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

Overthrow not for meat's sake the work of God. All things indeed are clean; howbeit it is evil for that man who eateth with offence.

Destroy not the work of God for meat. All things indeed are clean: but it is evil for that man who eateth with offence.

For the sake of meat do not destroy the work of God. All things indeed are pure; but it is evil to that man who eats while stumbling in doing so.

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

for the sake of victuals cast not down the work of God; all things, indeed, are pure, but evil is to the man who is eating through stumbling.

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

Do not for food's sake be throwing down God's work. All food is pure; but a man is in the wrong if his food is a snare to others.

Do not let the work of God come to nothing on account of food. All things are certainly clean; but it is evil for that man who by taking food makes it hard for another.

Do not be willing to destroy the work of God because of food. Certainly, all things are clean. But there is harm for a man who offends by eating.

Do not undo God's work for the sake of what you eat. Though everything is 'clean,' yet, if a person eats so as to put a stumbling-block in the way of others, they do wrong.

Ne propter cibum destruas opus Dei. Omnia quidem pura, sed malum est homini qui per offensionem vescitur.

All things are indeed pure, etc. By saying, that all things are pure, he makes a general declaration; and by adding, that it is evil for man to eat with offense, he makes an exception; as though he had said, -- "Meat is indeed good, but to give offense is bad." Now meat has been given to us, that we may eat it, provided love be observed: he then pollutes the use of pure meat, who by it violates love. Hence he concludes, that it is good to abstain from all things which tend to give offense to our brethren. He mentions three things in order, to fall, to stumble, to be weakened: the meaning seems to be this, -- "Let no cause of falling, no, nor of stumbling, no, nor of weakening, be given to the brethren." For to be weakened is less than to stumble, and to stumble is less than to fall. He may be said to be weakened whose conscience wavers with doubt, -- to stumble when the conscience is disturbed by some greater perplexity, and to fall when the individual is in a manner alienated from his attention to religion. [1]

Footnotes

1 - What is said here proves what is stated in [6]a note on Romans 14:13; that is, that skandalon is a less evil than proskomma, only that the idea of stumbling, instead of hindrance or impediment, is given here to the former word. The Apostle still adopts, as it were, the ascending scale. He first mentions the most obvious effect, the actual fall, the extreme evil, and then the next to it, the obstacle in the way; and, in the third place, the weakening of the faith of the individual. The real order of the process is the reverse, -- the weakening, then the impediment, and, lastly, the stumblingblock which occasions the fall. -- Ed.

For meat - By your obstinate, pertinacious attachment to your own opinions about the distinctions of meat and drinks, do not pursue such a course as to lead a brother into sin, and ruin his soul. Here is a new argument presented why Christians should pursue a course of charity - that the opposite would tend to the ruin of the brother's soul.
Destroy not - The word here is what properly is applied to pulling down an edifice; and the apostle continues the figure which he used in the previous verse. Do not pull down or destroy the "temple" which God is rearing.
The work of God - The work of God is what God does, and here especially refers to his work in rearing "his church." The "Christian" is regarded specially as the work of God, as God renews his heart and makes him what he is. Hence, he is called God's "building" 1-Corinthians 3:9, and his "workmanship, created in Christ Jesus unto good works" Ephesians 2:10, and is denominated "a new creature;" 2-Corinthians 5:17. The meaning is, "Do not so conduct yourself, in regard to the distinction of meats into clean and unclean, as to cause your brother to sin, and to impair or ruin the work of religion which God is carrying on in his soul." The expression does not refer to "man" as being the work of God, but to the "piety" of the Christian; to what God, by his Spirit, is producing in the heart of the believer.
All things are indeed pure - Compare Romans 14:14. This is a concession to those whom he was exhorting to peace. All things under the Christian dispensation are lawful to be eaten. The distinctions of the Levitical law are not binding on Christians.
But it is evil - Though pure in itself, yet it may become an occasion of sin, if another is grieved by it. It is evil to the man who pursues a course that will give offence to a brother; that will pain him, or tend to drive him off from the church, or lead him any way into sin.
With offence - So as to offend a brother, such as he esteems to be sin, and by which he will be grieved.

For meat destroy not the work of God - Do not hinder the progress of the Gospel either in your own souls or in those of others, by contending about lawful or unlawful meats. And do not destroy the soul of thy Christian brother, Romans 14:15, by offending him so as to induce him to apostatize.
All things indeed are pure - This is a repetition of the sentiment delivered, Romans 14:14, in different words. Nothing that is proper for aliment is unlawful to be eaten; but it is evil for that man who eateth with offense - the man who either eats contrary to his own conscience, or so as to grieve and stumble another, does an evil act; and however lawful the thing may be in itself, his conduct does not please God.

For meat destroy not the work of God,.... The Syriac reads it, "the works of God"; referring either to righteousness, peace, and joy in the Holy Ghost, of which the kingdom of God consists; or to the weak brother, who both as a creature, and as a new creature, is the workmanship of God; and to the good work of grace, the work of faith upon his soul, which is the work of God; or rather to his peace, and the peace of the church of Christ, which is both the will and work of God; peace is what he calls his people to, and what he himself is the author of; and may be destroyed, and sometimes is, by trifling things; whereas a true believer, though ever so weak, cannot be destroyed, nor the good work of God upon his soul be lost, nor any part of it; not the work of faith, which Christ prays for that it fail not, and is both the author and finisher of; but the work of peace and edification in particular persons, and in a church, may be destroyed, but it is pity it should, by so small a matter, so trivial a thing as meat, or the use of anything that is indifferent:
all things indeed are pure. The Ethiopic version adds, "to the pure"; to them that have pure consciences, sprinkled by the blood of Christ, and have no doubt or scruple about eating things indifferent; but this addition seems to be taken out of Titus 1:15; though it may serve to explain the sense, which is, that all sorts of food, without any distinction, may be eaten; there is nothing common or unclean, every creature in itself is good, and every Christian may lawfully eat thereof, with moderation and thankfulness. This is a concession which stands thus corrected and restrained,
but it is evil for that man who eateth with offence. The Arabic version adds, "of his neighbour"; which is a good interpretation of the passage; for the apostle means not with offence to a man's own conscience, though so to eat is an evil too, but with offence to a fellow Christian; it is not an evil in itself to eat, but when this circumstance of offending another thereby attends it; it is evil, though not in itself, yet in its consequences; it offends a weak brother, displeases Christ, who would not have one of his little ones offended, and brings a woe upon the person by whom the offence comes. The Ethiopic version reads, "who eats inordinately"; which to be sure is sinful, but is not the meaning here.

For--"For the sake of"
meat destroy not the work of God--(See on Romans 14:15). The apostle sees in whatever tends to violate a brother's conscience the incipient destruction of God's work (for every converted man is such)--on the same principle as "he that hateth his brother is a murderer" (1-John 3:15).
All things indeed are pure--"clean"; the ritual distinctions being at an end.
but it is evil to that man--there is criminality in the man
who eateth with offence--that is, so as to stumble a weak brother.

The work of God - Which he builds in the soul by faith, and in the church by concord. It is evil to that man who eateth with offence - So as to offend another thereby.