How to Handle Romans 14

by Hugh DeLong

In studying this chapter, the tendency that appears to me is to drag all disagreements among disciples into this context, including things specifically condemned by the scriptures.
Yet, there are plain declarations in other scriptures that put boundaries on our understanding of the limits, at least some of them, on the application of Paul’s teaching here. In your study of this text, consider:

• Romans 16:17-18 — "Watch out for those who cause divisions and create obstacles contrary to the teaching you have learned; avoid (ekklinete) them." The teaching in question is the apostolic deposit received, not personal scruple. The motive Paul identifies: such people serve their own appetites and use smooth speech to deceive the naive.
• I Corinthians 5:9-13 — Paul distinguishes between immoral people in the world (with whom normal contact is unavoidable and expected) versus a professing brother who is sexually immoral, greedy, idolatrous, slanderous, a drunkard, or swindler, and who refuses correction. The latter calls for exclusion from table fellowship. The purpose, notably, is redemptive (I Corinthians 5:5 — "that his spirit may be saved in the day of the Lord").
• Galatians 1:6-9 — Paul invokes the anathema (let him be accursed) on anyone — including himself or an angel — who preaches a gospel different from the one delivered. The severity is unparalleled in his letters. The issue: the sufficiency of Christ's atoning work versus the addition of Torah works for justification. This is not a matter of conscience; it is the gospel itself.
• Titus 3:10 — The hairetikon anthropon (factious/divisive person) is to be warned once, then twice, then "have nothing more to do with" (paraitou). After two warnings, the person has demonstrated self-condemnation. This applies to divisiveness as a pattern of conduct threatening the community.
• II Thessalonians 3:6, 14-15 — Disorderly conduct (here, idleness and refusal to work) warrants withdrawal of normal association, but Paul explicitly says not to treat such a person as an enemy — "warn him as a brother." The separation is meant to produce shame leading to repentance, not permanent excommunication.
• I Timothy 6:3-5 — Those who teach otherwise (heterodidaskalei) and do not consent to sound words are described as conceited, knowing nothing, and diseased with controversies. The implied response is withdrawal.
• Matthew 18:15-17 — The graduated discipline process: private confrontation, then two or three witnesses, then the assembly, and finally treatment as "a Gentile and a tax collector" — which in context means exclusion from the covenant community.