^14:1Now receive the one who is weak in the faith, and do not have disputes over differing opinions.¹^14:2One person believes in eating everything, but the weak person eats only vegetables. ^14:3The 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. ^14:4Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord² is able to make him stand.

^14:5One person regards one day holier than other days, and another regards them all alike.³ Each must be fully convinced in his own mind. ^14:6The one who observes the day does it for the Lord. The⁴ 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. ^14:7For none of us lives for himself and none dies for himself. ^14:8If 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. ^14:9For this reason Christ died and returned to life, so that he may be the Lord of both the dead and the living.

^14:10But 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 seat⁷ of God. ^14:11For it is written, “As I live, says the Lord, every knee will bow to me, and every tongue will give praise to God.”⁸^14:12Therefore, each of us will give an account of himself to God.⁹

Exhortation for the Strong not to Destroy the Weak

^14:13Therefore we must not pass judgment on one another, but rather determine never to place an obstacle or a trap before a brother or sister.¹⁰^14:14I 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. ^14:15For if your brother or sister¹¹ 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. ^14:16Therefore do not let what you consider good¹⁴ be spoken of as evil. ^14:17For the kingdom of God does not consist of food and drink, but righteousness, peace, and joy in the Holy Spirit. ^14:18For the one who serves Christ in this way is pleasing to God and approved by people.¹⁵

^14:19So then, let us pursue what makes for peace and for building up one another. ^14:20Do 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. ^14:21It is good not to eat meat or drink wine or to do anything that causes your brother to stumble.¹⁷^14:22The faith¹⁸ you have, keep to yourself before God. Blessed is the one who does not judge himself by what he approves. ^14:23But 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

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Footnotes

1 Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.
2 Most , especially Western and Byzantine (D F G 048 33 1739 1881 𝔐 latt), read θεός (theos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most important (𝔓46 א A B C P Ψ co), and θεός looks to be an assimilation to θεός in v. 3.
3 Grk “For one judges day from day, and one judges all days.”
4 Here καί (kai) has not been translated because of differences between Greek and English style.
5 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.
6 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.
7 The judgment seat (βῆμα, bēma) 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.
8 A quotation from Isa 45:23.
9 The words “to God” are absent from some (B F G 6 630 1739 1881 ) but are found in א A C D Ψ 0209 33 𝔐 lat sy co. External evidence somewhat favors their inclusion since Alexandrian, Western, and Byzantine 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. places the words in brackets, indicating doubt as to their authenticity. Or “each of us is accountable to God.”
10 Grk “brother.”
11 Grk “brother.”
12 Grk “on account of food.”
13 Grk “according to love.”
14 Grk “do not let your good.”
15 Grk “by men”; but ἄνθρωπος (anthrōpos) is generic here (“people”) since the contrast in context is between God and humanity.
16 Here clean refers to food being ceremonially clean.
17 A large number of , some of them quite important (𝔓46vid א2 B D F G Ψ 0209 33 1881 𝔐 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 (א* A C 048 81 945 1506 1739 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.
18 Several important Alexandrian witnesses (א A B C 048) have the relative pronoun ἥν (hēn, “the faith that you have”) at this juncture, but D F G Ψ 1739 1881 𝔐 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. places the word in brackets, indicating some doubt as to its authenticity.
19 Some insert 16:25–27 at this point. See the note at for more information.