); “The one who holds an
opinion as to the day, holds an opinion before the Lord (kurivw/)†(Rom
14,6); “The one who eats, eats for the Lord (kurivw/); and the one who
does not eat, does not eat for the Lord and is giving thanks to God (tw'/
qew)†(Rom 14,6); “For if we live, we live to the Lord, and if we die,
/'
we die to the Lord; therefore whether we live or die, we belong to the
(27) See W. MEEKS, “Judgment and the Brotherâ€, Tradition and Interpretation
in the New Testament. Essays in Honor of E. Earle Ellis (ed. G.F. HAWTHORNE –
O. BETZ) (Grand Rapids 1987) 290-300, here 297. On the general significance of
the theme of judgment in Paul see J.L. KREITZER, “Jesus and God in Paul’s
Eschatology†(JSNTSS 19; Sheffield 1987) 107-112.