Romans 14
14
Exhortation to Mutual Forbearance
1 Now receive the one who is weak in the faith, and do not have disputes over differing opinions.#tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning. 2 One person believes in eating everything, but the weak person eats only vegetables. 3 The one who eats everything must not despise the one who does not, and the one who abstains must not judge the one who eats everything, for God has accepted him. 4 Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord#tc Most mss, especially Western and Byzantine (D F G 048 33 1739 1881 Ï latt), read θεός (qeos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most important mss (Ì46 א A B C P Ψ pc co), and θεός looks to be an assimilation to θεός in v. 3. is able to make him stand.
5 One person regards one day holier than other days, and another regards them all alike.#tn Grk “For one judges day from day, and one judges all days.” Each must be fully convinced in his own mind. 6 The one who observes the day does it for the Lord. The#tn Here καί (kai) has not been translated because of differences between Greek and English style. one who eats, eats for the Lord because he gives thanks to God, and the one who abstains from eating abstains for the Lord, and he gives thanks to God. 7 For none of us lives for himself and none dies for himself. 8 If we live, we live for the Lord; if we die, we die for the Lord. Therefore, whether we live or die, we are the Lord’s. 9 For this reason Christ died and returned to life, so that he may be the Lord of both the dead and the living.
10 But you who eat vegetables only – why do you judge your brother or sister?#tn Grk “But why do you judge your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “weak” Christian who eats only vegetables (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons. And you who eat everything – why do you despise your brother or sister?#tn Grk “Or again, why do you despise your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “strong” Christian who eats everything (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons. For we will all stand before the judgment seat#sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city. of God. 11 For it is written, “As I live, says the Lord, every knee will bow to me, and every tongue will give praise to God.”#sn A quotation from Isa 45:23. 12 Therefore, each of us will give an account of himself to God.#tc ‡ The words “to God” are absent from some mss (B F G 6 630 1739 1881 pc) but are found in א A C D Ψ 0209 33 Ï lat sy co. External evidence somewhat favors their inclusion since Alexandrian, Western, and Byzantine mss are well represented. From an internal standpoint, however, it is easy to see the words as a scribal gloss intended to clarify the referent, especially as a reinforcement to the quotation of Isa 45:23 in v. 11. Not only that, but the abrupt ending of the verse without “to God” is harsh, both in Greek and in English. In this instance, the internal considerations seem overwhelming on the side of the omission. At the same time, English stylistic needs require the words and they have been put into the translation, even though they are most likely not original. NA27 places the words in brackets, indicating doubt as to their authenticity.tn Or “each of us is accountable to God.”
Exhortation for the Strong not to Destroy the Weak
13 Therefore we must not pass judgment on one another, but rather determine never to place an obstacle or a trap before a brother or sister.#tn Grk “brother.” 14 I know and am convinced in the Lord Jesus that there is nothing unclean in itself; still, it is unclean to the one who considers it unclean. 15 For if your brother or sister#tn Grk “brother.” is distressed because of what you eat,#tn Grk “on account of food.” you are no longer walking in love.#tn Grk “according to love.” Do not destroy by your food someone for whom Christ died. 16 Therefore do not let what you consider good#tn Grk “do not let your good.” be spoken of as evil. 17 For the kingdom of God does not consist of food and drink, but righteousness, peace, and joy in the Holy Spirit. 18 For the one who serves Christ in this way is pleasing to God and approved by people.#tn Grk “by men”; but ἄνθρωπος (anqrwpo") is generic here (“people”) since the contrast in context is between God and humanity.
19 So then, let us pursue what makes for peace and for building up one another. 20 Do not destroy the work of God for the sake of food. For although all things are clean,#sn Here clean refers to food being ceremonially clean. it is wrong to cause anyone to stumble by what you eat. 21 It is good not to eat meat or drink wine or to do anything that causes your brother to stumble.#tc A large number of mss, some of them quite important (Ì46vid א2 B D F G Ψ 0209 33 1881 Ï lat sa), read “or to be offended or to be made weak” after “to stumble.” The shorter reading “to stumble” is found only in Alexandrian mss (א* A C 048 81 945 1506 1739 pc bo). Although external evidence favors inclusion, internal evidence points to a scribal expansion, perhaps reminiscent of 1 Cor 8:11-13. The shorter reading is therefore preferred. 22 The faith#tc ‡ Several important Alexandrian witnesses (א A B C 048) have the relative pronoun ἥν ({hn, “the faith that you have”) at this juncture, but D F G Ψ 1739 1881 Ï lat co lack it. Without the pronoun, the clause is more ambiguous (either “Keep the faith [that] you have between yourself and God” or “Do you have faith? Keep it between yourself and God”). The pronoun thus looks to be a motivated reading, created to clarify the meaning of the text. Even though it is found in the better witnesses, in this instance internal evidence should be given preference. NA27 places the word in brackets, indicating some doubt as to its authenticity. you have, keep to yourself before God. Blessed is the one who does not judge himself by what he approves. 23 But the man who doubts is condemned if he eats, because he does not do so from faith, and whatever is not from faith is sin.#tc Some mss insert 16:25-27 at this point. See the tc note at 16:25 for more information.
Currently Selected:
Romans 14: NET
Highlight
Share
Copy
Want to have your highlights saved across all your devices? Sign up or sign in
1996 - 2007 by Biblical Studies Press, LLC
Romans (Rom) 14
14
1Now as for a person whose trust is weak, welcome him — but not to get into arguments over opinions. 2One person has the trust that will allow him to eat anything, while another whose trust is weak eats only vegetables. 3The one who eats anything must not look down on the one who abstains; and the abstainer must not pass judgment on the one who eats anything, because God has accepted him — 4who are you to pass judgment on someone else’s servant? It is before his own master that he will stand or fall; and the fact is that he will stand, because the Lord is able to make him stand.
5One person considers some days more holy than others, while someone else regards them as being all alike. What is important is for each to be fully convinced in his own mind. 6He who observes a day as special does so to honor the Lord. Also he who eats anything, eats to honor the Lord, since he gives thanks to God; likewise the abstainer abstains to honor the Lord, and he too gives thanks to God. 7For none of us lives only in relation to himself, and none of us dies only in relation to himself; 8for if we live, we live in relation to the Lord; and if we die, we die in relation to the Lord. So whether we live or die, we belong to the Lord — 9indeed, it was for this very reason that the Messiah died and came back to life, so that he might be Lord of both the dead and the living. 10You then, why do you pass judgment on your brother? Or why do you look down on your brother? For all of us will stand before God’s judgment seat; 11since it is written in the Tanakh,
“As I live, says Adonai, every knee will bend before me,
and every tongue will publicly acknowledge God.”
12So then, every one of us will have to give an account of himself to God.
13Therefore, let’s stop passing judgment on each other! Instead, make this one judgment — not to put a stumbling block or a snare in a brother’s way. 14I know — that is, I have been persuaded by the Lord Yeshua the Messiah — that nothing is unclean in itself. But if a person considers something unclean, then for him it is unclean; 15and if your brother is being upset by the food you eat, your life is no longer one of love. Do not, by your eating habits, destroy someone for whom the Messiah died! 16Do not let what you know to be good, be spoken of as bad; 17for the Kingdom of God is not eating and drinking, but righteousness, shalom and joy in the Ruach HaKodesh. 18Anyone who serves the Messiah in this fashion both pleases God and wins the approval of other people.
19So then, let us pursue the things that make for shalom and mutual upbuilding. 20Don’t tear down God’s work for the sake of food. True enough, all things are clean; but it is wrong for anybody by his eating to cause someone to fall away. 21What is good is not to eat meat or drink wine or do anything that causes your brother to stumble. 22The belief you hold about such things, keep between yourself and God. Happy the person who is free of self-condemnation when he approves of something! 23But the doubter comes under condemnation if he eats, because his action is not based on trust. And anything not based on trust is a sin.
Currently Selected:
:
Highlight
Share
Copy
Want to have your highlights saved across all your devices? Sign up or sign in
For more information and to purchase a hard copy of the Complete Jewish Bible,
Learn More About Complete Jewish Bible