Romans 14:1-12, the Second Reading for the 15th Sunday after Pentecost in the Year of Matthew, is the final reading in what has been an extensive reading from the Apostle Paul's most theological epistle. In this final text Paul sums up his exhortations with the simple thought, "Whether we live or whether we die, we are the Lord's." This word is both Law and Gospel, as it announces to us that God, not we, is the judge, and God, not we, is the One who holds all things together. It will be the preacher's task to announce both of these promises.
(The following questions have been developed to ferret out some answers to the fundamental questions concerning the Word that are asked by Law and Gospel preachers. These questions are best used in conjunction with other fine sets of questions available to exegetes. To learn more about this method and Law and Gospel preaching in general, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)
1. How does the Word function in the text? This passage begins with an imperative, "Welcome those who are weak in faith," suggesting that this will be another call to obedience, as was the case for most of chapters 12 and 13. Quickly, however, Paul changes his tone, addressing a situation in the church where apparently one group has been quarreling with another about things that Luther might later call adiaphora - things of no consequence. The Word then is functioning as Law here, lifting up for all to see, the sins of those whom are being addressed: "Who are you to pass judgment on servants of another?" (v. 4); "Why do you pass judgment on your brother or sister?" (v. 10); "So then, each of us will be accountable to God." (v. 12).
2. How is the Word not functioning in the text? The Word does not function as Gospel in this text, except in passing. At the end of verse 4, Paul reminds us that "the Lord is able to make [us] stand." Also in verse 8 - the key verse to the passage - Paul says, "Whether we live or whether we die, we are the Lord's." This is certainly good news. Primarily, however, this text is a reminder of God's judgment and our accountability before God.
3. With whom are you identifying in the text? Once again, as in previous texts from Romans, we do well to identify with those to whom this text was written. We are those who so easily end up quarreling with other believers about things of little consequence, forgetting that God is not pleased with such behavior. We are those who need a word of Law to help us stop judging others and remember Micah's words, "I have shown you what is good oh mortal. And what does the Lord require of you,... to walk humbly with your God."
4. What, if any, call to obedience is there in this text? While this text functions primarily as Law, it still has the effect of a call to obedience because ultimately it is reminding us of the appropriate behavior for believers. The call to obedience is always the Word functioning to invite us to live in a certain way in response to the Gospel, and certainly this is finally the goal here.
5. What Law/Gospel couplet is suggested by this text? This text has a number of pieces that lend themselves well to composing couplets. Some suggestions: unwelcome/welcomed by God; falling down/made able to stand; dying/brought to life.
6. Exegetical work: Ernst Kasemann, in his excellent commentary, calls this passage a "special exhortation: the strong and the weak in the community." He goes on to clearly lay out what he believes is the central issue: "mutual acceptance is the catchword in this whole portion of the epistle." "What is meant is everyday recognition of brotherhood, in the broad sense solidarity." "Theological condemnation of others, which breaks off fellowship in either judgment or contempt, is impermissible. The fronts must remain porous and leave the brother room for maneuver." (Commentary on Romans, pp. 365-369). Kasemann's comments are echoed in the analysis by Paul Achtemeier, who opens his discussion regarding this passage with these words: "The danger of self-righteousness lies in its tendency to make one's own convictions the measure of the validity of the convictions of all others. Paul frames this discussion in terms of 'weak' and 'strong' and shows that both groups are in danger of allowing their convictions about proper Christian obedience in everyday matters to disrupt the community of the faithful." (Interpretation series, Romans, p. 215). Achtemeier puts his finger on the two sins that are being lifted up here: self-righteousness and disruption in the body of Christ. One is an individual spiritual danger, the other is a corporate spiritual danger. Both are deadly.
7. How does the Crossings Community model work with this text? Marcus Felde does a very fine analysis of this text using a clever observation: are we the lords? or are we the Lord's? He shows how the former leads us to playing "king of the hill," while the latter lets Jesus reign from Calvary. Check out the entire analysis at crossings.org/text-study, archived under its reference.
Blessings on your proclamation!
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