Teks -- Romans 14:5 (NET)

14:5 One person regards one day holier than other days, and another regards them all alike. Each must be fully convinced in his own mind.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Rom 14:5 - One man

One man ( hos men )

, another (hos de ). Regular idiom of contrasted demonstratives (this one, that one).

Robertson: Rom 14:5 - One day above another

One day above another ( hēmeran par' hēmeran ).

"Day beyond day."For this use of para (beside) in comparison see note on Rom 1:25 and note on Luk 13:2.

Robertson: Rom 14:5 - Be fully assured

Be fully assured ( plērophoreisthō ).

Present passive imperative of plērophoreō , late compound verb for which see note on Luk 1:1 and note on Rom 4:21.

Robertson: Rom 14:5 - In his own mind

In his own mind ( en tōi idiōi noi ).

Intelligent and honest decision according to the light possessed by each.

Vincent: Rom 14:5 - Esteemeth every day alike

Esteemeth every day alike ( κρίνει πᾶσαν ἡμέραν )

Alike is inserted. Lit., judgeth every day ; subjects every day to moral scrutiny.

Vincent: Rom 14:5 - Be fully persuaded

Be fully persuaded ( πληροφορεῖσθω )

Better, Rev., assured . See on most surely believed , Luk 1:1.

Vincent: Rom 14:5 - In his own mind

In his own mind

" As a boat may pursue its course uninjured either in a narrow canal or in a spacious lake" (Bengel).

Wesley: Rom 14:5 - One day above another

As new moons, and other Jewish festivals.

Wesley: Rom 14:5 - Let every man be fully persuaded

That a thing is lawful, before he does it.

JFB: Rom 14:5 - One man esteemeth one day above another: another esteemeth every day

The supplement "alike" should be omitted, as injuring the sense.

JFB: Rom 14:5 - Let every man be fully persuaded in his own mind

Be guided in such matters by conscientious conviction.

Clarke: Rom 14:5 - One man esteemeth one day above another

One man esteemeth one day above another - Perhaps the word ἡμεραν, day, is here taken for time, festival, and such like, in which sense it is frequently used. Reference is made here to the Jewish institutions, and especially their festivals; such as the passover, pentecost, feast of tabernacles, new moons, jubilee, etc. The converted Jew still thought these of moral obligation; the Gentile Christian not having been bred up in this way had no such prejudices. And as those who were the instruments of bringing him to the knowledge of God gave him no such injunctions, consequently he paid to these no religious regard

Clarke: Rom 14:5 - Another

Another - The converted Gentile esteemeth every day - considers that all time is the Lord’ s, and that each day should be devoted to the glory of God; and that those festivals are not binding on him

We add here alike, and make the text say what I am sure was never intended, viz. that there is no distinction of days, not even of the Sabbath: and that every Christian is at liberty to consider even this day to be holy or not holy, as he happens to be persuaded in his own mind

That the Sabbath is of lasting obligation may be reasonably concluded from its institution (see the note on Gen 2:3) and from its typical reference. All allow that the Sabbath is a type of that rest in glory which remains for the people of God. Now, all types are intended to continue in full force till the antitype, or thing signified, take place; consequently, the Sabbath will continue in force till the consummation of all things. The word alike should not be added; nor is it acknowledged by any MS. or ancient version

Clarke: Rom 14:5 - Let every man be fully persuaded

Let every man be fully persuaded - With respect to the propriety or non-propriety of keeping the above festivals, let every man act from the plenary conviction of his own mind; there is a sufficient latitude allowed: all may be fully satisfied.

Calvin: Rom 14:5 - One indeed, etc

5.One indeed, etc 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. That they were imbued with these notions, was an evidence of their weakness; they would have thought otherwise, had they possessed a certain and a clear knowledge of Christian liberty. 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.

Here then the Apostle applies the best rule, when he bids every one to be fully assured as to his own mind; by which he intimates that there ought to be in Christians such a care for obedience, that they do nothing, except what they think, or rather feel assured, is pleasing to God. ⁴¹⁸ And this ought to be thoroughly borne in mind, that it is the first principle of a right conduct, that men should be dependent on the will of God, and never allow themselves to move even a finger, while the mind is doubtful and vacillating; for it cannot be otherwise, but that rashness will soon pass over into obstinacy when we dare to proceed further than what we are persuaded is lawful for us. If any object and say, that infirmity is ever perplexing, and that hence such certainty as Paul requires cannot exist in the weak: to this the plain answer is, — That such are to be pardoned, if they keep themselves within their own limits. For Paul’s purpose was none other than to restrain undue liberty, by which it happens, that many thrust themselves, as it were, at random, into matters which are doubtful and undetermined. Hence Paul requires this to be adopted, — that the will of God is to preside over all our actions.

TSK: Rom 14:5 - esteemeth // Let // persuaded

esteemeth : Gal 4:9, Gal 4:10; Col 2:16, Col 2:17

Let : Rom 14:14, Rom 14:23; 1Co 8:7, 1Co 8:11

persuaded : or, assured, 1Jo 3:19-21

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Rom 14:5 - One man esteemeth one day above another: another esteemeth every day alike // Let every man be fully persuaded in his own mind

One man esteemeth one day above another: another esteemeth every day alike: there were differences in the church of Rome about the observation of days, as well as the choice of meats; and in this he endeavours an accommodation as well as in the other. The converted Jew was of opinion, that the festival days appointed in Moses’ s law, were holier than other days, and that they should still be observed: see Gal 4:10 Col 2:16 . On the other side, the believing Gentile was of opinion, that the difference in days under the Old Testament was now ceased, and he (the text says) esteemed or approved of all days. The word alike is not in the original, but it is aptly supplied by our translators.

Let every man be fully persuaded in his own mind i.e. Let every man be satisfied as to the grounds of his practice; let him act by his own and not another man’ s, judgment and conscience; let him be so fully assured in his own mind of the lawfulness of what he doth, as to find no doubting or scrupulous hesitations in the doing of it; let him be able to say as the apostle himself doth, Rom 14:14 . The reason of this counsel you have, Rom 14:23 . He that doth what he thinks is a sin, is an offender against God, whether it be a sin or no. And yet a man may sin in that wherein he is fully persuaded he sinneth not. A full persuasion must be had, but it is not sufficient to make an action good or lawful.

Haydock: Rom 14:5 - Between day // And another judgeth every day

Between day, &c. Still observing the sabbaths and festivals of the law. (Challoner.) ---

And another judgeth every day. That is, thinks every day to be taken away, that was to be kept, merely because ordered under the Jewish law. And now since both they who keep days, or do not keep them; and they who eat, or who abstain, do these things which a regard to God, and according to their conscience, let no one judge, or condemn the one party, nor the other; in these things, let every man abound in his own sense. It is without grounds that some would pretend from hence, that Christians cannot be bound to fast, or abstain from flesh on certain days. The apostle speaks only of the distinction of meats, called clean and unclean, and of fasts or feasts peculiar to the law of Moses. It does not follow from hence, that the Catholic Church hath not power to command days of fasting, and abstaining, for self-denial or humiliation. (Witham) ---

The apostle here treats only of the subject in hand, viz. the Mosaic distinctions of clean and unclean meats: and in this he allows, for that present time, each one to follow his own private judgment. St. John Chrysostom observes that St. Paul did not wish the weak to be left to their own judgment in this, as in a point of no consequence; but that they should wait for a time. The converts were not immediately prohibited their accustomed practices, but they were tolerated in them for a while, till fully instructed. This we see in many of the converts at Jerusalem, who were still observers of the Mosaic ordinances; this was tolerated, that the synagogue might be buried with honour. (Estius)

Gill: Rom 14:5 - One man esteemeth one day above another // another esteemeth every day alike // let every man be fully persuaded in his own mind

One man esteemeth one day above another,.... This is another instance of the difference of sentiments in this church, about the observation of rituals; and is not to be understood of days appointed by the Christian churches for fasting, or abstinence from certain meats, either once a year, as the "Quadragesima", or Lent; or twice a week, as Wednesdays and Fridays; for these are things of much later observation, and which had never been introduced into the church of Rome in the apostle's time; nor were there any disputes about them: much less of days of Heathenish observation, as lucky or unlucky, or festivals in honour of their gods; for the apostle would never say, that a man who regarded such a day, regarded it to the Lord; nor would have advised to a coalition and Christian conversation with such a man, but rather to exclude him from all society and communion: it remains, therefore, that it must be understood of Jewish days, or of such as were appointed to be observed by the Jews under the former dispensation, and which some thought were still to be regarded; wherefore they esteemed some days in the year above others, as the days of unleavened bread, or the passover; particularly the first night, which was a night to be observed throughout their generations; and in their service for it to this day, use these words, הזה מכל הלילות מה נשתנה הלילה, "how different is this night from every other night" ⁿ? and the feast of tabernacles, especially the last and great day of the feast, and the day of Pentecost; also one day in a month above others, the first day of the month, or new moon; and one day in a week, the seventh day sabbath: now there were some, who thought that the laws respecting these days were still in force, particularly the latter, and therefore esteemed it above another: but let it be observed, that the man that did so was one that was weak in faith; the same man that ate herbs, because he would not be guilty of violating those laws, which ordered a distinction of meats to be observed, the same weak man esteemed one day above another, imagining the laws concerning the distinction of days were still obligatory, not rightly understanding the doctrine of Christian liberty, or freedom from the yoke of the ceremonial law:

another esteemeth every day alike; that is, one that is strong in faith, and has a greater degree of the knowledge of the Gospel, and of evangelical liberty, knows that the distinction of days, as well as of meats, is taken away, since the word was made flesh, and tabernacled among us, Christ the passover is sacrificed for us, the firstfruits of the Spirit have been received, and light by the church from the sun of righteousness, and Christ the true sabbath and rest is come; and therefore, being firmly persuaded there is no more holiness in days than there is in places, has the same regard for one day as another. The difference between these two lay here, the weak brother regarded a day for the sake of a day, as having by a positive law, he supposed to be in force, a superiority to another, and he regarded worship for the sake of this day; the stronger brother, though he also observed a day for divine worship, which is the Lord's day, since there must be some time for it as well as place, yet he observed the day for the sake of worship, and not worship for the sake of the day:

let every man be fully persuaded in his own mind; this is the advice the apostle gives to both parties; his sense is, that he would have each of them fully enjoy their own principle and practice undisturbed; he would have the weak brother, that esteemed one day above another, indulged in his way, since it arose from weakness, until he had better light, nor should he be despised for his weakness; he would have the stronger Christian also peaceably enjoy his sentiment, and pursue what he believed to be right; nor should he be judged, censured, and condemned, as a profane person, and a transgressor of the law: his counsel is, that they would sit down and carefully examine the word of God, and act according to the best light they should receive from thence; and take care especially, that they did not act contrary to their own consciences, with doubt and hesitation; they ought to be thoroughly satisfied in their own minds, and being so, should content themselves with their different sentiments and practices, without despising or censuring one another.