Romans 14:21 · Bible study
Romans 14:21 Commentary: Good to Abstain for Others
Greek · 10 what the commentators say
Meaning in one sentence
Paul teaches it is good to abstain from meat, wine, or anything that causes a brother to stumble, showing love limits liberty in Christ.
Research Summary
- Meaning: It is morally good to abstain from actions that cause a brother to stumble, even if the actions are not sinful in themselves.
- Key words: καλόν (good, beautiful), προσκόπτει (strikes against, stumbles), σκανδαλίζεται (is led into sin), ἀσθενεῖ (is weak).
- Main debate: Whether the three final verbs (offended, weak) are original or a later addition, and how broadly the principle should be applied (e.g., to all matters of conscience or limited to the original food controversies).
- Theological theme: Love governs Christian liberty; the strong bear with the weak after the pattern of Christ.
- Best use: As a guide for navigating differences in non-essential practices within the church.
Translation Comparison
BSB Berean Standard Bible 2020
It is better not to eat meat or drink wine or to do anything to cause your brother to stumble.
WEB World English Bible 2000
It is good to not eat meat, drink wine, nor do anything by which your brother stumbles, is offended, or is made weak.
KJV King James Version 1769
It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.
ASV American Standard Version 1901
It is good not to eat flesh, nor to drink wine, nor to do anything whereby thy brother stumbleth.
YLT Young's Literal Translation 1898
Right it is not to eat flesh, nor to drink wine, nor to do anything in which thy brother doth stumble, or is made to fall, or is weak.
Darby Darby Bible 1890
[It is] right not to eat meat, nor drink wine, nor [do anything] in which thy brother stumbles, or is offended, or is weak.
Douay-Rheims Douay-Rheims Bible 1899
It is good not to eat flesh and not to drink wine: nor any thing whereby thy brother is offended or scandalized or made weak.
Translations in other languages (10 available)
Bueno es no comer carne, ni beber vino, ni nada en que tu hermano tropiece, ó se ofenda, ó sea debilitado.
Não é bom comer carne, nem beber vinho, nem qualquer coisa que faça o teu irmão tropeçar.
Il est bien de ne pas manger de viande, de ne pas boire de vin, et de s’ abstenir de ce qui peut être pour ton frère une occasion de chute, de scandale ou de faiblesse.
Es ist besser, du essest kein Fleisch und trinkest keinen Wein und tust nichts, daran sich dein Bruder stößt oder ärgert oder schwach wird.
Het is goed geen vlees te eten, noch wijn te drinken, noch iets, waaraan uw broeder zich stoot, of geergerd wordt, of waarin hij zwak is.
E’ bene non mangiar carne, né bever vino, né far cosa alcuna che possa esser d’intoppo al fratello.
Dobrać jest, nie jeść mięsa i nie pić wina, ani żadnej rzeczy, którą się brat twój obraża albo gorszy albo słabieje.
Лучше не есть мяса, не пить вина и не делать ничего такого, отчего брат твой претыкается, или соблазняется, или изнемогает.
無論是 吃 肉 是 喝 酒，是甚麼別的事，叫 弟兄 跌倒，一概不做才好。
It is better not to take meat or wine or to do anything which might be a cause of trouble to your brother.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Romans 14:21
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Romans 14:21 extends Paul's argument about Christian liberty into a positive command: it is morally good to abstain from actions that harm a weaker brother. Barnes notes that the verse explains the preceding warning, showing that peace and building up others outweigh any right to eat or drink. Clarke stresses the self-denying spirit of the Gospel, which calls believers not only to avoid offense but even to lay down life for a brother. The three verbs, προσκόπτει (stumbles, as hitting one's foot on a stone), σκανδαλίζεται (is offended, led into sin or apostasy), and ἀσθενεῖ (is weak, lacking spiritual strength), are, as Vincent observes, intended to be progressively weaker in force. Gill emphasizes that the command applies to any behavior that could cause a brother to stagger, censure, or withdraw from fellowship. The Cambridge Bible sees an antithesis to the 'evil' of verse 20, showing that not liberty itself but its harmful application can be destructive. All agree that the believer's guiding norm is not what is permissible but what builds up.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: It is good to abstain from actions that cause a brother to stumble, be offended, or be made weak.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The meaning of 'good' (καλόν) | All commentators understand it as morally excellent and beautiful, not merely permissible. | Some see it as a counsel of wisdom (Barnes), while others stress it as a binding obligation of love (Clarke). |
| The three verbs: stumble, offended, weak | They describe three degrees of harm to a brother: casting a stumbling block, being led into sin, and being weakened in faith. | Whether each verb is intentionally weaker (Vincent, JFB) or whether they are synonyms describing different aspects of the same injury (Wesley). |
| The scope of 'nor anything' | Paul extends the principle beyond meat and wine to any behavior that could cause harm. | How far this extends: to all indifferent matters (Gill) or limited to the specific first-century controversies (some modern interpretations). |
| Textual authenticity of 'or is offended or is made weak' | These words appear in most manuscripts and translations. | Some early MSS (Alexandrinus, Ephraim) omit them, leading some scholars (Griesbach, Clarke) to suspect they are explanatory additions. |
Historical & Cultural Context
Romans 14 sits within Paul's larger ethical instruction for the church in Rome, a community composed of both Jewish and Gentile believers. The disputes over clean and unclean foods (v.2) and the observance of special days (v.5) reflect tensions between those who, from a Jewish background, maintained kosher laws and feast days, and those who, with a clearer sense of Christian freedom, saw all days and foods as equally clean. Verse 21 specifically addresses two flashpoints: meat (κρέα) and wine (οἶνος). Barnes and Lange note that many Jewish Christians abstained from meat sold in the marketplace, much of which had been offered to idols or was not slaughtered according to Levitical law. Wine, too, was a problem: not only were Nazirite vows a model for some (Numbers 6:3), but wine was widely used in pagan libations, making its consumption suspect for those from a Jewish background. The strong, confident that idols are nothing and that Paul has declared all things clean (Romans 14:14), were tempted to exercise their freedom without regard for the fragile consciences of the weak. Paul's argument throughout the chapter is that the Kingdom of God does not consist in eating and drinking (v.17) but in righteousness, peace, and joy in the Holy Spirit. Therefore, love must govern the use of liberty. The three verbs in verse 21 describe a range of harms: stumbling (a sudden impediment), being offended (being ensnared or led into sin), and growing weak (a gradual loss of assurance and joy). The passage has a long history of application beyond the original context, from the early church's debates over meat offered to idols to modern discussions about alcohol and other matters of conscience.
Textual Notes
The phrase 'or is offended or is made weak' (ἢ σκανδαλίζεται ἢ ἀσθενεῖ) is omitted by the Codex Alexandrinus and Codex Ephraim, as well as some early versions (Syriac, Coptic, Ethiopic). Griesbach marks them as doubtful, and Clarke suggests they may have been added for explanation. However, the majority of Greek manuscripts include the phrase, and it is adopted by most modern critical editions. The meaning is unaffected whether one includes both, one, or none of these terms, since the core command to avoid causing stumbling is clear.
Reception History
Throughout church history, Romans 14:21 has been a key text for teaching the limits of Christian liberty. Early church fathers like Augustine used it to argue that love must regulate even lawful actions. Medieval commentators saw it as a guide for fasting and abstinence. The Reformers, particularly Calvin and Luther, emphasized freedom but insisted on charity toward the weak. In the modern period, the verse was a cornerstone of temperance movements, applied to alcohol and tobacco. It continues to inform ethical debates on disputed matters where believers hold different convictions.
Preaching This Verse
Three-point outline
- The Principle: Self-Restraint Is Good. Paul opens with καλόν (good), not merely permissible but morally beautiful and excellent. The strong may have the right to eat and drink, but exercising that right when it harms others is not good.
- The Scope: From Specific to Comprehensive. The list moves from eating meat and drinking wine to "any thing", any action that might cause a brother to stumble. The principle is universal.
- The Reason: Love Protects the Brother. Each of the three verbs, stumble, be offended, be made weak, describes a real injury to a fellow believer. Clarke notes that this includes being perplexed, halting in spiritual progress, or even falling away.
Five-point outline
- It Is Good: The Positive Command. Paul declares that abstaining for the sake of a brother is not a loss but a moral good.
- The Specific Examples: Meat and Wine. These were the concrete issues in the Roman church, though the principle extends to all indifferent things.
- The Universal Clause: Nor Anything. The principle cannot be limited to food and drink; it covers any behavior that causes spiritual harm.
- The Threefold Harm: Stumble, Offend, Weaken. Each term points to a different level of damage to a brother's faith and conscience.
- The Heart of the Gospel: Peace Over Preference. The goal is not legalism but love, mirroring Christ's own self-giving (Romans 15:1-3).
Illustration hooks
- A Christian family chooses not to drink alcohol at a wedding reception because a new believer with a history of addiction will be present.
- A church potluck avoids certain foods that a refugee family considers unclean, even though others are free to eat them.
- A pastor decides not to discuss a divisive political issue on social media, knowing that some church members are not ready for such debate.
Questions your congregation is asking
- Does this verse mean I can never eat meat or drink wine if someone has a problem with it?
- How do I know if someone will really be offended or if they are just being overly scrupulous?
- What happens when the weak brother tries to control everyone else's behavior?
Leading a Discussion
This passage challenges us to examine how our personal freedoms affect others in the faith. Paul does not say that eating meat or drinking wine is wrong, but that love may require us to set aside our rights. As your group discusses, consider where you are strong and where you might be causing others to stumble.
Discussion questions
- What does Paul mean by "it is good" in this verse? Why not say commanded or required?
- Look at the three Greek verbs: stumble (προσκόπτει), be offended (σκανδαλίζεται), be weak (ἀσθενεῖ). How are they different from each other? Which one is the most severe?
- In your own words, what principle is Paul teaching here? How does it connect to the Kingdom of God in verse 17?
- Think of a modern situation where a strong believer's actions might cause a weak brother to stumble. What makes that decision difficult?
- When is it right to go along with someone's scruples, and when might it be more loving to gently help them grow in freedom?
- How does the example of Christ (Romans 15:1-3) shape the way we apply this verse?
- What is one area where you personally need to grow in sacrificial love for another believer?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Malachi 2:8 | But you have turned away from the path. You have caused many to stumble in the law. You have corrupted the covenant of Levi,” says Yahweh of Armies. |
| Matthew 16:23 | But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me, for you are not setting your mind on the things of God, but on the things of men.” |
| Matthew 18:7 | “Woe to the world because of occasions of stumbling! For it must be that the occasions come, but woe to that person through whom the occasion comes! |
| Matthew 18:10 | See that you don’t despise one of these little ones, for I tell you that in heaven their angels always see the face of my Father who is in heaven. |
| Luke 17:1 | He said to the disciples, “It is impossible that no occasions of stumbling should come, but woe to him through whom they come! |
| Luke 17:2 | It would be better for him if a millstone were hung around his neck, and he were thrown into the sea, rather than that he should cause one of these little ones to stumble. |
| Romans 14:13 | Therefore let’s not judge one another any more, but judge this rather, that no man put a stumbling block in his brother’s way, or an occasion for falling. |
| Romans 14:17 | for God’s Kingdom is not eating and drinking, but righteousness, peace, and joy in the Holy Spirit. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke examines three Greek terms behind stumbling, offense, and weakness, giving each a distinct spiritual meaning. The first describes anything that hinders progress in the Christian life. The second refers to total apostasy from the faith. He notes that the last two words may be later additions, as some key manuscripts omit them.
Barnes' Notes on the Bible Protestant 1832
Barnes draws a connection between the apostle's warning about offending a brother and the modern temperance movement. He argues that ancient wine was pure grape juice, while modern wine is mixed with alcohol and other intoxicants, making it a genuine stumbling block. Therefore, the same command to abstain for the sake of peace applies equally today.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator highlights a paradox: what the strong Christian considers good (exercising liberty) may actually be harmful, while what he judges as evil (the weak brother's scruples) may be right. The principle of liberty itself is not the issue; its application can be damaging. "Offended" here means "made to stumble," not merely upset.
Geneva Bible Notes Reformed 1599
The Geneva note stresses that abstaining from meat or wine is good only when done to keep a fellow believer from stumbling, being offended, or growing weak in faith. The point is not an absolute rule but a principle of love that sets aside personal liberty for another's spiritual wellbeing.
Gill's Exposition of the Bible Baptist 1748
Gill extends the principle against eating meat offered to idols to cover any indifferent practice, including common wine and ordinary actions. His focus is on the spiritual harm to the weak brother: offense that leads to censure, withdrawal from fellowship, or even abandoning faith, and the weakening of love and faith through imprudent use of Christian liberty.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB highlights that Paul uses three progressively weaker terms—stumble, be obstructed, remain weak—to show how even causing a brother's ongoing weakness matters. The command to abstain from meat or wine is not a permanent life rule but a specific caution against flaunting Christian liberty before those too weak in faith to accept it.
Lange's Commentary Reformed 1857
Lange emphasizes that the weak believers in Rome were not false teachers like those in Galatia or Colossae, but genuine Christians hindered by scrupulous consciences. He argues the strong must not despise them, nor the weak judge, since both serve the same Lord and must avoid causing one another to stumble.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry sees the root of all quarrels over non-essentials as a failure to recognise Christ's exclusive lordship. Since every believer belongs to Christ and will answer to Him alone, judging or despising a fellow servant usurps a role that belongs only to the Master. The strong and weak alike must remember that only God can make anyone stand.
Vincent's Word Studies Evangelical 1887
Vincent identifies the weak brother's specific scruple as the eating of meat and drinking of wine. He also notes that the following words "or is offended or is made weak" should be omitted from the text as an addition.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley distinguishes three ways a weaker brother can be harmed by a stronger believer's example: stumbling by imitating against conscience, being offended by losing peace, or being made weak by hesitating and losing joy in the Lord. Each outcome involves a different kind of spiritual damage.