Romans Chapter 14 · Verse 21
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.
Original Language Analysis
καλὸν
It is good
G2570
καλὸν
It is good
Strong's:
G2570
Word #:
1 of 19
properly, beautiful, but chiefly (figuratively) good (literally or morally), i.e., valuable or virtuous (for appearance or use, and thus distinguished
τὸ
G3588
τὸ
Strong's:
G3588
Word #:
2 of 19
the (sometimes to be supplied, at others omitted, in english idiom)
μὴ
neither
G3361
μὴ
neither
Strong's:
G3361
Word #:
3 of 19
(adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas g3756 expects an affirmative one)) whether
ᾧ
G3739
ᾧ
Strong's:
G3739
Word #:
11 of 19
the relatively (sometimes demonstrative) pronoun, who, which, what, that
ὁ
G3588
ὁ
Strong's:
G3588
Word #:
12 of 19
the (sometimes to be supplied, at others omitted, in english idiom)
ἀδελφός
brother
G80
ἀδελφός
brother
Strong's:
G80
Word #:
13 of 19
a brother (literally or figuratively) near or remote (much like g0001)
προσκόπτει
stumbleth
G4350
προσκόπτει
stumbleth
Strong's:
G4350
Word #:
15 of 19
to strike at, i.e., surge against (as water); specially, to stub on, i.e., trip up (literally or figuratively)
Cross References
1 Corinthians 8:13Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.Romans 14:13Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother's way.Matthew 16:23But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.Malachi 2:8But ye are departed out of the way; ye have caused many to stumble at the law; ye have corrupted the covenant of Levi, saith the LORD of hosts.
Historical Context
Wine was daily beverage in antiquity; abstaining would be notable. Yet Paul says it's 'good' to abstain if it causes stumbling. Early Christian communities varied: some abstained entirely (influenced by Nazirite vows or reaction to pagan drunkenness), others partook moderately. Paul allows both, provided they don't destroy others. This shaped Christian temperance movements: total abstinence isn't mandated biblically, but may be wise contextually (where alcoholism is rampant, weaker believers struggle). The principle applies broadly: limit freedom where it harms others' faith.
Questions for Reflection
- What liberties (food, drink, entertainment, speech) might be 'good' (<em>kalon</em>) for you to limit for weaker believers' sake?
- How do you distinguish between genuine conscience issues requiring sensitivity versus mere preferences demanding conformity?
- In what areas might you be prioritizing your 'rights' over love for those who might stumble (<em>proskoptei</em>) due to your freedom?
Analysis & Commentary
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—Kalon to mē phagein krea mēde piein oinon mēde en hō ho adelphos sou proskoptei (καλὸν τὸ μὴ φαγεῖν κρέα μηδὲ πιεῖν οἶνον μηδὲ ἐν ᾧ ὁ ἀδελφός σου προσκόπτει). Kalon (καλός, good/noble) elevates voluntary abstinence to virtue—not legalistic requirement but loving self-limitation. Krea (meat), oinon (wine), and en hō proskoptei (anything in which he stumbles) cover all disputable matters.
Proskoptō (προσκόπτω, stumble/take offense) indicates causing spiritual harm. Paul's principle: if your freedom wounds a brother, abstain—even from objectively permissible things. This is radical: limit liberty not merely when sinful but when potentially harmful to others. Love outweighs rights. This isn't capitulation to hypersensitivity but pastoral wisdom: where genuine conscience is at stake (not mere preference), strong believers bear responsibility to limit freedom for weak believers' spiritual welfare (15:1, 'we...strong ought to bear the infirmities of the weak').