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.
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Romans 14
14
1And him who is weak in the faith receive ye — not to determinations of reasonings;
2one doth believe that he may eat all things — and he who is weak doth eat herbs;
3let not him who is eating despise him who is not eating: and let not him who is not eating judge him who is eating, for God did receive him.
4Thou — who art thou that art judging another's domestic? to his own master he doth stand or fall; and he shall be made to stand, for God is able to make him stand.
5One doth judge one day above another, and another doth judge every day [alike]; let each in his own mind be fully assured.
6He who is regarding the day, to the Lord he doth regard [it], and he who is not regarding the day, to the Lord he doth not regard [it]. He who is eating, to the Lord he doth eat, for he doth give thanks to God; and he who is not eating, to the Lord he doth not eat, and doth give thanks to God.
7For none of us to himself doth live, and none to himself doth die;
8for both, if we may live, to the Lord we live; if also we may die, to the Lord we die; both then if we may live, also if we may die, we are the Lord's;
9for because of this Christ both died and rose again, and lived again, that both of dead and of living he may be Lord.
10And thou, why dost thou judge thy brother? or again, thou, why dost thou set at nought thy brother? for we shall all stand at the tribunal of the Christ;
11for it hath been written, ‘I live! saith the Lord — to Me bow shall every knee, and every tongue shall confess to God;’
12so, then, each of us concerning himself shall give reckoning to God;
13no longer, therefore, may we judge one another, but this judge ye rather, not to put a stumbling-stone before the brother, or an offence.
14I have known, and am persuaded, in the Lord Jesus, that nothing [is] unclean of itself, except to him who is reckoning anything to be unclean — to that one [it is] unclean;
15and if through victuals thy brother is grieved, no more dost thou walk according to love; do not with thy victuals destroy that one for whom Christ died.
16Let not, then, your good be evil spoken of,
17for the reign of God is not eating and drinking, but righteousness, and peace, and joy in the Holy Spirit;
18for he who in these things is serving the Christ, [is] acceptable to God and approved of men.
19So, then, the things of peace may we pursue, and the things of building up one another;
20for 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.
21Right [it is] not to eat flesh, nor to drink wine, nor to [do anything] in which thy brother doth stumble, or is made to fall, or is weak.
22Thou hast faith! to thyself have [it] before God; happy is he who is not judging himself in what he doth approve,
23and he who is making a difference, if he may eat, hath been condemned, because [it is] not of faith; and all that [is] not of faith is sin.
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