Rom 16:1-16

¹ I commend to you Phoebe our sister, who is a servant of the church in Cenchrea, ² that you may receive her in the Lord in a manner worthy of the saints, and assist her in whatever business she has need of you; for indeed she has been a helper of many and of myself also. ³ Greet Priscilla and Aquila, my fellow workers in Christ Jesus, ⁴ who risked their own necks for my life, to whom not only I give thanks, but also all the churches of the Gentiles. ⁵ Likewise greet the church that is in their house. Greet my beloved Epaenetus, who is the firstfruits of Achaia to Christ. ⁶ Greet Mary, who labored much for us. ⁷ Greet Andronicus and Junia, my countrymen and my fellow prisoners, who are of note among the apostles, who also were in Christ before me. ⁸ Greet Amplias, my beloved in the Lord. ⁹ Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved. ¹⁰ Greet Apelles, approved in Christ. Greet those who are of the household of Aristobulus. ¹¹ Greet Herodion, my countryman. Greet those who are of the household of Narcissus who are in the Lord. ¹² Greet Tryphena and Tryphosa, who have labored in the Lord. Greet the beloved Persis, who labored much in the Lord. ¹³ Greet Rufus, chosen in the Lord, and his mother and mine. ¹⁴ Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren who are with them. ¹⁵ Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them. ¹⁶ Greet one another with a holy kiss. The churches of Christ greet you.

Commentary

Vs. 1-2 ¹ I commend to you Phoebe our sister, who is a servant of the church in Cenchrea, ² that you may receive her in the Lord in a manner worthy of the saints, and assist her in whatever business she has need of you; for indeed she has been a helper of many and of myself also. 

The Apostle Paul in his closing remarks begins by first commending Phoebe to the brethren in Rome, calling her "our sister", that is Phoebe was a fellow believer, who was not only beloved by Paul, but was also called by him a servant (gr. diakonos) of the church in Cenchrea, a small seaport town east of Corinth. Now it was at Cenchrea Paul shaved his head in fulfillment of a vow (Acts 18:8, also see Acts 21:17-25, vs. 24). And so the Apostle Paul was well acquainted with the brethren there, including Phoebe who not only served the church in Cenchrea, but she also had been a helper (gr. prostatis) of many brethren, including himself. In what ways she assisted Paul and others we are not told, which is largely unimportant, since it was her willingly offering service and assistance or help where and how it was needed is what makes Phoebe so commendable to the Roman believers and us as well. And so in light of Phoebe's faithful service to the brethren in Cenchrea the Apostle now commends Phoebe to the brethren in Rome, saying that they should receive her in a manner worthy of the saints, (something that would not be necessary to say if women held authority as deacons in the church), and so Paul's emphasis here is that they receive and welcome Phoebe as one of their own, and assist her in whatever business (gr. pragma; general meaning, matters, affairs, etc.) she has need of you. And so just as Phoebe had assisted so many others, Paul now commands the church in Rome to assist her in whatever ways she may have need of them to do so. 

Vs. 3-4 ³ Greet Priscilla and Aquila, my fellow workers in Christ Jesus, ⁴ who risked their own necks for my life, to whom not only I give thanks, but also all the churches of the Gentiles. 

Having commended Phoebe to the church in Rome. The Apostle Paul now sends forth his own personal greetings and endorsement of many fellow believers, who like Paul were active in their own work and endeavors for the Lord. It is a section then that says much about the heart of the Apostle Paul and his love and concern for all our brethren, as well it says much about the many personal sacrifices that our brethren made in the early years in a mutual desires to see the Gospel forwarded by all means possible. And so the Apostle begins by commending several believers by name, saying to the brethren in Rome to greet them all, beginning with Priscilla and Aquila, a wife and husband whom the Apostle first met when he came to Corinth, where he not only worked in the same trade as Aquila as a tentmaker, but Paul also resided with them while preaching the Gospel in the synagogues and market places there (see Acts 18:1-4). And so both Aquila and Priscilla became disciples (Acts 18:18, 26) and became active in forwarding the Gospel through their own home ministry efforts as well (2 Cor 16:19; 2 Tim. 4:19). Here though is the greatest commendation of them in that the Apostle Paul says of them that they risked their own necks (meaning their lives) for his, for which not only he gives God thanks, but also all the churches of the Gentiles who have received the Word of life through him, because of their love and courage and commitment to Christ and to him. And so down through the centuries how many other untold stories of faithfulness and courage and undying love are there that have not yet been fully told?, yet all will be fully told and rewarded to the glory of God the Father and the Lord Jesus Christ and when we are all safely back home forever. 

Vs. 5 "Likewise greet the church that is in their house. Greet my beloved Epaenetus, who is the firstfruits of Achaia to Christ."

Having commended Priscilla and Aquila and the church that is in their home to the brethren in Rome, the Apostle Now commends a man named Epaenetus (means "highly praised"), whom Paul calls beloved, who was the first disciple to Christ Paul evangelized and then discipled in Achaia, the region of Asia, possibly Ephesus, along with Him were Aquila and Priscilla as well as a man named Stephanas and his household (see 1 Cor. 16:15). At the time of Paul's writing Epaenetus was either residing in Rome, or was possible heading there, and thus Paul's exhortation to greet him as a beloved brother in the Lord. 

Vs. 6 "Greet Mary, who labored much for us."

Again the Apostle Paul makes personal mention of another notable woman named Mary, whom he says "labored much for us." Mary's laborers for God's people here are considered nothing short of an immense effort done by her on behalf of the Lord. Again these are all "ordinary" believers who when called upon answered the call to serve their brethren in whatever ways and capacities that they could. 

Vs. 7 "Greet Andronicus and Junia, my countrymen and my fellow prisoners, who are of note among the apostles, who also were in Christ before me." 

Andronicus and Junias were a husband and wife who were early disciples of Christ, who at some point were imprisoned for the faith In Christ along with the Apostle Paul. That the Apostle Paul calls them his fellow countrymen seems to be indicating that they like himself were of Hebrew descent.
Finally that the Apostle Paul says they are of note among the Apostle's, that is the twelve chosen by Christ Himself is likely indicating that they were well known to them (Net Bible notes), not that they themselves were Apostles, which would through the many exhortations about women not having authority over men into disarray (consider 1 Cor 11:3; 1 Tim 2:11-12). For if they were noteworthy as being Apostles amongst the chosen Apostles then that would exalt them above the likes of the Apostle Peter, James, John and even the Apostle Paul, not a likely scenario given the N.T.'s silence about them outside of this single reference of them in the Apostle Paul's closing remarks.

Vs. 8 "Greet Amplias, my beloved in the Lord."  

Only mentioned here in the N.T. the Apostle calls Amplias " my beloved in the Lord." Clearly the Apostle Paul was a man who strived to remember and call to mind in favorable ways all those individual believers whom he personally knew and loved.  

Vs. 9 "Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved." Urbanus must have been a man who labored with the Apostle in the Gospel, while Stachys receives mention as also being beloved by the Apostle. 

Vs. 10 "Greet Apelles, approved in Christ. Greet those who are of the household of Aristobulus."
The Apostle in recalling to mind the many brethren whom he had the privilege of knowing personally and or working with in the Gospel, now mentions a man named Appelles whom he calls "approved in Christ." Now the word Paul uses describing Appelles as approved is dokimos, a word which means tested, proven, tried, genuine.etc, which is quite a compliment in regards to his person and character. While Aristobulus as well as his household is likewise commended by the Apostle Paul as genuine believers. 

Vs. 11 "Greet Herodion, my countryman. Greet those who are of the household of Narcissus who are in the Lord."

Herodion (likely a Jew and thus considered by Paul as his countrymen) is speculated by some authorities as being of the family of Herod (see Holman Illustrated Bible Dictionary). While the Apostle likewise sends out greetings and commends the same to those in the household of Narcissus who are in the Lord. Thus no believer anywhere should ever be made to feel excluded.

Vs. 12 "Greet Tryphena and Tryphosa, who have labored in the Lord. Greet the beloved Persis, who labored much in the Lord."

The Apostle Paul now mentions three women Tryphena ("Delicate") and Tryphosa ("Dainty") (possibly sisters, maybe twins?) and Persis (a Persian woman) whom Paul calls beloved (my dear friend, or dearly loved). All were considered by him diligent and fervent workers in the Lord's service, especially Persis. (Gleaned from New Bible Dictionary).

Vs. 13 "Greet Rufus, chosen in the Lord, and his mother and mine." It is held by some authorities that the Rufus mentioned here is the same Rufus mentioned in Mark 15:21 whose father Simon of Cyrene (a Roman city on the north coast of Africa) was compelled to carry Jesus' cross. It's interesting to note that only hear does the Apostle say on any of the brethren, that Rufus was chosen in the Lord. Now all believers are chosen in the Lord, so Paul's doing so may have been for Rufus's sake, to encourage and strengthen him in his faith in the Lord.  As well the Apostle Paul mentions Rufus's mother as well as his own. For the Apostle Paul had real life family relationships and friends and these came from a variety of backgrounds and life experiences. 

Vs. 14 "Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren who are with them."

Five brethren are now mentioned, all are men. Asyncritus means "Incomparable", Phlegon "Zealous" "Burning", Hermas (an appellation of the greek god Hermes, some authorities speculate that he was a slave since slaves were often given such names). Patrobas from Patrobios lit. means "life from father" it maybe indicating that he follows in the steps of his father, and Hermes, "heralder" of the gods. All were believers that were part of a larger congregation or assembly.

Vs. 15 "Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them."

Philologus ("talkative" one who expounds or loves the word, "lover of knowledge") and Julia being mentioned together may have been a husband and wife? Nereus and his sister and Olympas and all the saints with them were another congregation of believers.

Vs. 16 "Greet one another with a holy kiss. The churches of Christ greet you." 

The Apostle Paul's final exhortation in this section is that we all do as he has so thoughtfully done and that is greet one another, specifically with a holy kiss, that is a kiss on the cheek which was a sign of mutual holy affection and was culturally appropriate for them to do, as it is for many today. North Americans though greet each other by a handshake and so there is no need for us to adopt those cultural practices amongst ourselves unless we are amongst them. "The churches of Christ greet you" and so the Apostle Paul is not alone in sending out personal greetings to every believer In Christ but congregations everywhere are likewise sending out their greetings and well-wishes to brethren everywhere, since that is not only fundamental to Christian warmth and hospitality but to building trusting relationships and love.

Scripture Quotations
The New King James Version. Nashville: Thomas Nelson, 1982.

Word Studies

Vs. 1 servant (diakonon), see cited articles below 

*“deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.

**16:1 Phoebe is called a “servant” (diakonon, Gk.) of the church in Cenchrea. The word “servant” is the same word sometimes translated “deacon.” Did the early church have deaconesses? The answer lies in the generic and the technical uses of the term. The word diakonon basically means “minister” or “spiritual servant.” In that sense, the early church had numerous deaconesses who were most effective in their work for Christ. The technical meaning of diakonon (cf. 1 Tim. 3:8–13) was restricted to a functional ecclesiastical office which was held only by men set aside for that endeavor.

Criswell, W. A., Patterson, P., Clendenen, E. R., Akin, D. L., Chamberlin, M., Patterson, D. K., & Pogue, J. (Eds.). (1991). Believer’s Study Bible (electronic ed., Ro 16:1). Nashville: Thomas Nelson.

*** 16:1, 2. A servant (Gr. diakonon, lit., “deacon”): This is one passage used in support of the office of deaconness. No specific specifications however are given of such an office. Such women are better viewed as being either the wives of deacons (cf. 1 Tim. 3:11) or godly widows who were supported financially by the church (cf. 1 Tim. 5:9, 10). Here it is best to understand Phoebe’s role to be that of “helper.” Cenchrea is the little town east of Corinth from which Paul wrote Romans.

King James Version study Bible . (1997). (electronic ed., Ro 16:1). Nashville: Thomas Nelson.

****16:1–2. I commend unto you Phoebe our sister, which is a servant of the church which is at Cenchrea. Phoebe, whose name means radiant, was apparently a businesswoman from the city of Cenchrea, the seaport city of Corinth on the Saronic Gulf (cf Acts 18:18). She was a servant (Gr diakonos) of the church in that location. Paul designates her our sister, as a term of Christian endearment. Likewise she is said to be a succorer (Gr prostatis) or befriender of many including Paul. Apparently Phoebe was a widow, else she would not have been able to travel so freely in the Roman Empire. This woman was preparing for a business trip to Rome and Paul seizes that opportunity, since as a private citizen he was not permitted to use the official Roman postal system, to send his epistle to Rome. Thus he advises the Romans That ye receive her in the Lord … and that ye assist her in whatsoever business she hath need of you.

Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (pp. 2270–2271). Nashville: Thomas Nelson.

Vs. 10 approved, Str. 1384, GK 1511; TDNT 2.255; TDNTA 183; LN 73.4 (Rom 14:18; 16:10; 1 Cor. 11:19; 2 Cor 10:18, 13:7; 2 Tim 2:15; James 1:12) 7x


Additional Resources Consulted

Youngblood, Ronald F., F. F. Bruce, and R. K. Harrison, Thomas Nelson Publishers, eds. Nelson’s New Illustrated Bible Dictionary. Nashville, TN: Thomas Nelson, Inc., 1995.

Myers, Allen C. The Eerdmans Bible Dictionary. Grand Rapids, MI: Eerdmans, 1987.

Brand, Chad, Charles Draper, Archie England, Steve Bond, E. Ray Clendenen, Trent C. Butler, and Bill Latta, eds. Holman Illustrated Bible Dictionary. Nashville, TN: Holman Bible Publishers, 2003.

Wood, D. R. W., and I. Howard Marshall. New Bible Dictionary. Leicester, England; Downers Grove, IL: InterVarsity Press, 1996.

Smith, Stelman, and Judson Cornwall. The Exhaustive Dictionary of Bible Names. North Brunswick, NJ: Bridge-Logos, 1998.

Biblical Studies Press. (2006). The NET Bible First Edition Notes (Ro 16:1). Biblical Studies Press.

Strong, J. (2001). Enhanced Strong’s Lexicon. Bellingham, WA: Logos Bible Software.

Louw, Johannes P., and Eugene Albert Nida. Greek-English Lexicon of the New Testament: Based on Semantic Domains. New York: United Bible Societies, 1996.

Romans 15:22–33

²² For this reason I also have been much hindered from coming to you. ²³ But now no longer having a place in these parts, and having a great desire these many years to come to you, ²⁴ whenever I journey to Spain, I shall come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I may enjoy your company for a while. ²⁵ But now I am going to Jerusalem to minister to the saints. ²⁶ For it pleased those from Macedonia and Achaia to make a certain contribution for the poor among the saints who are in Jerusalem. ²⁷ It pleased them indeed, and they are their debtors. For if the Gentiles have been partakers of their spiritual things, their duty is also to minister to them in material things. ²⁸ Therefore, when I have performed this and have sealed to them this fruit, I shall go by way of you to Spain. ²⁹ But I know that when I come to you, I shall come in the fullness of the blessing of the gospel of Christ. ³⁰ Now I beg you, brethren, through the Lord Jesus Christ, and through the love of the Spirit, that you strive together with me in prayers to God for me, ³¹ that I may be delivered from those in Judea who do not believe, and that my service for Jerusalem may be acceptable to the saints, ³² that I may come to you with joy by the will of God, and may be refreshed together with you. ³³ Now the God of peace be with you all. Amen.

Commentary
Vs. 22  "For this reason I also have been much hindered from coming to you."

The Apostle Paul's being hindered from coming to the Christians at Rome was out of service to the Gospel of God to the many geographic locals in Asia Minor where the Gospel had previously not been preached. 

Vs. 23-24 ²³ But now no longer having a place in these parts, and having a great desire these many years to come to you, ²⁴ whenever I journey to Spain, I shall come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I may enjoy your company for a while.

And so the Apostle Paul having preached the Gospel through Asia Minor and the regions of Greece and having no place left to preach the gospel where it was not already being declared, the Apostle now sees it as the time to fulfill a long held desire, and that was to visit and strengthen the believers he had been told so much about in Rome and had been writing too in this epistle to the Romans. Now the Apostle links his visiting the Romans to his journeying onto Spain. Thus Paul's ongoing ministry work would not be supplanted by his desire to see them all. Instead while fulfilling that duty he would come to them as his travels would bring him near to their local. And being brought near them the Apostle Paul anticipated being hospitably received by them, being as he says, "helped on my way there by you." That is after their visit and fellowship (and thus the Apostle enjoying their company, and them his) they would send him on his way, providing whatever necessities were needed for him to complete his mission in Spain. Which then would've taken him to some of the farthest western regions of the Roman Empire.

Vs. 25 "But now I am going to Jerusalem to minister to the saints."

Though the Apostle Paul was greatly anticipating his journey onto Rome. His immediate itinerary had Jerusalem as his destination. His purpose for going back to Jerusalem was to minister to the saints. That is to bring material relief to those Christians there who were enduring severe hardships and persecutions by both the Jews as well as the Romans.  And so this would begin Paul's journey that would eventually bring him to Rome (see Acts 21:1-28:31).

Vs. 26-28 ²⁶ For it pleased those from Macedonia and Achaia to make a certain contribution for the poor among the saints who are in Jerusalem. ²⁷ It pleased them indeed, and they are their debtors. For if the Gentiles have been partakers of their spiritual things, their duty is also to minister to them in material things. ²⁸ Therefore, when I have performed this and have sealed to them this fruit, I shall go by way of you to Spain. 

The believers mentioned here from Macedonia and Achaia are those believers which we read the Apostle Paul's exhortations to in (1 Cor. 16:1-4; 2 Cor. 8-9) on this very duty (also see Gal 2:10). A duty which entails our ministering to each other in our times of need (consider 1 John 3:17-18). And so the Gentile Christians are as the Apostle Paul states here debtors to their Jewish brethren. For having partaken of their spiritual things their duty then is to minister to them in material things.
Therefore the Apostle Paul says when he has "sealed to them this fruit", that is fulfilled this service on their behalf that they will be rewarded eternally for, he will come to the believers in Rome by way of Spain.


Vs. 29 "But I know that when I come to you, I shall come in the fullness of the blessing of the gospel of Christ." 

The Apostle Paul now anticipates his coming to the brethren at Rome "in the fullness of the blessing of the gospel of Christ." That is he fully expects to bring a Spiritual blessing to them through the Gospel, and to be a blessing to them (see Rom 1:11-13). 

Vs. 30-33 ³⁰ Now I beg you, brethren, through the Lord Jesus Christ, and through the love of the Spirit, that you strive together with me in prayers to God for me, ³¹ that I may be delivered from those in Judea who do not believe, and that my service for Jerusalem may be acceptable to the saints, ³² that I may come to you with joy by the will of God, and may be refreshed together with you. ³³ Now the God of peace be with you all. Amen.

The Apostle Paul begins this section with a earnest request for our brethrens prayers, making an appeal to them for this through the Lord Jesus Christ to whom he was His ambassador to them, as well as through the love of the Spirit, which binds each and every believer's heart to each other. And so Paul asks that they strive together with him in prayers to God for himself so that he may be delivered from those in Judea who do not believe. Likely meaning the Jews whom he was constantly under assault by ever since he turned from dead works to the living God through faith in the Lord Jesus Christ (vs. 30-31). As well the Apostle Paul requested that they strive together with him in prayers so that his service to the saints (i.e. believers) in Jerusalem to whom he was carrying gifts of relief for would be "acceptable to the saints" (i.e. well-pleasing to them, or well received by them). Finally the apostle coveted their prayers to God on his behalf so that he could come to them in joy, and all by the will of God, and thus they both could be refreshed together (vs. 32). And yet as we know from the historical account in the Book of Acts God had another plan by which He would bring Paul not just to Rome but to the echelons of power within it, to Caesar himself to be His witness to him as well. Though that was still in Paul's future, and at the time of his dictating this epistle to Tertius (16:22) he did not know any of that then. Having then requested their striving together with himself in prayers the Apostle Paul concludes with a prayer for them all, and that is that the God of peace be with them (and us) all, amen.

Scripture Quotations
The New King James Version. Nashville: Thomas Nelson, 1982.

Additional Resources Consulted
Walvoord, John F., and Roy B. Zuck, Dallas Theological Seminary. The Bible Knowledge
Commentary: An Exposition of the Scriptures. Wheaton, IL: Victor Books, 1985.

Romans 15:14–21

¹⁴ Now I myself am confident concerning you, my brethren, that you also are full of goodness, filled with all knowledge, able also to admonish one another. ¹⁵ Nevertheless, brethren, I have written more boldly to you on some points, as reminding you, because of the grace given to me by God, ¹⁶ that I might be a minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering of the Gentiles might be acceptable, sanctified by the Holy Spirit. ¹⁷ Therefore I have reason to glory in Christ Jesus in the things which pertain to God. ¹⁸ For I will not dare to speak of any of those things which Christ has not accomplished through me, in word and deed, to make the Gentiles obedient—¹⁹ in mighty signs and wonders, by the power of the Spirit of God, so that from Jerusalem and round about to Illyricum I have fully preached the gospel of Christ. ²⁰ And so I have made it my aim to preach the gospel, not where Christ was named, lest I should build on another man’s foundation, ²¹ but as it is written: “To whom He was not announced, they shall see; And those who have not heard shall understand.”

Commentary
Vs. 14 "Now I myself am confident concerning you, my brethren, that you also are full of goodness, filled with all knowledge, able also to admonish one another."

The Apostle Paul continues his Spirit guided words to us, not only praying for us in verse thirteen (in the previous section), but now he is also seeking to strengthen us in our faith saying that we are full of goodness, filled with all knowledge, able to admonish one another. First that we are full of goodness is a radical departure from that "traditional" theological exposition that teaches that we are "totally depraved". For nowhere does the Scripture, nor the Apostle Paul say that believers are " totally depraved." For that is something that belongs to the unregenerate who reject God, and thus are given over to reprobate minds to practice all forms of ungodliness and wickedness as a judgment by God against them (see Rom 1:18-32), not to us who have been redeemed from sin and death, by believing in the Lord Jesus Christ, and thus have undergone the washing and regeneration of the Holy Spirit the moment we believed in Him (Titus 3:5). And thus having become partakers of the Divine Nature (2 Peter 1:2-4), we should acknowledge every good thing that we now have within us, for it is the Holy Spirit within us who is transforming our persons and lives until the day that Jesus Christ is fully formed within us (Phil 1:6). Therefore we can now say in all confidence that we are full of goodness, not our own goodness, but God's goodness, which is our new disposition given us through the Lord Jesus Christ's Person being in our person, and thus whose Presence and fragrance within us is an undeniable reality to one and to all. 
"Filled with all knowledge" The Apostle Paul continues his encouraging words to us saying we are "filled with all knowledge" that is that the Apostle does not see us as uninformed or wrongly learned about our faith in the Lord Jesus Christ. Rather because of his confidence in our understanding and ability to understand all things that pertain to Christ (also see 1 John 2:27), he is confident that we are also "able to admonish one another". Here admonish means teach or instruct one another (see Col 1:28; 3:16). Therefore as God's children we are not only capable of understanding the will of God, and thus living the Godly lives He wants us to live, but we should also admonish one another to pursue the same (see 1 Thess. 4:3; 1 Peter 2:15-16). For believers are never more Christ-like when we through God's love build each other up with encouraging and comforting words and admonish each other to walk in the truth. As the Apostle John also admonished us to do (see 3 John 4, 11). 

Vs. 15-16 ¹⁵ Nevertheless, brethren, I have written more boldly to you on some points, as reminding you, because of the grace given to me by God, ¹⁶ that I might be a minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering of the Gentiles might be acceptable, sanctified by the Holy Spirit. 

In light of having just declared his confidence in us, of the goodness and knowledge of God within us all who believe. The Apostle Paul now reminds us that his having admonished us as one family of faith, was on certain points more boldly, (as he felt these needed to be more strongly reaffirmed to us). But all was done through the grace of God given him to be a minister of Jesus Christ, ministering the Gospel of God to us, so that offering of the Gentiles might be acceptable, sanctified by the Holy Spirit (vs. 16). Thus Paul's validation in the Gospel as it's servant-minister to us Gentiles came to him, not through himself or because of something within himself, but only through the grace of God, who choose him and equipped him for this very purpose. And so Paul looking back to his Hebrew roots draws an analogy from the Old Covenant, analogizing his ministry to that of the Old Covenant priests who were likewise appointed by God to minister the peoples offerings to God on their behalf, for their well-being. Now the offering of the Gentiles mentioned here is our persons and lives which having been redeemed by the Lord Jesus Christ are now being ministered to the Lord through the Apostle Paul's ministry, being sanctified by the Holy Spirit. Thus the Apostle Paul's role as Christ's minister to us is instruct us soundly in the faith, and thus help us become acceptable offerings to God, well-pleasing to Christ in every way. 

Vs. 17 "Therefore I have reason to glory in Christ Jesus in the things which pertain to God."

In light of God's working in and through our lives the Apostle Paul (and indeed us all) have reason to glory in the things which pertain to God. For there are the temporal works of man, which men glory in, then there are the eternal works of God which we all should glory in. Thus the Lord's redeeming and transforming every believing person should then be our boosting and glorying in God.

 Vs. 18-19 ¹⁸ For I will not dare to speak of any of those things which Christ has not accomplished through me, in word and deed, to make the Gentiles obedient—¹⁹ in mighty signs and wonders, by the power of the Spirit of God, so that from Jerusalem and round about to Illyricum I have fully preached the gospel of Christ. 

The Apostle Paul had no interest in "self-promotion or glory", thus he shunned speaking about anything that would only bring glory and praise to himself. Instead when he spoke as a minister of the Gospel he was singularly focused on only declaring those things which Christ accomplished through him in word and deed to make the Gentiles obedient. Whether this was mighty signs and wonders or by mighty preaching of the Gospel, it was all done through the power of the Holy Spirit to the glory of God, so that from Jerusalem (the ancient religious capital of the world) round about to Illyricum (it's borders or the extent thereof)  the Apostle Paul fully preached the Gospel of God. Now Illyricum was *A Roman province in the northwestern Balkan peninsula, stretching along the eastern coasts of the Adriatic Sea from the borders of Italy to Macedonia and inland as far as the Danube (corresponding approximately to modern Yugoslavia and Albania).* Illyricum was known as a wild frontier place where piracy and such was a way of life until the Romans after about 250 years of trying to do so finally subjugated the people under Ceasar Tiberius (A.D. 14-37). And so from the pinnacles of religious power to the depths of the pagans the Apostle Paul went and fully preached the glorious Gospel of God through the Power of the Holy Spirit everywhere and to everyone.

Vs. 20-21 ²⁰ And so I have made it my aim to preach the gospel, not where Christ was named, lest I should build on another man’s foundation, ²¹ but as it is written: “To whom He was not announced, they shall see; And those who have not heard shall understand.”

The Apostle Paul was not just a minister of the Gospel to believers, but a minister who strove to minister the Gospel where the Gospel was not yet preached. And so quoting from Isaiah 52:15, “To whom He was not announced, they shall see; And those who have not heard shall understand.” The Apostle Paul seeks to follow God's heart and desire that His Son's Name and Fame be proclaimed everywhere and to everyone. So that salvation through the Lord Jesus Christ alone can be offered to one and all. For God's promise through His Son Jesus goes out to all peoples and nations, saying, 
“Look to Me, and be saved,
All you ends of the earth!
For I am God, and there is no other." Isaiah 45:22

And so all that remains is our personal decision to receive the Lord and Savior Jesus Christ and have remission of all our sins and new and and everlasting life the moment we do (2 Cor 5:17). For being reconciled back to God and atoned for by His Sons blood shed at Calvary for our sins atonement, we not only have peace with God (Rom 5:1), but having being brought from Spiritual death to everlasting life we now have and experience a Spirit filled life, which means our freedom from sin and death and the judgment to come on the unbelieving world, to now live rich, full, and abundant lives, enlightened and illuminated by God's everlasting truth and directed by Godly desires and faith filled purposes. So that our lives now a true have meaning purpose that finds itself eternally secured in and being transformed for the Kingdom of heaven. And so being transferred out of the Kingdom of darkness into the Son of God's love we have everything that satisfies and fulfills our deepest needs, wants and desires. It's an incredible gift from God to us all who will believe and receive it for ourselves. Therefore my prayer for you is that you do. That by a simple prayer of faith you invite the Lord Jesus Christ into your heart and life to be your Lord and Savior (Rev. 3:20). For not to do so is not only to miss out on having a Spirit filled and abundant life in this life, but it is to only suffer eternal destruction and ruin in the end, therefore do not hesitate or delay, receive Christ today!

Scripture Quotations
The New King James Version. Nashville: Thomas Nelson, 1982.


Additional Resources Consulted
Walvoord, John F., and Roy B. Zuck, Dallas Theological Seminary. The Bible Knowledge Commentary: An Exposition of the Scriptures. Wheaton, IL: Victor Books, 1985. (vs. 14-15)

*Quotation from: Myers, A. C. (1987). In The Eerdmans Bible dictionary (p. 515). Grand Rapids, MI: Eerdmans.

Achtemeier, Paul J., Harper & Row and Society of Biblical Literature. Harper’s Bible Dictionary. San Francisco: Harper & Row, 1985.

Romans 15:7–13

⁷ Therefore receive one another, just as Christ also received us, to the glory of God. ⁸ Now I say that Jesus Christ has become a servant to the circumcision for the truth of God, to confirm the promises made to the fathers, ⁹ and that the Gentiles might glorify God for His mercy, as it is written: “For this reason I will confess to You among the Gentiles, And sing to Your name.” ¹⁰ And again he says: “Rejoice, O Gentiles, with His people!” ¹¹ And again: “Praise the Lord, all you Gentiles! Laud Him, all you peoples!” ¹² And again, Isaiah says: “There shall be a root of Jesse; And He who shall rise to reign over the Gentiles, In Him the Gentiles shall hope.” ¹³ Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit.

Commentary

Vs. 7 "Therefore receive one another, just as Christ also received us, to the glory of God."

Putting aside our differences (on all non-essential matters) let us then receive each other, just as Christ also received us when we believed in Him, putting no conditions on us other than our faith in His Person as grounds for His receiving us. And so we should extend that same grace to everyone who has also unconditionally received Christ, and thus unconditionally receive them. For it is by our doing so that God will be glorified when we all worship Him with One heart and Mind. 

Vs. 8-9 ⁸ Now I say that Jesus Christ has become a servant to the circumcision for the truth of God, to confirm the promises made to the fathers, ⁹ and that the Gentiles might glorify God for His mercy, as it is written: “For this reason I will confess to You among the Gentiles, And sing to Your name.”

In these verses (vs. 8-13) the Apostle Paul begins by reminding us that the Lord Jesus Christ first came in the fulfilment of God's promises given to and through His people the Jews. His doing so is not to exalt Jewish believers amongst their Gentile brethren, rather just to remind us all that God's redemption plans for all believing Gentiles is intertwined with His redemption plans for the Jews. So that He might make us all One people In Christ (Eph. 2:11-19; 1 Peter 2:9-10). And so the Apostle reminds us that Jesus Christ became "a servant to the circumcision for the truth of God, to confirm the promises made to the fathers." vs. 8 
Meaning Jesus was circumcised according to God's commandment that God gave through Abraham, so as to confirm the promises made to the fathers, that He is the fulfillment of them. That is through them God promised that both the Messiah and the nation which He would bring His salvation through would come. Thus Jesus having done so was not just for the sake of the Jews, but also for the Gentiles as Paul states: "and that the Gentiles might glorify God for His mercy, as it is written: “For this reason I will confess to You among the Gentiles, And sing to Your name.” Vs. 9  Here the Apostle Paul is quoting from Psalm 18:49, a Psalm in which David rejoices in God's deliverance of him and indeed the nation. A nation which again God created not for the sake of the nation, but rather for the sake of His Son. So that through it Jesus the Messiah would come and bring salvation to both Jews and Gentiles and one day rule over all. Thus all the redeemed of the Lord (of both Jews and Gentiles) will worship and glorify God for His mercies that we have received through His Son. 

Vs. 10-12 ¹⁰ And again he says: “Rejoice, O Gentiles, with His people!” ¹¹ And again: “Praise the Lord, all you Gentiles! Laud Him, all you peoples!” ¹² And again, Isaiah says: “There shall be a root of Jesse; And He who shall rise to reign over the Gentiles, In Him the Gentiles shall hope.”

The Apostle Paul continues his exhortation on our mutual praise and jubilation In Christ because salvation has come not just to believing Jews, but also to every believing Gentile as foretold in the Scriptures. Now this Paul does by quoting from, Deut. 32:43 (vs. 10); Psalm 117:1 (vs. 11); Isaiah 11:1 (vs. 12) respectively.

Vs. 13 "Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit." 

The Apostle's concluding exhortation is given in a prayer, a prayer that desires that every believer be filled with hope, joy, and peace by the power of the Holy Spirit. Something which I say a hearty amen too as well.

Scripture Quotations
The New King James Version. Nashville: Thomas Nelson, 1982.

Additional Resources Consulted
MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 1738). Nashville: Thomas Nelson.

Romans 15:1-6

¹ We then who are strong ought to bear with the scruples of the weak, and not to please ourselves. ² Let each of us please his neighbor for his good, leading to edification. ³ For even Christ did not please Himself; but as it is written, “The reproaches of those who reproached You fell on Me.” ⁴ For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope. ⁵ Now may the God of patience and comfort grant you to be like-minded toward one another, according to Christ Jesus, ⁶ that you may with one mind and one mouth glorify the God and Father of our Lord Jesus Christ.

Preamble

In chapter fifteen the Apostle Paul continues his exhortation from the previous chapter on our responsibilities towards each other regarding all non-moral issues. 

Commentary

Vs. 1 "We then who are strong ought to bear with the scruples of the weak, and not to please ourselves."

In verses 1-3 the Christian principle of seeking each others well being is being highlighted (Phil 2:4, also see 1 Cor. 10:24, 13:5). And so those who are strong in the liberty that we all have In Christ should bear with the scruples of the weak, but not to please ourselves by selfishly asserting our rights and liberties (BBC). Rather we are too bear patiently with the scruples of the weak, and not treat them (or anyone) in a condescending or patronizing way. Thus in verse one the onus is again placed on those who are strong. As the Apostle Paul also reckons himself strong, yet he exercises his liberties in the consideration of the consciences of the weak, and all. And thus is not patronizing, nor partizan towards one or the other, but strives for the good of all (consider 1 Cor 9:19-23).

Vs. 2 "Let each of us please his neighbor for his good, leading to edification."

Thus instead of trying to please oneself by exercising one's liberties without due regard for the feelings and consciences of others. The Apostle Paul commands, "Let each of us please his neighbor for his good, leading to edification." Now the command is for both the strong and the weak. And so the strong need not exercise their liberties in such a way as to be inconsiderate of their weaker brothers and sisters consciences. Nor then should those brethren whose consciences are weaker find ground to disassociate with their brethren based on their own consciences weaker scruples. Instead we are all to seek to please our neighbors for their good, which ultimately leads not only their edification but the edification (building up) of us all. 

Vs. 3 For even Christ did not please Himself; but as it is written, “The reproaches of those who reproached You fell on Me.” 

If there need to be any justification for the Apostle's command there is the Lord Jesus Christ Himself, who did not please Himself, and thus demand His Rights and Privileges as Lord of heaven and earth when He was took on mortal flesh and became a Man amongst us. Instead Jesus bore the reproaches of those who reproached God on Himself. Therefore quoting from the second half of Psalm 69:9, the Apostle Paul makes it clear that Jesus bore those reproaches on Himself when He was crucified for every blasphemy against God, and Himself, on the cross. The principal then is if Christ did not seek to please Himself but God His Father in seeking all our well-being, so should we seek to please God by seeking our brethrens well being.

Vs. 4  "For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope." 

The Holy Scriptures are given us for our learning, (that is for our instruction on not just moral and ethical issues, but on How God works in real life situations and problems). And so it is that through the Scriptures we also learn and discern how God is working in our lives. Thus it is that through the Scriptures we also find patience (that is the ability to endure while under trying circumstances) and comfort (that is we are encouraged, consoled) and ultimately have hope. Therefore if your not in God's Word during your difficult times, you are not giving yourself access to the very things that God wants to minister to you in your difficult times, and that is patience, comfort, and hope. 

Vs. 5-6  ⁵ Now may the God of patience and comfort grant you to be like-minded toward one another, according to Christ Jesus, ⁶ that you may with one mind and one mouth glorify the God and Father of our Lord Jesus Christ.

And so it is through the Scriptures that we not only meet with the God of all patience and comfort but we also come to be like-minded towards each other, through the very Word and things that are Christ Jesus. And so it is that according to Christ Jesus we must regard and treat each other in both good and difficult times (consider 2 Cor 13:11; Eph. 4:3; Phil 2:2; 1 Peter 3:8). For the Apostle's prayer here is for our unity and peace amongst ourselves, so that we may with one mind and one mouth glorify the God and Father of our Lord Jesus Christ. Therefore we must not let our views on non-essential things, undermine our collective desires to worship and praise the God and Father of our Lord Jesus Christ with one heart, one mind, and one mouth. 

Scripture Quotations
The New King James Version. Nashville: Thomas Nelson, 1982.

Additional Resources Consulted
MacDonald, William. Believer’s Bible Commentary: Old and New Testaments. Edited by Arthur Farstad. Nashville: Thomas Nelson, 1995.

Romans 14:1-23

¹ Receive one who is weak in the faith, but not to disputes over doubtful things. ² For one believes he may eat all things, but he who is weak eats only vegetables. ³ Let not him who eats despise him who does not eat, and let not him who does not eat judge him who eats; for God has received him. ⁴ Who are you to judge another’s servant? To his own master he stands or falls. Indeed, he will be made to stand, for God is able to make him stand. ⁵ One person esteems one day above another; another esteems every day alike. Let each be fully convinced in his own mind. ⁶ He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks; and he who does not eat, to the Lord he does not eat, and gives God thanks. ⁷ For none of us lives to himself, and no one dies to himself. ⁸ 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 are the Lord’s. ⁹ For to this end Christ died and rose and lived again, that He might be Lord of both the dead and the living. ¹⁰ But why do you judge your brother? Or why do you show contempt for your brother? For we shall all stand before the judgment seat of Christ. ¹¹ For it is written: “As I live, says the Lord, Every knee shall bow to Me, And every tongue shall confess to God.” ¹² So then each of us shall give account of himself to God. ¹³ Therefore let us not judge one another anymore, but rather resolve this, not to put a stumbling block or a cause to fall in our brother’s way. ¹⁴ I know and am convinced by the Lord Jesus that there is nothing unclean of itself; but to him who considers anything to be unclean, to him it is unclean. ¹⁵ Yet if your brother is grieved because of your food, you are no longer walking in love. Do not destroy with your food the one for whom Christ died. ¹⁶ Therefore do not let your good be spoken of as evil; ¹⁷ for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. ¹⁸ For he who serves Christ in these things is acceptable to God and approved by men. ¹⁹ Therefore let us pursue the things which make for peace and the things by which one may edify another. ²⁰ Do not destroy the work of God for the sake of food. All things indeed are pure, but it is evil for the man who eats with offense. ²¹ It is good neither to eat meat nor drink wine nor do anything by which your brother stumbles or is offended or is made weak. ²² Do you have faith? Have it to yourself before God. Happy is he who does not condemn himself in what he approves. ²³ But he who doubts is condemned if he eats, because he does not eat from faith; for whatever is not from faith is sin.

Preamble 

This chapter is one of the most important in the N.T. in guiding our faith in how we let others exercise theirs in the freedom of conscience that God has given us all over all non-essential matters. The only question then is what constituents the non-essential matters? A question which only be answered when one addresses the essential matters of doctrine and faith. Thus matters pertaining to the Lord Jesus Christ's Person are not open for debate or speculation or change. Same with the way of salvation as being only by God's grace through faith in the Lord Jesus Christ Person crucified for our sins remission and raised from the dead for our justification (Acts 4:12) this too is unchangeable and thus non debatable. Same with God's moral law as incumbent upon all of mankind, as this is a reflection of God's unchanging moral Character, it too is a closed topic. Outside of those three basic things, there are many secondary things that pertain to the Christian's daily life as it is being lived out in various cultures with various norms and such. It is here than that each and every Christian in the glorious liberty of the children of God must follow their own conscience as their guide. For living by faith is the essential way of living obediently to the faith. And that is what is being addressed here in Romans fourteen, our attitudes towards each other regarding these non-essential things. And so we should not hold any brethren in contempt who do not adhere to the same non-essential things that we do or don't do. Nor should we as we exercise this glorious liberty of us all, let our liberty become something that causes one who has not yet come to that place of freedom of conscience in whatever areas we may have, have their conscience assailed by our exercising this glorious liberty of us all. Thus having due regard for each other's person and conscience is the essence of Romans fourteen. 

Commentary

Vs. 1 "Receive one who is weak in the faith, but not to disputes over doubtful things."

Notice the imperative is to receive, not reject one who is weak in the faith. Now weak in the faith here does not mean weak in their standing or place in the Kingdom of heaven. Since by faith in the Lord Jesus Christ's Person we are all fully in the Kingdom of heaven with a justified standing before God (Rom 5:1). Nor does weak here mean weak in their faith about Christ's Person and doctrine, where one does not adhere to Biblically sound doctrine about Christ's Person and His atoning work done for us all. Weak here is referring to a fellow believers conscience regarding non-essential things. That is fellow believers who as in the historical context of this passage, coming out of judaism had strong convictions regarding eating of certain types of foods, as well as observing the Sabbath etc. None of which is incumbent upon us in the New Covenant era, yet these having been reared under the Old Covenant had a great many convictions of what was acceptable for them to do and what was not before God. And so this principle applies to us as well, where believers because of convictions of conscience whether born out of "religious" views or not, may have certain views regarding food and drink and clothing and whatever else they hold too, that we would not bind ourselves to be in bondage too. And so as a work of love towards our weaker brethren we are to receive them in the faith, meaning we are to welcome them into our churches, homes, and lives, and thus treat them as our equals in Christ. And so our receiving them is not to dispute over doubtful things. That is we don't do this so as to try to change or conform their views to ours regarding non-essential things. We do this because they have by the hearing of faith in the Lord Jesus Christ, of His Person and doctrine of salvation through God's grace, have come into the family of faith. 

Vs. 2-3 ² For one believes he may eat all things, but he who is weak eats only vegetables. ³ Let not him who eats despise him who does not eat, and let not him who does not eat judge him who eats; for God has received him.

Here we see the contrast between the Christian who embracing all their liberty In Christ is totally at ease to eat all forms of meat or vegetables or bugs (that's a joke, though maybe if I tried some gourmet bugs I might like them?) or whatever else they want to to eat. They simply adhere to no dietary restrictions because their are none imposed on us in the N.T. For that is apart of all our glorious liberty In Christ, to eat and enjoy whatever types of food we want to eat, and enjoy to eat. 

While the other Christian holds to only eating vegetables. Maybe they have read the passage in the Book of Daniel where he did so, so as not to defile himself with the meat sacrificed to the Babylonian "gods" and such, and thus thought that would be a good practice for them to follow. Whatever their reason for doing so their conscience being weak, they only eat vegetables. Now in regard to this, the Apostle Paul says that we who eat are not to despise him who does not eat. It's interesting to note that the word translated despise here is also translated despise in Luke 18:9 where it is used of the self-righteous despising others. It's meaning is to despise someone based on something that is worthless and or of no value (LN 88.195). Like foods which are eaten and then eliminated from the body, and thus have no lasting effect on one's heart to "defile" a person, as Jesus said (see Mark 7:14-16, also see Col. 2:20-22). Or in the context of Luke 18:9 the despising of others there is based upon ones own righteousness, which again in light of cross is worthless and of no value (see Phil. 3:7-9). Therefore we are not to despise (hold a low view of) those brethren who are weak in their conscience regarding foods and such. Neither though should those whose consciences are weak judge their brethren who freely eat whatever things they like to eat. For as the Apostle Paul says here God has received him, received him and us all, not based on what we eat or don't eat, but only by our faith in His Son the Lord Jesus Christ, for that is the sole basis for our being accepted by God. 

Vs. 4  "Who are you to judge another’s servant? To his own master he stands or falls. Indeed, he will be made to stand, for God is able to make him stand."

The Apostle Paul continues his rebuke of judging brethren in regards to non-moral or non-essential things where there is liberty of conscience, as in what we eat or don't eat, or whether eat all. For when you judge a brother or sister in the Lord, you sin against the Lord (see James 4:11-12). Notice that both are called God's servants, and both will be made to stand by God, though the emphasis here is on the Apostle Paul defending each and every believers right to eat whatever they want to eat in the face of their being judged by those who are of a weak conscience, and thus have placed restrictions on themselves, which only they are bound to obey if they hold to them, but no one else is bound to their weak conscience. Having a weak conscience than regarding non-essential things like food and drink is one thing, but judging other believers through it is quite another. 

Vs. 5 "One person esteems one day above another; another esteems every day alike. Let each be fully convinced in his own mind."

The Apostle Paul moves from food and drink into the realm of observing so called "sacred days". That is in the Old Covenant there was a lot of  days and months even outside of the Sabbath, such as the 1st, 2nd and 7th month and certain days and weeks within these months that Jews were commanded to observe as sacred. However in the New Covenant there is no such stipulations, even in regards to observing the Sabbath, there is no such stipulations for us to observe it. For all these things find their fulfillment In Christ.  Indeed those who try to observe such things to try to find salvation through their observance of them risk not entering God's rest (i.e. salvation) at all (consider Hebrews 4:1-10, vs. 10). And so though there is liberty to observe these things, or not to observe them, no one should allow themselves to be put under the bondage of them (Gal. 4:9-11; Heb 7:18-19). Therefore because there is liberty of conscience regarding these non-essential things (one person esteems one day above another, another esteems every day alike) the Apostle Paul says let each one be fully convinced in their own mind (vs. 5). Thus I'm not bound to obey your conscience regarding these things, and neither are you bound to obey mine, each person is bound to their conscience regarding these things, whether weak or strong. 

Vs. 6 "He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks; and he who does not eat, to the Lord he does not eat, and gives God thanks." 

Notice that the one who observes the day, and one who does not observe the day, both observe it to the Lord. Thus it is not to themselves that these things are done or not done, it is to the Lord (vs. 6). Thus it is not the day, observing it, or not observing it, it is the Lord that one is to be looking too and is thankful too, for His glorious liberty He has given us all. Thus the Jews who were spiritually reared under the Old Covenants stipulations need not go under a major cultural shock when they come to faith In the Lord Jesus Christ. Same with the Gentiles who have never known such things. These need not seek to become obedient to the Jewish believers weak conscience and traditions, for God has received both solely on their faith In Christ (Acts 21:15-25). 
Same with eating or not eating. If a believers eats and gives thanks for their food than God graciously accepts our thanksgiving for His bountiful provisions. Similarly if a believer abstains from eating, (not because someone commanded them too, or told them that there is more virtue in not eating, which there is not), but rather because they want to fast or abstain from something, and thus they give God thanks while doing so, which itself is a great measure of whether or not this is being done unto the Lord, or oneself, or someone else.  Than if done in thanksgiving towards God, God graciously receives ones fast and thanksgiving, because it is being done unto the Lord, and not too oneself, or someone else (see Matt. 6:16-18). 

Vs. 7-9 ⁷ For none of us lives to himself, and no one dies to himself. ⁸ 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 are the Lord’s. ⁹ For to this end Christ died and rose and lived again, that He might be Lord of both the dead and the living.

Here the Apostle Paul brings forth the underlying principle that is to behind what we do and why do those things that we do. "None of us lives to himself, and no one dies to himself." (vs. 7). Unlike the world than where people do what they do with little or no regards to God's Person or desires, because they do not know Him, nor are they known by Him. We though have been redeemed at the price of Christ's blood, and so we not only belong to Christ, but we are bound to obey Him, whether through His Word or through our conscience. Thus our focus is not on pleasing men (by trying to obey their commandments, traditions, or consciences) but on seeking to be pleasing to the Lord (Gal. 1:10). That is to be our focus, not living for ourselves, or someone else, but living for the Lord who has both called us and equipped us for His service and purposes. Thus if we live, we live to the Lord, and if we die, we die to the Lord. For we are the Lord's, whether we live or we die (vs. 8). Christ's Lordship of our persons began the moment of our salvation but it does not end there. For Jesus Christ died and rose again that He might be Lord of both the dead and the living (vs. 9). Notice in verse nine the Apostle Paul reverses the order from verse eight, to Jesus is Lord of both the dead and the living, whereas in verse eight he began with whether we live or die, Jesus is our Lord. The point is whichever state we find ourselves in, Christ is Lord of us, for He is over all those things and all things in them. Which is a most reassuring thought for us all who believe in Him, because whatever state we are in Jesus is our Lord. 

Vs. 10-12 ¹⁰ But why do you judge your brother? Or why do you show contempt for your brother? For we shall all stand before the judgment seat of Christ. ¹¹ For it is written: “As I live, says the Lord, Every knee shall bow to Me, And every tongue shall confess to God.” ¹² So then each of us shall give account of himself to God. 

The question the Apostle Paul now asks is poignant one. For it is Jesus Christ the Lord who alone is our Judge and our Justifier (Rom 3:26). Therefore when we judge our brothers and sisters in the Lord regarding any non-essential or non-moral thing, we unwittingly exalt ourselves into a role that God has reserved for Himself. Thus if we should not judge our brethren, we most certainly should not show contempt for them, for the views which they hold regarding these non essential and non-moral things. For we shall all stand before the judgment seat of Christ and give an account of not only our words and deeds, but also our attitudes towards each other (vs. 10). Verse eleven (quoting from Isaiah 45:23) then is a reaffirmation that it is Christ's Judgment of us all which matters. What Jesus thinks of what we do and don't do. Therefore since we are all going to give an account of ourselves to God (vs. 12), it is incumbent upon us all not to exalt ourselves (in our hearts and minds) above any of our brethren, and thus act as their judges in regards to these matters. For it is Christ alone who will judge us all, and thus reward us according to what He truly knows about each and every one of us (2 Cor 5:9-11). 

Vs. 13 "Therefore let us not judge one another anymore, but rather resolve this, not to put a stumbling block or a cause to fall in our brother’s way."

In the light of Christ's Lordship and Judgement of us all we then must forgo our judging of each other, (whether through a strong or weak conscience), and leave the Judgment to Him. For truly love cannot flourish where such things take place. Thus in light of such things, the Apostle Paul warns us who have discovered (or are discovering) our glorious liberty in Christ (2 Cor 3:17), not to use our liberty In Christ in such a way so as to cause another believer to stumble or fall. Since neither Lord Jesus Christ nor the Apostle Paul himself looks favorable on such things where a believer's faith is weakened by one exercising their liberty recklessly (consider 2 Cor 11:29).

Vs. 14-15 ¹⁴ I know and am convinced by the Lord Jesus that there is nothing unclean of itself; but to him who considers anything to be unclean, to him it is unclean. ¹⁵ Yet if your brother is grieved because of your food, you are no longer walking in love. Do not destroy with your food the one for whom Christ died. 

And so returning to foods, though the principal is encompassing, the Apostle Paul says there is nothing unclean in of itself, thus there is nothing that a Christian is forbidden to eat. There is then nothing sinful in eating meat or vegetables or desserts or whatever you like to eat, unless the person eating feels what they are eating is unclean to them. And so it's all up to you to decide what is clean and unclean to you in regards to foods. Not that any foods are forbidden us (1 Tim 4:1-5), rather out of regards to those who coming out of the Old Covenant dietary restrictions, the Apostle Paul made this concession to their weak consciences, so as not to tear apart the household of faith over non-essential dietary issues. That said, in verse fifteen the Apostle shifts the burden back onto us who do not have weak consciences, that we not grieve our brethrens weaker consciences by exercising our liberty in such a way that would do so. (Note: the word translated grieve in verse 15 is also used of grieving the Holy Spirit in Eph. 4:30). And so our liberty should always be exercised in such a way so as not to cause another believer to be grieved in their spirit or stumble in their faith. For truly walking in love towards each other means having due regard for each other's conscience in regards to these things. Therefore we must not destroy with our food the who for one Christ also died. 

Vs. 16-18 ¹⁶ Therefore do not let your good be spoken of as evil; ¹⁷ for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. ¹⁸ For he who serves Christ in these things is acceptable to God and approved by men.

Having addressed our responsibility towards our brethren whose consciences are weak in regards to our liberties In Christ about food and drink. The Apostle Paul now say's in verse sixteen "Therefore do not let your good be spoken of as evil." For it can so easily happen in regarding a weak person's conscience that we might allow them to sin against the Lord (who is justifying us all by our faith is Person, not by what we eat or don't eat), if we allow them to speak evil of our exercising our liberties In Christ. Thus in seeking the well-being of our brethren, and thus unity and peace within the household of faith, we must not allow our liberties rightly exercised to be spoken of as evil. For as the Apostle Paul says in verse seventeen "the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit." Now the Kingdom of God is the sphere or realm where God rules and His Son sits on His throne, both in Spiritual realities, as well as in our hearts and lives (Luke 17:21). Thus the Kingdom of God is not entered into, nor is it governed by dietary restrictions and observing commandments and preferences of men. Nor is the Kingdom of God a place where pursuing food and drink pleasures is it's aim. The Kingdom of God is righteousness and peace and joy in the Holy Spirit, and is only entered into by faith in the Lord Jesus Christ's Person. Thus it is the Spiritual reality and eternal dwelling place of all who are born-again by the Spirit of God, and is manifested to one all when we live in righteously and peacefully and joyfully in the Holy Spirit. "For he who serves Christ in these things is acceptable to God and approved by men." vs. 18 
Thus living righteously as guided by God's Word; for the fruit of the Spirit is in all goodness, righteousness, and truth (Eph. 5:9); and thus living by the fruits of the Holy Spirit (Eph. 5:22-23), here specifically is mentioned our having peace with each other, and joy in the Holy Spirit is far more commendable to God and men than trying to serve mere food and drink. 

Vs. 19 "Therefore let us pursue the things which make for peace and the things by which one may edify another."

In light of our mutual citizenship in the Kingdom of heaven, we should all pursue the things that make for peace amongst ourselves and the things by which we may edify one another. And so instead of useless wranglings over non-essential things which only lead to factions and infighting. We should give each other grace in regards to these things; and allow each person to have their own opinions on these things, so that we might do and pursue those things that will make for peace amongst us, and by which we may edify each other.

Vs. 20-21  ²⁰ Do not destroy the work of God for the sake of food. All things indeed are pure, but it is evil for the man who eats with offense. ²¹ It is good neither to eat meat nor drink wine nor do anything by which your brother stumbles or is offended or is made weak. 

Food is morally neutral (neither good or evil), yet food like anything else a believer has liberty in can be used in such a way so as to harm another believer's conscience, and or ones faith or potential faith In Christ. And so in verse twenty and twenty one the Apostle Paul now cautions us against such careless use of our liberties In Christ. For too destroy the work of God for the sake of food is untenable. For God goes to great unseen lengths to nurture our persons and faith, both to bring us to faith In Christ, as well as to preserve us while there, while He matures us all in the faith. Therefore to exercise one's liberties, in such a way that might destroy the work of God, and that for food, again is untenable. For though all things are indeed pure to us who believe in the Lord Jesus Christ (Titus 1:15), it is evil for us to eat with offense, that is too exercise our liberty regarding food and drink with a sense of causing offense to another believer (vs. 20). Therefore, "It is good neither to eat meat nor drink wine nor do anything by which your brother stumbles or is offended or is made weak." (vs. 21) 

Again the Apostle Paul warns us about misusing our liberty in Christ in such a way that another believer is made to stumble (that is either to fail in their faith, or they are made made to feel repulsed by our doing something that is a violation of their conscience), or is offended (here the offense is something that again causes another believers faith or convictions to fail), or is made weak. If for example a believer has an addiction issue to say food or drink, it would incumbent upon us not to not to exercise our liberties in regards to these things in such a way that would weaken their resolve to abstain from such things. It is then incumbent upon us all who have more readily embraced our liberty in Christ (something which itself is a growth process), and so we must always have due regard for the consciences of those who coming out of the Old Covenant stipulations regarding foods and drink, or any non moral thing, have not yet grown up into. And thus not knowingly practice our liberty so as to cause our brethren to stumble, or is an offense, or makes them weak. 

Vs. 22-23 ²² Do you have faith? Have it to yourself before God. Happy is he who does not condemn himself in what he approves. ²³ But he who doubts is condemned if he eats, because he does not eat from faith; for whatever is not from faith is sin.

The Apostle now exhorts us to exercise our liberties in the faith before God alone. And so when in fellowship with those who are of a weaker conscience we are to regard their person and respect their conscience and not knowingly violate it. Those then who have stronger consciences must not flaunt their liberties in the face of those who still hold to tighter scruples on all non-essential things. For Christian grace and love allows each to follow their own conscience in regards to these things.
Therefore "happy (or blessed, "joy-filled") is he who does not condemn himself in what he approves." Condemn himself by exercising his liberties In Christ with doubt, or in such a way so as to turn them into causing offenses and such.  And so verse twenty three sets forth the encompassing principle of faith that is the New Covenant. Thus whether it's food or drink or whatever one does, one must do it in faith. For anything that is not from faith is sin.

Scripture Quotations
The New King James Version. Nashville: Thomas Nelson, 1982.

Word Studies 

Vs. 3 despise, quoted from LN. 88.195 ἐξουθενέω: to despise someone or something on the basis that it is worthless or of no value—‘to despise.’ ὅτι εἰσὶν δίκαιοι καὶ ἐξουθενοῦντας τοὺς λοιπούς ‘and they were righteous and despised everyone else’ Lk 18:9; ὁ ἐσθίων τὸν μὴ ἐσθίοντα μὴ ἐξουθενείτω ‘the one who eats should not despise the one who does not eat’ Ro 14:3.

Vs. 21 
stumbles: Str 4350; GK 4684; TDNT 6.745; TDNTA 946; LN 15.228; 19.5; 25.182 (Matt 4:6; 7:27; Luke 4:11; John 11:9-10; Rom. 9:32; 14:21; 1 Peter 2:8) 8x
offended: Str 4624; GK 4997; TDNT 7.339; TDNTA 1036; LN 25.179; 25.180; 31.77-78; LN 88.304 (30x)
weak: Str 770; GK 820; TDNT 1.490; TDNTA 83; LN 23.144; 74.26 (36x)

Additional Resources Consulted
Louw, Johannes P., and Eugene Albert Nida. Greek-English Lexicon of the New Testament: Based on Semantic Domains. New York: United Bible Societies, 1996.

Kittel, Gerhard, Gerhard Friedrich, and Geoffrey William Bromiley. Theological Dictionary of the New Testament. Grand Rapids, MI: W.B. Eerdmans, 1985.

MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 1737). Nashville: Thomas Nelson.

Note: Draft Version