Romans 14 is designed to settle some difficult and delicate questions that could not but arise between the Jews and Gentiles respecting food and the observance of particular days, rites, etc. The "occasions" of these questions were these: The converts to Christianity were from both Jews and Gentiles. There were many Jews in Rome; and it is probable that no small part of the church was composed of them. The New Testament everywhere shows that they were disposed to bind the Gentile converts to their own customs, and to insist on the observance of the unique laws of Moses; see Acts 15:1-2, etc.; Galatians 2:3-4. The "subjects" on which questions of this kind would be agitated were, circumcision, days of fasting, the distinction of meats, etc. A part of these only are discussed in this chapter. The views of the apostle in regard to "circumcision" had been stated in Romans. 3-4. In this chapter he notices the disputes which would be likely to arise on the following subjects;
(1) The use of "meat," evidently referring to the question whether it was lawful to eat the meat that was offered in sacrifice to idols; Romans 14:2.
(2) the distinctions and observances of the days of Jewish fastings, etc., Romans 14:5-6.
(3) the laws observed by the Jews in relation to animals as "clean" or "unclean;" Romans 14:14.
It is probable that these are mere "specimens" adduced by the apostle to settle "principles" of conduct in regard to the Gentiles, and to show to each party how they ought to act in "all" such questions.
The apostle's design here is to allay all these contentions by producing peace, kindness, charity. This he does by the following considerations, namely:
(1) That we have no right to "judge" another man in this case, for he is the servant of God; Romans 14:3-4.
(2) that whatever course is taken in these questions, it is done conscientiously, and with a desire to glorify God. In such a case there should be kindness and charity; Romans 14:6, etc.
(3) that we must stand at the judgment-seat of Christ, and give an account "there;" and that "we," therefore, should not usurp the function of judging; Romans 14:10-13.
(4) that there is really nothing unclean of itself; Romans 14:14.
(5) that religion consisted in more important matters than "such" questions; Romans 14:17-18.
(6) that we should follow after the things of peace, etc.; Romans 14:19-23.
The principles of this chapter are applicable to all "similar" cases of difference of opinion about rites and ceremonies, and unessential doctrines of religion; and we shall see that if they were honestly applied, they would settle no small part of the controversies in the religious world.

In things indifferent, Christians should not condemn each other, Romans 14:1. Particularly with respect to different kinds of food, Romans 14:2-4. And the observation of certain days, Romans 14:5, Romans 14:6. None of us should live unto himself, but unto Christ, who lived and died for us, Romans 14:7-9. We must not judge each other; for all judgment belongs to God, Romans 14:10-13. We should not do any thing by which a weak brother may be stumbled or grieved; lest we destroy him for whom Christ died, Romans 14:14-16. The kingdom of God does not consist in outward things, Romans 14:17, Romans 14:18. Christians should endeavor to cultivate peace and brotherly affection, and rather deny themselves of certain privileges than be the means of stumbling a weak brother, Romans 14:19-21. The necessity of doing all in the spirit of faith, Romans 14:22, Romans 14:23.
It seems very likely, from this and the following chapter, that there were considerable misunderstandings between the Jewish and Gentile Christians at Rome, relative to certain customs which were sacredly observed by the one and disregarded by the other. The principal subject of dispute was concerning meats and days. The converted Jew, retaining a veneration for the law of Moses, abstained from certain meats, and was observant of certain days; while the converted Gentile, understanding that the Christian religion laid him under no obligations to such ceremonial points, had no regard to either. It appears, farther, that mutual censures and uncharitable judgments prevailed among them, and that brotherly love and mutual forbearance did not generally prevail. The apostle, in this part of his epistle, exhorts that in such things, not essential to religion, and in which both parties, in their different way of thinking, might have an honest meaning, and serious regard to God, difference of sentiments might not hinder Christian fellowship and love; but that they would mutually forbear each other, make candid allowance, and especially not carry their Gospel liberty so far as to prejudice a weak brother, a Jewish Christian, against the Gospel itself, and tempt him to renounce Christianity. His rules and exhortations are still of great use, and happy would the Christian world be if they were more generally practised. See Dr. Taylor, who farther remarks, that it is probable St. Paul learned all these particulars from Aquila and Priscilla, who were lately come from Rome, Acts 18:2, Acts 18:3, and with whom the apostle was familiar for a considerable time. This is very likely, as there is no evidence that he had any other intercourse with the Church at Rome.

INTRODUCTION TO ROMANS 14
The apostle, having finished his exhortations to duties of a moral and civil kind, proceeds to the consideration of things indifferent, about eating some sorts of meats, and keeping days; to which he might be led by the last clause of the preceding chapter, lest that should be interpreted as referring to those who used their Christian liberty in eating every sort of food; in the use of which it was requisite to exercise that love which is the fulfilling of the law, he had so much pressed and recommended in the foregoing chapters. The church at Rome consisted both of Jews and Gentiles: and the former, though they believed in Christ, were not clear about the abrogation of the ceremonial law, and thought they ought still to observe the distinction of meats and days, which were made in it; the latter looked upon themselves under no manner of obligation to regard them; and even among thee Jews, some might have greater light and knowledge in these things than others, and used their Christian liberty, when others could not; and this occasioned great animosities and contentions among them; and some on account of these things were called strong, and others weak: and the chief view of the apostle in this chapter, is to give advice to each party how to behave one towards another; how the strong should behave to the weak, and the weak to the strong: and he begins with the strong, and in general exhorts them to a kind, tender, and affectionate regard to their weaker brethren, and not to perplex their minds with disputations about things to little profit, Romans 14:1, then a distribution of the members of this church into two parts is made, Romans 14:2, showing the reason of the above exhortations; the one sort being strong believers, the others weak, the one eating all things, the other herbs; when some advice is given to each, that the strong should not despise the weak, nor the weak judge the strong; for which reasons are given: and the first is taken from the common interest they both have in the affection of God, and in divine adoption, Romans 14:3, And another is taken from the relation which believers stand in to God, as servants; and therefore not to be judged and condemned, but to be left to their Lord and master, which is illustrated by a simile of such a relation among men, Romans 14:4, and then another instance of different sentiments about Jewish rites and ceremonies is given, Romans 14:5, respecting the observation of days, in which also the members of the church were divided, some observing them, and some not; and the apostle's advice is, that every man should act as he was persuaded in his own mind, and not be uneasy with another: the reason for which he gives, Romans 14:6, because the end proposed by the one, and the other, is the honour and glory of God, and which is the same in the man that eats, or does not eat meat, since both give thanks to God. And this is further confirmed from the general end of the Christian's life and death likewise, which is not to himself, but to the Lord, Romans 14:7, from whence it is concluded, that they are the Lord's in life and death, and all their actions are devoted to him; who by dying, rising, and living again, appears to be the Lord of quick and dead, and will judge both, Romans 14:9, and therefore to his judgment things should be left, and one should not condemn or despise another, since all must stand at his bar, Romans 14:10, which is proved Romans 14:11, from a passage in Isaiah 45:23, from all which it is concluded, Romans 14:12, that an account must be given by everyone to God, at the general judgment; wherefore it is right and best, not to judge and condemn one another, but to judge this to be the most reasonable and agreeable to Christian charity, that care be taken not to offend, or cause a brother to stumble, Romans 14:13, and whereas it might be objected, that nothing was impure in itself, and therefore might be lawfully eaten, which the apostle allows, and as for himself, was fully persuaded of, yet it was impure to them who thought it so, Romans 14:14, and therefore should not eat; nor should others, when it gave offence to such persons; and which is dissuaded from, because to eat to the grief of the brethren, is contrary to Christian charity; and because it destroys the peace of such persons, and they are such whom Christ has died for, Romans 14:15, besides, hereby reproach might be brought upon them, the Gospel they professed, and the truth of Christian liberty they used, Romans 14:16, and moreover, the kingdom of God did not lie in the use of these things, but in spiritual ones, Romans 14:17, and which should be chiefly regarded, since the service of God in them, is what is grateful to him, and approved by all good men, Romans 14:18, wherefore the things which make for peace and edification should be followed after, things much preferable to meats and drinks, Romans 14:19, for the sake of which the peace of a brother, which is the work of God, should not be destroyed, Romans 14:20, for though all things are pure in themselves, and lawful to be eaten, yet it is an evil to eat them to the offence of another, and for another to eat them against his conscience, which he may be drawn into by the example of others; wherefore it is best to abstain from eating flesh or drinking wine, and everything else that is stumbling and offensive to a weak brother, Romans 14:21, and whereas the strong brother might object and say, I have faith in this matter, I believe it is lawful for me to eat anything, and why should I not? the apostle answers, by granting that he had faith, but then he observes, he ought to keep it to himself, and not disturb his weak brother, by putting it into practice openly; but should keep it to himself, it being his happiness not to condemn himself by using his liberty with offence, Romans 14:22, and then some advice is given to the weak brother, not to eat with a doubting conscience, Romans 14:23, because in so doing, he would be self-condemned, and because it would not be of faith, and therefore sinful.

(Romans 14:1-13) The Jewish converts cautioned against judging, and Gentile believers against despising one the other.
(Romans 14:14-23) And the Gentiles exhorted to take heed of giving offence in their use of indifferent things.

SUMMARY.--Differences Concerning Food and Holy Days. We May not Condemn One Another for Things Indifferent. Let Us not Judge One Another. Let Us be Charitable to Each Other. The Kingdom Higher than Meats, Drinks, or Days. Do Nothing Doubtful in your Mind.