King James Version
Romans 14
23 verses with commentary
Do Not Pass Judgment
Him that is weak in the faith receive ye, but not to doubtful disputations. not: or, not to judge his doubtful thoughts
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Him that is weak in the faith receive ye—Ton de asthenounta tē pistei proslambanesthe (τὸν δὲ ἀσθενοῦντα τῇ πίστει προσλαμβάνεσθε). Asthenounta (ἀσθενέω, being weak) is present participle—ongoing condition, not momentary lapse. The 'weak' are those with scrupulous consciences about disputable matters (food, holy days). Proslambanō (προσλαμβάνω, receive/welcome) means accept into fellowship, not merely tolerate. The imperative commands active hospitality despite differences on non-essential matters.
But not to doubtful disputations—Mē eis diakriseis dialogismōn (μὴ εἰς διακρίσεις διαλογισμῶν, 'not for judgments of opinions'). Diakriseis (judgments/disputes) suggests critical evaluation. Dialogismōn (opinions/thoughts) refers to debatable matters, not core doctrines. Paul prohibits receiving the weak in order to argue them into the 'strong' position. Welcome them without requiring conformity on disputable matters. Unity doesn't demand uniformity on non-essentials—in essentials unity, in non-essentials liberty, in all things charity.
But not to doubtful disputations—Mē eis diakriseis dialogismōn (μὴ εἰς διακρίσεις διαλογισμῶν, 'not for judgments of opinions'). Diakriseis (judgments/disputes) suggests critical evaluation. Dialogismōn (opinions/thoughts) refers to debatable matters, not core doctrines. Paul prohibits receiving the weak in order to argue them into the 'strong' position. Welcome them without requiring conformity on disputable matters. Unity doesn't demand uniformity on non-essentials—in essentials unity, in non-essentials liberty, in all things charity.
For one believeth that he may eat all things: another, who is weak, eateth herbs.
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For one believeth that he may eat all things: another, who is weak, eateth herbs—Hos men pisteuei phagein panta, ho de asthenōn lachana esthiei (ὃς μὲν πιστεύει φαγεῖν πάντα, ὁ δὲ ἀσθενῶν λάχανα ἐσθίει). Pisteuei (believes/is persuaded) indicates conscience conviction, not mere opinion. The 'strong' believer is persuaded (pisteuei phagein panta, believes to eat all things)—convinced that foods don't defile (Mark 7:18-19). The 'weak' (asthenōn) eats only lachana (vegetables/herbs), avoiding meat possibly offered to idols or not kosher.
Paul doesn't adjudicate who's correct (though 14:14, 20 reveal his position). The issue isn't truth but how to handle conscience differences in the body. Both eat 'unto the Lord' (v. 6) from sincere conviction. The problem arises when strong despise weak as legalistic, or weak judge strong as licentious. Paul protects both conscience and unity—don't violate your conscience, don't force others to violate theirs, don't fracture fellowship over disputable matters.
Paul doesn't adjudicate who's correct (though 14:14, 20 reveal his position). The issue isn't truth but how to handle conscience differences in the body. Both eat 'unto the Lord' (v. 6) from sincere conviction. The problem arises when strong despise weak as legalistic, or weak judge strong as licentious. Paul protects both conscience and unity—don't violate your conscience, don't force others to violate theirs, don't fracture fellowship over disputable matters.
Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him.
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Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth—Ho esthiōn ton mē esthionta mē exoutheneō, ho de mē esthiōn ton esthionta mē krinetō (ὁ ἐσθίων τὸν μὴ ἐσθίοντα μὴ ἐξουθενετω, ὁ δὲ μὴ ἐσθίων τὸν ἐσθίοντα μὴ κρινέτω). Two equal and opposite errors: exoutheneō (ἐξουθενέω, despise/look down on) and krinō (κρίνω, judge/condemn). The strong despise the weak as immature, bound, legalistic. The weak judge the strong as worldly, carnal, compromised.
For God hath received him—Ho theos gar auton proselabeto (ὁ θεὸς γὰρ αὐτὸν προσελάβετο). The aorist proselabeto (received) points to God's definitive acceptance at conversion. If God has welcomed both into His family, who are you to reject your brother over dietary choices? This appeals to divine acceptance as the ground of mutual acceptance. God's welcome transcends our preferences—those God receives, we must receive (15:7). Unity is grounded in common salvation, not uniformity in disputable matters.
For God hath received him—Ho theos gar auton proselabeto (ὁ θεὸς γὰρ αὐτὸν προσελάβετο). The aorist proselabeto (received) points to God's definitive acceptance at conversion. If God has welcomed both into His family, who are you to reject your brother over dietary choices? This appeals to divine acceptance as the ground of mutual acceptance. God's welcome transcends our preferences—those God receives, we must receive (15:7). Unity is grounded in common salvation, not uniformity in disputable matters.
Who art thou that judgest another man's servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.
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Who art thou that judgest another man's servant?—Sy tis ei ho krinōn allotrion oiketēn? (σὺ τίς εἶ ὁ κρίνων ἀλλότριον οἰκέτην;). The rhetorical question rebukes presumption. Allotrion oiketēn (another's household servant) emphasizes you're judging someone else's employee, not your own. Oiketēs (οἰκέτης, household servant) belonged to the master, answerable only to him. Believers are God's oiketai (servants), accountable to Him alone on disputable matters. You have no jurisdiction over another's servant—only their Master does.
To his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand—Tō idiō kyriō stēkei ē piptei. stathēsetai de, dynatei gar ho kyrios stēsai auton (τῷ ἰδίῳ κυρίῳ στήκει ἢ πίπτει. σταθήσεται δὲ, δυνατεῖ γὰρ ὁ κύριος στῆσαι αὐτόν). The servant's standing (stēkei) or falling (piptei) concerns the idios kyrios (his own master), not fellow servants. The future stathēsetai (he will stand) expresses confidence—God will uphold His servant. Dynatei ho kyrios (the Lord is able) grounds assurance in divine power, not human performance.
To his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand—Tō idiō kyriō stēkei ē piptei. stathēsetai de, dynatei gar ho kyrios stēsai auton (τῷ ἰδίῳ κυρίῳ στήκει ἢ πίπτει. σταθήσεται δὲ, δυνατεῖ γὰρ ὁ κύριος στῆσαι αὐτόν). The servant's standing (stēkei) or falling (piptei) concerns the idios kyrios (his own master), not fellow servants. The future stathēsetai (he will stand) expresses confidence—God will uphold His servant. Dynatei ho kyrios (the Lord is able) grounds assurance in divine power, not human performance.
One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. fully persuaded: or, fully assured
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One man esteemeth one day above another: another esteemeth every day alike—Hos men gar krinei hēmeran par' hēmeran, hos de krinei pasan hēmeran (ὃς μὲν γὰρ κρίνει ἡμέραν παρ' ἡμέραν, ὃς δὲ κρίνει πᾶσαν ἡμέραν). Krinei (regards/considers) here means personal judgment, not condemnation. Hēmeran par' hēmeran (one day above another) refers to Sabbath observance, Jewish feast days, or fasting days. Some believers maintained OT calendar; others considered pasan hēmeran (every day alike)—no sacred calendar under the New Covenant (Colossians 2:16-17).
Let every man be fully persuaded in his own mind—Hekastos en tō idiō noi plērophoristhō (ἕκαστος ἐν τῷ ἰδίῳ νοῒ πληροφορείσθω). Plērophoreō (πληροφορέω, be fully convinced/assured) uses passive imperative—let each be fully convinced. En tō idiō noi (in his own mind) emphasizes personal conscience before God. This isn't relativism ('believe whatever you want') but liberty on non-essentials. Core doctrines demand consensus (1 Corinthians 15:1-8); disputable matters allow diversity. Conscience must be informed by Scripture, yet Scripture allows freedom where it doesn't mandate.
Let every man be fully persuaded in his own mind—Hekastos en tō idiō noi plērophoristhō (ἕκαστος ἐν τῷ ἰδίῳ νοῒ πληροφορείσθω). Plērophoreō (πληροφορέω, be fully convinced/assured) uses passive imperative—let each be fully convinced. En tō idiō noi (in his own mind) emphasizes personal conscience before God. This isn't relativism ('believe whatever you want') but liberty on non-essentials. Core doctrines demand consensus (1 Corinthians 15:1-8); disputable matters allow diversity. Conscience must be informed by Scripture, yet Scripture allows freedom where it doesn't mandate.
He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks. regardeth: or, observeth
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He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it—Ho phronōn tēn hēmeran kyriō phronei, kai ho esthiōn kyriō esthiei, eucharistei gar tō theō (ὁ φρονῶν τὴν ἡμέραν κυρίῳ φρονεῖ, καὶ ὁ ἐσθίων κυρίῳ ἐσθίει, εὐχαριστεῖ γὰρ τῷ θεῷ). Phronei kyriō (regards unto the Lord) indicates God-directed motive. Whether observing a day or not, eating or abstaining, the action is unto the Lord—offered to God as worship. Eucharistei (εὐχαριστέω, gives thanks) reveals the heart attitude: gratitude to God.
And he that eateth not, to the Lord he eateth not, and giveth God thanks—Kai ho mē esthiōn kyriō ouk esthiei, kai eucharistei tō theō (καὶ ὁ μὴ ἐσθίων κυρίῳ οὐκ ἐσθίει, καὶ εὐχαριστεῖ τῷ θεῷ). The abstainer also acts unto the Lord, giving thanks. Both parties are sincere worshipers—their dietary choices express devotion, not rebellion. Paul validates both: if done for God's glory from informed conscience, it's acceptable. The issue isn't what you eat/observe but why—does it honor God? This transforms disputable matters from battlegrounds into worship opportunities.
And he that eateth not, to the Lord he eateth not, and giveth God thanks—Kai ho mē esthiōn kyriō ouk esthiei, kai eucharistei tō theō (καὶ ὁ μὴ ἐσθίων κυρίῳ οὐκ ἐσθίει, καὶ εὐχαριστεῖ τῷ θεῷ). The abstainer also acts unto the Lord, giving thanks. Both parties are sincere worshipers—their dietary choices express devotion, not rebellion. Paul validates both: if done for God's glory from informed conscience, it's acceptable. The issue isn't what you eat/observe but why—does it honor God? This transforms disputable matters from battlegrounds into worship opportunities.
For none of us liveth to himself, and no man dieth to himself.
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For none of us liveth to himself, and no man dieth to himself—The Greek οὐδεὶς γὰρ ἡμῶν ἑαυτῷ ζῇ (oudeis gar hēmōn heautō zē) emphasizes complete corporate solidarity in Christ. Paul uses the strong double negative to obliterate radical individualism: believers exist in mutual interdependence. The parallel construction (living/dying) spans all of existence—every moment belongs to the community, not autonomous self.
This verse demolishes the false dichotomy between 'personal faith' and 'corporate Christianity.' The dative ἑαυτῷ (heautō, 'to himself') shows that self-referential existence is impossible for those in Christ's body. Even death—the most solitary human experience—is a corporate event affecting the whole church. Paul grounds his argument about disputable matters (ch. 14) in this ontological reality: your dietary choices, Sabbath observance, and conscience decisions impact the entire body because you don't exist as an isolated unit.
This verse demolishes the false dichotomy between 'personal faith' and 'corporate Christianity.' The dative ἑαυτῷ (heautō, 'to himself') shows that self-referential existence is impossible for those in Christ's body. Even death—the most solitary human experience—is a corporate event affecting the whole church. Paul grounds his argument about disputable matters (ch. 14) in this ontological reality: your dietary choices, Sabbath observance, and conscience decisions impact the entire body because you don't exist as an isolated unit.
For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's.
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For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's—Ean te gar zōmen, tō kyriō zōmen, ean te apothnēskōmen, tō kyriō apothnēskōmen. ean te oun zōmen ean te apothnēskōmen, tou kyriou esmen (ἐάν τε γὰρ ζῶμεν, τῷ κυρίῳ ζῶμεν, ἐάν τε ἀποθνῄσκωμεν, τῷ κυρίῳ ἀποθνῄσκομεν. ἐάν τε οὖν ζῶμεν ἐάν τε ἀποθνῄσκομεν, τοῦ κυρίου ἐσμέν). The fourfold repetition tō kyriō (to the Lord) emphasizes total consecration. Living and dying both belong to Christ—no moment is ours, all is His.
Tou kyriou esmen (τοῦ κυρίου ἐσμέν, 'we are the Lord's') is the foundation: believers are Christ's possession (1 Corinthians 6:19-20, 'ye are not your own'). This undergirds vv. 1-7: if we belong to the Lord, we have no right to judge His other servants. Whether they eat meat, observe days, abstain—they're doing it 'unto the Lord' as His property. This also grounds Christian confidence in death: even dying is 'unto the Lord,' not tragic loss but consecrated offering.
Tou kyriou esmen (τοῦ κυρίου ἐσμέν, 'we are the Lord's') is the foundation: believers are Christ's possession (1 Corinthians 6:19-20, 'ye are not your own'). This undergirds vv. 1-7: if we belong to the Lord, we have no right to judge His other servants. Whether they eat meat, observe days, abstain—they're doing it 'unto the Lord' as His property. This also grounds Christian confidence in death: even dying is 'unto the Lord,' not tragic loss but consecrated offering.
For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.
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For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living—Eis touto gar Christos apethanen kai ezēsen, hina kai nekrōn kai zōntōn kyrieuē (εἰς τοῦτο γὰρ Χριστὸς ἀπέθανεν καὶ ἔζησεν, ἵνα καὶ νεκρῶν καὶ ζώντων κυριεύσῃ). Eis touto (for this purpose) states Christ's redemptive goal: establishing universal Lordship. Apethanen kai ezēsen (died and lived) summarizes the gospel—death and resurrection. Some manuscripts add anestē (rose again), making the triad explicit: death, resurrection, life.
Hina kyrieuē (ἵνα κυριεύσῃ, that He might be Lord) expresses purpose—Christ's death-resurrection secured His rule over nekrōn kai zōntōn (dead and living). This is cosmic Lordship: Christ rules the living now, and He rules the dead (those who've died and await resurrection). Philippians 2:9-11 expands this: 'every knee shall bow...every tongue confess Jesus Christ is Lord.' His Lordship, purchased by blood, is the ground of mutual submission in Romans 14—we're all under one Lord, accountable to Him alone.
Hina kyrieuē (ἵνα κυριεύσῃ, that He might be Lord) expresses purpose—Christ's death-resurrection secured His rule over nekrōn kai zōntōn (dead and living). This is cosmic Lordship: Christ rules the living now, and He rules the dead (those who've died and await resurrection). Philippians 2:9-11 expands this: 'every knee shall bow...every tongue confess Jesus Christ is Lord.' His Lordship, purchased by blood, is the ground of mutual submission in Romans 14—we're all under one Lord, accountable to Him alone.
But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.
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But why dost thou judge thy brother? or why dost thou set at nought thy brother?—Sy de ti krineis ton adelphon sou? ē kai sy ti exoutheneis ton adelphon sou? (σὺ δὲ τί κρίνεις τὸν ἀδελφόν σου; ἢ καὶ σὺ τί ἐξουθενεῖς τὸν ἀδελφόν σου;). The emphatic sy (you) confronts both groups: 'weak' judge (krineis) the strong as licentious; 'strong' despise (exoutheneis, set at nothing) the weak as legalistic. Both sins violate ton adelphon sou (your brother)—familial language. You're judging/despising family, not strangers.
For we shall all stand before the judgment seat of Christ—Pantes gar parastēsometha tō bēmati tou Christou (πάντες γὰρ παραστησόμεθα τῷ βήματι τοῦ Χριστοῦ). The future parastēsometha (we shall stand) is certain. Tō bēmati (the judgment seat) was the elevated platform where Roman magistrates pronounced judgment. Christou (of Christ) identifies the Judge—not Caesar, not fellow believers, but Christ Himself (2 Corinthians 5:10). If all appear before Christ's bēma, usurping His role by judging brothers is presumptuous. Leave judgment to the Judge.
For we shall all stand before the judgment seat of Christ—Pantes gar parastēsometha tō bēmati tou Christou (πάντες γὰρ παραστησόμεθα τῷ βήματι τοῦ Χριστοῦ). The future parastēsometha (we shall stand) is certain. Tō bēmati (the judgment seat) was the elevated platform where Roman magistrates pronounced judgment. Christou (of Christ) identifies the Judge—not Caesar, not fellow believers, but Christ Himself (2 Corinthians 5:10). If all appear before Christ's bēma, usurping His role by judging brothers is presumptuous. Leave judgment to the Judge.
For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.
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For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God—Gegraptai gar, Zō egō, legei kyrios, hoti emoi kampsei pan gony, kai pasa glōssa exomologēsetai tō theō (γέγραπται γάρ, Ζῶ ἐγώ, λέγει κύριος, ὅτι ἐμοὶ κάμψει πᾶν γόνυ, καὶ πᾶσα γλῶσσα ἐξομολογήσεται τῷ θεῷ). Paul quotes Isaiah 45:23, where Yahweh swears by Himself (Zō egō, 'as I live')—the strongest possible oath. Pan gony kampsei (every knee will bow) signals universal submission. Pasa glōssa exomologēsetai (every tongue will confess) means public acknowledgment, not mere intellectual assent.
Paul applies this to Christ (Philippians 2:10-11 makes it explicit: 'every knee bow...confess Jesus Christ is Lord'), demonstrating Christ's deity. If every knee will bow to Christ, judging His servants now is absurd—you'll bow before Him soon enough. Exomologeō (ἐξομολογέω, confess) has two senses: confess sins (acknowledge guilt) or confess praise (acknowledge sovereignty). The context favors praise—all will acknowledge Christ's rightful rule, whether willingly (believers) or unwillingly (rebels).
Paul applies this to Christ (Philippians 2:10-11 makes it explicit: 'every knee bow...confess Jesus Christ is Lord'), demonstrating Christ's deity. If every knee will bow to Christ, judging His servants now is absurd—you'll bow before Him soon enough. Exomologeō (ἐξομολογέω, confess) has two senses: confess sins (acknowledge guilt) or confess praise (acknowledge sovereignty). The context favors praise—all will acknowledge Christ's rightful rule, whether willingly (believers) or unwillingly (rebels).
So then every one of us shall give account of himself to God.
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So then every one of us shall give account of himself to God—The emphatic ἕκαστος ἡμῶν (hekastos hēmōn, 'each one of us') shifts from corporate solidarity (v. 7-8) to individual responsibility. The future verb ἀποδώσει (apodōsei, 'shall give') indicates eschatological certainty—this is not hypothetical but guaranteed. The phrase περὶ ἑαυτοῦ λόγον (peri heautou logon, 'account concerning himself') uses accounting language: each believer will render a detailed report of their stewardship.
This verse balances v. 7's corporate emphasis with individual accountability—both truths exist in tension. The account is given to God (τῷ θεῷ), not to other believers, which undercuts judgmental attitudes in disputable matters. If you'll answer to God for your own conscience decisions, you have no right to judge your brother's (v. 10). The 'account' (λόγος) implies intelligibility—believers will be able to articulate why they made their choices, demonstrating that Christian freedom requires thoughtful stewardship, not thoughtless license.
This verse balances v. 7's corporate emphasis with individual accountability—both truths exist in tension. The account is given to God (τῷ θεῷ), not to other believers, which undercuts judgmental attitudes in disputable matters. If you'll answer to God for your own conscience decisions, you have no right to judge your brother's (v. 10). The 'account' (λόγος) implies intelligibility—believers will be able to articulate why they made their choices, demonstrating that Christian freedom requires thoughtful stewardship, not thoughtless license.
Do Not Cause Another to Stumble
Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother's way.
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Let us not therefore judge one another any more—Mēketi oun allēlous krinōmen (μηκέτι οὖν ἀλλήλους κρίνωμεν). Mēketi (no longer) signals decisive break. Allēlous (one another) emphasizes mutuality—both 'strong' and 'weak' must cease judgment. The hortatory subjunctive krinōmen (let us judge) includes Paul—this isn't condescending lecture but pastoral exhortation: 'we all must stop judging.' Judgment on disputable matters fractures the body; Christ alone is Judge (v. 10).
But judge this rather, that no man put a stumblingblock or an occasion to fall in his brother's way—Alla touto krinate mallon, to mē tithenai proskomma tō adelphō ē skandalon (ἀλλὰ τοῦτο κρίνατε μᾶλλον, τὸ μὴ τιθέναι πρόσκομμα τῷ ἀδελφῷ ἢ σκάνδαλον). Paul redirects 'judging' from critiquing others to self-examination. Proskomma (πρόσκομμα, stumbling block) is obstacle causing someone to trip. Skandalon (σκάνδαλον, snare/trap) is more severe—something causing spiritual ruin. Both refer to actions (even permissible ones) that cause weaker believers to stumble into sin or abandon faith.
But judge this rather, that no man put a stumblingblock or an occasion to fall in his brother's way—Alla touto krinate mallon, to mē tithenai proskomma tō adelphō ē skandalon (ἀλλὰ τοῦτο κρίνατε μᾶλλον, τὸ μὴ τιθέναι πρόσκομμα τῷ ἀδελφῷ ἢ σκάνδαλον). Paul redirects 'judging' from critiquing others to self-examination. Proskomma (πρόσκομμα, stumbling block) is obstacle causing someone to trip. Skandalon (σκάνδαλον, snare/trap) is more severe—something causing spiritual ruin. Both refer to actions (even permissible ones) that cause weaker believers to stumble into sin or abandon faith.
I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean. unclean: Gr. common
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I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself—Oida kai pepeismai en kyriō Iēsou hoti ouden koinon di' heautou (οἶδα καὶ πέπεισμαι ἐν κυρίῳ Ἰησοῦ ὅτι οὐδὲν κοινὸν δι' ἑαυτοῦ). Oida kai pepeismai (I know and am persuaded) is emphatic—Paul's conviction is certain. En kyriō Iēsou (in the Lord Jesus) grounds this in Christ's authority, likely referencing Mark 7:18-19 ('nothing entering a man defiles him') where Jesus declared all foods clean. Koinon (κοινός, common/unclean) was Jewish terminology for ritually defiling food. Di' heautou (in itself) means intrinsically—no food is unclean by nature.
But to him that esteemeth any thing to be unclean, to him it is unclean—Ei mē tō logizomenō ti koinon einai, ekeinō koinon (εἰ μὴ τῷ λογιζομένῳ τι κοινὸν εἶναι, ἐκείνῳ κοινόν). Logizomenō (λογίζομαι, reckons/considers) indicates subjective judgment. If someone's conscience considers it unclean, ekeinō koinon (to him it is unclean)—not objectively, but functionally. Violating conscience, even in objectively permissible action, is sin (v. 23). Paul holds truth (nothing unclean) and pastoral wisdom (don't force weak to violate conscience) in tension.
But to him that esteemeth any thing to be unclean, to him it is unclean—Ei mē tō logizomenō ti koinon einai, ekeinō koinon (εἰ μὴ τῷ λογιζομένῳ τι κοινὸν εἶναι, ἐκείνῳ κοινόν). Logizomenō (λογίζομαι, reckons/considers) indicates subjective judgment. If someone's conscience considers it unclean, ekeinō koinon (to him it is unclean)—not objectively, but functionally. Violating conscience, even in objectively permissible action, is sin (v. 23). Paul holds truth (nothing unclean) and pastoral wisdom (don't force weak to violate conscience) in tension.
But if thy brother be grieved with thy meat, now walkest thou not charitably . Destroy not him with thy meat, for whom Christ died. charitably: Gr. according to charity
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But if thy brother be grieved with thy meat, now walkest thou not charitably—Ei gar dia brōma ho adelphos sou lypeītai, ouketi kata agapēn peripateis (εἰ γὰρ διὰ βρῶμα ὁ ἀδελφός σου λυπεῖται, οὐκέτι κατὰ ἀγάπην περιπατεῖς). Lypeītai (λυπέω, is grieved/wounded) is stronger than annoyance—spiritual harm, conscience violation. Kata agapēn peripateis (κατὰ ἀγάπην περιπατέω, walk according to love) summarizes Christian ethics: love is the guiding principle. If your eating wounds a brother, you've abandoned love's way, even though your action is objectively permissible.
Destroy not him with thy meat, for whom Christ died—Mē tō brōmati sou ekeinon apollye hyper hou Christos apethanen (μὴ τῷ βρώματί σου ἐκεῖνον ἀπόλλυε ὑπὲρ οὗ Χριστὸς ἀπέθανεν). Apollymi (ἀπόλλυμι, destroy/ruin) is severe—not temporary distress but spiritual destruction, potentially apostasy (1 Corinthians 8:11, 'the weak brother perishes, for whom Christ died'). The clause hyper hou Christos apethanen (for whom Christ died) is devastating: Christ's death purchased this weak brother—will you destroy what Christ died to save over food? If Christ valued him enough to die, surely you can limit your diet.
Destroy not him with thy meat, for whom Christ died—Mē tō brōmati sou ekeinon apollye hyper hou Christos apethanen (μὴ τῷ βρώματί σου ἐκεῖνον ἀπόλλυε ὑπὲρ οὗ Χριστὸς ἀπέθανεν). Apollymi (ἀπόλλυμι, destroy/ruin) is severe—not temporary distress but spiritual destruction, potentially apostasy (1 Corinthians 8:11, 'the weak brother perishes, for whom Christ died'). The clause hyper hou Christos apethanen (for whom Christ died) is devastating: Christ's death purchased this weak brother—will you destroy what Christ died to save over food? If Christ valued him enough to die, surely you can limit your diet.
Let not then your good be evil spoken of:
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Let not then your good be evil spoken of—The imperative μὴ βλασφημείσθω (mē blasphēmeisthō, 'let not be blasphemed') is passive voice, indicating that the 'strong' believers' exercise of freedom (τὸ ἀγαθὸν ὑμῶν, 'your good thing') can become an occasion for slander by others. The term βλασφημέω (blasphēmeō) is strong—used elsewhere for blaspheming God (Romans 2:24)—suggesting that causing a brother to stumble brings God's name into disrepute.
Paul's logic: what is objectively good (Christian freedom, right doctrine) can functionally become evil if it destroys weaker believers (v. 15). The 'good' refers to the strong believers' correct understanding that all foods are clean (v. 14, 20) and that Christ has freed them from dietary law. But truth wielded without love becomes a weapon. The passive voice implies that others will do the blaspheming—either weak believers scandalized by the strong's liberty, or outsiders who see Christian freedom as license and hypocrisy.
Paul's logic: what is objectively good (Christian freedom, right doctrine) can functionally become evil if it destroys weaker believers (v. 15). The 'good' refers to the strong believers' correct understanding that all foods are clean (v. 14, 20) and that Christ has freed them from dietary law. But truth wielded without love becomes a weapon. The passive voice implies that others will do the blaspheming—either weak believers scandalized by the strong's liberty, or outsiders who see Christian freedom as license and hypocrisy.
For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.
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For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost—Ou gar estin hē basileia tou theou brōsis kai posis, alla dikaiosynē kai eirēnē kai chara en pneumati hagiō (οὐ γὰρ ἐστιν ἡ βασιλεία τοῦ θεοῦ βρῶσις καὶ πόσις, ἀλλὰ δικαιοσύνη καὶ εἰρήνη καὶ χαρὰ ἐν πνεύματι ἁγίῳ). Hē basileia tou theou (the kingdom of God) is God's saving reign breaking into the present through Christ. It's not brōsis kai posis (eating and drinking)—external rituals or dietary codes don't define kingdom citizenship.
It is dikaiosynē (righteousness—right standing with God, Romans 1:17), eirēnē (peace—reconciliation with God and others, 5:1), and chara (joy—Spirit-produced delight, Galatians 5:22). All three are en pneumati hagiō (in the Holy Spirit)—Spirit-generated, not self-produced. Paul relativizes disputable matters: don't major on minors (diet) while neglecting majors (righteousness, peace, joy). Kingdom priorities demand perspective—what matters eternally versus temporally?
It is dikaiosynē (righteousness—right standing with God, Romans 1:17), eirēnē (peace—reconciliation with God and others, 5:1), and chara (joy—Spirit-produced delight, Galatians 5:22). All three are en pneumati hagiō (in the Holy Spirit)—Spirit-generated, not self-produced. Paul relativizes disputable matters: don't major on minors (diet) while neglecting majors (righteousness, peace, joy). Kingdom priorities demand perspective—what matters eternally versus temporally?
For he that in these things serveth Christ is acceptable to God, and approved of men.
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For he that in these things serveth Christ is acceptable to God, and approved of men—Ho gar en toutō douleuōn tō Christō euarestos tō theō kai dokimos tois anthrōpois (ὁ γὰρ ἐν τούτῳ δουλεύων τῷ Χριστῷ εὐάρεστος τῷ θεῷ καὶ δόκιμος τοῖς ἀνθρώποις). En toutō (in these things) refers back to righteousness, peace, joy (v. 17)—kingdom realities. Douleuōn tō Christō (δουλεύω τῷ Χριστῷ, serving Christ) uses slave language—total devotion. Pursuing kingdom priorities (not food debates) renders one euarestos tō theō (well-pleasing to God).
Dokimos tois anthrōpois (δόκιμος τοῖς ἀνθρώποις, approved by men) doesn't mean people-pleasing but earning respect through Christlike character. Dokimos means tested, approved—like refined metal passing assay. Christians focused on kingdom essentials (righteousness, peace, joy) win both God's approval and human respect. Conversely, those obsessed with dietary disputes or externals earn neither—God sees misplaced priorities, humans see hypocrisy or irrelevance. Paul calls believers to what matters eternally and witnesses effectively.
Dokimos tois anthrōpois (δόκιμος τοῖς ἀνθρώποις, approved by men) doesn't mean people-pleasing but earning respect through Christlike character. Dokimos means tested, approved—like refined metal passing assay. Christians focused on kingdom essentials (righteousness, peace, joy) win both God's approval and human respect. Conversely, those obsessed with dietary disputes or externals earn neither—God sees misplaced priorities, humans see hypocrisy or irrelevance. Paul calls believers to what matters eternally and witnesses effectively.
Let us therefore follow after the things which make for peace, and things wherewith one may edify another.
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Let us therefore follow after the things which make for peace, and things wherewith one may edify another—Ara oun ta tēs eirēnēs diōkōmen kai ta tēs oikodomēs tēs eis allēlous (ἄρα οὖν τὰ τῆς εἰρήνης διώκωμεν καὶ τὰ τῆς οἰκοδομῆς τῆς εἰς ἀλλήλους). Diōkōmen (διώκω, pursue/follow after) is vigorous—actively chase, not passively wait. Ta tēs eirēnēs (the things of peace) means actions promoting harmony, unity, reconciliation. Eirēnē (εἰρήνη, peace) is Hebrew shalom—wholeness, right relationships, communal flourishing.
Oikodomēs (οἰκοδομή, edification/building up) is architectural—constructing the church as spiritual edifice (1 Corinthians 3:9, 'ye are God's building'). Eis allēlous (toward one another) emphasizes mutuality—both strong and weak bear responsibility for building up. Pursuing peace and edification requires self-limitation: strong limit liberty, weak limit judgment, all prioritize unity over being 'right.' This isn't compromise on truth but wisdom in application—choose battles wisely, prioritize what builds up.
Oikodomēs (οἰκοδομή, edification/building up) is architectural—constructing the church as spiritual edifice (1 Corinthians 3:9, 'ye are God's building'). Eis allēlous (toward one another) emphasizes mutuality—both strong and weak bear responsibility for building up. Pursuing peace and edification requires self-limitation: strong limit liberty, weak limit judgment, all prioritize unity over being 'right.' This isn't compromise on truth but wisdom in application—choose battles wisely, prioritize what builds up.
For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence.
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For meat destroy not the work of God—Mē heneken brōmatos katalye to ergon tou theou (μὴ ἕνεκεν βρώματος κατάλυε τὸ ἔργον τοῦ θεοῦ). Katalyō (καταλύω, destroy/tear down) is violent—demolish, dismantle. To ergon tou theou (the work of God) is the believer God has regenerated, the church God is building. Paul's rhetorical question shocks: will you demolish what God is constructing over brōmatos (food)? The disproportion is staggering—food is temporal, God's work eternal. Heneken (for the sake of) reveals twisted priorities: sacrificing eternal treasure for temporal appetite.
All things indeed are pure; but it is evil for that man who eateth with offence—Panta men kathara, alla kakon tō anthrōpō tō dia proskommatos esthionti (πάντα μὲν καθαρά, ἀλλὰ κακὸν τῷ ἀνθρώπῳ τῷ διὰ προσκόμματος ἐσθίοντι). Panta kathara (all things clean) echoes v. 14—Paul affirms the strong's theology. Yet kakon (evil/wrong) for the person eating dia proskommatos (with stumbling block/offense)—either causing others to stumble or stumbling yourself by violating conscience. Objective purity doesn't equal subjective permission—context, conscience, and love govern application.
All things indeed are pure; but it is evil for that man who eateth with offence—Panta men kathara, alla kakon tō anthrōpō tō dia proskommatos esthionti (πάντα μὲν καθαρά, ἀλλὰ κακὸν τῷ ἀνθρώπῳ τῷ διὰ προσκόμματος ἐσθίοντι). Panta kathara (all things clean) echoes v. 14—Paul affirms the strong's theology. Yet kakon (evil/wrong) for the person eating dia proskommatos (with stumbling block/offense)—either causing others to stumble or stumbling yourself by violating conscience. Objective purity doesn't equal subjective permission—context, conscience, and love govern application.
It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.
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It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak—Kalon to mē phagein krea mēde piein oinon mēde en hō ho adelphos sou proskoptei (καλὸν τὸ μὴ φαγεῖν κρέα μηδὲ πιεῖν οἶνον μηδὲ ἐν ᾧ ὁ ἀδελφός σου προσκόπτει). Kalon (καλός, good/noble) elevates voluntary abstinence to virtue—not legalistic requirement but loving self-limitation. Krea (meat), oinon (wine), and en hō proskoptei (anything in which he stumbles) cover all disputable matters.
Proskoptō (προσκόπτω, stumble/take offense) indicates causing spiritual harm. Paul's principle: if your freedom wounds a brother, abstain—even from objectively permissible things. This is radical: limit liberty not merely when sinful but when potentially harmful to others. Love outweighs rights. This isn't capitulation to hypersensitivity but pastoral wisdom: where genuine conscience is at stake (not mere preference), strong believers bear responsibility to limit freedom for weak believers' spiritual welfare (15:1, 'we...strong ought to bear the infirmities of the weak').
Proskoptō (προσκόπτω, stumble/take offense) indicates causing spiritual harm. Paul's principle: if your freedom wounds a brother, abstain—even from objectively permissible things. This is radical: limit liberty not merely when sinful but when potentially harmful to others. Love outweighs rights. This isn't capitulation to hypersensitivity but pastoral wisdom: where genuine conscience is at stake (not mere preference), strong believers bear responsibility to limit freedom for weak believers' spiritual welfare (15:1, 'we...strong ought to bear the infirmities of the weak').
Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth.
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Hast thou faith? have it to thyself before God—Sy pistin ēn echeis kata seauton eche enōpion tou theou (σὺ πίστιν ἣν ἔχεις κατὰ σεαυτὸν ἔχε ἐνώπιον τοῦ θεοῦ). Pistin (πίστις, faith/conviction) here means personal persuasion about disputable matters (v. 5, 'fully persuaded in his own mind'). Kata seauton eche (have it to yourself) doesn't mean hide your convictions but don't weaponize them—don't impose your liberty on others or flaunt it destructively. Enōpion tou theou (ἐνώπιον τοῦ θεοῦ, before God) indicates private accountability. Your convictions answer to God, not public opinion.
Happy is he that condemneth not himself in that thing which he alloweth—Makarios ho mē krinōn heauton en hō dokimazei (μακάριος ὁ μὴ κρίνων ἑαυτὸν ἐν ᾧ δοκιμάζει). Makarios (μακάριος, blessed/happy) is beatitude language—true flourishing. Krinōn heauton (condemning himself) means self-accusation, violated conscience. Dokimazei (δοκιμάζω, approves/examines) refers to actions conscience permits. If you act with clear conscience, you're blessed—no internal conflict, guilt, or hypocrisy. Conversely, acting against conscience (even in objectively permissible things) produces misery.
Happy is he that condemneth not himself in that thing which he alloweth—Makarios ho mē krinōn heauton en hō dokimazei (μακάριος ὁ μὴ κρίνων ἑαυτὸν ἐν ᾧ δοκιμάζει). Makarios (μακάριος, blessed/happy) is beatitude language—true flourishing. Krinōn heauton (condemning himself) means self-accusation, violated conscience. Dokimazei (δοκιμάζω, approves/examines) refers to actions conscience permits. If you act with clear conscience, you're blessed—no internal conflict, guilt, or hypocrisy. Conversely, acting against conscience (even in objectively permissible things) produces misery.
And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin. doubteth: or, discerneth and putteth a difference between meats damned: or, condemned, or liable to punishment
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And he that doubteth is damned if he eat, because he eateth not of faith—Ho de diakrinomenos ean phagē katakekritai, hoti ouk ek pisteōs (ὁ δὲ διακρινόμενος ἐὰν φάγῃ κατακέκριται, ὅτι οὐκ ἐκ πίστεως). Diakrinomenos (διακρίνω, doubting/being divided) means internal conflict, hesitation, uncertainty. Katakritai (κατακρίνω, is condemned) likely means self-condemned, not eternally damned—he acts against conscience, producing guilt. Ouk ek pisteōs (not from faith/conviction) identifies the problem: action without persuasion violates integrity.
For whatsoever is not of faith is sin—Pan de ho ouk ek pisteōs hamartia estin (πᾶν δὲ ὃ οὐκ ἐκ πίστεως ἁμαρτία ἐστίν). Pan (πᾶς, everything) universalizes—this principle extends beyond food to all of life. Hamartia (ἁμαρτία, sin) means missing the mark, falling short. Acting without conviction (pistis—persuasion, assurance) is sin because it's not offered to God from the heart (v. 6, 8). Even objectively good actions, if done from doubt, manipulation, or coercion, don't please God (Hebrews 11:6, 'without faith impossible to please God').
For whatsoever is not of faith is sin—Pan de ho ouk ek pisteōs hamartia estin (πᾶν δὲ ὃ οὐκ ἐκ πίστεως ἁμαρτία ἐστίν). Pan (πᾶς, everything) universalizes—this principle extends beyond food to all of life. Hamartia (ἁμαρτία, sin) means missing the mark, falling short. Acting without conviction (pistis—persuasion, assurance) is sin because it's not offered to God from the heart (v. 6, 8). Even objectively good actions, if done from doubt, manipulation, or coercion, don't please God (Hebrews 11:6, 'without faith impossible to please God').