Romans 14

Romans 14:1

Him that is weak (τονασθενουντα). See on 1 Corinthians 8:7-12; 1 Corinthians 9:22; Romans 4:19.

Receive ye (προσλαμβανεσθε). Present middle imperative (indirect), “take to yourselves.”

Yet not to doubtful disputations (μηειςδιακρισειςδιαλογισμων). “Not for decisions of opinions.” Note δια (between, two or δυο) in both words. Discriminations between doubts or hesitations. For διακρισις, see 1 Corinthians 12:10; Hebrews 5:14 (only N.T. examples). For διαλογισμος see Luke 2:35; Luke 24:38; Philippians 2:14. The “strong” brother is not called upon to settle all the scruples of the “weak” brother. But each takes it on himself to do it.

Romans 14:2

One man (οςμεν). “This one,” demonstrative pronoun ος with μεν.

Hath faith (πιστευε). Like εχεπιστιν (Acts 14:9).

But he that is weak (οδεασθενων). One would expect οςδε (but that one) in contrast with οςμεν. Hο is demonstrative with δε sometimes, but here is probably just the article with ασθενων.

Herbs (λαχανα). From λαχανω, to dig. Hence garden herbs or vegetables. Denney feels certain that Paul has in mind a party of vegetarians in Rome.

Romans 14:3

Set at nought (εξουθενειτω). Present active imperative of εξουθενεω, to treat as nothing and so with contempt (Luke 23:11; 1 Thessalonians 5:20).

Judge (κρινετω). Present active imperative of κρινω, criticize. One side (the meat-eaters) despises the vegetarians, while the vegetarians criticize the meat-eaters.

Received him (αυτονπροσελαβετο). Aorist middle (indirect) of προσλαμβανω, same verb used in verse 1. God took both sides into his fellowship without requiring that they be vegetarians or meat-eaters.

Romans 14:4

Who art thou? (συτιςει?). Proleptic position of συ, “thou who art thou?”

The servant of another (αλλοτριονοικετην). Not another (αλλον) servant (household servant, οικετην), but “another’s servant.” For the adjective αλλοτριος, see Luke 16:12; 2 Corinthians 10:15.

Shall be made to stand (σταθησετα). Future passive of ιστημ. In spite of your sharp criticisms of one another.

Hath power (δυνατε). Verb found only in Paul (2 Corinthians 9:8; 2 Corinthians 13:3; Romans 14:4), from verbal adjective δυνατος.

Romans 14:5

One man (οςμεν),

another (οςδε). Regular idiom of contrasted demonstratives (this one, that one).

One day above another (ημερανπαρ’ ημεραν). “Day beyond day.” For this use of παρα (beside) in comparison see Romans 1:25; Luke 13:2.

Be fully assured (πληροφορεισθω). Present passive imperative of πληροφορεω, late compound verb for which see on Luke 1:1; Romans 4:21.

In his own mind (εντωιδιωνο). Intelligent and honest decision according to the light possessed by each.

Romans 14:6

Regardeth (φρονε). “Thinks of,” “esteems,” “observes,” “puts his mind on” (from φρην, mind). The Textus Receptus has also “he that regardeth not,” but it is not genuine.

Unto the Lord (κυριω). Dative case. So as to τωθεω (unto God). He eats unto the Lord, he eats not unto the Lord. Paul’s principle of freedom in non-essentials is most important. The Jewish Christians still observed the Seventh day (the Sabbath). The Gentile Christians were observing the first day of the week in honour of Christ’s Resurrection on that day. Paul pleads for liberty.

Romans 14:7

To himself (εαυτω). Dative of advantage again. But to the Lord as he shows in verse 8. Life and death focus in the Lord.

Romans 14:8

Whether–or (εαντε–εαντε). “Both if–and if” (condition of third class with present subjunctive (ζωμεν–αποθνησκωμεν). Both living and dying are “to the Lord.” Paul repeats the idiom (εαντε–εαντε) with the conclusion “we are the Lord’s (τουκυριουεσμεν). Predicate genitive, “we belong to the Lord.”

Romans 14:9

And lived again (καεζησεν). First ingressive aorist active indicative of ζαω, “he came to life.”

Might be lord of (κυριευσε). Ingressive aorist active subjunctive of κυριευω, “become Lord of.” Purpose clause with ινα (that). Old verb from κυριος, lord. See Luke 22:25; Romans 6:9.

Romans 14:10

But thou, why dost thou judge? (συδετσυκρινεισ?). Referring to the conduct of the “weak” brother in verse 3.

Or thou again (ηκασυ). Referring to the “strong” brother.

Shall stand before (παραστησομεθα). Future middle of παριστημ and intransitive, to stand beside (παρα) with the locative case (τωβεματ, the judgment seat) as in Acts 27:24. See the same figure of God in 2 Corinthians 5:10.

Romans 14:11

As I live (ζωεγω). “I live.” The LXX here (Isaiah 45:23) has κατ’ εμαυτουομννυω, “I swear by myself.”

Shall confess to God (εξομολογησετατωθεω). Future middle of εξομολογεω, to confess openly (εξ) with the accusative as in Matthew 3:6. With the dative as here the idea is to give praise to, to give gratitude to (Matthew 11:25).

Romans 14:12

Shall give account (λογονδωσε). So Aleph A C rather than αποδωσε of Textus Receptus. Common use of λογος for account (bookkeeping, ledger) as in Lu 16:2.

Romans 14:13

Let us not therefore judge one another any more (μηκετουναλληλουςκρινωμεν). Present active subjunctive (volitive). “Let us no longer have the habit of criticizing one another.” A wonderfully fine text for modern Christians and in harmony with what the Master said (Matthew 7:1).

That no man put a stumbling block in his brother’s way or an occasion of falling (τομητιθεναπροσκομματωαδελφωησκανδαλον). Articular present active infinitive of τιθημ in apposition with τουτο, accusative case after κρινατε: “Judge this rather, the not putting a stumbling block (see 9:32 for προσκομμα) or a trap (σκανδαλον, 9:33) for his brother” (αδελφω, dative of disadvantage).

Romans 14:14

I know and am persuaded in the Lord Jesus (οιδακαπεπεισμαενκυριωΙησου). He knows it and stands persuaded (perfect passive indicative of πειθω, to persuade), but in the sphere of the Lord Jesus (cf. 9:1), not by mere rational processes.

Unclean of itself (καινονδι’ εαυτου). So Paul takes his stand with the “strong” as in 1 Corinthians 8:4f., but he is not a libertine. Paul’s liberty as to food is regulated by his life in the Lord. For this use of κοινος, not as common to all (Acts 2:44; Acts 4:32), but unhallowed, impure, see on Mark 7:2; Mark 7:5; Acts 10:14; Acts 10:28. God made all things for their own uses.

Save that (εμη). The exception lies not in the nature of the food (δι’ εαυτου), but in the man’s view of it (to him, εκεινω, dative case).

Romans 14:15

Because of meat (διαβρωμα). “Because of food.”

In love (κατααγαπην). “According to love” as the regulating principle of life. See 1Co 8 where Paul pleads for love in place of knowledge on this point.

Destroy not (μηαπολλυε). Present active imperative of απολλυω, the very argument made in 1 Corinthians 8:10f.

With thy meat (τωβρωματσου). Instrumental case, “with thy food.” It is too great a price to pay for personal liberty as to food.

Romans 14:16

Your good (υμωντοαγαθον). “The good thing of you” = the liberty or Christian freedom which you claim.

Be evil spoken of (βλασφημεισθω). Present passive imperative of βλασφημεω for which see Matthew 9:3; Romans 3:8.

Romans 14:17

The kingdom of God (ηβασιλειατουθεου). Not the future kingdom of eschatology, but the present spiritual kingdom, the reign of God in the heart, of which Jesus spoke so often. See 1 Corinthians 4:21. Paul scores heavily here, for it is not found in externals like food and drink, but in spiritual qualities and graces.

Romans 14:18

Herein (εντουτω). “On the principle implied by these virtues” (Sanday and Headlam).

Approved of men (δοκιμοςτοιςανθρωποις). “Acceptable to men.” Stands the test for men. See 1 Corinthians 11:19; 2 Corinthians 10:18; 2 Timothy 2:15.

Romans 14:19

So then (αραουν). Two inferential particles, “accordingly therefore.”

Let us follow after (διωκωμεν). Present active subjunctive (volitive). “Let us pursue.” Some MSS. have present indicative, “we pursue.”

The things which make for peace (τατηςειρηνης). “The things of peace,” literally, genitive case. So “the things of edification for one another” (τατηςοικοδομηςτηςειςαλληλους).

Romans 14:20

Overthrow not (μηκαταλυε). “Destroy not,” “do not loosen down” (carrying on the metaphor in οικοδομη, building).

The work of God (τοεργοντουθεου). The brother for whom Christ died, verse 15. Perhaps with a side-glance at Esau and his mess of pottage.

But it is evil (αλλακακον). Paul changes from the plural κοινα to the singular κακον.

With offence (διαπροσκομματος). “With a stumbling-block” as in verse 13. This use of δια (accompaniment) is common. So then it is addressed to the “strong” brother not to cause a stumbling-block by the way he eats and exercises his freedom.

Romans 14:21

Not to eat (τομηφαγειν). “The not eating.” Articular infinitive (second aorist active of εσθιω) and subject of καλονεστιν (copula, understood).

Flesh (κρεας). Old word, in N.T. only here and 1 Corinthians 8:13.

To drink (πειν). Shortened form for πιειν (second aorist active infinitive of πινω).

Whereby (ενω). “On which thy brother stumbleth” (προσκοπτε).

Romans 14:22

Have thou to thyself before God (συ–κατασεαυτονεχεενωπιοντουθεου). Very emphatic position of συ at the beginning of the sentence, “Thou there.” The old MSS. put ην (relative “which”) after πιστιν and before εχεις. This principle applies to both the “strong” and the “weak.” He is within his rights to act “according to thyself,” but it must be “before God” and with due regard to the rights of the other brethren.

In that which he approveth (ενοδοκιμαζε). This beatitude cuts both ways. After testing and then approving (Romans 1:28; Romans 2:18) one takes his stand which very act may condemn himself by what he says or does. “It is a rare felicity to have a conscience untroubled by scruples” (Denney).

Romans 14:23

He that doubteth (οδιακρινομενος). Present middle participle of διακρινω, to judge between (δια), to hesitate. See James 1:6f. for this same picture of the double-minded man. Cf. Romans 4:20; Mark 11:23.

Is condemned (κατακεκριτα). Perfect passive indicative of κατακρινω (note κατα-), “stands condemned.”

If he eat (εανφαγη). Third class condition, εαν and second aorist active subjunctive. If in spite of his doubt, he eat.

Whatsoever is not of faith is sin (πανοουκεκπιστεωςαμαρτιαεστιν).

Faith (πιστις) here is subjective, one’s strong conviction in the light of his relation to Christ and his enlightened conscience. To go against this combination is sin beyond a doubt. Some MSS. (A L etc.) put the doxology here which most place in 16:25-27. But they all give chapters 15 and 16. Some have supposed that the Epistle originally ended here, but that is pure speculation. Some even suggest two editions of the Epistle. But chapter 15 goes right on with the topic discussed in chapter 14.