Romans 14 20

Romans 14:20 kjv

For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence.

Romans 14:20 nkjv

Do not destroy the work of God for the sake of food. All things indeed are pure, but it is evil for the man who eats with offense.

Romans 14:20 niv

Do not destroy the work of God for the sake of food. All food is clean, but it is wrong for a person to eat anything that causes someone else to stumble.

Romans 14:20 esv

Do not, for the sake of food, destroy the work of God. Everything is indeed clean, but it is wrong for anyone to make another stumble by what he eats.

Romans 14:20 nlt

Don't tear apart the work of God over what you eat. Remember, all foods are acceptable, but it is wrong to eat something if it makes another person stumble.

Romans 14 verses

Romans 14 20 Meaning

For the sake of God, do not destroy the work of God with your food. All food is clean, but it is wrong for a person to eat anything that makes his neighbor stumble.

Romans 14 20 Context

This verse is situated within Romans chapter 14, which addresses issues of disunity within the early church stemming from differing practices concerning food laws and observance of certain days. The primary conflict in Rome seems to be between "strong" believers who understood that under the new covenant, food laws were largely abolished ( Acts 10:15 ), and "weak" believers who still adhered strictly to Old Testament dietary regulations, often out of concern for food sacrificed to idols or a general understanding of "clean" versus "unclean." Paul's overarching message is to promote unity and love by emphasizing that disputable matters should not cause division. He urges believers to accept one another regardless of their convictions in these areas and to prioritize the building up of fellow believers over personal rights or preferences. This specific verse directly follows Paul's argument that while all food is ritually clean for the believer ( v. 14 ), it is wrong to cause a brother to stumble through the use of this freedom.

Romans 14 20 Word Analysis

• "For" ( διὰ - dia ): "through," "by means of," "on account of." It introduces the reason or cause for the action. Here, it signifies the ultimate concern that motivates the action: the sake of God's work.

• "the sake of" ( ἕνεκεν - heneken ): "on account of," "for the sake of." Similar to 'dia' in introducing the purpose or reason, emphasizing that the destruction is related to God's work.

• "God" ( θεοῦ - theou ): Genitive case, belonging to God. The work belongs to God, underscoring its divine origin and importance.

• "destroy" ( καταλύω - kataluo ): "to destroy," "tear down," "dissolve," "abolish." It carries the sense of demolishing or making something inoperative, particularly structures or established entities. In this context, it refers to ruining or bringing to an end the spiritual progress or effectiveness of a fellow believer's faith or walk with God.

• "the work" ( ἔργον - ergon ): "work," "deed," "action," "labor." It refers to God's creative and redemptive activities, and specifically to the spiritual growth and sanctification of individuals and the overall building up of the church, which is God's building.

• "of God" ( θεοῦ - theou ): Reinforces that this work is divinely initiated and sustained.

• "by" ( ἐν - en ): "in," "on," "by." It indicates the sphere or the instrument through which something happens. Here, it's "in respect of" or "concerning" the food.

• "food" ( βρώματος - bromatos ): "food," "eating." Refers generally to what is eaten, particularly in relation to the dietary disputes.

• "It is" ( ἐστιν - estin ): "is," "it is." Simple copula verb.

• "good" ( καλόν - kalon ): "good," "beautiful," "noble," "excellent." Denotes moral goodness and praiseworthiness.

• "all" ( πάντα - panta ): "all things," "every." Encompasses the entirety of the dietary items under discussion.

• "food" ( βρῶμα - broma ): Again, "food" or "that which is eaten."

• "clean" ( καθαρὸς - katharos ): "clean," "pure." Refers to ritual purity in the Old Testament sense, but Paul here asserts its absence in the New Covenant context for all food.

• "but" ( ἀλλά - alla ): Strong adversative conjunction, introducing a contrasting or opposing thought.

• "he" ( ἐστιν - estin ): "he is." The implied subject is a person.

• "who" ( ὅστις - hostis ): "whoever," "whosoever." Refers to any person.

• "eats" ( ἐσθίει - esthiei ): "eats."

• "by" ( ἐν - en ): "in," "on," "by." Indicates the cause or the means by which the brother stumbles.

• "offense" ( σκάνδαλον - skandalon ): "stumbling block," "snare," "offense." Originally a part of a trap; metaphorically, anything that causes a person to fall into sin or ruin their faith.

• "which causes to stumble" ( σκανδαλίζοντι - skandalizonti ): Present active participle of σκανδαλίζω, meaning "causing to stumble" or "offend." Describes the food (or rather, the eating of it) as the direct agent of causing the brother to stumble.

• Word Group Analysis:

  • "destroy the work of God" ( καταλύω τὸ ἔργον τοῦ θεοῦ - kataluo to ergon tou theou ): This phrase powerfully communicates that acting solely on personal liberty without regard for a weaker brother can directly impair, undo, or nullify the spiritual reality and progress that God is bringing about in that person and in the church. It elevates the spiritual welfare of others above personal freedoms in matters of conscience.
  • "All food is clean, but it is wrong for a person to eat anything that makes his neighbor stumble" ( πάντα μὲν καθαρὰ, ἀνθρώπῳ δὲ τῷ ἐσθίοντι ἔν σκανδάλῳ, φαῦλον - Panta men kathara, anthropo de to esthionti en skandalō, phaulon ): This contrasts two truths: the objective reality of clean food in the new covenant with the subjective wrongness of causing another to stumble. The structure emphasizes the consequence ("wrong/bad" - phaulon) that follows from disregarding the potential for offense. The emphasis is on the action of eating in a way that causes stumbling, which is considered "bad" or "vile" (phaulon), meaning base or morally degenerate.

Romans 14 20 Bonus Section

The term "destroy the work of God" is severe. It suggests that the offensive action isn't just about a minor social faux pas, but can have serious implications for a person's spiritual state and their relationship with God. It touches upon the concept of sanctification and the ongoing work of the Holy Spirit in maturing believers. Causing someone to stumble can weaken their faith, lead them into sin, or damage their confidence in God's grace and the new covenant. The phrasing "all food is clean" is not a license for gluttony or irresponsible eating; rather, it's a theological statement about the removal of ritualistic uncleanness for those in Christ, stemming from Christ's declaration that nothing going into a person defiles them (Mark 7:15 ). Paul is contrasting an objective truth with a subjective and potentially harmful application. The contrast highlights that even though the food itself isn't the issue, the manner in which it is consumed, with disregard for a brother's conscience, is the critical point of failure. This verse is a cornerstone for understanding how to navigate liberty within the body of Christ, emphasizing selfless love and communal responsibility.

Romans 14 20 Commentary

Paul powerfully articulates the principle of Christian liberty being bounded by love and consideration for fellow believers. While he firmly asserts the new covenant reality that no food is inherently unclean (building on previous verses and broader apostolic teaching like Acts 10:15 ), he states unequivocally that exercising this liberty to the point of causing another believer to sin or doubt their faith is fundamentally wrong. This action is described as "destroying the work of God," implying that causing a brother to stumble hinders his spiritual growth and can damage the very fabric of God’s redemptive plan in his life. The core ethical concern is the potential spiritual ruin of another, a weightier consideration than personal dietary preferences or even perceived rights. Paul's closing statement in this verse highlights that a practice, even if permissible in itself, becomes morally reprehensible if it leads to the spiritual downfall of another. This principle calls for self-denial and prioritizes the building up and preservation of the community of faith.

• Practical Usage Example: A believer who enjoys eating pork is free to do so. However, if they know a fellow believer in their community is struggling with the vestiges of old Levitical law or has been taught that pork is inherently sinful, that free believer should refrain from eating pork in their presence or discussing their enjoyment of it in a way that might lead the other to doubt their faith or feel compelled to violate their conscience.