Romans 14:1--15:33

Exhortation to Mutual Forbearance

14:1 Now receive the one who is weak in the faith, and do not have disputes over differing opinions. ¹  14:2 One person believes in eating everything, but the weak person eats only vegetables. 14:3 The one who eats everything must not despise the one who does not, and the one who abstains must not judge the one who eats everything, for God has accepted him. 14:4 Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord ²  is able to make him stand.

14:5 One person regards one day holier than other days, and another regards them all alike. ³  Each must be fully convinced in his own mind. 14:6 The one who observes the day does it for the Lord. The ⁴  one who eats, eats for the Lord because he gives thanks to God, and the one who abstains from eating abstains for the Lord, and he gives thanks to God. 14:7 For none of us lives for himself and none dies for himself. 14:8 If we live, we live for the Lord; if we die, we die for the Lord. Therefore, whether we live or die, we are the Lord’s. 14:9 For this reason Christ died and returned to life, so that he may be the Lord of both the dead and the living.

14:10 But you who eat vegetables only – why do you judge your brother or sister? ⁵  And you who eat everything – why do you despise your brother or sister? ⁶  For we will all stand before the judgment seat ⁷  of God. 14:11 For it is written, “As I live, says the Lord, every knee will bow to me, and every tongue will give praise to God.” ⁸  14:12 Therefore, each of us will give an account of himself to God. ⁹ 

Exhortation for the Strong not to Destroy the Weak

14:13 Therefore we must not pass judgment on one another, but rather determine never to place an obstacle or a trap before a brother or sister. ¹⁰  14:14 I know and am convinced in the Lord Jesus that there is nothing unclean in itself; still, it is unclean to the one who considers it unclean. 14:15 For if your brother or sister ¹¹  is distressed because of what you eat, ¹²  you are no longer walking in love. ¹³  Do not destroy by your food someone for whom Christ died. 14:16 Therefore do not let what you consider good ¹⁴  be spoken of as evil. 14:17 For the kingdom of God does not consist of food and drink, but righteousness, peace, and joy in the Holy Spirit. 14:18 For the one who serves Christ in this way is pleasing to God and approved by people. ¹⁵ 

14:19 So then, let us pursue what makes for peace and for building up one another. 14:20 Do not destroy the work of God for the sake of food. For although all things are clean, ¹⁶  it is wrong to cause anyone to stumble by what you eat. 14:21 It is good not to eat meat or drink wine or to do anything that causes your brother to stumble. ¹⁷  14:22 The faith ¹⁸  you have, keep to yourself before God. Blessed is the one who does not judge himself by what he approves. 14:23 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. ¹⁹ 

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ²⁰  15:2 Let each of us please his neighbor for his good to build him up. 15:3 For even Christ did not please himself, but just as it is written, “The insults of those who insult you have fallen on me.” ²¹  15:4 For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope. 15:5 Now may the God of endurance and comfort give you unity with one another ²²  in accordance with Christ Jesus, 15:6 so that together you may with one voice glorify the God and Father of our Lord Jesus Christ.

Exhortation to Mutual Acceptance

15:7 Receive one another, then, just as Christ also received you, to God’s glory. 15:8 For I tell you that Christ has become a servant of the circumcised ²³  on behalf of God’s truth to confirm the promises made to the fathers, ²⁴  15:9 and thus the Gentiles glorify God for his mercy. ²⁵  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ²⁶  15:10 And again it says: “Rejoice, O Gentiles, with his people.” ²⁷  15:11 And again, “Praise the Lord all you Gentiles, and let all the peoples praise him.” ²⁸  15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” ²⁹  15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ³⁰  so that you may abound in hope by the power of the Holy Spirit.

Paul’s Motivation for Writing the Letter

15:14 But I myself am fully convinced about you, my brothers and sisters, ³¹  that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another. 15:15 But I have written more boldly to you on some points so as to remind you, because of the grace given to me by God 15:16 to be a minister of Christ Jesus to the Gentiles. I serve ³²  the gospel of God ³³  like a priest, so that the Gentiles may become an acceptable offering, ³⁴  sanctified by the Holy Spirit.

15:17 So I boast ³⁵  in Christ Jesus about the things that pertain to God. 15:18 For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience ³⁶  of the Gentiles, by word and deed, 15:19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ. 15:20 And in this way I desire to preach where Christ has not been named, so as not to build on another person’s foundation, 15:21 but as it is written: “Those who were not told about him will see, and those who have not heard will understand.” ³⁷ 

Paul’s Intention of Visiting the Romans

15:22 This is the reason I was often hindered from coming to you. 15:23 But now there is nothing more to keep me ³⁸  in these regions, and I have for many years desired ³⁹  to come to you 15:24 when I go to Spain. For I hope to visit you when I pass through and that you will help me ⁴⁰  on my journey there, after I have enjoyed your company for a while.

15:25 But now I go to Jerusalem to minister to the saints. 15:26 For Macedonia and Achaia are pleased to make some contribution for the poor among the saints in Jerusalem. 15:27 For they were pleased to do this, and indeed they are indebted to the Jerusalem saints. ⁴¹  For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things. 15:28 Therefore after I have completed this and have safely delivered this bounty to them, ⁴²  I will set out for Spain by way of you, 15:29 and I know that when I come to you I will come in the fullness of Christ’s blessing.

15:30 Now I urge you, brothers and sisters, ⁴³  through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf. 15:31 Pray ⁴⁴  that I may be rescued from those who are disobedient in Judea and that my ministry in Jerusalem may be acceptable to the saints, 15:32 so that by God’s will I may come to you with joy and be refreshed in your company. 15:33 Now may the God of peace be with all of you. Amen. ⁴⁵ 

[14:1]  ¹ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[14:4]  ² tc Most mss, especially Western and Byzantine (D F G 048 33 1739 1881 Ï latt), read θεός (qeos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most important mss (Ì⁴⁶ א A B C P Ψ pc co), and θεός looks to be an assimilation to θεός in v. 3.

[14:5]  ³ tn Grk “For one judges day from day, and one judges all days.”

[14:6]  ⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:10]  ⁵ tn Grk “But why do you judge your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “weak” Christian who eats only vegetables (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

[14:10]  ⁶ tn Grk “Or again, why do you despise your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “strong” Christian who eats everything (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

[14:10]  ⁷ sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[14:11]  ⁸ sn A quotation from Isa 45:23.

[14:12]  ⁹ tc ‡ The words “to God” are absent from some mss (B F G 6 630 1739 1881 pc) but are found in א A C D Ψ 0209 33 Ï lat sy co. External evidence somewhat favors their inclusion since Alexandrian, Western, and Byzantine mss are well represented. From an internal standpoint, however, it is easy to see the words as a scribal gloss intended to clarify the referent, especially as a reinforcement to the quotation of Isa 45:23 in v. 11. Not only that, but the abrupt ending of the verse without “to God” is harsh, both in Greek and in English. In this instance, the internal considerations seem overwhelming on the side of the omission. At the same time, English stylistic needs require the words and they have been put into the translation, even though they are most likely not original. NA²⁷ places the words in brackets, indicating doubt as to their authenticity.

[14:13]  ¹⁰ tn Grk “brother.”

[14:15]  ¹¹ tn Grk “brother.”

[14:15]  ¹² tn Grk “on account of food.”

[14:15]  ¹³ tn Grk “according to love.”

[14:16]  ¹⁴ tn Grk “do not let your good.”

[14:18]  ¹⁵ tn Grk “by men”; but ἄνθρωπος (anqrwpo") is generic here (“people”) since the contrast in context is between God and humanity.

[14:20]  ¹⁶ sn Here clean refers to food being ceremonially clean.

[14:21]  ¹⁷ tc A large number of mss, some of them quite important (Ì^46vid א² B D F G Ψ 0209 33 1881 Ï lat sa), read “or to be offended or to be made weak” after “to stumble.” The shorter reading “to stumble” is found only in Alexandrian mss (א* A C 048 81 945 1506 1739 pc bo). Although external evidence favors inclusion, internal evidence points to a scribal expansion, perhaps reminiscent of 1 Cor 8:11-13. The shorter reading is therefore preferred.

[14:22]  ¹⁸ tc ‡ Several important Alexandrian witnesses (א A B C 048) have the relative pronoun ἥν ({hn, “the faith that you have”) at this juncture, but D F G Ψ 1739 1881 Ï lat co lack it. Without the pronoun, the clause is more ambiguous (either “Keep the faith [that] you have between yourself and God” or “Do you have faith? Keep it between yourself and God”). The pronoun thus looks to be a motivated reading, created to clarify the meaning of the text. Even though it is found in the better witnesses, in this instance internal evidence should be given preference. NA²⁷ places the word in brackets, indicating some doubt as to its authenticity.

[14:23]  ¹⁹ tc Some mss insert 16:25-27 at this point. See the tc note at 16:25 for more information.

[15:1]  ²⁰ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[15:3]  ²¹ sn A quotation from Ps 69:9.

[15:5]  ²² tn Grk “grant you to think the same among one another.”

[15:8]  ²³ tn Grk “of the circumcision”; that is, the Jews.

[15:8]  ²⁴ tn Or “to the patriarchs.”

[15:9]  ²⁵ tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.

[15:9]  ²⁶ sn A quotation from Ps 18:49.

[15:10]  ²⁷ sn A quotation from Deut 32:43.

[15:11]  ²⁸ sn A quotation from Ps 117:1.

[15:12]  ²⁹ sn A quotation from Isa 11:10.

[15:13]  ³⁰ tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

[15:14]  ³¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[15:16]  ³² tn Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.

[15:16]  ³³ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.

[15:16]  ³⁴ tn Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”

[15:17]  ³⁵ tc ‡ After οὖν (oun), several important Alexandrian and Western mss (B C D F G 81 365 pc) have τήν (thn). The article is lacking in א A Ψ 33 1739 1881 Ï however. Ì⁴⁶ supplies a relative pronoun and has a different reading entirely (“which I have [as a] boast”). Articles were frequently introduced to clarify the meaning of the text. In this instance, since the word modified (καύχησιν, kauchsin) is third declension, a visual oversight (resulting in omission) is less likely. Hence, the shorter reading is probably original. The difference in translation between these first two options is negligible (“I have the boast” or “I have a boast”). NA²⁷ puts the article in brackets, indicating some doubt as to its authenticity.

[15:18]  ³⁶ tn Grk “unto obedience.”

[15:21]  ³⁷ sn A quotation from Isa 52:15.

[15:23]  ³⁸ tn Grk “now no longer having a place…I have.”

[15:23]  ³⁹ tn Grk “but having a desire…for many years.”

[15:24]  ⁴⁰ tn Grk “and to be helped by you.” The passive construction was changed to an active one in the translation.

[15:27]  ⁴¹ tn Grk “to them”; the referent (the Jerusalem saints) has been specified in the translation for clarity.

[15:28]  ⁴² tn Grk “have sealed this fruit to them.”

[15:30]  ⁴³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[15:31]  ⁴⁴ tn Verses 30-31 form one long sentence in the Greek but have been divided into two distinct sentences for clarity in English.

[15:33]  ⁴⁵ tc Some mss lack the word “Amen” here, one of them (Ì⁴⁶) also inserting 16:25-27 at this point. See the tc note at 16:25 for more information.