Bible Commentaries

Him that is weak (τον αστενουντα — ton asthenounta). See note on 1 Corinthians 8:7-12; 1 Corinthians 9:22; Romans 4:19.

Receive ye (προσλαμβανεστε — proslambanesthe). Present middle imperative (indirect), “take to yourselves.”

Yet not to doubtful disputations (μη εις διακρισεις διαλογισμων — mē eis diakriseis dialogismōn). “Not for decisions of opinions.” Note δια — dia (between, two or δυο — duo) in both words. Discriminations between doubts or hesitations. For διακρισις — diakrisis see note on 1 Corinthians 12:10; Hebrews 5:14 (only N.T. examples). For διαλογισμος — dialogismos see note on Luke 2:35; on Luke 24:38; and note on Philemon 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.

One man (ος μεν — hos men). “This one,” demonstrative pronoun ος — hos with μεν — men

Hath faith (πιστευει — pisteuei). Like εχει πιστιν — echei pistin (Acts 14:9).

But he that is weak (ο δε αστενων — ho de asthenōn). One would expect ος δε — hos de (but that one) in contrast with ος μεν — hos men ο — Ho is demonstrative with δε — de sometimes, but here is probably just the article with αστενων — asthenōn

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

Set at nought (εχουτενειτω — exoutheneitō). Present active imperative of εχουτενεω — exoutheneō to treat as nothing and so with contempt (Luke 23:11; 1 Thessalonians 5:20).

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

Received him (αυτον προσελαβετο — auton proselabeto). Aorist middle (indirect) of προσλαμβανω — proslambanō same verb used in Romans 14:1. God took both sides into his fellowship without requiring that they be vegetarians or meat-eaters.

Who art thou? (συ τις ει — su tis ei̇). Proleptic position of συ — su “thou who art thou?”

The servant of another (αλλοτριον οικετην — allotrion oiketēn). Not another (αλλον — allon) servant (household servant, οικετην — oiketēn), but “another‘s servant.” For the adjective αλλοτριος — allotrios see note on Luke 16:12 and note on 2 Corinthians 10:15.

Shall be made to stand (στατησεται — stathēsetai). Future passive of ιστημι — histēmi In spite of your sharp criticisms of one another.

Hath power (δυνατει — dunatei). Verb found only in Paul (2 Corinthians 9:8; 2 Corinthians 13:3; Romans 14:4), from verbal adjective δυνατος — dunatos f0).

One man (ος μεν — hos men), another (ος δε — hos de). Regular idiom of contrasted demonstratives (this one, that one).

One day above another (ημεραν παρ ημεραν — hēmeran par' hēmeran). “Day beyond day.” For this use of παρα — para (beside) in comparison see note on Romans 1:25 and note on Luke 13:2.

Be fully assured (πληροπορειστω — plērophoreisthō). Present passive imperative of πληροπορεω — plērophoreō late compound verb for which see note on Luke 1:1 and note on Romans 4:21.

In his own mind (εν τωι ιδιωι νοι — en tōi idiōi noi). Intelligent and honest decision according to the light possessed by each.

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

Unto the Lord (κυριωι — kuriōi). Dative case. So as to τωι τεωι — tōi theōi (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.

To himself (εαυτωι — heautōi). Dative of advantage again. But to the Lord as he shows in Romans 14:8. Life and death focus in the Lord.

Whether - or (εαν τεεαν τε — ean tė̇ean te). “Both if - and if” (condition of third class with present subjunctive (ζωμεναποτνησκωμεν — zōmeṅ̇apothnēskōmen). Both living and dying are “to the Lord.” Paul repeats the idiom (εαν τεεαν τε — ean tė̇ean te) with the conclusion “we are the Lord‘s (του κυριου εσμεν — tou kuriou esmen). Predicate genitive, “we belong to the Lord.”

And lived again (και εζησεν — kai ezēsen). First ingressive aorist active indicative of ζαω — zaō “he came to life.”

Might be lord of (κυριευσει — kurieusei). Ingressive aorist active subjunctive of κυριευω — kurieuō “become Lord of.” Purpose clause with ινα — hina (that). Old verb from κυριος — kurios lord. See note on Luke 22:25 and Romans 6:9.

But thou, why dost thou judge? (συ δε τι συ κρινεισ — su de ti su krineiṡ). Referring to the conduct of the “weak” brother in Romans 14:3.

Or thou again (η και συ — ē kai su). Referring to the “strong” brother.

Shall stand before (παραστησομετα — parastēsometha). Future middle of παριστημι — paristēmi and intransitive, to stand beside (παρα — para) with the locative case (τωι βεματι — tōi bemati the judgment seat) as in Acts 27:24. See the same figure of God in 2 Corinthians 5:10.

As I live (ζω εγω — zō egō). “I live.” The lxx here (Isa 45:23) has κατ εμαυτου ομννυω — kat' emautou omnnuō “I swear by myself.”

Shall confess to God (εχομολογησεται τωι τεωι — exomologēsetai tōi theōi). Future middle of εχομολογεω — exomologeō to confess openly (εχ — ex) 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).

Shall give account (λογον δωσει — logon dōsei). So Aleph A C rather than αποδωσει — apodōsei of Textus Receptus. Common use of λογος — logos for account (bookkeeping, ledger) as in Luke 16:2.

Let us not therefore judge one another any more (μηκετι ουν αλληλους κρινωμεν — mēketi oun allēlous krinōmen). 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 (το μη τιτεναι προσκομμα τωι αδελπωι η σκανδαλον — to mē tithenai proskomma tōi adelphōi ē skandalon). Articular present active infinitive of τιτημι — tithēmi in apposition with τουτο — touto accusative case after κρινατε — krinate “Judge this rather, the not putting a stumbling block (see note on Romans 9:32 for προσκομμα — proskomma) or a trap (σκανδαλον — skandalon Romans 9:33) for his brother” (αδελπωι — adelphōi dative of disadvantage).

I know and am persuaded in the Lord Jesus (οιδα και πεπεισμαι εν κυριωι Ιησου — oida kai pepeismai en kuriōi Iēsou). He knows it and stands persuaded (perfect passive indicative of πειτω — peithō to persuade), but in the sphere of the Lord Jesus (cf. Romans 9:1), not by mere rational processes.

Unclean of itself (καινον δι εαυτου — kainon di' heautou). So Paul takes his stand with the “strong” as in 1 Corinthians 8:4., 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 — Koinéos not as common to all (Acts 2:44; Acts 4:32), but unhallowed, impure, see note on Mark 7:2, note on Acts 10:14, and note on Acts 10:28. God made all things for their own uses.

Save that (ει μη — ei mē). The exception lies not in the nature of the food (δι εαυτου — di' heautou), but in the man‘s view of it (to him, εκεινωι — ekeinōi dative case).

Because of meat (δια βρωμα — dia brōma). “Because of food.”

In love (κατα αγαπην — kata agapēn). “According to love” as the regulating principle of life. See note on 1 Corinthians 8:1-13 where Paul pleads for love in place of knowledge on this point.

Destroy not (μη απολλυε — mē apollue). Present active imperative of απολλυω — apolluō the very argument made in 1 Corinthians 8:10.

With thy meat (τωι βρωματι σου — tōi brōmati sou). Instrumental case, “with thy food.” It is too great a price to pay for personal liberty as to food.

Your good (υμων το αγατον — humōn to agathon). “The good thing of you” = the liberty or Christian freedom which you claim.

Be evil spoken of (βλασπημειστω — blasphēmeisthō). Present passive imperative of βλασπημεω — blasphēmeō for which see note on Matthew 9:3 and Romans 3:8.

The kingdom of God (η βασιλεια του τεου — hē basileia tou theou). 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.

Herein (εν τουτωι — en toutōi). “On the principle implied by these virtues” (Sanday and Headlam).

Approved of men (δοκιμος τοις αντρωποις — dokimos tois anthrōpois). “Acceptable to men.” Stands the test for men. See note on 1 Corinthians 11:19; 2 Corinthians 10:18; 2 Timothy 2:15.

So then (αρα ουν — ara oun). Two inferential particles, “accordingly therefore.”

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

The things which make for peace (τα της ειρηνης — ta tēs eirēnēs). “The things of peace,” literally, genitive case. So “the things of edification for one another” (τα της οικοδομης της εις αλληλους — ta tēs oikodomēs tēs eis allēlous).

Overthrow not (μη καταλυε — mē katalue). “Destroy not,” “do not loosen down” (carrying on the metaphor in οικοδομη — oikodomē building).

The work of God (το εργον του τεου — to ergon tou theou). The brother for whom Christ died, Romans 14:15. Perhaps with a side-glance at Esau and his mess of pottage.

But it is evil (αλλα κακον — alla kakon). Paul changes from the plural κοινα — Koinéa to the singular κακον — kakon

With offence (δια προσκομματος — dia proskommatos). “With a stumbling-block” as in Romans 14:13. This use of δια — dia (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.

Not to eat (το μη παγειν — to mē phagein). “The not eating.” Articular infinitive (second aorist active of εστιω — esthiō) and subject of καλον εστιν — kalon estin (copula, understood).

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

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

Whereby (εν ωι — en hōi). “On which thy brother stumbleth” (προσκοπτει — proskoptei).

Have thou to thyself before God (συκατα σεαυτον εχε ενωπιον του τεου — su̇̇kata seauton eche enōpion tou theou). Very emphatic position of συ — su at the beginning of the sentence, “Thou there.” The old MSS. put ην — hēn (relative “which”) after πιστιν — pistin and before εχεις — echeis 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 (εν οι δοκιμαζει — en hoi dokimazei). 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).

He that doubteth (ο διακρινομενος — ho diakrinomenos). Present middle participle of διακρινω — diakrinō to judge between (δια — dia), to hesitate. See notes on James 1:6. for this same picture of the double-minded man. Cf. Romans 4:20; Mark 11:23.

Is condemned (κατακεκριται — katakekritai). Perfect passive indicative of κατακρινω — katakrinō (note κατα — katȧ), “stands condemned.”

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

Whatsoever is not of faith is sin (παν ο ουκ εκ πιστεως αμαρτια εστιν — pan ho ouk ek pisteōs hamartia estin).

Faith (πιστις — pistis) 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 Romans 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.