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 239
indicative mood in verses 21 and 23 connotes factual reality: the
brother actually stumbles and is condemned. Although Paul’s use of
the imperative mood does not indicate factual reality, still the
underlying sense of such imperatives reveals Paul’s conviction that the
work of God and the brother could in fact be destroyed. Moreover, we
should observe in these verses the repeated connection Paul draws
between destruction on the one hand and the divine activity on the
other. Quarrels over opinions regarding food have not only a
communal significance but a divine significance, too. This is the case
for Paul since the community is the one body of Christ (Rom 12,5) and
therefore lives in the new and powerful reality engendered by the
reception of the gospel in faith. Paul’s description of the gospel in Rom
1,16 should be interpreted in a very literal and almost physical sense.
The Gospel is the “power of God†(duvnami" ga;r qeou' ejstivn) for the
purpose of salvation to everyone who believes†(Rom 1,16). The
intention of God’s power is a beneficent one; it is a power graciously
bestowed upon all for the sake of salvation. Yet Romans 14 reveals
how the positive essence of God’s power for salvation can in fact be
transformed into a power of destruction and condemnation as a result
of improper conduct. The improper conduct as described in Rom 14 is
the activity of inappropriate judgment in all its manifestations.
This theme of the transformation of beneficent reality into
destructive reality is especially clear in 1 Cor 11,27-32 (31). This
passage is doubly helpful in illumining Romans 14,1–15,13 since the
theme of judgment in 1 Cor 11,27-32 is prominent. What is important
to note in the Corinthians’ passage is Paul’s emphasis upon the
negative consequences that occur when individual members of the
community engage in improper conduct; in this case, the improper
conduct is connected with the Lord’s Supper:
So that whoever eats the bread or drinks the cup of the Lord in an
unworthy fashion will be guilty of the body and blood of the Lord. But
let a person examine himself and in this way let him eat of the bread
and drink of the cup. For the one who eats and drinks while not
distinguishing the body eats and drinks judgment (krivma) against
himself. For this reason many among you are weak and ill and a large
number have died. But if we were judging ourselves (diekrivnomen) we
(31) Various scholars have noted the similarity Romans 14 bears to 1 Cor 8-
19: see KARRIS, “Romans 14:1–15:13 and the Occasion of Romansâ€, The Romans
Debate, 65-84; FITZMYER, Romans, 71; BRUCE, “The Romans Debate-
Continuedâ€, The Romans Debate, 185; DONFRIED, “False Presumptionsâ€, The
Romans Debate, 109.