New American Standard Bible
The one who eats is not to regard with contempt the one who does not eat, and the one who does not eat is not to judge the one who eats, for God has accepted him.
King James Bible
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.
Darby Bible Translation
Let not him that eats make little of him that eats not; and let not him that eats not judge him that eats: for God has received him.
World English Bible
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.
Young's Literal Translation
let not him who is eating despise him who is not eating: and let not him who is not eating judge him who is eating, for God did receive him.
Romans 14:3 Parallel
CommentaryBarnes' Notes on the Bible
Let not him that eateth - That is, he who has no scruples about eating "meat," etc., who is not restrained by the Law of the Jews respecting the Clean and unclean, or by the fact that meat "may" have been offered to idols.
Despise him - Hold him in contempt, as being unnecessarily scrupulous, etc. The word "despise" here is happily chosen. The Gentile would be very likely to "despise" the Jew as being restrained by foolish scruples and mere distinctions in matters of no importance.
Him that eateth not - Him that is restrained by scruples of conscience, and that will eat only "vegetables;" Romans 14:2. The reference here is doubtless to the "Jew.
Judge him - To "judge" here has the force of "condemn." This word also is very happily chosen. The Jew would not be so likely to "despise" the Gentile for what he did as to "judge" or condemn him. He would deem it too serious a matter for contempt. He would regard it as a violation of the Law of God, and would be likely to assume the right of judging his brother, and pronouncing him guilty. The apostle here has happily met the whole case in all disputes about rites, and dress, and scruples in religious matters that are not essential. One party commonly "despises" the other as being needlessly and foolishly scrupulous; and the other makes it a matter of "conscience," too serious for ridicule and contempt; and a matter, to neglect which, is, in their view, deserving of condemnation. The true direction to be given in such a case is, "to the one party," not to treat the scruples of the other with derision and contempt, but with tenderness and indulgence. Let him have his way in it. If he can be "reasoned" out of it, it is well; but to attempt to "laugh" him out of it is unkind, and will tend only to confirm him in his views. And "to the other party," it should be said they have no "right" to judge or condemn another. If I cannot see that the Bible requires a particular cut to my coat, or makes it my duty to observe a particular festival, he has no right to judge me harshly, or to suppose that I am to be rejected and condemned for it. He has a right to "his" opinion; and while I do not "despise" him, he has no right to "judge" me. This is the foundation of true charity; and if this simple rule had been followed, how much strife, and even bloodshed, would it have spared in the church. Most of the contentions among Christians have been on subjects of this nature. Agreeing substantially in the "doctrines" of the Bible, they have been split up into sects on subjects just about as important as those which the apostle discusses in this chapter.
For God hath received him - This is the same word that is translated "receive" in Romans 14:1. It means here that God hath received him kindly; or has acknowledged him as his own friend; or he is a true Christian. These scruples, on the one side or the other, are not inconsistent with true piety; and as "God" has acknowledged him as "his," notwithstanding his opinions on these subjects, so "we" also ought to recognise him as a Christian brother. Other denominations, though they may differ from us on some subjects, may give evidence that they are recognised by God as his, and where there is this evidence, we should neither despise nor judge them.
LibraryDecember the Fifteenth what is My Tendency?
"Whether we live, we live unto...." --ROMANS xiv. 7-21. Unto what? In what direction are we living? Whither are we going? How do we complete the sentence? "We live unto money!" That is how many would be compelled to finish the record. Money is their goal, and their goal determines their tendency. "We live unto pleasure!" Such would be another popular company. "We live unto fame!" That would be the banner of another regiment. "We live unto ease!" Thus would men and women describe their …
John Henry Jowett—My Daily Meditation for the Circling Year
Joy in the Holy Ghost.
Peaceable Principles and True: Or, a Brief Answer to Mr. D'Anver's and Mr. Paul's Books against My Confession of Faith, and Differences in Judgment About Baptism no Bar to Communion.
Journey to Jerusalem. Ten Lepers. Concerning the Kingdom.
And He also told this parable to some people who trusted in themselves that they were righteous, and viewed others with contempt:
The natives showed us extraordinary kindness; for because of the rain that had set in and because of the cold, they kindled a fire and received us all.
For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?
Now accept the one who is weak in faith, but not for the purpose of passing judgment on his opinions.
But you, why do you judge your brother? Or you again, why do you regard your brother with contempt? For we will all stand before the judgment seat of God.
Therefore let us not judge one another anymore, but rather determine this-- not to put an obstacle or a stumbling block in a brother's way.
Therefore, accept one another, just as Christ also accepted us to the glory of God.
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