Romans 14:15
Parallel Verses
New American Standard Bible
For if because of food your brother is hurt, you are no longer walking according to love. Do not destroy with your food him for whom Christ died.

King James Bible
But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died.

Darby Bible Translation
For if on account of meat thy brother is grieved, thou walkest no longer according to love. Destroy not him with thy meat for whom Christ has died.

World English Bible
Yet if because of food your brother is grieved, you walk no longer in love. Don't destroy with your food him for whom Christ died.

Young's Literal Translation
and if through victuals thy brother is grieved, no more dost thou walk according to love; do not with thy victuals destroy that one for whom Christ died.

Romans 14:15 Parallel
Commentary
Barnes' Notes on the Bible

But if thy brother ... - This address is to the "Gentile" convert. In the previous verse, Paul admitted. that the prejudice of the Jew was not well-founded. But admitting that still the question was, "how" he should be treated while he had that prejudice. The apostle here shows the Gentile that "he" ought not so to act as unnecessarily to wound his feelings, or to grieve him.

Be grieved - Be pained; as a conscientious man always is, when he sees another, and especially a Christian brother, do anything which "he" esteems to be wrong. The "pain" would be real, though the "opinion" from which it arose might not be well founded.

With thy meat - Greek, On account of meat, or food; that is, because "you" eat what he regards as unclean.

Now walkest - To "walk," in the Sacred Scriptures, often denotes to act, or to do a thing; Mark 7:5; Acts 21:21; Romans 6:4; Romans 8:1, Romans 8:4. Here it means that if the Gentile convert persevered in the use of such food, notwithstanding the conscientious scruples of the Jew, he violated the law of love.

Charitably - Greek, According to charity, or love; that is, he would violate that law which required him to sacrifice his own comfort to promote the happiness of his brother; 1 Corinthians 13:5; 1 Corinthians 10:24, 1 Corinthians 10:28-29; Philippians 2:4, Philippians 2:21.

Destroy not him - The word "destroy" here refers, doubtless, to the ruin of the soul in hell. It properly denotes ruin or destruction, and is applied to the ruin or "corruption" of various things, in the New Testament. To life Matthew 10:39; to a reward, in the sense of "losing" it Mark 10:41; Luke 15:4; to food John 6:27; to the Israelites represented as lost or wandering Matthew 10:6; to "wisdom" that is rendered "vain" 1 Corinthians 1:9; to "bottles," rendered "useless" Matthew 9:17, etc. But it is also frequently applied to destruction in hell, to the everlasting ruin of the soul; Matthew 10:28, "Who is able to destroy both soul and body in hell;" Matthew 18:14; John 3:15; Romans 2:12. That "this" is its meaning here is apparent from the parallel place in 1 Corinthians 8:11, "And through thy knowledge shall thy weak brother perish." If it be asked how the eating of meat by the Gentile convert could be connected with the perdition of the Jew, I reply, that the apostle supposes that in this way an occasion of stumbling would be afforded to him, and he would come into condemnation. He might be led by example to partake against his own conscience, or he might be excited to anger, disgust, and apostasy from the Christian faith. Though the apostle believed that all who were true Christians would be saved, Romans 8:30-39, yet he believed that it would be brought about by the use of means, and that nothing should be done that would tend to hinder or endanger their salvation; Hebrews 6:4-9; Hebrews 2:1. God does not bring his people to heaven without the use of "means adapted to the end," and one of those means is that employed here to warn professing Christians against such conduct as might jeopard the salvation of their brethren.

For whom Christ died - The apostle speaks here of the possibility of endangering the salvation of those for whom Christ died, just as he does respecting the salvation of those who are in fact Christians. By those for whom Christ died, he undoubtedly refers here to "true Christians," for the whole discussion relates to them, and them only; compare Romans 14:3-4, Romans 14:7-8. This passage should not be brought, therefore, to prove that Christ died for all people, or for any who shall finally perish. Such a doctrine is undoubtedly true (in this sense; that there is in the death of Christ a "sufficiency for all," and that the "offer" is to all.) (compare 2 Corinthians 5:14-15; 1 John 2:2; 2 Peter 2:1), but it is not the truth which is taught here. The design is to show the criminality of a course that would tend to the ruin of a brother. For these weak brethren, Christ laid down his precious life. He loved them; and shall we, to gratify our appetites, pursue a course which will tend to defeat the work of Christ, and ruin the souls redeemed by his blood?

Romans 14:15 Parallel Commentaries

Library
December the Fifteenth what is My Tendency?
"Whether we live, we live unto...." --ROMANS xiv. 7-21. Unto what? In what direction are we living? Whither are we going? How do we complete the sentence? "We live unto money!" That is how many would be compelled to finish the record. Money is their goal, and their goal determines their tendency. "We live unto pleasure!" Such would be another popular company. "We live unto fame!" That would be the banner of another regiment. "We live unto ease!" Thus would men and women describe their
John Henry Jowett—My Daily Meditation for the Circling Year

Joy in the Holy Ghost.
Romans 14:17.--For the Kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost. In this text we have the earthly revelation of the work of the Trinity. The Kingdom of God is righteousness; that represents the work of the Father. The foundations of His throne are justice and judgment. Then comes the work of the Son: He is our peace, our Shiloh, our rest. The Kingdom of God is peace; not only the peace of pardon for the past, but the peace of perfect assurance
Andrew Murray—The Master's Indwelling

Peaceable Principles and True: Or, a Brief Answer to Mr. D'Anver's and Mr. Paul's Books against My Confession of Faith, and Differences in Judgment About Baptism no Bar to Communion.
WHEREIN THEIR SCRIPTURELESS NOTIONS ARE OVERTHROWN, AND MY PEACEABLE PRINCIPLES STILL MAINTAINED. 'Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men?'--Psalm 58:1 SIR, I have received and considered your short reply to my differences in judgment about water baptism no bar to communion; and observe, that you touch not the argument at all: but rather labour what you can, and beyond what you ought, to throw odiums upon your brother for reproving you for your error,
John Bunyan—The Works of John Bunyan Volumes 1-3

Journey to Jerusalem. Ten Lepers. Concerning the Kingdom.
(Borders of Samaria and Galilee.) ^C Luke XVII. 11-37. ^c 11 And it came to pass, as they were on their way to Jerusalem, that he was passing along the borders of Samaria and Galilee. [If our chronology is correct, Jesus passed northward from Ephraim about forty miles, crossing Samaria (here mentioned first), and coming to the border of Galilee. He then turned eastward along that border down the wady Bethshean which separates the two provinces, and crossed the Jordan into Peræa, where we soon
J. W. McGarvey—The Four-Fold Gospel

Cross References
Romans 14:20
Do not tear down the work of God for the sake of food. All things indeed are clean, but they are evil for the man who eats and gives offense.

1 Corinthians 8:11
For through your knowledge he who is weak is ruined, the brother for whose sake Christ died.

Ephesians 5:2
and walk in love, just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma.

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