^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

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Footnotes

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.”