the Week of Proper 11 / Ordinary 16
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THE MESSAGE
Romans 14:5
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One person judges one day to be more important than another day. Someone else judges every day to be the same. Let each one be fully convinced in his own mind.
One man esteemeth one day aboue another: another esteemeth euery day alike. Let euery man bee fully perswaded in his owne minde.
One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.
One person esteems one day as better than another, while another esteems all days alike. Each one should be fully convinced in his own mind.
One person values one day over another, another values every day the same. Each person must be fully convinced in his own mind.
Some think that one day is more important than another, and others think that every day is the same. Let all be sure in their own mind.
One person regards one day as better [or more important] than another, while another regards every day [the same as any other]. Let everyone be fully convinced (assured, satisfied) in his own mind.
One person regards one day above another, another regards every day alike. Each person must be fully convinced in his own mind.
One person judges one day above another, another judges every day alike. Each person must be fully convinced in his own mind.
One man regards a certain day above the others, while someone else considers every day alike. Each one should be fully convinced in his own mind.
Some of the Lord's followers think one day is more important than another. Others think all days are the same. But each of you should make up your own mind.
One 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.
One man esteems day more than day; another esteems every day [alike]. Let each be fully persuaded in his own mind.
Some people might believe that one day is more important than another. And others might believe that every day is the same. Everyone should be sure about their beliefs in their own mind.
This man esteemeth one day aboue another day, & another ma counteth euery day alike: let euery man be fully perswaded in his minde.
One person values one day above another: another values all days alike. Let every man be sure in his own mind.
Some people think that a certain day is more important than other days, while others think that all days are the same. We each should firmly make up our own minds.
One person prefers one day over another day, and another person regards every day alike. Each one must be fully convinced in his own mind.
One indeed judges a day above another day; and another one judges every day alike . Let each one be fully assured in his own mind.
One man esteemeth one day above another: another esteemeth every day alike. Let each man be fully assured in his own mind.
This man puts one day before another: to that man they are the same. Let every man be certain in his mind.
One man esteems one day above another. Another esteems every day alike. Let each man be fully assured in his own mind.
One person decides that one day is better than another, while another person decides that all days are the same. Each one must be fully convinced in his own mind.Galatians 4:10; Colossians 2:16;">[xr]
There is who distinguisheth [fn] day from day, and there is who judgeth all days (to be alike); but let every man in the conviction [fn] of his (own) mind be confirmed.
One man discriminateth between days; and another judgeth all days alike. But let every one be sure, in regard to his knowledge.
This man putteth difference betwene day and day. Another man counteth all dayes alyke. Let euery man be fully perswaded in his owne mynde.
One man esteemeth one day above another: another esteemeth every day alike. Let each man be fully assured in his own mind.
One man esteems one day above another. Another esteems every day alike. Let each man be fully assured in his own mind.
One man esteemeth one day above another; another esteemeth every day alike; let every man be fully persuaded in his own mind.
One man esteems one day more highly than another; another esteems all days alike. Let every one be thoroughly convinced in his own mind.
For whi oon demeth a day bitwixe a dai, another demeth ech dai.
For one man esteems one day above another: another esteems every day [alike]. Let each man be fully assured in his own mind.
One man esteemeth one day above another: another esteemeth every day [alike]. Let every man be fully persuaded in his own mind.
One person regards one day holier than other days, and another regards them all alike. Each must be fully convinced in his own mind.
One person esteems one day above another; another esteems every day alike. Let each be fully convinced in his own mind.
In the same way, some think one day is more holy than another day, while others think every day is alike. You should each be fully convinced that whichever day you choose is acceptable.
One man thinks one day is more important than another. Another man thinks every day is the same. Every man must be sure in his own mind.
Some judge one day to be better than another, while others judge all days to be alike. Let all be fully convinced in their own minds.
For, one, indeed esteemeth one day beyond another, whereas, another, esteemeth every day: - let, each one, in his own mind be fully persuaded.
For one judgeth between day and day: and another judgeth every day. Let every man abound in his own sense.
One man esteems one day as better than another, while another man esteems all days alike. Let every one be fully convinced in his own mind.
This man putteth difference bitwene daye and daye. Another man counteth all dayes alyke. Se that no man waver in his awne meanynge.
One doth judge one day above another, and another doth judge every day [alike]; let each in his own mind be fully assured.
Some man putteth differece betwene daye & daye, but another man counteth all dayes alyke. Let euery man be sure of his meanynge.
one man thinks one day fitter for religious worship than another: another thinks every day alike. let every man follow the persuasion of his own mind.
Quit bickering over which day is holy. You do what you feel God has led you to do and let that be enough. Again, you worry about you.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
esteemeth: Galatians 4:9, Galatians 4:10, Colossians 2:16, Colossians 2:17
Let: Romans 14:14, Romans 14:23, 1 Corinthians 8:7, 1 Corinthians 8:11
persuaded: or, assured, 1 John 3:19-21
Reciprocal: Romans 14:22 - thou 2 Timothy 1:5 - I am 2 Timothy 3:14 - assured
Cross-References
The Valley of Siddim was full of tar pits. When the kings of Sodom and Gomorrah fled, they fell into the tar pits, but the rest escaped into the mountains. The four kings captured all the possessions of Sodom and Gomorrah, all their food and equipment, and went on their way. They captured Lot, Abram's nephew who was living in Sodom at the time, taking everything he owned with them.
Og king of Bashan was the last remaining Rephaite. His bed, made of iron, was over thirteen feet long and six wide. You can still see it on display in Rabbah of the People of Ammon.
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Later there was a repeat performance. The Philistines came up again and deployed their troops in the Rephaim Valley. David again prayed to God . This time God said, "Don't attack them head-on. Instead, circle around behind them and ambush them from the grove of sacred trees. When you hear the sound of shuffling in the trees, get ready to move out. It's a signal that God is going ahead of you to smash the Philistine camp." David did exactly what God told him. He routed the Philistines all the way from Gibeon to Gezer.
One day during harvest, the Three parted from the Thirty and joined David at the Cave of Adullam. A squad of Philistines had set up camp in the Valley of Rephaim. While David was holed up in the Cave, the Philistines had their base camp in Bethlehem. David had a sudden craving and said, "Would I ever like a drink of water from the well at the gate of Bethlehem!" So the Three penetrated the Philistine lines, drew water from the well at the gate of Bethlehem, and brought it back to David. But David wouldn't drink it; he poured it out as an offering to God , saying, "There is no way, God , that I'll drink this! This isn't mere water, it's their life-blood—they risked their very lives to bring it!" So David refused to drink it. This is the sort of thing that the Three did.
The Big Three from the Thirty made a rocky descent to David at the Cave of Adullam while a company of Philistines was camped in the Valley of Rephaim. David was holed up in the Cave while the Philistines were prepared for battle at Bethlehem. David had a sudden craving: "What I wouldn't give for a drink of water from the well in Bethlehem, the one at the gate!" The Three penetrated the Philistine camp, drew water from the well at the Bethlehem gate, shouldered it, and brought it to David. And then David wouldn't drink it! He poured it out as a sacred offering to God , saying, "I'd rather be damned by God than drink this! It would be like drinking the lifeblood of these men—they risked their lives to bring it." So he refused to drink it. These are the kinds of things that the Big Three of the Mighty Men did.
Then Israel entered Egypt, Jacob immigrated to the Land of Ham. God gave his people lots of babies; soon their numbers alarmed their foes. He turned the Egyptians against his people; they abused and cheated God's servants. Then he sent his servant Moses, and Aaron, whom he also chose. They worked marvels in that spiritual wasteland, miracles in the Land of Ham. He spoke, "Darkness!" and it turned dark— they couldn't see what they were doing. He turned all their water to blood so that all their fish died; He made frogs swarm through the land, even into the king's bedroom; He gave the word and flies swarmed, gnats filled the air. He substituted hail for rain, he stabbed their land with lightning; He wasted their vines and fig trees, smashed their groves of trees to splinters; With a word he brought in locusts, millions of locusts, armies of locusts; They consumed every blade of grass in the country and picked the ground clean of produce; He struck down every firstborn in the land, the first fruits of their virile powers. He led Israel out, their arms filled with loot, and not one among his tribes even stumbled. Egypt was glad to have them go— they were scared to death of them. God spread a cloud to keep them cool through the day and a fire to light their way through the night; They prayed and he brought quail, filled them with the bread of heaven; He opened the rock and water poured out; it flowed like a river through that desert— All because he remembered his Covenant, his promise to Abraham, his servant.
The Message on Moab from God -of-the-Angel-Armies, the God of Israel: "Doom to Nebo! Leveled to the ground! Kiriathaim demeaned and defeated, The mighty fortress reduced to a molehill, Moab's glory—dust and ashes. Conspirators plot Heshbon's doom: ‘Come, let's wipe Moab off the map.' Dungface Dimon will loudly lament, as killing follows killing. Listen! A cry out of Horonaim: ‘Disaster—doom and more doom!' Moab will be shattered. Her cries will be heard clear down in Zoar. Up the ascent of Luhith climbers weep, And down the descent from Horonaim, cries of loss and devastation. Oh, run for your lives! Get out while you can! Survive by your wits in the wild! You trusted in thick walls and big money, yes? But it won't help you now. Your big god Chemosh will be hauled off, his priests and managers with him. A wrecker will wreck every city. Not a city will survive. The valley fields will be ruined, the plateau pastures destroyed, just as I told you. Cover the land of Moab with salt. Make sure nothing ever grows here again. Her towns will all be ghost towns. Nobody will ever live here again. Sloppy work in God 's name is cursed, and cursed all halfhearted use of the sword.
Gill's Notes on the Bible
One man esteemeth one day above another,.... This is another instance of the difference of sentiments in this church, about the observation of rituals; and is not to be understood of days appointed by the Christian churches for fasting, or abstinence from certain meats, either once a year, as the "Quadragesima", or Lent; or twice a week, as Wednesdays and Fridays; for these are things of much later observation, and which had never been introduced into the church of Rome in the apostle's time; nor were there any disputes about them: much less of days of Heathenish observation, as lucky or unlucky, or festivals in honour of their gods; for the apostle would never say, that a man who regarded such a day, regarded it to the Lord; nor would have advised to a coalition and Christian conversation with such a man, but rather to exclude him from all society and communion: it remains, therefore, that it must be understood of Jewish days, or of such as were appointed to be observed by the Jews under the former dispensation, and which some thought were still to be regarded; wherefore they esteemed some days in the year above others, as the days of unleavened bread, or the passover; particularly the first night, which was a night to be observed throughout their generations; and in their service for it to this day, use these words, הזה מכל הלילות
מה נשתנה הלילה, "how different is this night from every other night" n? and the feast of tabernacles, especially the last and great day of the feast, and the day of Pentecost; also one day in a month above others, the first day of the month, or new moon; and one day in a week, the seventh day sabbath: now there were some, who thought that the laws respecting these days were still in force, particularly the latter, and therefore esteemed it above another: but let it be observed, that the man that did so was one that was weak in faith; the same man that ate herbs, because he would not be guilty of violating those laws, which ordered a distinction of meats to be observed, the same weak man esteemed one day above another, imagining the laws concerning the distinction of days were still obligatory, not rightly understanding the doctrine of Christian liberty, or freedom from the yoke of the ceremonial law:
another esteemeth every day alike; that is, one that is strong in faith, and has a greater degree of the knowledge of the Gospel, and of evangelical liberty, knows that the distinction of days, as well as of meats, is taken away, since the word was made flesh, and tabernacled among us, Christ the passover is sacrificed for us, the firstfruits of the Spirit have been received, and light by the church from the sun of righteousness, and Christ the true sabbath and rest is come; and therefore, being firmly persuaded there is no more holiness in days than there is in places, has the same regard for one day as another. The difference between these two lay here, the weak brother regarded a day for the sake of a day, as having by a positive law, he supposed to be in force, a superiority to another, and he regarded worship for the sake of this day; the stronger brother, though he also observed a day for divine worship, which is the Lord's day, since there must be some time for it as well as place, yet he observed the day for the sake of worship, and not worship for the sake of the day:
let every man be fully persuaded in his own mind; this is the advice the apostle gives to both parties; his sense is, that he would have each of them fully enjoy their own principle and practice undisturbed; he would have the weak brother, that esteemed one day above another, indulged in his way, since it arose from weakness, until he had better light, nor should he be despised for his weakness; he would have the stronger Christian also peaceably enjoy his sentiment, and pursue what he believed to be right; nor should he be judged, censured, and condemned, as a profane person, and a transgressor of the law: his counsel is, that they would sit down and carefully examine the word of God, and act according to the best light they should receive from thence; and take care especially, that they did not act contrary to their own consciences, with doubt and hesitation; they ought to be thoroughly satisfied in their own minds, and being so, should content themselves with their different sentiments and practices, without despising or censuring one another.
n Haggada Shel Pesach, p. 5.
Barnes' Notes on the Bible
One man esteemeth - Greek “judgeth” κρίνει krinei. The word is here properly translated “esteemeth;” compare Acts 13:46; Acts 16:15. The word originally has the idea of “separating,” and then “discerning,” in the act of judging. The expression means that one would set a higher value on one day than on another, or would regard it as more sacred than others. This was the case with the “Jews” uniformly, who regarded the days of their festivals, and fasts, and Sabbaths as especially sacred, and who would retain, to no inconsiderable degree, their former views, even after they became converted to Christianity.
Another “esteemeth - That is, the “Gentile” Christian. Not having been brought up amidst the Jewish customs, and not having imbibed their opinions and prejudices, they would not regard these days as having any special sacredness. The appointment of those days had a special reference “to the Jews.” They were designed to keep them as a separate people, and to prepare the nation for the “reality,” of which their rites were but the shadow. When the Messiah came, the passover, the feast of tabernacles, and the other special festivals of the Jews, of course vanished, and it is perfectly clear that the apostles never intended to inculcate their observance on the Gentile converts. See this subject discussed in the second chapter of the Epistle to the Galatians.
Every day alike - The word “alike” is not in the original, and it may convey an idea which the apostle did not design. The passage means that he regards “every day” as consecrated to the Lord; Romans 14:6. The question has been agitated whether the apostle intends in this to include the Christian Sabbath. Does he mean to say that it is a matter of “indifference” whether this day be observed, or whether it be devoted to ordinary business or amusements? This is a very important question in regard to the Lord’s day. That the apostle did not mean to say that it was a matter of indifference whether it should be kept as holy, or devoted to business or amusement, is plain from the following considerations.
(1) The discussion had reference only to the special customs of the “Jews,” to the rites and practices which “they” would attempt to impose on the Gentiles, and not to any questions which might arise among Christians as “Christians.” The inquiry pertained to “meats,” and festival observances among the Jews, and to their scruples about partaking of the food offered to idols, etc.; and there is no more propriety in supposing that the subject of the Lord’s day is introduced here than that he advances principles respecting “baptism” and “the Lord’s supper.”
(2) The “Lord’s day” was doubtless observed by “all” Christians, whether converted from Jews or Gentiles; see 1 Corinthians 16:2; Acts 20:7; Revelation 1:10; compare the notes at John 20:26. The propriety of observing “that day” does not appear to have been a matter of controversy. The only inquiry was, whether it was proper to add to that the observance of the Jewish Sabbaths, and days of festivals and fasts.
(3) It is expressly said that those who did not regard the day regarded it as not to God, or to honor God; Romans 14:6. They did it as a matter of respect to him and his institutions, to promote his glory, and to advance his kingdom. Was this ever done by those who disregard the Christian Sabbath? Is their design ever to promote his honor, and to advance in the knowledge of him, by “neglecting” his holy day? Who knows not that the Christian Sabbath has never been neglected or profaned by any design to glorify the Lord Jesus, or to promote his kingdom? It is for purposes of business, gain, war, amusement, dissipation, visiting, crime. Let the heart be filled with a sincere desire to “honor the Lord Jesus,” and the Christian Sabbath will be reverenced, and devoted to the purposes of piety. And if any man is disposed to plead “this passage” as an excuse for violating the Sabbath, and devoting it to pleasure or gain, let him quote it “just as it is,” that is, let “him neglect the Sabbath from a conscientious desire to honor Jesus Christ.” Unless this is his motive, the passage cannot avail him. But this motive never yet influenced a Sabbath-breaker.
Let every man ... - That is, subjects of this kind are not to be pressed as matters of conscience. Every man is to examine them for himself, and act accordingly. This direction pertains to the subject under discussion, and not to any other. It does not refer to subjects that were “morally” wrong, but to ceremonial observances. If the “Jew” esteemed it wrong to eat meat, he was to abstain from it; if the Gentile esteemed it right, he was to act accordingly. The word “be fully persuaded” denotes the highest conviction, not a matter of opinion or prejudice, but a matter on which the mind is made up by examination; see Romans 4:21; 2 Timothy 4:5. This is the general principle on which Christians are called to act in relation to festival days and fasts in the church. If some Christians deem them to be for edification, and suppose that their piety will be promoted by observing the days which commemorate the birth, and death, and temptations of the Lord Jesus, they are not to be reproached or opposed in their celebration. Nor are they to attempt to impose them on others as a matter of conscience, or to reproach others because they do not observe them.
Clarke's Notes on the Bible
Verse Romans 14:5. One man esteemeth one day above another — Perhaps the word ημεραν, day, is here taken for time, festival, and such like, in which sense it is frequently used. Reference is made here to the Jewish institutions, and especially their festivals; such as the passover, pentecost, feast of tabernacles, new moons, jubilee, c. The converted Jew still thought these of moral obligation the Gentile Christian not having been bred up in this way had no such prejudices. And as those who were the instruments of bringing him to the knowledge of God gave him no such injunctions, consequently he paid to these no religious regard.
Another — The converted Gentile esteemeth every day-considers that all time is the Lord's, and that each day should be devoted to the glory of God; and that those festivals are not binding on him.
We add here alike, and make the text say what I am sure was never intended, viz. that there is no distinction of days, not even of the Sabbath: and that every Christian is at liberty to consider even this day to be holy or not holy, as he happens to be persuaded in his own mind.
That the Sabbath is of lasting obligation may be reasonably concluded from its institution (Romans 14:5- :) and from its typical reference. All allow that the Sabbath is a type of that rest in glory which remains for the people of God. Now, all types are intended to continue in full force till the antitype, or thing signified, take place; consequently, the Sabbath will continue in force till the consummation of all things. The word alike should not be added; nor is it acknowledged by any MS. or ancient version.
Let every man be fully persuaded — With respect to the propriety or non-propriety of keeping the above festivals, let every man act from the plenary conviction of his own mind; there is a sufficient latitude allowed: all may be fully satisfied.
