|New International Version (©2011)|
But whoever has doubts is condemned if they eat, because their eating is not from faith; and everything that does not come from faith is sin.
New Living Translation (©2007)
But if you have doubts about whether or not you should eat something, you are sinning if you go ahead and do it. For you are not following your convictions. If you do anything you believe is not right, you are sinning.
English Standard Version (©2001)
But whoever has doubts is condemned if he eats, because the eating is not from faith. For whatever does not proceed from faith is sin.
New American Standard Bible (©1995)
But he who doubts is condemned if he eats, because his eating is not from faith; and whatever is not from faith is sin.
King James Bible (Cambridge Ed.)
And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.
Holman Christian Standard Bible (©2009)
But whoever doubts stands condemned if he eats, because his eating is not from a conviction, and everything that is not from a conviction is sin.
International Standard Version (©2012)
But the person who has doubts is condemned if he eats, because he does not act in faith; and anything that is not done in faith is sin.
NET Bible (©2006)
But the man who doubts is condemned if he eats, because he does not do so from faith, and whatever is not from faith is sin.
Aramaic Bible in Plain English (©2010)
For whoever is doubtful and eats is condemned because it is not in faith, for everything that is not from faith is sin.
GOD'S WORD® Translation (©1995)
But if a person has doubts and still eats, he is condemned because he didn't act in faith. Anything that is not done in faith is sin.
King James 2000 Bible (©2003)
And he that doubts is condemned if he eats, because he eats not of faith: for whatever is not of faith is sin.
American King James Version
And he that doubts is damned if he eat, because he eats not of faith: for whatever is not of faith is sin.
American Standard Version
But he that doubteth is condemned if he eat, because he eateth not of faith; and whatsoever is not of faith is sin.
But he that discerneth, if he eat, is condemned; because not of faith. For all that is not of faith is sin.
Darby Bible Translation
But he that doubts, if he eat, is condemned; because it is not of faith; but whatever is not of faith is sin.
English Revised Version
But he that doubteth is condemned if he eat, because he eateth not of faith; and whatsoever is not of faith is sin.
Webster's Bible Translation
And he that doubteth is damned if he eateth, because he eateth not from faith: for whatever is not from faith is sin.
Weymouth New Testament
But he who has misgivings and yet eats meat is condemned already, because his conduct is not based on faith; for all conduct not based on faith is sinful.
World English Bible
But he who doubts is condemned if he eats, because it isn't of faith; and whatever is not of faith is sin.
Young's Literal Translation
and he who is making a difference, if he may eat, hath been condemned, because it is not of faith; and all that is not of faith is sin.
|Matthew Henry's Concise Commentary|
14:19-23 Many wish for peace, and talk loudly for it, who do not follow the things that make for peace. Meekness, humility, self-denial, and love, make for peace. We cannot edify one another, while quarrelling and contending. Many, for meat and drink, destroy the work of God in themselves; nothing more destroys the soul than pampering and pleasing the flesh, and fulfilling the lusts of it; so others are hurt, by wilful offence given. Lawful things may be done unlawfully, by giving offence to brethren. This takes in all indifferent things, whereby a brother is drawn into sin or trouble; or has his graces, his comforts, or his resolutions weakened. Hast thou faith? It is meant of knowledge and clearness as to our Christian liberty. Enjoy the comfort of it, but do not trouble others by a wrong use of it. Nor may we act against a doubting conscience. How excellent are the blessings of Christ's kingdom, which consists not in outward rites and ceremonies, but in righteousness, peace, and joy in the Holy Ghost! How preferable is the service of God to all other services! and in serving him we are not called to live and die to ourselves, but unto Christ, whose we are, and whom we ought to serve.
Verse 23. - But he that doubteth (or, wavereth) is condemned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin. For sense of διακρίνεσθαι, cf. ch. 4:20; Matthew 21:21; Mark 11:23; James 1:6. Faith here denotes an assured belief that what one does is right; nor is it necessary to give the word a wider or different sense in the concluding clause (Ταῦτα δὲ πάντα περὶ τῆς προκειμένης ὑποθεσεως εἴρηται τῷ Παῦλῳ οὔ περὶ πάντων, Chrysostom). Hence to see in it (as has been done) the doctrine of the sinfulness of all works done apart from faith in Christ is to introduce an idea that is not there.
Gill's Exposition of the Entire Bible
And he that doubteth,.... Or makes a difference between meats and meats, or is in suspense whether any difference should be observed or not,
is damned; not with everlasting damnation, which is not the consequent of, nor connected with such an action, as eating of a thing indifferent, with a scrupulous conscience; but such an one is condemned in his own conscience; he is self-condemned, his conscience condemns him for what he himself does; and he is self-condemned in judging and censuring others, for the same things: so the Syriac renders it, , "he becomes guilty", or he contracts guilt to himself, or is self-condemned; and so the Arabic, "he is already condemned",
because he eateth not of faith: or of a full persuasion in his own mind that he is right in eating; he halts between two opinions, and is doubtful in his own mind what is best to do, and therefore, whilst this is his case, he ought to refrain:
for whatsoever is not of faith is sin. This is a general rule, or axiom, which is not only applicable to the present case, but to any other, whether of a natural, civil, moral, or evangelic kind: "whatsoever does not spring from faith", as the Arabic version renders it, cannot be excused of sin; whatever is not agreeable to the word and doctrine of faith, ought not to be done; whatever is done without faith, or not in the exercise of it, is culpable, for without faith nothing can be pleasing to God; and whatever is contrary to the persuasion of a man's own mind, is so far criminal, as it is a violation of his conscience; whatever men do, especially in a religious way, they ought to make faith of it, or to be fully persuaded of it in their own minds, or they act amiss: in the Arabic version, the Complutensian edition, the Alexandrian copy, and some others, Romans 16:25, "now to him that is of power", &c. are here added; which have induced some to think, that the apostle intended to have finished his epistle here; but having more time, and other things occurred to write of, he proceeded.
Jamieson-Fausset-Brown Bible Commentary
23. And—rather, "But"
he that doubteth is damned—On the word "damnation," see on Ro 13:2.
if he eat, because he eateth not of faith—On the meaning of "faith" here, see on Ro 14:22.
for whatsoever is not of faith is sin—a maxim of unspeakable importance in the Christian life.
Note, (1) Some points in Christianity are unessential to Christian fellowship; so that though one may be in error upon them, he is not on that account to be excluded either from the communion of the Church or from the full confidence of those who have more light. This distinction between essential and non-essential truths is denied by some who affect more than ordinary zeal for the honor and truth of God. But they must settle the question with our apostle. (2) Acceptance with God is the only proper criterion of right to Christian fellowship. Whom God receives, men cannot lawfully reject (Ro 14:3, 4). (3) As there is much self-pleasing in setting up narrow standards of Christian fellowship, so one of the best preservatives against the temptation to do this will be found in the continual remembrance that Christ is the one Object for whom all Christians live, and to whom all Christians die; this will be such a living and exalted bond of union between the strong and the weak as will overshadow all their lesser differences and gradually absorb them (Ro 14:7-9). (4) The consideration of the common judgment-seat at which the strong and the weak shall stand together will be found another preservative against the unlovely disposition to sit in judgment one on another (Ro 14:10-12). (5) How brightly does the supreme Divinity of Christ shine out in this chapter! The exposition itself supersedes further illustration here. (6) Though forbearance be a great Christian duty, indifference to the distinction between truth and error is not thereby encouraged. The former is, by the tax, made an excuse for the latter. But our apostle, while teaching "the strong" to bear with "the weak," repeatedly intimates in this chapter where the truth really lay on the points in question, and takes care to call those who took the wrong side "the weak" (Ro 14:1, 2, 14). (7) With what holy jealousy ought the purity of the conscience to be guarded, since every deliberate violation of it is incipient perdition (Ro 14:15, 20)! Some, who seem to be more jealous for the honor of certain doctrines than for the souls of men, enervate this terrific truth by asking how it bears upon the "perseverance of the saints"; the advocates of that doctrine thinking it necessary to explain away what is meant by "destroying the work of God" (Ro 14:20), and "destroying him for whom Christ died" (Ro 14:15), for fear of the doctrinal consequences of taking it nakedly; while the opponents of that doctrine are ready to ask, How could the apostle have used such language if he had believed that such a catastrophe was impossible? The true answer to both lies in dismissing the question as impertinent. The apostle is enunciating a great and eternal principle in Christian Ethics—that the wilful violation of conscience contains within itself a seed of destruction; or, to express it otherwise, that the total destruction of the work of God in the renewed soul, and, consequently, the loss of that soul for eternity, needs only the carrying out to its full effect of such violation of the conscience. Whether such effects do take place, in point of fact, the apostle gives not the most distant hint here; and therefore that point must be settled elsewhere. But, beyond all doubt, as the position we have laid down is emphatically expressed by the apostle, so the interests of all who call themselves Christians require to be proclaimed and pressed on every suitable occasion. (8) Zeal for comparatively small points of truth is a poor substitute for the substantial and catholic and abiding realities of the Christian life (Ro 14:17, 18). (9) "Peace" among the followers of Christ is a blessing too precious to themselves, and, as a testimony to them that are without, too important, to be ruptured for trifles, even though some lesser truths be involved in these (Ro 14:19, 20). Nor are those truths themselves disparaged or endangered thereby, but the reverse. (10) Many things which are lawful are not expedient. In the use of any liberty, therefore, our question should be, not simply, Is this lawful? but even if so, Can it be used with safety to a brother's conscience?—How will it affect my brother's soul (Ro 14:21)? It is permitted to no Christian to say with Cain, "Am I my brother's keeper?" (Ge 4:9). (11) Whenever we are in doubt as to a point of duty—where abstinence is manifestly sinless, but compliance not clearly lawful—the safe course is ever to be preferred, for to do otherwise is itself sinful. (12) How exalted and beautiful is the Ethics of Christianity—by a few great principles teaching us how to steer our course amidst practical difficulties, with equal regard to Christian liberty, love, and confidence!
Romans 14:23 Parallel Commentaries
Romans 14:23 NIV
Romans 14:23 NLT
Romans 14:23 ESV
Romans 14:23 NASB
Romans 14:23 KJV
Bible Hub: Online Parallel Bible