THEREFORE DO NOT LET WHAT IS FOR YOU A GOOD THING BE SPOKEN OF AS EVIL (be blasphemed): me blasphemeistho (3SPPM) oun humon to agathon:

As in the preceding verse, when the Greek construction combines a negative ("me" = not) with a present imperative (command), it means to stop an action which is already going on. So stop letting this good thing be "blasphemed" (blasphemeo [987]) This word is used 2 other times in Romans (Ro 2:24, Ro 3:8)

Blasphemy is any word or act that insults the honor and dignity of another person or thing. Paul reaffirms that the position of the strong is right and "good", but advises them to stop letting what is good become the object of slander or reviling. You may be fighting so hard for your rights over a "non essential" that others are beginning to speak of it as evil. Don't allow anyone to say that what you consider good as being evil. The strong is to give up his rights in these areas of non essentials. Liberty does not mean license. The believer is to use his liberty, but not abuse it and not place an obstacle or stumbling block in a brother's Christian walk or do anything that would bring ruin to the brother's spiritual life. These are grave dangers not to be underestimated. The stronger brother must always to keep in mind how his conduct in this area of non essentials (externals rather than eternals) will affect weaker Christians.

For good (agathos) click here

FOR THE KINGDOM OF GOD IS NOT EATING and DRINKING : ou gar estin (3SPAI) e basileia tou theou brosis kai posis: (Col 2:16-17, 20-23)

The kingdom of God is the sphere of salvation where God rules as King in the hearts of those He has saved.
           
The main point of the Christian faith is not eating or drinking or ____________ (fill in the blank = some moral, ethical procedural area not clearly spelled out in Scripture). The kingdom of God does not consist in observing or not observing days, eating or not eating meats, or any other secondary issues of religious scruples. The kingdom of God is not externals but eternals. What really counts in the kingdom of God is not EXTERNAL REGULATIONS but ETERNAL REALITIES.
           
Paul's main point is righteousness and peace and joy in the Holy Spirit. A non-Christian, looking at a Christian, ought to see these things, not wrangling and disputing and fighting and law courts, but righteousness, here he is not referring so much to our righteous standing (justification) but our righteous walking (sanctification).

BUT RIGHTEOUSNESS and PEACE and JOY IN THE HOLY SPIRIT:alla dikaiosune kai eirene kai chara en pneumati hagio:  (Ga 5:22,  Php 4:8-9)

FOR HE WHO IN THIS WAY SERVES CHRIST: o gar en touto douleuon (PAPMSN) to Christo:

He who gives up his liberty in a good thing that heretofore his partaking of had resulted in slanderous speech...the one who does this is the one is truly a bondslave, serving his Master Christ, submitting his will to that of His Master and like His Master walking in love (which includes laying down one's rights for the sake of the higher good of the other brother). This will result in a righteous, peaceful and joy filled walk which pleases the Father and men will see and deem to be a worthy walk, a genuine walk. This is surely "love without hypocrisy" (Ro12:9).

IS ACCEPTABLE TO GOD AND APPROVED BY MEN : euarestos to theo kai dokimos tois anthropois: (2Co 4:2,5:11, 8:21, 1Th 1:3,4, Ja 2:18-26, 1Pe 3:16)

God judges the inward motives. Man sees the outward effects. If righteousness, peace and joy are being progressively manifest in our life, this could only come from a heart surrendered to God, the "branch" bearing fruit because he or she is abiding in the Vine, walking in obedience to the truth, in context not holding on to his or her rights concerning external, non essentials but laying down his or her rights for the sake of eternal lasting fruit.
           
"Approved (1384) (dokimos) (related verb "dokimazo" (1381) in Ro 14:22) Dokimos is used only 7x in NT (Ro 16:10,1Co 11:19, 2Co 10:18, 2Co 13:7, see especially 2 Timothy 2:15 notes and Ja 1:12) Conveys the idea of approval after testing and was commonly applied in the Greco-Roman world to the practice of assessing the genuineness and value of precious metals like gold and silver. The metal was given a fiery test and if it came out "persevering and enduring", the metal was judged to be "proven", "authentic" or "genuine."  This word group is also found in an early manuscript, referring to the action of an examining board putting its approval upon those who had successfully passed the examination for the degree of Doctor of Medicine.

One gets an added sense of the "dokimos" by studying several secular uses of the antonym "Adokimos" (G96) (unapproved) which was used to refer to a  COUNTERFEIT COIN that had been tested and found to be below the standard weight and thus was rejected, to a COWARDLY SOLDIER who had failed the test in the hour of battle, to a REJECTED CANDIDATE for office whom the citizens regarded as useless, to a building STONE which the builders rejected because on examination the stone was found to have a flaw which if used might jeopardize the structural integrity of the building. Such stones were marked with a capital "A" (for Adokimos) and were discarded, having been deemed unfit to be utilized in the construction of the building.

Ponder the practical application these pictures conger up in your mind for us as believers who are as approved

"living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ" (see notes 1 Peter 2:5).

We may be the "only Bible" many in the skeptical world will ever read as they "read" how we live with and treat one another over Christmas trees and length of hair and color of the carpet in the sanctuary, etc, etc. How vital and eternally important to our witness is our proper conduct in these "little" non essential externals!

Ponder Jesus' challenging declaration that...

"By this all men will know that you are My disciples, if you have love for one another." (Jn 13:35)

Paul's similarly gave us a challenging command to...

"Do ALL  things WITHOUT grumbling or disputing that you may prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world". (see notes Philippians 2:14-15) 

Donald Barnhouse has this helpful note on dokimos:

"In the ancient world there was no banking system as we know it today, and no paper money. All money was made from metal, heated until liquid, poured into molds and allowed to cool. When the coins were cooled, it was necessary to smooth off the uneven edges. The coins were comparatively soft and of course many people shaved them closely. In one century, more than eighty laws were passed in Athens, to stop the practice of shaving down the coins then in circulation. But some money changers were men of integrity, who would accept no counterfeit money. They were men of honor who put only genuine full weighted money into circulation. Such men were called "dokimos" or "approved".

F B Meyer writes (Our Daily Homily)...

Dean Howson renders this verse thus: “He who lives in these things as Christ’s bondsman is well-pleasing to God, and cannot be condemned by men.” There are two rules, therefore, to be observed by us when we consider our behaviour in that great borderland which lies between the dark and light, the clearly wrong and clearly right. We are all conscious of habits and tastes, of inclinations towards certain forms of amusement and recreation, of methods of life, which do not contravene any distinct law of God, but are certainly open to question. It is such things that fall within the scope of these two principles.

First, we must always remember that we are Christ’s bondservants. — Let us look then, every day and hour, and as to the mental habit, every moment, upon Jesus Christ as our Master. Saintly George Herbert chose that to be, as it were, his best — beloved aspect of his Savior; “My Master, Jesus.” “An oriental fragrancy, my Master.” Let us do the same. Let us wear the word next the heart, next the will; nay, let it sink into the very springs of both, deeper every day. And as each fresh question arises in our life, let us stand close beside Him, noticing the expression of His face, asking Him what He would desire, and always reckoning that the least suggestion of his preference is law. “None of us liveth to himself for, whether we live, we live unto the Lord.”

Second, we must always bear in mind the spiritual life of others. — We are to put no stumbling block, or occasion for falling, in another’s way. It is good neither to eat flesh, nor drink wine, nor to do any other thing, whereby our brother is made to stumble. Let us each of us please his neighbor for good ends, to build him up; for Christ pleased not Himself.

SO THEN LET US PURSUE (present tense = continually press hard after = let this be your lifestyle) THE THINGS WHICH MAKE FOR PEACE: Ara oun ta tes eirenes diokomen (1PPAS):

"So then" is a frequent Pauline combination meaning "therefore then" and draws a conclusion -- therefore motivated by these worthy goals of being acceptable to God and approved by men we (note here Paul uses "we" thus including himself) are to

"...pursue the things which make for peace..." 

Because of the great "benefits", Paul is exhorting all believers to have more than a slight interest in these "things". Webster's 1828 Dictionary definition of "pursue" gives us a sense of Paul's zeal here --

"To follow with a view to overtake; to follow with haste; to chase; as, to pursue a hare. To seek; to use measures to obtain. To endeavor to attain to; to strive to reach or gain." Phillips translates it "So let us concentrate on the things which make for harmony, and on the growth of one another's character."

          
Pursue  (1377) (dioko) (4 other uses in Romans: Ro 9:30, Ro 9:31, Ro 12:13, Ro 12:14) This word is often translated "persecute" in NT but here dioko means to follow or press hard after or pursue with earnestness and diligence in order to obtain an objective. Go after with the desire of obtaining, like a runner in a race running and exerting with every fiber within him to reach the goal. (For added insights compare similar uses of dioko in 1Co 14:1, Php 3:12, Php 3:14, 1Th 5:15, 1Ti 6:11, 2Ti 2:22, Heb 12:14, 1Pe 3:11).

What "things" is Paul speaking of? In context the things which make for peace have been clearly delineated: accepting of one another, giving up our rights so that we don't cause a brother to stumble or ruin him, not holding him in contempt, not judging our brother in those areas where the Bible is silent, and doing so with the full realization that we all have a Master and He alone is the Judge Whom we shall  all stand before to give an accounting for our stewardship of those truths which when practiced bring forth the peaceful fruit of righteousness. 

Solomon might add

"The conclusion, when all has been heard, is: fear God and keep His commandments, because this applies to every person. For God will bring every act to judgment, everything which is hidden, whether it is good or evil." (Ecc 12:13-14)

For peace (eirene) click here

Ray Stedman notes that...

 Whenever you are doing something that threatens the peace of a community, or a church, or a group, or an individual, so that they cannot handle it, so that they become angry and upset, then back off. You who are strong, bear that burden. Do not insist on your rights. Some Christians get so intent on having their rights that I have seen them indulge in the very presence of people they knew would be highly offended by what they did, simply because they wanted to show how free they were. Paul says that kind of thing is absolutely wrong.
 

AND THE BUILDING UP OF ONE ANOTHER : kai ta tes oikodoms tes eis allelous: (1Th 5:11, Ac 20:32)

"Building up (3619) (oikodome) (Also used by Paul in Ro 15:2, cf similar uses in 2Co 13:10, Eph 4:12, Eph 4:16, Eph 4:29)  When used literally this word refers to the building of a house (oíkos [3624]) and when used figuratively as Paul does in this verse oikodome refers to the spiritual edification of one another which can include what we say to one another in regard to non essentials.

Note Paul's admonition

Let "no unwholesome ("rotten") word proceed from your mouth, but only such a word as is good for EDIFICATION (oikodome) according to the need of the moment, that it may give grace to those who hear."  (see sermon on Ephesians 4:29)

Webster's dictionary says our English "edify"  is derived from the Latin aedificare to instruct or improve spiritually, in turn from Latin, to erect a house,  in turn from aedes temple, house. What a picture of the power of our words in regard to non-essentials.

Do my words tear down a brother, either because I despise his ignorance of his liberty or because I judge him for what I perceive as abuse of his liberty? Or do I build up my brother with words that are good for edification according to the need of the moment" (Eph 4:29)? This chapter is incredibly convicting isn't it?
           
In (1Cor 8:1) Paul warned the Corinthian church that KNOWLEDGE makes one arrogant (and predisposes them to causing another brother to stumble or be ruined in these "grey" areas) but LOVE edifies or builds up.  Considering that scripture is the best commentary on scripture, examine Paul's parallel thoughts in (1Cor 8:1-13) where he instructs us on how to handle the "do's, don't and differences".

Love says I know that I have the liberty to act in this "grey" area but I will chose not to do it because it might stumble or ruin my brother who is watching me "indulge". This then is walking in love w/o hypocrisy (Ro 12:9), being fully devoted to one another in brotherly love, thoroughly giving preference to one another in honor (see notes on Romans 12:10), continually owing nothing but love to one another (see notes on Romans 13:8) and so doing with the realization that "the Judge is standing right at the door" (Ja 5:9), that "the night is almost gone and the day is at hand" (see notes on Romans 13:12) and that we all have an appointment on our "day timer" to appear at the Bema seat of Christ (see notes on Romans 14:10-12, 2Co5:9-10).
           
The Disciple's Study Bible has this note...

 Paul's teaching here is of supreme importance as one of the building blocks for a consistent approach to Christian decision-making. Though Paul claimed his freedom in Christ, he still (1Co 9:1,19, 10:25-33) highlighted the need to be sensitive to others' consciences. Our conscience may not be violated by a particular action, but such an action may be perceived as immoral by other individuals living out of another level of ethical maturity. For them moral confusion may set in. Does one live life, then, continually bending to the dictates of others' consciences? Yes, when the motivation is to nurture others in the understanding of the kingdom of God and to bring honor to God. No, when the bending limits or alters our own sense of maturity in God. A fragile balance results, and constant vigilance to such a tension is necessary. We must avoid an attitude of condemnation and a feeling of guilt. We must seek to mature and help others mature. Above all, we must seek to avoid quarrels and divisions in God's church. Church unity is more important than my freedom.

           
Warren Wiersbe writes that...

DO NOT TEAR DOWN (set aside) THE WORK OF GOD FOR THE SAKE OF FOOD : me eneken bromatos katalue (2SPAM) to ergon tou theou: (Ep2:10 1Co8:9-13 Ro14:15 Mt18:6 1Co10:31)

Present Imperative + negative ("me" = not)  which can be translated "stop tearing down" -- the point is that Paul is telling the believers to cease this destructive action which is already occurring in the body of Christ at Rome. Stop despising the weaker brother. Give up your liberty where it would cause a brother to stumble or cause others to speak evil of it (if practiced).

"Tear down" is kataluo [2647] is derived from "kata" (2596)= "down"  or as a prefix to intensify the meaning of the root luo (G3089) and so means "to destroy utterly, to overthrow completely". This is a vivid picture of what failure to heed Paul's warnings in this chapter can do to a brother in Christ. Does the church truly realize how serious are the issues Paul is dealing with in this chapter? To see how "intense" this Greek word "kataluo" is see uses in (Mt 24:2, Ac 5:38)


What is the "work of God"? A fellow Christian who has been redeemed by the efforts of the Father, Son, and Holy Spirit, not his own (v15; Ep2:10 "For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them"). Paul had just discussed peace and the building up of one another. Instead of building up one another they were tearing down one another and Paul says to stop destroying the work of God over these non essential issues like your right to eat whatever you'd like to eat. The stronger brother was tearing down or marring the spiritual well-being of his brother instead of building him up.

(Stedman): Peace is the work of God. Nothing can produce lasting peace among people, especially those of different cultural backgrounds, except the work of God. It is the Spirit of God who produces peace. So, if for the sake of some right that you have, some liberty you feel, you destroy that peace, you are destroying what God has brought about. Do not do that. It is not worth it.

ALL THINGS INDEED ARE CLEAN: panta men kathara: (Ro14:14 Mt15:11 Ac10:15 1Ti4:3-5 Titu1:15)

Clean (2513) (katharos) means free from anything that spoils or corrupts.

BUT THEY ARE EVIL FOR THE MAN WHO EATS AND GIVES OFFENSE: alla kakon to anthropo to dia proskommatos esthionti (PAPMSD):

Offense (4348) (proskomma) (proskomma from prós = to, against + kópto = cut, strike) can describe literal or figurative stumbling. It is something a person trips over. Thus proskomma can be an obstacle in the way which if one strikes his foot against he stumbles or falls or figuratively it can describe that over which a soul stumbles i.e. by which is caused to sin or which causes an occasion of apostasy. It is also used  figuratively, to describe a cause of falling or an occasion of sinning (Ro 14:13, 20; 1 Cor. 8:9; Sept.: Ex. 23:33; 34:12).

Barclay writes that...