Bible Commentaries
Romans 14

Verse 1

Romans 14:1

Theme of ch. 14 & 15

Reconciliation of Jewish Christians and Gentile Christians

In this passage Paul addresses the tension between two groups within the Christian community ... Paul’s message urges the Roman Christians to withhold judgment of their fellow believers, which was a threat to unity.

Now -- Paul often moves from one subject to another by means of a transition; but he often simply turns from one subject to the next without a bridge of thought. That is the case here. Now (transitional δέ) - Lenski

Receive [accept; welcome] -- The present tense Greek word refers to personal and willing acceptance of another.

Same word and tense as Romans 15:7.

The exhortation here is directed to the strong, for they are tempted to enter into quarrels with those who have a weaker faith. - ESVSB

weak -- One not convinced of their liberty in Christ. - (NIVZSB)

one who is weak in the faith -- Likely refers to Christians who remained committed to observing certain parts of the law, such as food laws and the Sabbath (Romans 14:2-3).

The immediate context probably refers to Jewish Christians, though other practices concerning food and observing certain days (Romans 14:6) were issues for non-Jewish people as well (see Galatians 4:1-11). The law of Moses designated certain animals as ritually unclean, and it therefore prohibited Jews from eating them (see Leviticus 11:1-47). - FSB

The strong Jewish believers understood their freedom in Christ and realized the ceremonial requirements of the Mosaic law were no longer binding. The mature Gentiles understood that idols are not gods and, therefore, that they could eat meat that had been offered to them. But in both cases the weaker brothers’ consciences were troubled, and they were even tempted to violate their consciences (a bad thing to train oneself to do), become more legalistic under the feelings of guilt, or even to sin. Knowing that the mature Jews and Gentiles would be able to understand these struggles, Paul addresses most of his comments to them. - MSB

Being weak in faith means having scruples against doing certain things that Christian liberty would allow. In Rome, most of the weak in faith were Jewish Christians whose consciences did not give them liberty from certain requirements of Jewish law. - NLTSB

weak in the faith -- This characterizes those believers who are unable to let go of the religious ceremonies and rituals of their past.

The weak Jewish believer had difficulty abandoning the rites and prohibitions of the Old Covenant; he felt compelled to adhere to dietary laws, observe the Sabbath, and offer sacrifices in the temple. The weak Gentile believer had been steeped in pagan idolatry and its rituals; he felt that any contact with anything remotely related to his past, including eating meat that had been offered to a pagan deity and then sold in the marketplace, tainted him with sin.

Both had very sensitive consciences in these areas, and were not yet mature enough to be free of those convictions. Cf. 1 Corinthians 8:1-13. - MSB

This [weak in faith] refers to a legalistic mindset. The over-scrupulous Christian brother is described in this chapter in three ways (1) prohibitions of food (cf. Romans 14:2, Romans 14:6, Romans 14:21); (2) emphasis on special days (cf. Romans 14:5-6); and (3) prohibition of wine (cf. Romans 14:17, Romans 14:21). This same type of person was mentioned in Romans 15:1 and 1 Corinthians 8:9-13; Romans 9:22. Be careful not to categorize yourself too quickly as a strong or weak Christian. Often believers are weak in one area and strong in another.

Paul’s attitude toward these matters is very different in Galatians 4:9-10 and Colossians 2:16-23. These texts reflect the attitudes and teachings of false teachers. In Romans these are sincere believers who have over-scrupulous consciences. - Utley

the faith -- In his faith. Is the faith here to be understood at subjective, or objective as the gospel, the will of God in Christ. Probably subjective.

not to disputes [quarrel; judgment] --

Better translated, “for the purpose of passing judgment on his opinions (or scruples).” The mature believer should not sit in judgment on the sincere but underdeveloped thoughts that govern the weak believer’s conduct.

Lit. not to criticisms of (his) scruples. “receive him, do not criticize him; let him come with a welcome, —The noun rendered “criticisms” (or its cognate verb) is used (e.g. 1 Corinthians 12:10; Hebrews 5:14;) for detection of differences. (CBSC)

over doubtful things [over opinions;] --

In Rom 14 and 1Cor 8 Paul argues for mutual toleration. It is unmistakable, from all the passages in question, with which Paul sided. Paul clearly decides against the principle of the “weak brethren;” though he treats it as an error which might lawfully and usefully be met by toleration. (CBSC)

The last word in the verse is διαλογισμός (dialogismos), which basically means “a thought, an opinion,” and can mean “a doubt, a dispute.” The best translation in this context is simply “opinions,” which is after all the subject of the whole section. The NASB says it best: “but not for the purpose of passing judgment on his opinions.” - CPNIV

Verse 2

Romans 14:2

believes he may eat all things -- The strong believer, whose mature faith allows him to exercise his freedom in Christ by eating the inexpensive meat sold at the pagan meat markets—inexpensive because a worshiper had first offered it as a sacrifice to a pagan deity (see 1 Corinthians 8:1-13). - MSB

has faith which leads him to see that sorts of food are no longer a matter of religious scruple.- CBSC

who is weak -- i.e. in his faith. cf. ver. 1.

This brother’s reasons were immaterial to Paul. The point is that for some reason this Christian believed that he would please God more by not eating meat than by eating it. He was wrong. God has not forbidden Christians to eat any food (1 Tim. 4:3–4). - Constable

only vegetables -- The strict diet weak Jewish and Gentile believers ate to avoid eating meat that was unclean or may have been sacrificed to idols. - MSB

eateth herbs -- This is given as an extreme case. Anxious scrupulosity would adopt vegetarianism as the simplest solution of the questions raised by the Mosaic precepts, complicated by the possible “defilement” of animal-food by idol-sacrifices. - CBSC

These Jewish Christians were following the lead of Daniel and his friends, who refused to eat the rich food and wine that the king of Babylon offered them (Daniel 1:3-16). Other Jewish sources reveal that pious Jews often restricted their diets in pagan cultures because they could never be sure that meat had been slaughtered according to Jewish requirements. - NLTSB

The diet referred to in this verse is for religious purposes, not health. This food problem arose from two possible sources (1) Jewish food laws (cf. Lev. 11) or (2) meat sacrificed to pagan idols (cf. 1 Cor. 8–10). Jesus clearly taught that food is not what defiles a man (cf. Matthew 15:10-20; Mark 7:14-23). This truth is illustrated by Peter’s vision concerning Cornelius in Acts 10. - Utley

Verse 3

Romans 14:3

contempt [despise; look down on] -- “Contempt” is literally “to make light of,” “set at naught,” or “count as worthless” (cf. Romans 14:10; Luke 18:9; 1 Corinthians 6:4; 1 Corinthians 16:11; 2 Corinthians 10:10; Galatians 4:14; 1 Thessalonians 5:20). Believers must guard against a condescending self-righteousness. The strong in faith must not condemn the weak in faith. - Utley

despise … judge -- “Despise” indicates a contempt for someone as worthless, who deserves only disdain and abhorrence. “Judge” is equally strong and means “to condemn.” Paul uses them synonymously: The strong hold the weak in contempt as legalistic and self-righteous; the weak judge the strong to be irresponsible ... - MSB

look down on … condemn ..The “strong,” those who prided themselves on their enlightened freedom in Christ, looked with disdain on those they considered to be “weak.”

The weak, in turn—certain that they were following the true route to piety—condemned the strong for their laxness. These attitudes, over different issues, are mirrored throughout the history of the Christian church. - NLTSB

judge -- The Greek verb used here, krinō, means “to pronounce judgment for wrongdoing.” The person who judges assumes the role of God (compare Romans 2:3). Paul points out that such judgment is inappropriate because God has accepted all people who believe. -FSB

The Apostle’s point is that within the Christian community both strong and weak should be allowed to follow their consciences on this matter without being hassled by the other side. It is, after all, a matter of opinion. - CPNIV

God has received him -- Lit. God did receive him; i.e. at the crisis of his conversion; on the sole revealed condition of his accepting and confessing Christ as his Saviour and Lord. Same verb as that in ver. 1 (Romans 14:1)

This clause may probably refer to both the two preceding clauses; but its main reference (see next verse) is to the fact that the “strong” Christian, in spite of his apparent laxity, had been welcomed by God. - CBSC

received Him [accepted him; welcomed him;] -- Same as in ver. 1. Romans 14:1.

God has accepted them -- Both the weak and the strong are genuine believers, welcomed by God into his family. Therefore, they have no right to treat each other as if they do not belong (Romans 14:4; see also Romans 15:7). - NLTSB

for God has accepted him -- It is possible that “him” here refers only to the one who eats meat (and thus by implication to any strong Christian), as some argue (Murray, 2:176; Cranfield, 2:702; Moo, 839). In my judgment, though, “him” refers to both the strong and the weak. In 15:7 Paul exhorts both groups to “accept one another,” using the same verb. ... Thus the strong should not despise the weak, for God has accepted him. Neither should the weak condemn the strong, for God has accepted him. - CPNIV (Jack Cottrell)

Verse 4

Romans 14:4

See 1 Corinthians 4:5

Who are you -- This is emphatic in Greek, referring to the weak brother and sister. - Utley

judge -- “Judge” is krino, the same Greek word translated “condemn” in v. 3... Since in v. 3 “judging” (“condemning”) is the act of the weak toward the strong, some think the question in v. 4a is directed only toward the weak (Cranfield, 2:702). But in v. 13 the same word (krino) is applied to both sides, and it is better to apply it to both here in v. 4a. - CPNIV [Underline-WG]

Who are you to judge -- The verb “judge” connects this with the “judgment” passed by the “eater of herbs” upon the Christianity of his “stronger” brother.—The word “judge” here (as in Matthew 7:1) - CBSC

servant [slave] -- Paul uses an analogy to indicate that believers answer to God.- FSB

the servant -- This is the term oiketes, which is formed from the term oikos, which means “house,” therefore, this is a home slave or servant (cf. Luke 16:13; Acts 10:7; Romans 14:4; 1 Peter 2:18)

The predominate term for slave or servant in the NT is doulos.

The term οἰκέτης is well chosen: a servant in the master’s own house, belonging to his immediate family, thus in personal contact with his master. Whose business is it to pass any kind of judgment, either favorable or unfavorable, upon such a servant? Certainly the master’s alone. - Lenski

master -- “Master” is the word for “lord” (κύριος, kyrios). In an ordinary master-slave relationship it means “owner.” This meaning carries over into the relationship of each Christian to Jesus Christ; he has bought us with a price (1 Corinthians 6:20) and therefore is our Lord or owner. It is to him alone (“his own master”) that each Christian, as his slave, stands or falls.

stands or falls -- This refers to the Master’s acceptance or nonacceptance of his slave’s conduct.

To his own master he stands or falls -- How Christ evaluates each believer is what matters, and His judgment does not take into account religious tradition or personal preference (cf. Romans 8:33-34; 1 Corinthians 4:3-5). - MSB

for [but, and] -- [γὰρ] The “but” points out that of the two alternatives just given (“standing,” “falling,”) the former, in this case, is certain. - CBSC

Paul’s argument here is that each believer is a slave/servant of Christ. He is their “lord” and He and He alone will direct them and hold them accountable for their actions and motives (cf. 2 Corinthians 5:10). - Utley

The first part of this verse sounds very much like Romans 2:1 and Romans 2:3, where Paul rebuked the self-satisfied Jew. - Constable

Verse 5

Romans 14:5

esteems [considers] -- Interestingly, the word for “considers” is krinō, the same word translated “condemn” and “judge” in Romans 14:3 and Romans 14:4. Here in v. 5 it obviously has the neutral meaning of “judge between, distinguish, decide.” - CPNIV

above [NIV "more sacred"] -- the preposition παρά (para), which here means “above, beyond, more than, rather than” (Romans 1:25; Romans 12:3; Luke 13:2, Luke 13:4). Literally Paul says the weak Christian judges “a day more than a day,” i.e., one day to be more important or more sacred than another day. - CPNIV

esteems one day above another -- Though it was no longer required by God, the weak Jewish believer felt compelled to observe the Sabbath and other special days associated with Judaism (cf. Galatians 4:9-10; see notes on Colossians 2:16-17). On the other hand, the weak Gentile wanted to separate himself from the special days of festivities associated with his former paganism because of its immorality and idolatry. - MSB

prefers one day over another day -- The law required Jews to observe special days, such as the Sabbath, Jewish festivals, and the new moon. Here, Paul refers to Christians who honor these observances (see Galatians 4:10; Colossians 2:16). - FSB

another esteems every day alike -- The mature believers were unaffected by those concerns.

Some people are still very calendar conscious concerning religion (cf. Galatians 4:10; Colossians 2:16-17). All days belong to God equally. There are no special days. There is no “secular” versus “sacred.” All is sacred! - Utley

fully convinced in his own mind -- Paul emphasizes that each person must operate with a clear conscience, regardless of his or her practice. Elsewhere, Paul advises believers not to let others judge them with regard to special days (Colossians 2:16). - FSB

Each Christian must follow the dictates of his own conscience in matters not specifically commanded or prohibited in Scripture. Since conscience is a God-given mechanism to warn, and responds to the highest standard of moral law in the mind (Romans 2:14-15), it is not sensible to train yourself to ignore it. Rather, respond to its compunctions - MSB

Unlike the other nine commandments in Exodus 20:1-17, the Sabbath commandment seems to have been part of the “ceremonial laws” of the Mosaic covenant, like the dietary laws and the laws about sacrifices, all of which are no longer binding on new covenant believers (see also Galatians 4:10; Colossians 2:16-17). However, it is still wise to take regular times of rest from work, and regular times of worship are commanded for Christians (Hebrews 10:24-25; cf. Acts 20:7). - ESVSB

It is not difficult to see that a few Jewish Christians, some of them who perhaps came from the old mother church in Jerusalem, still clung to the Sabbath much as the Christians did after Pentecost. This does not imply that they insisted on this day or on any legal observance but only that they closed their shop or their store, ceased work, and kept the day holy. - Lenski

Verse 6

Romans 14:6

the day -- Any of the days under discussion; the days that the Jews kept as religious occasions.

regards [observes] -- Regards it as “holy,” or as set apart to the service of God.

regards not the day -- That is, he does not believe that God "requires" such an observance.

he who eats -- The strong believer eats whatever he pleases and thanks the Lord. The weak brother eats according to his ceremonial diet and thanks the Lord that he made a sacrifice on His behalf. In either case, the believer thanks the Lord, so the motive is the same. - MSB

unto the Lord -- i.e. the Lord Christ, “the Lord of the dead and living” (Romans 14:9). The word thus used is a good implicit proof of St Paul’s view of the supreme dignity of Messiah; especially when we find him just below writing, in the same connexion, “he giveth God thanks.” It would indeed be unsafe to say that in that clause “God” means specially or exclusively “Christ.” But the two words are so used that no such gulf as that between Creator and Creature can possibly divide them.—“Unto the Lord:”—i.e., as one who not only is responsible to Him, but owns that he is. This seems to be required by the use made of the fact of thanksgiving just below. - CBSC

he is thankful -- Paul encourages the believers to be thankful to God regardless of their food customs. - FSB

to the Lord -- Whether weak or strong, the motive behind a believer’s decisions about issues of conscience must be to please the Lord. - MSB

“to the Lord he minds it.” He thinks only of the Lord and casts no reflection on others because he knows that they, too, are most earnestly devoted to the Lord. - Lenski

and giveth God thanks -- Here again, the inward sense of responsibility to “the Lord” is evidenced by the outward act of thanksgiving to “God.”—The thanks given is, of course, for the food (vegetable, or “clean” meat), which he does eat. - CBSC

Whether one observes a special day, or eats all foods, or abstains from some foods, the important thing is the honor of the Lord and to give thanks to God. - ESVSB

The main point is that whatever convictions a Christian has about these and similar matters, he lives out (or should live out) his convictions “to the Lord.” In other words, it is a matter between him and his Lord... Paul notes that both the eat-anything Christian and the vegetarian Christian are equally diligent in giving thanks to God for their food, each regarding his meal as a gift from God. ...

This verse probably refers to “the blessing spoken at meals” (Dunn, 2:807), and thus supports the common practice of “saying grace” before eating. It “indicates that grace before meals was the universal practice of Christians in Paul’s day” (MP, 527). See Matthew 15:36; John 6:11, John 6:23; Acts 27:35; 1 Corinthians 10:30; 1 Timothy 4:4. - CPNIV

Verse 7

Romans 14:7

For none of us -- Us the justified, the “sons of God.”—Here (and in vv. 8, 9,) St Paul states the great principle on which the practice in question is, or should be, based. He takes it for granted that each Christian owns, and acts upon, a sense of the Lordship of Christ, because that Lordship is a Divine fact.- CBSC

But Paul’s point here is not our connections with other people, but our continuing relationship with our Lord, as Romans 14:8 shows. - CPNIV

for not one of us lives for himself -- No Christian is an island. Christians live first and foremost for Christ (cf. v. 8). Believers’ actions affect others. They are part of a large spiritual family. Therefore, they must limit their personal freedom in love (cf. 1 Corinthians 10:24, 1 Corinthians 10:27-33). They must allow others to grow into personal freedom. Legalism leads to self-righteous uniformity which is not of God. Jesus’ harshest words and condemnations were directed toward the self-righteous Pharisees. - Utley

lives to himself … dies to himself. The focus of Christian living is never oneself—everything we do should be to please our sovereign Lord (cf. 1 Cor. 6:20; 10:31). - MSB

liveth to himself -- Here, as in 1 Cor. 4, the argument passes from the Christian’s independence of man’s judgment to his deep dependence on the Lord’s. To “live to himself” is here, manifestly, not so much to live a “selfish” life as to live a life in which the mere dictates of conscience and will are the supreme rule, irrespective of Christ. - CBSC

He meant that no Christian should live to please himself alone but should live to please the Lord. - Constable

As the Lord’s servants (Romans 14:4), Christians are to look to God for guidance and seek to honor him in all things - NLTSB

Fundamental to the whole discussion is the reality that the Christian’s life is not his own. Both in life and in death, Christians belong to the Lord, and he alone is their judge. - ESVSB

Verse 8

Romans 14:8

Both in life and in death, Christians belong to the Lord, and he alone is their judge. - ESVSB

we die to the Lord -- In view of ver. 9, this must mean, “when we die, we do not pass out of His bondservice, but only into another mode of it: in the world to come we are still at His command, responsible to Him.” Not so much the act of death as the state of the departed seems to be in question here. (The usage of the Gr. verb rendered “die” fully admits this: it must occasionally be rendered “lie dead.”) - CBSC

we die to the Lord -- It may mean that at death our bondservice to Christ does not end; rather, we simply pass into another sphere or form of service to him (Moule, 226; Morris, 482). More likely, though, it refers to the circumstances of one’s death. Whatever the mode of our bodily death, as Christ’s servants we are determined to fully trust his promises and be fully surrendered to his purposes. Whether it be a peaceful transition while asleep or a martyr’s violent death, we will bring glory to our Lord by confidently praying, “Lord Jesus, receive my spirit” (Acts 7:59). - CPNIV

Therefore -- “Therefore” gathers up the facts just stated into one summary expression. - CBSC

we are the Lord’s -- Paul affirms that neither life nor death can adversely affect the believer’s union with Christ (see Romans 8:35; 1 Thessalonians 5:10). - FSB

Believers serve the Lord in all and every possible contingency (cf. Ephesians 6:7; Colossians 3:23)! - Utley

We see, too, why Paul adds dying to living in this connection where the question was one only regarding meat and vegetables. This little life, in which such little questions come up, will soon end. Who of us wants it to end except by dying to the Lord as the Lord’s. When they are placed in the light of our end, so many things shrivel into the trivialities they really are. - Lenski

Verse 9

Romans 14:9

to this end [for this reason] -- Here Paul reminds his audience that Christ’s death and resurrection should encourage believers to live for the Lord, not themselves. Christians should use their freedom in Christ to show love and respect to fellow believers since He died for all people—both the living and the dead, the strong and the weak. - FSB

died, and rose, and revived -- Better, probably, died and came to life. The words “and rose” appear to be interpolated. The balance of the clauses is thus made precise:—He died and lived; He is Master of the dead and living. - CBSC

The word for “returned to life” is not the usual word for “raised up,” but the word ζάω (zao), which means simply “to live.” ...There is no doubt that he means “lived again, came back to life, returned to life,” - CPNIV

The ἔζησεν cannot refer to the earthly life of Christ prior to his death. There is no reason for speaking of that here, especially with the strangely reversed order “he died and lived.” It is current thought in the Scriptures to connect his death and his resurrection with his rule as lord; Romans 6:9-10; Romans 8:34; Philippians 2:8, etc.; Luke 24:26; Matthew 28:18. The verb means, “to be lord and to rule as lord,” κυριεύω matching ὁ Κύριος. - Lenski

that he might be Lord -- that He might become the Master. The emphasis is on the word Lord, or Master. - CBSC

Lord of both the dead and the living -- Christ died ... to establish Himself as Sovereign over the saints in His presence and those still on earth (cf. Philippians 2:11; 1 Timothy 6:15; Revelation 17:14; Revelation 19:16). - MSB

Jesus Christ also lived, died, and lives again. Consequently He is Lord of both those who have died and those who are still alive. Paul’s point was that He is the Judge, and we are not.- Constable

Verse 10

Romans 14:10

But why do you -- "You" is strongly emphatic, as in contrast to the Lord. (CBSC)

judge -- Believers must not assume God’s role as judge because they in turn will stand before His judgment seat. See note on Romans 14:3. - FSB

judge ... contempt -- The two groups referred to in v. 3 are again contrasted. One group “judges,” the other group regards “with contempt.” Both attitudes are inappropriate for “slaves”! Their master, Jesus Christ, is the only One who has the right to “criticize” or “look down on.” For believers to act as judge (1) usurps God’s place and (2) is preliminary and incomplete. - Utley

why ... judge -- Addressed to the "weak" believer who judges the "strong" believer for ignoring standard Jewish piety (Romans 14:3); why... contempt -- Addressed to the "strong" believer who views this disdain and condescension the "weak" believer’s insistence on clinging to certain rules. - NIVZSB

your brother . . A fellow believer in Christ.- MSB

“These are your brothers and sisters in Christ! Why are you so eager to condemn them and belittle them?” - CPNIV

all -- Strongly emphatic; the critic as well as the criticized will be there—all on one level. - CBSC

the judgment seat -- Lit. the bema; the Greek equivalent of the Latin tribunal. (Same word as e.g. Matthew 27:19; Acts 18:16-17). The great Session is imaged under the forms of imperial law. - CBSC

the judgment seat of Christ -- The preferred rendering is “the judgment seat of God” (1 Corinthians 3:13-15). Every believer will give an account of himself, and the Lord will judge the decisions he made—including those concerning issues of conscience. That verdict is the only one that matters (1 Corinthians 4:1-5; 2 Corinthians 5:9-10). - MSB

It is significant that in 2 Corinthians 5:10 (the best commentary on this passage) the undoubted reading is, as in E. V., “of Christ.” - CBSC

we will all stand -- Paul reminds the Roman Christians that it is God, not other Christians, who will ultimately judge all of us (cp. 2 Corinthians 5:10). - NLTSB

The strong should not despise the weak, and the weak should not judge the strong, for everyone will stand before God, who will judge all on the last day. - ESVSB

all ... before God’s judgment -- Anticipation of our own judgment should cause us to think twice before judging a brother. It should remind us that we too are sinners whose only hope in that day will be God’s abundant grace, gratitude for which should even now cause us to regard our fellow Christians with a gracious spirit. - CPNIV

judgment seat -- [This] is βη̂μα (bēma), a word used for the platform upon which a judge’s chair might rest, and thus for the chair or seat itself (see Matthew 27:19; John 19:13; Acts 12:21), and also for the tribunal before which one was judged (“the court”—see Acts 18:12, Acts 18:16-17; Acts 25:6, Acts 25:10, Acts 25:17). Bēma is also used in 2 Corinthians 5:10 for “the judgment seat of Christ.” This is not different from the “great white throne” of Revelation 20:11 - CPNIV

Verse 11

Romans 14:11

it is written -- Paul quotes Isaiah 45:23; Isaiah 49:18 (cf. Philippians 2:10-11). (LXX)

The Hebrew there runs, “By myself have I sworn … to me every knee shall bow, every tongue shall swear.” The LXX. runs, “By myself I swear, … that to me every knee shall bow, and every tongue shall swear (by) God.” Here St Paul substitutes one frequent formula of Divine Oaths for another; and paraphrases “shall swear to me” by its practical equivalent, “shall confess (my sovereignty) before me.” (Cp. Psalms 63:11; where to “swear by God” is to take the oath of faithful allegiance to Him.) - CBSC

... the introductory words (“‘As surely as I live,’ says the Lord”) are found in a number of texts as a solemn preface to a prophetic word from God (e.g., Isaiah 49:18; Jeremiah 22:24; Jeremiah 46:18; Ezekiel 5:11; Ezekiel 4:16; Zephaniah 2:9). By including them in his quotation, Paul leaves no doubt as to the identity of the “me” before whom every knee will bow, namely, the Lord (Yahweh) himself. - CPNIV

As I live -- This oath formula expresses the certainty of God’s declaration. Here it begins a quotation from Isaiah 45:23. - FSB

every knee shall bow -- To bow the knee before God is an act of submission.

every tongue shall convess -- to confess God with the tongue is to acknowledge that he and he alone is truly God. The word for “confess” is ἐξομολογέω (exomologeō), which in the middle voice means “to acknowledge, to confess, to admit.” As an act of worship it can also mean “to praise,” as in Romans 15:9. - CPNIV

The emphasis again is on the universality of this homage: every knee will bow; every tongue will confess. Some will do so in terror and grudging resentment, having rebelled against God in their lifetime. Others will do so with the same sincere and willing worship they offered up to him while on the earth. Only the latter will receive the gift of eternal life. - CPNIV

Verse 12

Romans 14:12

cf. Romans 2:6; 2 Corinthians 5:10

So then -- indicates that this is the logical conclusion from the preceding affirmations.

each -- reaffirms the universality of the judgment. Paul seems to be including himself in this statement. (Lenski)

of us -- makes this prospect very personal...including the strong who are tempted to belittle the weak, and the weak who are prone to condemn the strong, will experience our own personal judgment. -CPNIVC

shall give account -- of all our deeds, including our sins (2 Corinthians 5:10). We will have to answer for how we have despised our weak brethren, or condemned fellow Christians who are stronger than we are, in matters of indifference. - CPNIVC:Ro2

account -- a word, logos

himself -- Emphaic. ἑαυτοῦ pronoun, reflexive, 3rd person, genitive, singular, masculine.

Each will give an account “of himself,” not of someone else. We will answer for what we have done, not for what others do.

The Christian is dissuaded from “judging” by the remembrance that his Judge will ask him hereafter for his own “peculiar book,” not for his neighbour’s. - CBSC

Verse 13

Romans 14:13

let us not judge -- The Pres. Act. Sub. with the negative particle implies stopping an act already in progress. (Utley). [see NLT "Let’s stop condemning each other"].

This is addressed to both the strong and the weak, and basically is a transitional statement that sums up vv. 1-12.

resolve -- The verb “to judge” is used elsewhere (e.g. Acts 20:16,) in the sense of “to decide, to determine.” Here, of course, it is so used with epigrammatic emphasis just after the use of it in the ordinary sense. - CBSC

but rather resolve -- The same Greek word translated “judge” (Romans 14:3; Romans 14:10; Romans 14:13) is here translated “resolve.” In vv. 3, 10, 13a the meaning is negative: to condemn. In v. 13b, the meaning is positive: to determine or make a careful decision. The point of Paul’s play on words is that instead of passing judgment on their brothers, they should use their best judgment to help fellow believers. - MSB

not to put an obstacle or a stumbling block -- The term “obstacle” referred to something in the road that causes one to stumble. The term “stumbling block” literally refers to a triggering mechanism on a baited animal trap. - Utley

place a cause for stumbling -- Describes causing someone to do something against his or her conscience or moral principles. - FSB

stumbling block -- Anything a believer does—even though Scripture may permit it—that causes another to fall into sin (1 Corinthians 8:9).- MSB

The Greek word translated “obstacle” (NASB) or “stumbling block” (NIV; proskomma) refers to an object on a path against which someone strikes his foot and consequently stumbles or falls (cf. 1 Corinthians 8:9). The stronger brother’s liberty might retard the weaker brother’s progress as he walks the Christian path. It might set him back temporarily or even do permanent damage to his sensitive conscience.

Another Greek word translated “stumbling block” (NASB) or “obstacle” (NIV; skandalon) describes a snare used to catch an animal or victim as it walks by (cf. Matthew 16:23; 1 Corinthians 8:13). The stronger brother’s liberty might even constitute a temptation for the weaker brother to sin. It might tempt him to go beyond his stronger brother’s behavior and cast off restraint in moral as well as amoral matters. - Constable

The "stumbling" metaphor is used throughout the NT (see 1 Corinthians 8:9, 1 Corinthians 8:13; 1 John 2:10; cp. Matthew 21:42-44; Luke 20:17-18; Romans 9:32-33; 1 Peter 2:8).

The point is that we must be sensitive to how our conduct is affecting others, and we must be willing to forgo perfectly legitimate behavior if it has the potential of causing someone to sin against his conscience. Verses 14 and 23 in particular show how this may happen. - CPNIVC

Verse 14

Romans 14:14

I know and am convinced by the Lord Jesus -- This truth was not the product of his own thinking or the teaching of others, but of divine revelation (cf. Galatians 1:12). (See note on 1 Corinthians 7:12.)

“I know” and “I have been persuaded.” The source of this conviction is “the Lord Jesus.” The Greek phrase (ἐν κυρίῳΙ̣ησου̂, en kyriō Iēsou) probably means “by the Lord Jesus,” with Paul thus referring to a special revelation given to him in his capacity as an apostle (MP, 529; MacArthur, 2:291) or perhaps to Christ’s public teaching as recorded in Matthew 15:10-11, Matthew 15:15-20; Mark 7:15-23 (see Cranfield, 2:712–713; Hendriksen, 2:462; Moo, 852–853). - CPNIVC

by the Lord -- i.e. as one who acts under His guidance (Galatians 1:12).

nothing is unclean of itself -- In this context, Paul is referring to food, such as the meat of animals designated by the law as ritually unclean (see note on v. 1; compare Lev 11; Deut 14). - FSB

nothing unclean of itself -- See note on Acts 10:14-15; cf. Mark 7:15; 1 Timothy 4:3-5; Titus 1:15).

that nothing is unclean in itself -- This same truth is illustrated in Acts 10:9-16. Things are not evil, people are evil. Nothing in creation is evil in and of itself (cf. Romans 14:20; Mark 7:18-23; 1 Corinthians 10:25-26; 1 Timothy 4:4 and Titus 1:15). - Utley

to him who considers -- Paul celebrates believers’ freedom from the requirements of the law. However, he qualifies this statement by reminding the strong that some things might be considered unclean by the weak, whose faith is challenged by such freedom. - FSB

This is the principle that applies to the weak. See 1 Corinthians 8:7.

to him it is unclean -- The truth that no food is wrong to eat was not easy for pious Jews to accept because they had been raised to honor God by avoiding certain foods. Paul urges those who are strong in faith not to force others to violate their consciences (cp. 1 Corinthians 8:1-13). NLTSB

to him it is unclean -- If a believer is convinced a certain behavior is sin—even if his assessment is wrong—he should never do it. If he does, he will violate his conscience, experience guilt (cf. 1 Corinthians 8:4-7; see note on Romans 2:15), and perhaps be driven back into deeper legalism instead of moving toward freedom (see note on Romans 14:5). - MSB

Here St Paul appeals to the feet that individual conscience, however misguided, must never be violated by its possessor. Mistaken conscience calls for correction by better light, but never for violation. - CBSC

Verse 15

Romans 14:15

But [Yet; For] -- Another reading is For. The documentary evidence is doubtful; and the evidence of connexion favours But. If For is adopted, it must be explained by treating ver. 14 as a parenthesis; and thus connecting vv. 13, 15: q. d., “resolve to lay no stumblingblock for others; for you do lay a stumblingblock, when you neglect their scruples about food.” Reading But, the connexion shews it to be a word not of contrast but of pursuance: q. d., “But, granting what I have just urged, it is the opposite of Christian love to neglect your brother’s scruples.” - CBSC

grieved -- The Greek word refers to causing pain or distress. A weak believer may be hurt when he sees a brother do something he believes is sinful. But still worse, the strong believer may cause his weaker brother to violate his own conscience (cf. 1 Corinthians 8:8-13). - MSB

because of your food -- with thy meat; Literally, and better, on account of thy food.—“Meat,” in the E. V., is never exclusively “flesh-meat.” The word is akin to French met; a thing put on the table. In market-language “green meat” still means vegetables; and so in some country districts “meat” alone still does. Here, of course, the word is inclusive of flesh. - CBSC

food -- This either relates to (1) Jewish food laws (cf. Lev. 11); or (2) meat sacrificed to idols (cf. 1 Corinthians 8:1-10). Romans 14:20 expresses this truth so clearly. - Utley

walking in love -- Love will ensure that the strong Christian is sensitive and understanding of his brother’s weaknesses (1 Corinthians 8:8-13; see notes on 1 Corinthians 13:1-13). - MSB

In Romans 14:13 Paul urges the strong Christian not to put a stumbling block in the way of the weak; here in v. 15 he gives one reason for this, i.e., it is not consistent with love (agapē; see Romans 12:9). - CPNIVC

destroy [ruin, NLT].. This refers to complete devastation. In the NT, it is often used to indicate eternal damnation (Matthew 10:28; Luke 13:3; John 3:16; Romans 2:12). In this context, however, it refers to a serious devastation of one’s spiritual growth (cf. Matthew 18:3, Matthew 18:6, Matthew 18:14). - MSB

The term “destroy” is the Greek word lupeō, which means “to cause grief, sorrow, or pain” (same in the LXX). Paul uses this word mostly in II Corinthians (cf. 2 Corinthians 2:2, 2 Corinthians 2:4, 2 Corinthians 2:5; 2 Corinthians 6:10; 2 Corinthians 7:8-9, 2 Corinthians 7:11). Destroy is too strong a translation. - Utley

Do not destroy -- Paul warns the strong that, in some circumstances, their freedom might cause distress for the weak. Christ did not die for only those strong in their faith, but for all who call on Him as Lord (see Romans 14:9 and note). - FSB

This is a PRESENT IMPERATIVE with the NEGATIVE PARTICLE which usually means stop an act already in process. - Utley

destroy [ruin, NLT] -- The word translated ruin (Greek apollumi, “destroy”) is often applied to eternal damnation (see Romans 2:12; Matthew 10:28; Matthew 18:14; Luke 9:24; Luke 13:2-5; John 3:16; John 10:10, John 10:28; 1 Corinthians 1:18-19; James 4:12; 2 Peter 3:9). By insisting on their freedom to eat whatever they want, the strong might cause sensitive Jewish Christians for whom Christ died to turn away from the faith. - NLTSB

your food -- There may be a subtle reproof in the word “your,” a suggestion of the selfishness underlying the conduct in question. -(CBSC)

for whom Christ died -- The profoundest of all motives for a Christian’s tenderness and care.—Here, of course, the reference is to the Lord’s death for His Church, (Ephesians 5:25,) of which the “weak brother” is a member by faith. - CBSC

Verse 16

Romans 14:16

therefore -- The word sums up and applies the previous reasonings.

your good -- The rightful exercise of one’s Christian liberty (cf. 1 Corinthians 10:23-32). - MSB

But Paul does not refer to “the good” in either an absolute or a general sense, but rather to “the good of you,” or “your good.” Thus he seems to be referring to the good conduct of the strong brother, i.e., conduct which in accordance with the principle of Christian liberty (Romans 14:14 a) is inherently good. -CPNIVC

what you know is good -- The freedom in Christ to eat any food or treat every day the same. - NIVZSB

spoken of as evil -- To blaspheme. When unbelievers see a strong Christian abusing his freedom in Christ and harming a weaker brother, they will conclude that Christianity is filled with unloving people, which reflects badly on God’s reputation (cf. Romans 2:24). - MSB

This verse seems to change the focus from how Christians treat each other to possibly a concern for non-believers (cf. v. 18b). The VERB is from the word “blasphemy” (spoken) which is usually used of unbelievers. - Utley

“Open quarrels between the two groups would certainly result in slanderous talk on the part of outsiders” (2:463). Thus strong Christians are admonished to consider “the impact of [their] insensitive conduct upon any onlooking or visiting unbelievers” (Dunn, 2:831). - CPNIVC

Verse 17

Romans 14:17

the kingdom of God -- This is the only use of this phrase in Romans. This verse refers to the kingdom of God as a present reality (see 1 Corinthians 4:20; compare Galatians 5:21; Ephesians 5:5). -FSB [ Matthew 3:2]

1 Corinthians 4:20, 1 Corinthians 6:9-10, 1 Corinthians 15:50; Galatians 5:21; Ephesians 5:5; Colossians 4:11; 1 Thessalonians 2:12; 2 Thessalonians 1:5; 2 Timothy 4:18.

For the kingdom of God -- For an explanation of this phrase, see the note at Matthew 3:2. Here it means that the uniquenesses of the kingdom of God, or of the Church of Christ on earth, do not consist in observing the distinctions between meats and drinks, it was true that by these things the Jews had been particularly characterized, but the Christian church was to be distinguished in a different manner. - BN

is not -- Does not consist in, or is not distinguished by.

eat and drink -- In observing distinctions between different kinds of food, or making such observances a matter of conscience as the Jews did.

but righteousness -- This word here means “virtue, integrity,” a faithful discharge of all the duties which we owe to God or to our fellow-men. -BN

righteousness . . Holy, obedient living (cf. Ephesians 6:14; Philippians 1:11) -MSB

and peace - The word in this context refers to peace or concord in opposition to “contention” among brethren.

peace -- The loving tranquility, produced by the Spirit, that should characterize believers’ relationships with God and each other (Galatians 5:22). -MSB

and joy -- This refers, doubtless, to the “personal” happiness produced in the mind by the influence of the gospel; see the notes at Romans 5:1-5.

in the Holy Spirit -- Produced “by” following the teaching of the Holy Spirit; Romans 5:5; compare Galatians 5:22-23.

In this context, however, the main point seems to be how the church appears before the world, so that it is either spoken against (v. 16) or “approved by men” (v. 18). Thus the righteousness, peace, and joy that are the true essence of the observable church are better understood in a horizontal or “social sense” (Godet, 461), i.e., as having to do with how Christians get along with each other (SH, 392; Murray, 2:194; MacArthur, 2:298; Moo, 857). “Righteousness” thus is the daily righteous conduct of Christians, especially in the right use of Christian liberty. “Peace” is the state of loving harmony among all the members of the church (see v. 19), of “the loving, tranquil relationship of believers” (MacArthur, 2:298). - CPNIVC

Verse 18

Romans 14:18

in these things -- In righteousness, peace, and joy.

serves Christ -- Or obeys Christ, who has commanded them. He receives Christ as his “master” or “teacher” and does his will in regard to them.

serveth -- The word bears a suppressed emphasis. The assertor of ceremonial liberty is reminded that he is the bondman of the Lord, precisely in virtue of his freedom from the doom of the law. -CBSC

is acceptable to God -- Whether he be converted from the Jews or the Gentiles. As a servant pleasing his Master.

and approved by men -- That is, people will “approve” of such conduct; they will esteem it to be right, and to be in accordance with the spirit of Christianity. He does not say that the wicked world will “love” such a life, but it will commend itself to them as such a life as people ought to lead. -BN

approved by men -- This refers to approving something after a careful examination, like a jeweler inspecting a stone to determine its quality and value. Christians are under the microscope of a skeptical world that is assessing how they live with and treat each other (cf. John 13:35; Philippians 2:15). -MSB

approved by men -- This may be a way of asserting that the Christian’s love for others may open the door of ministry and witness to the unbelieving community (cf. Romans 14:16; 2 Corinthians 8:21; 1 Peter 2:12). How we treat one another within the community of faith is a powerful witness, either positively or negatively. - Utley

Verse 19

Romans 14:19

Therefore let us pursue -- The object of this verse is to persuade the church at Rome to lay aside their causes of contention, and to live in harmony.

let us pursue -- This term, diōkō, an OT idiom common in the Septuagint and also common in Paul’s writings, means “to follow eagerly” or “endeavor earnestly to acquire.” Paul uses this word in Romans 9:30-31; Romans 12:13; and here in the sense of “pursue,” but in Romans 12:14 he uses it for those who persecute believers (cf. 1 Corinthians 4:12; even himself, 1 Corinthians 15:9; 2 Corinthians 4:9; Galatians 1:13, Galatians 1:23; Philippians 3:6). - Utley

Note even in English a similarity to the Greek; the near spelling and meaning of "pursue" and "persecute".

the things which make for peace -- If men aim at the great objects proposed by the Christian religion, they will live in peace. Following one’s own passions and prejudice will make for strife and contention.

what promotes peace -- The Greek phrase used here, ta tēs eirēnēs, refers to actions that do not cause hostility but create harmonious relationship between believers. - FSB

things by which one may edify another -- Things that will encourage and counsel others in ways that will benefit them in their Christian life.

edify -- Cp. Romans 15:2.—The metaphor here has its usual (but not invariable) reference to the state and growth not of the individual but of the community. -CBSC

may edify -- The word “edify” means properly to “build,” as a house; then to “rebuild” or “reconstruct;” then to adorn or ornament; then to do any thing that will confer favor or advantage, or which will further an object. Applied to the church, it means to do anything by teaching, counsel, advice, etc. which will tend to promote its great object; to aid Christians, to enable them to surmount difficulties, to remove their ignorance, etc.; Acts 9:31; 1 Corinthians 8:1; 1 Corinthians 14:4. -BN

In these expressions the idea of a “building” is retained, reared on a firm, tried cornerstone, the Lord Jesus Christ; Ephesians 2:20; Isaiah 28:16. Compare Romans 9:33. Christians are thus regarded, according to Paul’s noble idea Ephesians 2:20-22, as one great temple erected for the glory of God, having no separate interest, but as united for one object, and therefore bound to do all that is possible, that each other may be suited to their appropriate place, and perform their appropriate function in perfecting and adorning this temple of God. -BN

Verse 20

Romans 14:20

Do not destroy -- [Literally, loosen, dissolve, pull down.] The word here is what properly is applied to pulling down an edifice; and the apostle continues the figure which he used in the previous verse. Do not pull down or destroy the “temple” which God is rearing. - BN

the work of God -- The work of God is what God does, and here especially refers to his work in rearing “his church.” [His building, Matthew 16:18.]

The “Christian” is regarded specially as the work of God, as God renews his heart and makes him what he is. Hence, he is called God’s “building” 1 Corinthians 3:9, and his “workmanship, created in Christ Jesus unto good works” Ephesians 2:10, - BN

for the sake of food -- By your obstinate, pertinacious attachment to your own opinions about the distinctions of meat and drinks. -BN

All things are clean -- In this context, “all things” refers to food (compare Romans 14:14 and note). -FSB

All things are indeed pure -- Compare Romans 14:14. This is a concession to those whom he was exhorting to peace. All things under the Christian dispensation are lawful to be eaten. The distinctions of the Levitical law are not binding on Christians. -BN

but it is evil -- Though pure in itself, yet it may become an occasion of sin, if another is grieved by it. It is evil to the man who pursues a course that will give offence to a brother; that will pain him, or tend to drive him off from the church, or lead him any way into sin.

for the man -- The man who eats that which offends his brother.

with offense -- So as to offend a brother, such as he esteems to be sin, and by which he will be grieved.

Verse 21

Romans 14:21

It is good -- The word is in antithesis to the “it is evil” just before. -CBSC

It is good neither to eat meat nor drink wine -- It is right; or it is better.

to eat meat -- Such food as the "Jewish" convert regarded as unclean; Romans 14:2.

nor drink wine -- Such as some "meats" were offered to idols, wine was also used in libations in pagan worship and perhaps some new converts were scrupulus about its use from this cause.

or drink wine -- Jews sometimes abstained from wine to avoid the appearance of ritual contamination, since wine was used in pagan religious celebrations (see Daniel 1:3-16). - NLTSB

Their table wine was the diluted juice of the grape. Today the word is used to refer to alcoholic and intoxicating drink almost exclusively.

Barnes says Nazarites were not allowed to drink wine Numbers 6:3, and the Rechabites Jer. 35 drank no wine, and it is possible that some of the early converts regarded it as unlawful for Christians to drink it.

This is the only basis in the Bible for the theological concept of “total abstinence” from certain foods or drinks. Strong Christians must limit themselves in love for their Christian brothers/sisters and sincere searchers (lost people). Much of this self-limiting is cultural, regional and/or denominational. - Utley

“. . . modern Christians who . . . abstain from all alcoholic beverages do so not because they fear ritual contamination. Some abstain because they are leery of a product that has had such a sad history of ‘enslaving’ those who partake (see the principle of 1 Corinthians 6:12 b). Many others do not drink because they do not want to set a bad example for others who might not be able to handle alcohol. Abstinence on these grounds may be a laudable course of action; but it has little basis in Paul’s argument in these chapters." - Moo, p. 881 (via Constable)

[See notes on 1 Peter 4:3-4. ]

This verse also uses drinking wine as an example of Christian liberty. The reference to “drinking” in v. 17 alludes to this, but it is not mentioned anywhere else in Paul’s discussions of the subject of liberty. In biblical times wine was commonly drunk with meals, though it was usually diluted considerably with water. The fact that Paul uses this practice as an example of Christian freedom shows that we cannot say that drinking wine in and of itself is wrong.

We are not sure what circumstances would have required the strong brother in NT times to abstain from drinking wine. Idol worship sometimes involved the pouring out of wine as a sacrifice to the gods; some converted pagans may have thus associated wine with idol worship as they did meat. Thus their overly -sensitive consciences may have prevented them from drinking wine altogether. MP, 531; Dunn, 2:827; Moo, 861. (Via CPNIVC:Ro2).

or do anything -- Any article of food or drink, or any course of conduct.

So valuable is peace, and so desirable is it not to offend a brother, that we should rather deny ourselves to any extent, than to be the occasion of offenses and scandals in the church.

stumbles -- For the difference between this word and the word “offended,” see the note at Romans 14:13.

offended --

or is made weak -- That is, shaken, or rendered "less stable" in his faith and conviction. By being led to imitate the others he would become less firm and established and would violate his own conscience.

Verse 22

Romans 14:22

Do you -- "You", σὺ, here is emphatic, and marks the contrast of the "strong" with the "weak".

Do you have faith? -- The word “faith” here refers only to the subject under discussion - to one’s personal convictions about meats, drinks, etc.

Do you believe that it is right to eat all kinds of food, etc. The apostle had admitted that this was the true doctrine; but he maintains that it should be so held as not to give offence.

have it to yourself -- i.e. keep it to yourself. The Greek verb in this phrase can be rendered either “have” or “keep”; and thus affords a slight “play” on the same word (“Have you faith?”) just before. - CBSC

Have it to yourself before God -- Do not your faith or opinion on other Christians.

Act on your belief in private without producing disturbance in the church.

before God -- Where God only is the witness. God sees your sincerity, and will approve your action or conduct.

Have it to yourself before God -- This is better translated, “have as your own conviction before God.” Paul urges the strong believer to understand his liberty, enjoy it, and keep it between God and himself. - MSB

Happy is he -- Peace, contented and blessed is the man at one with his conscience, and who so understand his liberty as never to misapply it.

who does not condemn himself -- Whose conscience does not reprove him.

The strongest Christian can bring harm to himself in the area of Christian liberty by denouncing or belittling the freedom God has given him (Galatians 5:1), or by carelessly flaunting his liberty without regard for how that might affect others (cf. 1 Corinthians 10:23-32). - MSB

in what he approves -- In what one does. Many people indulge in practices which their consciences condemn, many in practices of which they are in doubt. But the way to be happy is to have a “clear conscience” in what we do.

what he approves -- The strong believer maintains a healthy conscience because he does not give a weak believer a cause to stumble. -MSB

Verse 23

Romans 14:23

But he who doubts -- He that is not fully satisfied in his mind; who does not do it with a clear conscience.

doubts -- This refers to the weak Christian who does not understand the true implications of Christian belief in this area of opinions. It is not a sin to have this inadequate understanding or to have doubts about such things as eating meat offered to idols, though it would certainly be better to come to a right understanding of such things. But it is wrong, in the presence of these doubts, to go ahead and eat the meat anyway. - CP

is condemned -- This is a PERFECT PASSIVE INDICATIVE from kata + krinō, meaning (1) “placed in a guilty light by contrast” (cf. Harold K. Moulton, The analytical Greek Lexicon Revised, p. 216) -Utley

The one who says eating the meat is wrong, but does so anyway, places himself in a guilty light; condemning himself by what he himself has said.

The "condemnatin" is not from God, but himself.

condemned -- This word is κατακρίνω (katakrinō), an intensified form of krinō; it leaves no doubt that eating or doing anything else contrary to one’s conscience is condemned by God as a sin. - CPNIVC

is condemn -- We apply this word almost exclusively to the future punishment of the wicked in hell. But it is of importance to remember, in reading the Bible, that this is not of necessity its meaning. It means properly to “condemn;” and here it means only that the person who should thus violate the dictates of his conscience would incur guilt, and would be blameworthy in doing it. But it does not affirm that he would inevitably sink to hell. - BN

for whatever is not from faith is sin -- “Whatever is not done with a full conviction that it is right, is sinful; whatever is done when a man doubts whether it is right, is sin.” This is evidently the fair interpretation of this place.

whatever [NIV everything] -- The context limits the “everything” to the debate about matters of opinion.

(See Lard, 428–429; SH, 393–394; Murray, 2:196; Cranfield, 2:728; Fitzmyer, 699–700. Taking the former view are Lenski, 853–854; Hendriksen, 2:468; and Dunn, 2:828–829, 835.)

faith -- 1) the weak’s brother’s personal conviction; or, 2) the "faith" i.e, the gospel, the teaching of Christ.

His action therefore is not consistent with Christian faith as he understands it; thus he is violating his own conscience, to his own condemnation. Even though the action is not wrong in itself, he thinks it is wrong; therefore if he does it anyway, for him it is a sin. - CPNIVC

To the "weak" brother’s conscience it is "sinful" to eat such meat which is contaminated with idolatry. (I’m not sure it is saying that such is "sinful" in God’s sight, for there are no idol gods!) The brother has violated his own personal coviction with "sin".

- - - - - -

Can this last statement of v. 23 be exteded to cover more than "eating meat"?

1) In context the "whatever" or "eveything" is the matter of eating meat which has been offered to idols.

2) The point can be extended.

Thus the point is to extend the statement in v. 23a about eating contrary to one’s conscience, to cover all acts that violate one’s convictions about what Christian faith requires. This again is the meaning of “does not come from faith,” as in v. 23a. Thus we may paraphrase Paul thus: “Every act that is in fact a matter of opinion but is nevertheless inconsistent with one’s (even faulty) understanding of Christian faith is a sin.” CPNIVC