1 Now accept one who is weak in faith, but not for disputes over opinions.
2 One man has faith to eat all things, but he who is weak eats only vegetables.
3 Don’t let him who eats despise him who doesn’t eat. Don’t let him who doesn’t eat judge him who eats, for God has accepted him.
4 Who are you who judge another’s servant? To his own lord he stands or falls. Yes, he will be made to stand, for God has power to make him stand.
5 One man esteems one day as more important. Another esteems every day alike. Let each man be fully assured in his own mind.
6 He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks. He who doesn’t eat, to the Lord he doesn’t eat, and gives God thanks.
7 For none of us lives to himself, and none dies to himself.
8 For if we live, we live to the Lord. Or if we die, we die to the Lord. If therefore we live or die, we are the Lord’s.
9 For to this end Christ died, rose, and lived again, that he might be Lord of both the dead and the living.
10 But you, why do you judge your brother? Or you again, why do you despise your brother? For we will all stand before the judgment seat of Christ.
11 For it is written, “‘As I live,’ says the Lord, ‘to me every knee will bow. Every tongue will confess to God.’”
12 So then each one of us will give account of himself to God.
13 Therefore let’s not judge one another any more, but judge this rather, that no man put a stumbling block in his brother’s way, or an occasion for falling.
14 I know and am persuaded in the Lord Jesus that nothing is unclean of itself; except that to him who considers anything to be unclean, to him it is unclean.
15 Yet if because of food your brother is grieved, you walk no longer in love. Don’t destroy with your food him for whom Christ died.
16 Then don’t let your good be slandered,
17 for God’s Kingdom is not eating and drinking, but righteousness, peace, and joy in the Holy Spirit.
18 For he who serves Christ in these things is acceptable to God and approved by men.
19 So then, let’s follow after things which make for peace, and things by which we may build one another up.
20 Don’t overthrow God’s work for food’s sake. All things indeed are clean, however it is evil for that man who creates a stumbling block by eating.
21 It is good to not eat meat, drink wine, nor do anything by which your brother stumbles, is offended, or is made weak.
22 Do you have faith? Have it to yourself before God. Happy is he who doesn’t judge himself in that which he approves.
23 But he who doubts is condemned if he eats, because it isn’t of faith; and whatever is not of faith is sin.
24 Now to him who is able to establish you according to my Good News and the preaching of Jesus Christ, according to the revelation of the mystery which has been kept secret through long ages,
25 but now is revealed, and by the Scriptures of the prophets, according to the commandment of the eternal God, is made known for obedience of faith to all the nations;
26 to the only wise God, through Jesus Christ, to whom be the glory forever! Amen.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 14:1–3There were many of the Jews which believed, who adhered of conscience to the Law, and after their believing, still kept to the observance of meats … Then that they might not be observed if they kept from swine's flesh only, they abstained in consequence from all flesh, and ate herbs only, that what they were doing might have more the appearance of a fast than of observance of the Law. Others again were farther advanced, (teleioteroi) and kept up no one thing of the kind, who became to those, who did keep them, distressing and offensive, by reproaching them, accusing them, driving them to despondency. … observe what great judgment he uses and how he concerns himself with both interests with his customary wisdom. For neither does he venture to say to those who rebuke, Ye are doing amiss, that he may not seem to be confirming the other in their observances; nor again, Ye are doing right, lest he should make them the more vehement accusers: but he makes his rebuke to square with each.
There were many of the Jews which believed, who adhered of conscience to the Law, and after their believing, still kept to the observance of meats … Then that they might not be observed if they kept from swine's flesh only, they abstained in consequence from all flesh, and ate herbs only, that what they were doing might have more the appearance of a fast than of observance of the Law. Others again were farther advanced, (teleioteroi) and kept up no one thing of the kind, who became to those, who did keep them, distressing and offensive, by reproaching them, accusing them, driving them to despondency. … observe what great judgment he uses and how he concerns himself with both interests with his customary wisdom. For neither does he venture to say to those who rebuke, Ye are doing amiss, that he may not seem to be confirming the other in their observances; nor again, Ye are doing right, lest he should make them the more vehement accusers: but he makes his rebuke to square with each.
John Chrysostom, Homilies on the Epistle to the Romans, Homily 25; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 14:5–6Here he seems to me to be giving a gentle hint about fasting. For it is not unlikely that some who fasted were always judging those who did not, or among the observances it is likely that there were some that on fixed days abstained, and on fixed days did not. Whence also he says, "Let every man be fully persuaded in his own mind." And in this way he released those who kept the observances from fear, by saying that the thing was indifferent, and he removed also the quarrelsomeness of those who attacked them, by showing that it was no very desirable (or urgent, perispoudaston) task to be always making a trouble about these things. … The thing is not concerned with fundamentals. For the thing requisite is, if this person and the other are acting for God's sake, … if both terminate in thanksgiving. For indeed both this man and that give thanks to God. If then both do give thanks to God, the difference is no great one.
Here he seems to me to be giving a gentle hint about fasting. For it is not unlikely that some who fasted were always judging those who did not, or among the observances it is likely that there were some that on fixed days abstained, and on fixed days did not. Whence also he says, "Let every man be fully persuaded in his own mind." And in this way he released those who kept the observances from fear, by saying that the thing was indifferent, and he removed also the quarrelsomeness of those who attacked them, by showing that it was no very desirable (or urgent, perispoudaston) task to be always making a trouble about these things. … The thing is not concerned with fundamentals. For the thing requisite is, if this person and the other are acting for God's sake, … if both terminate in thanksgiving. For indeed both this man and that give thanks to God. If then both do give thanks to God, the difference is no great one.
John Chrysostom, Homilies on the Epistle to the Romans, Homily 25; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 14:15–17"Destroy not him with thy meat, for whom Christ died." Or dost thou not value thy brother enough even to purchase his salvation at the price of abstinence from meats? And yet Christ refused not to become a slave, nor yet to die for him; but thou dost not despise even food, that thou mayest save him. … For your good is charity, love of the brotherhood, being united, being bound together, living at peace, living in gentleness (epieikeias). … What then are the things that do bring us here? "Righteousness, and peace, and joy," and a virtuous life, and peace with our brethren (whereto this quarrelsomeness is opposed), the joy from unanimity, which this rebuking puts an end to. But this he said not to one party only, but to both of them, it being a fit season for saying it to both. Then as he had mentioned peace and joy, but there is a peace and joy over bad actions also, he adds, "in the Holy Ghost."
"Destroy not him with thy meat, for whom Christ died." Or dost thou not value thy brother enough even to purchase his salvation at the price of abstinence from meats? And yet Christ refused not to become a slave, nor yet to die for him; but thou dost not despise even food, that thou mayest save him. … For your good is charity, love of the brotherhood, being united, being bound together, living at peace, living in gentleness (epieikeias). … What then are the things that do bring us here? "Righteousness, and peace, and joy," and a virtuous life, and peace with our brethren (whereto this quarrelsomeness is opposed), the joy from unanimity, which this rebuking puts an end to. But this he said not to one party only, but to both of them, it being a fit season for saying it to both. Then as he had mentioned peace and joy, but there is a peace and joy over bad actions also, he adds, "in the Holy Ghost."
John Chrysostom, Homilies on the Epistle to the Romans, Homily 26; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 14:24–26It is always a custom with Paul to conclude his exhortation with prayers and doxologies. For he knows that the thing is one of no slight importance. And it is out of affectionateness and caution that he is in the habit of doing this. For it is the character of a teacher devoted to his children, and to God, not to instruct them in words only, but by prayer too to bring upon his teaching the assistance which is from God. … He well says, "To the only wise God." For if you will only reflect how He brought the nations in, and blended them with those who in olden time had wrought well, how He saved those who were desperate, how He brought men not worthy of the earth up to heaven, and brought those who had fallen from the present life into that undying and unalterable life, and made those who were trampled down by devils to vie with Angels, and opened Paradise, and put a stop to all the old evils, and this too in a short time and by an easy and compendious way, then wilt thou learn His wisdom
It is always a custom with Paul to conclude his exhortation with prayers and doxologies. For he knows that the thing is one of no slight importance. And it is out of affectionateness and caution that he is in the habit of doing this. For it is the character of a teacher devoted to his children, and to God, not to instruct them in words only, but by prayer too to bring upon his teaching the assistance which is from God. … He well says, "To the only wise God." For if you will only reflect how He brought the nations in, and blended them with those who in olden time had wrought well, how He saved those who were desperate, how He brought men not worthy of the earth up to heaven, and brought those who had fallen from the present life into that undying and unalterable life, and made those who were trampled down by devils to vie with Angels, and opened Paradise, and put a stop to all the old evils, and this too in a short time and by an easy and compendious way, then wilt thou learn His wisdom
John Chrysostom, Homilies on the Epistle to the Romans, Homily 27; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Romans 14:5–6He had spoken before of scruples in the choice of meats; he now adds another example of difference, that is, as to days; and both these arose from Judaism. For as the Lord in his law made a difference between meats and pronounced some to be unclean, the use of which he prohibited, and as he had also appointed festal and solemn days and commanded them to be observed, the Jews, who had been brought up from their childhood in the doctrine of the law, would not lay aside that reverence for days which they had entertained from the beginning, and to which through life they had been accustomed; nor could they have dared to touch these meats from which they had so long abstained. … But in abstaining from what they thought to be unlawful, they evidenced piety, as it would have been a proof of presumption and contempt, had they done anything contrary to the dictates of conscience. … Observe also what he says, -- that we then eat to the Lord, or abstain, when we give thanks. Hence, eating is impure, and abstinence is impure, without thanksgiving.
He had spoken before of scruples in the choice of meats; he now adds another example of difference, that is, as to days; and both these arose from Judaism. For as the Lord in his law made a difference between meats and pronounced some to be unclean, the use of which he prohibited, and as he had also appointed festal and solemn days and commanded them to be observed, the Jews, who had been brought up from their childhood in the doctrine of the law, would not lay aside that reverence for days which they had entertained from the beginning, and to which through life they had been accustomed; nor could they have dared to touch these meats from which they had so long abstained. … But in abstaining from what they thought to be unlawful, they evidenced piety, as it would have been a proof of presumption and contempt, had they done anything contrary to the dictates of conscience. … Observe also what he says, -- that we then eat to the Lord, or abstain, when we give thanks. Hence, eating is impure, and abstinence is impure, without thanksgiving.
John Calvin, Commentaries, on 14:5–6; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Romans 14:7–10This is a thing in which all the people of God are one, however they differ in other things; though some are weak and others are strong, yet both agree in this, not to live to themselves. … When we come to die actually, neither is that to ourselves; it is not barely that we would be unclothed, and eased of the burden of the flesh, but it is to the Lord, that we may depart and be with Christ, may be present with the Lord. … Christ is the centre, in which all the lines of life and death do meet. This is true Christianity, which makes Christ all in all. So that, whether we live or die, we are the Lord's, devoted to him, depending on him, designed and designing for him. … A believing regard to the judgment of the great day would silence all these rash judgings: Why dost thou that art weak judge thy brother that is strong? And why dost thou that art strong set at nought thy brother that is weak?
This is a thing in which all the people of God are one, however they differ in other things; though some are weak and others are strong, yet both agree in this, not to live to themselves. … When we come to die actually, neither is that to ourselves; it is not barely that we would be unclothed, and eased of the burden of the flesh, but it is to the Lord, that we may depart and be with Christ, may be present with the Lord. … Christ is the centre, in which all the lines of life and death do meet. This is true Christianity, which makes Christ all in all. So that, whether we live or die, we are the Lord's, devoted to him, depending on him, designed and designing for him. … A believing regard to the judgment of the great day would silence all these rash judgings: Why dost thou that art weak judge thy brother that is strong? And why dost thou that art strong set at nought thy brother that is weak?
Matthew Henry, Commentary on the Whole Bible, on 14:1–23; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Romans 14:10–12Or why dost thou despise thy brother - Hitherto the apostle as addressed the weak brother: now he speaks to the stronger. … Every tongue shall confess to God - Shall own him as their rightful Lord; which shall then only be accomplished in its full extent. The Lord grant we may find mercy in that day; and may it also be imparted to those who have differed from us! yea, to those who have censured and condemned us for things which we have done from a desire to please him, or refused to do from a fear of offending him.
Or why dost thou despise thy brother - Hitherto the apostle as addressed the weak brother: now he speaks to the stronger. … Every tongue shall confess to God - Shall own him as their rightful Lord; which shall then only be accomplished in its full extent. The Lord grant we may find mercy in that day; and may it also be imparted to those who have differed from us! yea, to those who have censured and condemned us for things which we have done from a desire to please him, or refused to do from a fear of offending him.
John Wesley, Explanatory Notes upon the New Testament, on 14:10 and 14:11–12; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Romans 14:2–3another, who is weak, eateth herbs--restricting himself probably to a vegetable diet, for fear of eating what might have been offered to idols, and so would be unclean. (See Co1 8:1-13). … Let not him that eateth despise--look down superciliously upon "him that eateth not." and let not him that eateth not judge--sit in judgment censoriously upon "him that eateth." for God hath received him--as one of His dear children, who in this matter acts not from laxity, but religious principle.
another, who is weak, eateth herbs--restricting himself probably to a vegetable diet, for fear of eating what might have been offered to idols, and so would be unclean. (See Co1 8:1-13). … Let not him that eateth despise--look down superciliously upon "him that eateth not." and let not him that eateth not judge--sit in judgment censoriously upon "him that eateth." for God hath received him--as one of His dear children, who in this matter acts not from laxity, but religious principle.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 14:2 and 14:3; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Romans 14
Romans 14:1–26, World English Bible
Romans 14 in the Bible · Told in the Story: Chapter 25, A Living Sacrifice
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 14:1–3There were many of the Jews which believed, who adhered of conscience to the Law, and after their believing, still kept to the observance of meats … Then that they might not be observed if they kept from swine's flesh only, they abstained in consequence from all flesh, and ate herbs only, that what they were doing might have more the appearance of a fast than of observance of the Law. Others again were farther advanced, (teleioteroi) and kept up no one thing of the kind, who became to those, who did keep them, distressing and offensive, by reproaching them, accusing them, driving them to despondency. … observe what great judgment he uses and how he concerns himself with both interests with his customary wisdom. For neither does he venture to say to those who rebuke, Ye are doing amiss, that he may not seem to be confirming the other in their observances; nor again, Ye are doing right, lest he should make them the more vehement accusers: but he makes his rebuke to square with each.
John Chrysostom, Homilies on the Epistle to the Romans, Homily 25; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 14:5–6Here he seems to me to be giving a gentle hint about fasting. For it is not unlikely that some who fasted were always judging those who did not, or among the observances it is likely that there were some that on fixed days abstained, and on fixed days did not. Whence also he says, "Let every man be fully persuaded in his own mind." And in this way he released those who kept the observances from fear, by saying that the thing was indifferent, and he removed also the quarrelsomeness of those who attacked them, by showing that it was no very desirable (or urgent, perispoudaston) task to be always making a trouble about these things. … The thing is not concerned with fundamentals. For the thing requisite is, if this person and the other are acting for God's sake, … if both terminate in thanksgiving. For indeed both this man and that give thanks to God. If then both do give thanks to God, the difference is no great one.
John Chrysostom, Homilies on the Epistle to the Romans, Homily 25; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 14:15–17"Destroy not him with thy meat, for whom Christ died." Or dost thou not value thy brother enough even to purchase his salvation at the price of abstinence from meats? And yet Christ refused not to become a slave, nor yet to die for him; but thou dost not despise even food, that thou mayest save him. … For your good is charity, love of the brotherhood, being united, being bound together, living at peace, living in gentleness (epieikeias). … What then are the things that do bring us here? "Righteousness, and peace, and joy," and a virtuous life, and peace with our brethren (whereto this quarrelsomeness is opposed), the joy from unanimity, which this rebuking puts an end to. But this he said not to one party only, but to both of them, it being a fit season for saying it to both. Then as he had mentioned peace and joy, but there is a peace and joy over bad actions also, he adds, "in the Holy Ghost."
John Chrysostom, Homilies on the Epistle to the Romans, Homily 26; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 14:24–26It is always a custom with Paul to conclude his exhortation with prayers and doxologies. For he knows that the thing is one of no slight importance. And it is out of affectionateness and caution that he is in the habit of doing this. For it is the character of a teacher devoted to his children, and to God, not to instruct them in words only, but by prayer too to bring upon his teaching the assistance which is from God. … He well says, "To the only wise God." For if you will only reflect how He brought the nations in, and blended them with those who in olden time had wrought well, how He saved those who were desperate, how He brought men not worthy of the earth up to heaven, and brought those who had fallen from the present life into that undying and unalterable life, and made those who were trampled down by devils to vie with Angels, and opened Paradise, and put a stop to all the old evils, and this too in a short time and by an easy and compendious way, then wilt thou learn His wisdom
John Chrysostom, Homilies on the Epistle to the Romans, Homily 27; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Romans 14:5–6He had spoken before of scruples in the choice of meats; he now adds another example of difference, that is, as to days; and both these arose from Judaism. For as the Lord in his law made a difference between meats and pronounced some to be unclean, the use of which he prohibited, and as he had also appointed festal and solemn days and commanded them to be observed, the Jews, who had been brought up from their childhood in the doctrine of the law, would not lay aside that reverence for days which they had entertained from the beginning, and to which through life they had been accustomed; nor could they have dared to touch these meats from which they had so long abstained. … But in abstaining from what they thought to be unlawful, they evidenced piety, as it would have been a proof of presumption and contempt, had they done anything contrary to the dictates of conscience. … Observe also what he says, -- that we then eat to the Lord, or abstain, when we give thanks. Hence, eating is impure, and abstinence is impure, without thanksgiving.
John Calvin, Commentaries, on 14:5–6; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Romans 14:7–10This is a thing in which all the people of God are one, however they differ in other things; though some are weak and others are strong, yet both agree in this, not to live to themselves. … When we come to die actually, neither is that to ourselves; it is not barely that we would be unclothed, and eased of the burden of the flesh, but it is to the Lord, that we may depart and be with Christ, may be present with the Lord. … Christ is the centre, in which all the lines of life and death do meet. This is true Christianity, which makes Christ all in all. So that, whether we live or die, we are the Lord's, devoted to him, depending on him, designed and designing for him. … A believing regard to the judgment of the great day would silence all these rash judgings: Why dost thou that art weak judge thy brother that is strong? And why dost thou that art strong set at nought thy brother that is weak?
Matthew Henry, Commentary on the Whole Bible, on 14:1–23; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Romans 14:10–12Or why dost thou despise thy brother - Hitherto the apostle as addressed the weak brother: now he speaks to the stronger. … Every tongue shall confess to God - Shall own him as their rightful Lord; which shall then only be accomplished in its full extent. The Lord grant we may find mercy in that day; and may it also be imparted to those who have differed from us! yea, to those who have censured and condemned us for things which we have done from a desire to please him, or refused to do from a fear of offending him.
John Wesley, Explanatory Notes upon the New Testament, on 14:10 and 14:11–12; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Romans 14:2–3another, who is weak, eateth herbs--restricting himself probably to a vegetable diet, for fear of eating what might have been offered to idols, and so would be unclean. (See Co1 8:1-13). … Let not him that eateth despise--look down superciliously upon "him that eateth not." and let not him that eateth not judge--sit in judgment censoriously upon "him that eateth." for God hath received him--as one of His dear children, who in this matter acts not from laxity, but religious principle.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 14:2 and 14:3; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.