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  • PARALLEL BIBLE - Romans 14:23


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    King James Bible - Romans 14:23

    And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.

    World English Bible

    But he who doubts is condemned if he eats, because it isn't of faith; and whatever is not of faith is sin. 14:24 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, 14:25 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; 14:26 to the only wise God, through Jesus Christ, to whom be the glory forever! Amen.

    Douay-Rheims - Romans 14:23

    But he that discerneth, if he eat, is condemned; because not of faith. For all that is not of faith is sin.

    Webster's Bible Translation

    And he that doubteth is damned if he eateth, because he eateth not from faith: for whatever is not from faith is sin.

    Greek Textus Receptus


    ο
    3588 T-NSM δε 1161 CONJ διακρινομενος 1252 5734 V-PMP-NSM εαν 1437 COND φαγη 5315 5632 V-2AAS-3S κατακεκριται 2632 5769 V-RPI-3S οτι 3754 CONJ ουκ 3756 PRT-N εκ 1537 PREP πιστεως 4102 N-GSF παν 3956 A-NSN δε 1161 CONJ ο 3739 R-NSN ουκ 3756 PRT-N εκ 1537 PREP πιστεως 4102 N-GSF αμαρτια 266 N-NSF εστιν 2076 5748 V-PXI-3S

    Treasury of Scriptural Knowledge

    VERSE (23) -
    1Co 8:7

    SEV Biblia, Chapter 14:23

    Mas el que hace diferencia, si comiere, es condenado; porque no comi por fe; y todo lo que no sale de fe, es pecado.

    Clarke's Bible Commentary - Romans 14:23

    Verse 23. And he that doubteth] This verse is a necessary part of the preceding, and should be read thus: But he that doubteth is
    condemned if he eat, because he eateth not of faith. The meaning is sufficiently plain. He that feeds on any kind of meats prohibited by the Mosaic law, with the persuasion in his mind that he may be wrong in so doing, is condemned by his conscience for doing that which he has reason to think God has forbidden.

    For whatsoever is not of faith is sin.] Whatever he does, without a full persuasion of its lawfulness, (see ver. 22) is to him sin; for he does it under a conviction that he may be wrong in so doing. Therefore, if he makes a distinction in his own conscience between different kinds of meats, and yet eats of all indifferently, he is a sinner before God; because he eats either through false shame, base compliance, or an unbridled appetite; and any of these is in itself a sin against the sincerity, ingenuousness, and self-denying principles of the Gospel of Christ.

    Some think that these words have a more extensive signification, and that they apply to all who have not true religion, and faith in our Lord Jesus Christ; every work of such persons being sinful in the sight of a holy God, because it does not proceed from a pure motive. On this ground our Church says, Art. xiii, "Works done before the grace of Christ and the inspiration of his Spirit are not pleasant to God, forasmuch as they are not of faith in Jesus Christ; yes, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin." To this we may add, that without faith it is impossible to please God; every thing is wrong where this principle is wanting.

    There are few readers who have not remarked that the last three verses of this epistle (chap. xvi. 25-27) appear to stand in their present place without any obvious connection; and apparently after the epistle is concluded. And it is well known to critics, that two MSS. in uncial letters, the Cod. A and I, with upwards of 100 others, together with the Slavonic, the later Syriac and Arabic, add those verses at the end of the fourteenth chapter. The transposition is acknowledged by Cyril, Chrysostom, Theodouret, OEcumenius, Theophylact, Theodulus, Damascenus, and Tertullian; see Wetstein. Griesbach inserts them at the end of this chapter as their proper place; and most learned men approve of this transposition.

    It may be necessary to repeat the words here that the reader may see with what propriety they connect with the subject which terminates the fourteenth chapter as it now stands.

    ver. 23: And he that doubteth is condemned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.

    chap. xvi. 25: Now, to him that is of power to stablish you according to my Gospel, and the preaching of Jesus Christ, (according to the revelation of the mystery which was kept secret since the world began, chap. xvi. x16: But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith;) chap. xvi. x17: To God only wise be glory through Jesus Christ for ever.

    Amen.

    chap. xv. 1: We then that are strong ought to bear the infirmities of the weak, &c.

    These words certainly connect better with the close of the fourteenth chapter and the beginning of the fifteenth than they do with the conclusion of the sixteenth, where they are now generally found; but I shall defer my observations upon them till I come to that place, with only this remark, that the stablishing mentioned chap. xvi. 25, corresponds well with the doubting, Romans xiv. 23, and indeed the whole matter of these verses agrees so well with the subject so largely handled in the preceding chapter, that there can be very little doubt of their being in their proper place if joined to the end of this chapter, as they are in the preceding MSS. and versions.


    John Gill's Bible Commentary

    Ver. 23. And he that doubteth , etc..] Or makes a difference between meats and meats, or is in suspense whether any difference should be observed or not, is damned ; not with everlasting damnation, which is not the consequent of, nor connected with such an action, as eating of a thing indifferent, with a scrupulous conscience; but such an one is condemned in his own conscience; he is self-condemned, his conscience condemns him for what he himself does; and he is self-condemned in judging and censuring others, for the same things: so the Syriac renders it, hl byyjta , he becomes guilty, or he contracts guilt to himself, or is self-condemned; and so the Arabic, he is already condemned, because [he eateth] not of faith : or of a full persuasion in his own mind that he is right in eating; he halts between two opinions, and is doubtful in his own mind what is best to do, and therefore, whilst this is his case, he ought to refrain: for whatsoever is not of faith is sin . This is a general rule, or axiom, which is not only applicable to the present case, but to any other, whether of a natural, civil, moral, or evangelic kind: whatsoever does not spring from faith, as the Arabic version renders it, cannot be excused of sin; whatever is not agreeable to the word and doctrine of faith, ought not to be done; whatever is done without faith, or not in the exercise of it, is culpable, for without faith nothing can be pleasing to God; and whatever is contrary to the persuasion of a man's own mind, is so far criminal, as it is a violation of his conscience; whatever men do, especially in a religious way, they ought to make faith of it, or to be fully persuaded of it in their own minds, or they act amiss: in the Arabic version, the Complutensian edition, the Alexandrian copy, and some others, ( Romans 16:25-27), now to him that is of power, etc.. are here added; which have induced some to think, that the apostle intended to have finished his epistle here; but having more time, and other things occurred to write of, he proceeded.

    Matthew Henry Commentary

    Verses 19-23 - Many wish for
    peace, and talk loudly for it, who do not follow the things that make for peace. Meekness, humility, self-denial, and love make for peace. We cannot edify one another, while quarrelling an contending. Many, for meat and drink, destroy the work of God in themselves; nothing more destroys the soul than pampering and pleasin the flesh, and fulfilling the lusts of it; so others are hurt, by wilful offence given. Lawful things may be done unlawfully, by giving offence to brethren. This takes in all indifferent things, whereby brother is drawn into sin or trouble; or has his graces, his comforts or his resolutions weakened. Hast thou faith? It is meant of knowledg and clearness as to our Christian liberty. Enjoy the comfort of it, but do not trouble others by a wrong use of it. Nor may we act against doubting conscience. How excellent are the blessings of Christ' kingdom, which consists not in outward rites and ceremonies, but in righteousness, peace, and joy in the Holy Ghost! How preferable is the service of God to all other services! and in serving him we are no called to live and die to ourselves, but unto Christ, whose we are, an whom we ought to serve __________________________________________________________________


    Greek Textus Receptus


    ο
    3588 T-NSM δε 1161 CONJ διακρινομενος 1252 5734 V-PMP-NSM εαν 1437 COND φαγη 5315 5632 V-2AAS-3S κατακεκριται 2632 5769 V-RPI-3S οτι 3754 CONJ ουκ 3756 PRT-N εκ 1537 PREP πιστεως 4102 N-GSF παν 3956 A-NSN δε 1161 CONJ ο 3739 R-NSN ουκ 3756 PRT-N εκ 1537 PREP πιστεως 4102 N-GSF αμαρτια 266 N-NSF εστιν 2076 5748 V-PXI-3S

    Vincent's NT Word Studies

    23.
    Faith. In Christ. "So far as it brings with it the moral confidence as to what in general and under given circumstances is the right christian mode of action" (Meyer).

    Some authorities insert here the doxology at ch. xvi. 25-27. According to some, the Epistle to the Rom. closed with this chapter. Chapter 16 was a list of disciples resident at different points on the route, who were to be greeted. Phoebe is first named because Cenchreae would be the first stage. Ephesus would be the next stage, where Aquila and Priscilla would be found. Chapter 15 was a sort of private missive to be communicated to all whom the messengers should visit on the way. The question seems to be almost wholly due to the mention of Aquila and Priscilla in ch. 16, and to the fact that there is no account of their migration from Ephesus to Rome, and of an after-migration again to Ephesus (2 Tim. iv. 19). But see on ch. xvi. 14.

    Others claim that chs. 1-11, 16. were the original epistle; that Phoebe's journey was delayed, and that, in the interval, news from Rome led Paul to add 12-15.

    Others again, that ch. 16 was written from Rome to Ephesus.

    Against these theories is the stubborn fact that of the known extant MSS. of Paul (about three hundred) all the MSS. hitherto collated, including all the most important, give these chapters in the received connection and order, with the exception of the doxology. See on the doxology, ch. 16.


    Robertson's NT Word Studies

    14:23 {He that doubteth} (ho diakrinomenos). Present middle participle of diakrinw, to judge between (dia), to hesitate. See #Jas 1:6f. for this same picture of the double-minded man. Cf. #Ro 4:20; Mr 11:23. {Is condemned} (katakekritai). Perfect passive indicative of katakrinw (note kata-), "stands condemned." {If he eat} (ean phagi). Third class condition, ean and second aorist active subjunctive. If in spite of his doubt, he eat. {Whatever is not of faith is Sin} (pan ho ouk ek pistews hamartia estin). {Faith} (pistis) here is subjective, one's strong conviction in the light of his relation to Christ and his enlightened conscience. To go against this combination is Sin beyond a doubt. Some MSS. (A L etc.) put the doxology here which most place in #16:25-27. But they all give chapters 15 and 16. Some have supposed that the epistle originally ended here, but that is pure speculation. Some even suggest two editions of the epistle. But chapter 15 goes right on with the topic discussed in chapter 14.


    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23

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