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Selected Verse: Romans 14:23 - King James
Verse |
Translation |
Text |
Ro 14:23 |
King James |
And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin. |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
And--rather, "But"
he that doubteth is damned--On the word "damnation," see on Rom 13:2.
if he eat, because he eateth not of faith--On the meaning of "faith" here, see on Rom 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 (Rom 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 (Rom 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 (Rom 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" (Rom 14:1-2, Rom 14:14). (7) With what holy jealousy ought the purity of the conscience to be guarded, since every deliberate violation of it is incipient perdition (Rom 14:15, Rom 14:20)! 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" (Rom 14:20), and "destroying him for whom Christ died" (Rom 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 (Rom 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 (Rom 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 (Rom 14:21)? It is permitted to no Christian to say with Cain, "Am I my brother's keeper?" (Gen 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! |
Notes on the Bible, by Albert Barnes, [1834] |
He that doubteth - He that is not fully satisfied in his mind; who does not do it with a clear conscience. The margin has it rendered correctly, "He that discerneth and putteth a difference between meats." He that conscientiously believes, as the Jew did, that the Levitical law respecting the difference between meats was binding on Christians.
Is damned - 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. The same construction is to be put on the expression in Co1 11:29, "He that eateth and drinketh unworthily, eateth and drinketh damnation to himself."
For whatsoever ... - "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. Such the connection requires. It does not affirm that all or any of the actions of impenitent and unbelieving people are sinful, which is true, but not the truth taught here; nor does it affirm that all acts which are not performed by those who have faith in the Lord Jesus, are sinful; but the discussion pertains to Christians; and the whole scope of the passage requires us to understand the apostle as simply saying that a man should not do a thing doubting its correctness; that he should have a strong conviction that what he does is right; and that if he has "not" this conviction, it is sinful. The rule is of universal application. In all cases, if a man does a thing which he does not "believe" to be right, it is a sin, and his conscience will condemn him for it. It may be proper, however, to observe that the converse of this is not always true, that if a man believes a thing to be right, that therefore it is not sin. For many of the persecutors were conscientious Joh 16:2; Act 26:9; and the murderers of the Son of God did it ignorantly Act 3:17; Co1 2:8; and yet were adjudged as guilty of enormous crimes; compare Luk 11:50-51; Act 2:23, Act 2:37.
In this chapter we have a remarkably fine discussion of the nature of Christian charity. Differences of "opinion" will arise, and people will be divided into various sects; but if the rules which are laid down in this chapter were followed, the contentions, and altercations, and strifes among Christians would cease. Had these rules been applied to the controversies about rites, and forms, and festivals, that have arisen, peace might have been preserved. Amid all such differences, the great question is, whether there is true love to the Lord Jesus. If there is, the apostle teaches us that we have no right to judge a brother, or despise him, or contend harshly with him. Our object should be to promote peace, to aid him in his efforts to become holy, and to seek to build him up in holy faith. |
The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917] |
damned
Condemned, that is, as in (Rom 14:22).
sin
Sin
(See Scofield) - (Rom 3:23). |
Vincent's Word Studies, by Marvin R. Vincent [1886] |
Faith
In Christ. "So far as it brings with it the moral confidence as to what in general and under given circumstances is the right christian mode of action" (Meyer).
Some authorities insert here the doxology at Rom 16:25-27. According to some, the Epistle to the Romans closed with this chapter. Chapter 16 was a list of disciples resident at different points on the route, who were to be greeted. Phoebe is first named because Cenchreae would be the first stage.
Ephesus would be the next stage, where Aquila and Priscilla would be found. Chapter 15 was a sort of private missive to be communicated to all whom the messengers should visit on the way. The question seems to be almost wholly due to the mention of Aquila and Priscilla in ch. 16, and to the fact that there is no account of their migration from Ephesus to Rome, and of an after-migration again to Ephesus (Ti2 4:19). But see on Rom 16:14.
Others claim that chs. 1-11, 16. were the original epistle; that Phoebe's journey was delayed, and that, in the interval, news from Rome led Paul to add 12-15.
Others again, that ch. 16 was written from Rome to Ephesus.
Against these theories is the stubborn fact that of the known extant MSS. of Paul (about three hundred) all the MSS. hitherto collated, including all the most important, give these chapters in the received connection and order, with the exception of the doxology. See on the doxology, ch. 16. |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
Because it is not of faith - He does not believe it lawful and, in all these cases, whatsoever is not of faith is sin - Whatever a man does without a full persuasion of its lawfulness, it is sin to him. |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
And he that doubteth - This verse is a necessary part of the preceding, and should be read thus: But he that doubteth is condemned if he eat, because he eateth not of faith. The meaning is sufficiently plain. He that feeds on any kind of meats prohibited by the Mosaic law, with the persuasion in his mind that he may be wrong in so doing, is condemned by his conscience for doing that which he has reason to think God has forbidden.
For whatsoever is not of faith is sin - Whatever he does, without a full persuasion of its lawfulness, (see Rom 14:22) is to him sin; for he does it under a conviction that he may be wrong in so doing. Therefore, if he makes a distinction in his own conscience between different kinds of meats, and yet eats of all indifferently, he is a sinner before God; because he eats either through false shame, base compliance, or an unbridled appetite; and any of these is in itself a sin against the sincerity, ingenuousness, and self-denying principles of the Gospel of Christ.
Some think that these words have a more extensive signification, and that they apply to all who have not true religion, and faith in our Lord Jesus Christ; every work of such persons being sinful in the sight of a holy God, because it does not proceed from a pure motive. On this ground our Church says, Art. xiii, "Works done before the grace of Christ and the inspiration of his Spirit are not pleasant to God, forasmuch as they are not of faith in Jesus Christ; yes, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin." To this we may add, that without faith it is impossible to please God; every thing is wrong where this principle is wanting.
There are few readers who have not remarked that the last three verses of this epistle (Rom 16:25-27) appear to stand in their present place without any obvious connection; and apparently after the epistle is concluded. And it is well known to critics, that two MSS. in uncial letters, the Cod. A and I, with upwards of 100 others, together with the Slavonic, the later Syriac and Arabic, add those verses at the end of the fourteenth chapter. The transposition is acknowledged by Cyril, Chrysostom, Theodoret, Oecumenius, Theophylact, Theodulus, Damascenus, and Tertullian; see Wetstein. Griesbach inserts them at the end of this chapter as their proper place; and most learned men approve of this transposition. It may be necessary to repeat the words here that the reader may see with what propriety they connect with the subject which terminates the fourteenth chapter as it now stands.
Rom 14:23 : And he that doubteth is condemned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.
Rom 16:25 : Now, to him that is of power to stablish you according to my Gospel, and the preaching of Jesus Christ, (according to the revelation of the mystery which was kept secret since the world began,
Rom 16:26 : But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith);
Rom 16:27 : To God only wise be glory through Jesus Christ for ever. Amen.
Rom 15:1 : We then that are strong ought to bear the infirmities of the weak, etc.
These words certainly connect better with the close of the fourteenth chapter and the beginning of the fifteenth than they do with the conclusion of the sixteenth, where they are now generally found; but I shall defer my observations upon them till I come to that place, with only this remark, that the stablishing mentioned Rom 16:25, corresponds well with the doubting, Rom 14:23, and indeed the whole matter of these verses agrees so well with the subject so largely handled in the preceding chapter, that there can be very little doubt of their being in their proper place if joined to the end of this chapter, as they are in the preceding MSS. and versions. |
9 And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother's keeper?
21 It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.
19 Let us therefore follow after the things which make for peace, and things wherewith one may edify another.
20 For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence.
17 For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.
18 For he that in these things serveth Christ is acceptable to God, and approved of men.
15 But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died.
20 For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence.
20 For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence.
15 But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died.
14 I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.
1 Him that is weak in the faith receive ye, but not to doubtful disputations.
2 For one believeth that he may eat all things: another, who is weak, eateth herbs.
10 But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.
11 For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.
12 So then every one of us shall give account of himself to God.
7 For none of us liveth to himself, and no man dieth to himself.
8 For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's.
9 For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.
3 Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him.
4 Who art thou that judgest another man's servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.
22 Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth.
2 Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.
37 Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?
23 Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain:
50 That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation;
51 From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation.
8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.
17 And now, brethren, I wot that through ignorance ye did it, as did also your rulers.
9 I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth.
2 They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service.
29 For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.
23 For all have sinned, and come short of the glory of God;
22 Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth.
14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them.
19 Salute Prisca and Aquila, and the household of Onesiphorus.
25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,
26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:
27 To God only wise, be glory through Jesus Christ for ever. Amen.
23 And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.
25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,
1 We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.
27 To God only wise, be glory through Jesus Christ for ever. Amen.
26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:
25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,
23 And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.
25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,
26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:
27 To God only wise, be glory through Jesus Christ for ever. Amen.
22 Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth.