Exegetical and Hermeneutical Commentary of Romans 14:10

But why dost thou judge thy brother? or why dost thou set at naught thy brother? for we shall all stand before the judgment seat of Christ.

10 23. the same subject: mutual care and love more important and sacred than eager assertions of liberty

10. But why dost thou ] “ Thou ” is strongly emphatic here, as in contrast to the Lord. So just below, in the next sentence. Cp. Rom 14:4.

thy brother ] Here, evidently, “thy brother in Christ;” one of the “many brethren” who are such as being adopted by the Eternal Father in the supreme Elder Brother (Rom 8:29. See also on Rom 12:10).

all ] Strongly emphatic; the critic as well as the criticized will be there all on one level.

the judgment seat ] Lit. the bema; the Gr. equivalent of the Lat. tribunal. (Same word as e.g. Mat 27:19; Act 18:16-17). The great Session is imaged under the forms of imperial law.

of Christ ] The true reading, probably, is of God. On the interchange of the words Christ and God in this context, see on Rom 14:6. It is significant that in 2Co 5:10 (the best commentary on this passage) the undoubted reading is, as in E. V., “ of Christ.”

The “judgment seat” here is that of the Great Day, when “the books will be opened.” This passage by no means implies that the Christian must wait till then to know whether he is accepted or not; a thought which would contradict both the letter and spirit of e.g. ch. Rom 5:1-11; Rom 5:8. (See especially also 2Ti 4:8.) But it does imply that the judicial declaration of his acceptance, and also of the Lord’s verdict upon his life of new obedience, will be made to him as to one at the bar and before the Judge. The Judge will be his Brother, but yet his Judge, his King.

Fuente: The Cambridge Bible for Schools and Colleges

But why … – Since we are all subjects and servants alike, and must all stand at the same tribunal, what right have we to sit in judgment on others?

Thou judge – Thou who art a Jewish convert, why dost thou attempt to arraign the Gentile disciple, as if he had violated a law of God? compare Rom 14:3.

Thy brother – God has recognised him as his friend Rom 14:3, and he should be regarded by thee as a brother in the same family.

Or why dost thou set at nought – Despise Rom 14:3; why dost thou, who art a Gentile convert, despise the Jewish disciple as being unnecessarily scrupulous and superstitious?

Thy brother – The Jewish convert is now a brother; and all the contempt which you Gentiles once cherished for the Jew should cease, from the fact that he is now a Christian. Nothing will do so much, on the one hand, to prevent a censorious disposition, and on the other, to prevent contempt for those who are in a different rank in life, as to remember that they are Christians, bought with the same blood, and going to the same heaven as ourselves.

We must all stand … – That is, we must all be tried alike at the same tribunal; we must answer for our conduct, not to our-fellow man, but to Christ; and it does not become us to sit in judgment on each other.

Fuente: Albert Barnes’ Notes on the Bible

Rom 14:10

But why dost thou judge thou set at nought thy brother?

for we shall all stand before the Judgment seat of Christ.

The guilt of judging and contemptuousness

To the weak and scrupulous the apostle says, Why judge? To the strong and liberal, Why despise?

I. The supremacy of conscience.

1. This principle is the master thought of the chapter (Rom_14:5; Rom_14:12-13). Nothing is to supersede personal conviction.

(1) Human passions are not to bar Christian rights. For matters that do not interfere with the happiness of others do not mind the denim of your Christian character by fallible men. Feel that you owe allegiance to Christ, and in that feeling be calm.

(2) There is no appeal to public authority. Uniformitarians would have thought this just the occasion for the Church to decide once for all, and so put an end to variety. But as the great apostle would not interfere, no Church has a right to rule in these matters.

2. But let us not mistake supremacy of conscience for that of the individual will. The apostle asserted the sanctity of convictions, but we must not exalt our opinions to the rank of convictions.

II. The violation of the rights of conscience.

1. By unchristian judging. Judging is persecuting; it was the procedure of the dark ages. But consider the judgment that is not peculiar to Rome, but which belongs to human nature. Take these cases cited by the apostle–Sabbath observance, and abstinence from things pronounced worldly. How do we treat those who do not hold our views on these matters? You hear insinuations about laxity or Sabbath breaking or worldliness: then about socinianism or infidelity; then immorality. This is judging. It is not life or liberty that is assailed, but character. Look at the wrong of this. Note

(l) Its arrogance. Such judging is only to be defended on the claim of infallibility, and therefore Rome is consistent, but Protestants are not. Are those who judge free from human frailty? Or are they not generally the weakest of both sexes?

(2) Its failure to procure what it aims at–uniformity of opinion. This is the ideal good which men have tried for ages to attain, but is Christendom more united than in the apostles days?

(3) It destroys free inquiry. We boast in opposition to Rome, of our free and open Bible. But do we not really say, Here is the Bible; read it for yourself; but find these doctrines there and no others. Hence men will not bear to hear the truth. They think they have it already in the compass of a single mind, and they come to church to hear it repeated.

2. By contemptuousness. The sin of judging is the sin of the narrow minded; the sin of the liberal minded is contempt for narrowness and scorn for scruples. There is a distinction between largeness of view and largeness of heart. A narrow mind is not always a narrow heart. There are worse things than narrow views. The missionaries often hold narrow views, and yet these men give their lives to turn men to God, and shame those of larger views. Take heed how ye despise any of Gods little ones, for what is largeness of view compared with devotedness of life? Good men usually cling to a superstition or a form for the sake of some deep truth with which it stands connected. (F. W. Robertson, M.A.)

A lesson in charity

Peter Cooper of New York, a man who spends a large amount of money on philanthropic objects, took a great interest in a Womans Art School. One day he stood watching the portrait class in that institution, whilst they were drawing a likeness of the same model from different positions. One scholar took the face in profile; another had it turned a little into the shadow; a third saw more of the full face, and represented it accordingly; whilst others worked still further into the light or away from it. Of course the portraits thus taken were very different; some of them, indeed, so different, that any one unacquainted with the original might have been almost excused for thinking that they were portraits of different people. Mr. Cooper observing the scene, said, Such a sight as this should be a lesson in charity, when we perceive how the same person may be so different, according to the way he is looked at by various people. (Sunday at Home.)

Charity in judging others

It is a comfortable thought that the smallest and most turbid mud-puddle can contain its own picture of heaven; it shall be a symbol to me that even a human breast that may appear least spiritual in some aspects may still have the capability of reflecting an infinite heaven in its depths, and therefore of enjoying it. Let us remember this when we feel inclined to deny all spiritual life to some people, in whom, nevertheless, our Father may perhaps see the image of His face. This dull river has a deep religion of its own–so, let us trust, has the dullest human soul, though perhaps unconsciously. (W. Hawthorne.)

Reproof of censoriousness

Observe–

I. The characters reproved. Those who–

1. Judge others.

2. Despise others.

II. Their reproof.

1. They forget that all are amenable at the judgment seat of Christ.

2. That they invade the prerogative of God.

3. That they must give account of themselves. (J. Lyth, D.D.)

The judgment seat of God

1. I suppose Christ slipped into certain MSS. because Paul had been speaking of Christ, and it was thought to be natural that he should continue to use the same name. He knew that Christ is God, and when he was speaking of Him it was no deviation for him to call Him God. It was necessary, too, because he was about to quote an Old Testament passage which speaks of the sovereignty of God, which is to be confessed by all mankind. It would have been most important to draw a distinction between Christ and God if there had been any doubt as to His divinity.

2. St. Paul mentioned the future judgment, that by its influence the Roman Christians might cease the mischievous meddlesomeness of judging, when the Judge was at the door. A day is to come when men shall be judged after a better fashion than we can judge. How dare we, then, travesty Gods great assize by ourselves mounting the throne. Moreover, we impudently intrude ourselves into the office and prerogative of Christ. It is all needless, too; for both your brother and yourself will stand before the judgment seat of God, who will manage the affairs of men far better than you can. And, finally, your judgment is unprofitable: you would spend your time better if you would recollect that you will be yourselves examined by an unerring eye. This judgment will be:–

I. Universal–all. There will come a judgment for the strong and for the weak. No elevation in piety will exclude us, and no weakness will serve as an excuse. The man of one and the man of ten talents must alike be reckoned with. What a motley throng will gather at that assize, of all nations and peoples and tongues! Persons of all ages. Kings and paupers, saints and sinners, will be arraigned.

II. Personal (Rom 14:12). If it only dealt with actions, words, and thoughts, the account would be solemn enough, but we must each one give an account of himself, of what he was as well as what he did, of what was in his heart as well as of that which came out of it in his deeds.

III. Divine, and therefore–

1. According to truth. God will make no mistakes.

2. By the supreme standard of perfect justice.

3. Most searching.

4. Impartial.

5. Final. (C. H. Spurgeon.)

The final judgment

This is often spoken of as the most terrible event in human history. And so it will be, and the happiest too. We must all stand, etc.; then–

I. Life is not a set of broken accidents and confused occurrences. It seems to be so–act seems separated from act, and thought from thought, and thought from act, and we often know not what to make of life. But then life will appear in its completeness and its meaning be clear. This–

1. Should cause us to look more into the bearings of our life. We ought not to live at haphazard, but thoughtfully.

2. Should elevate life, and redeem it both from hopelessness and vulgarity.

II. We shall be independent of the misjudgments of men. There is a sense in which a concern for what our neighbours think of us may be just and proper. Nothing is more valuable than the words of the good and wise. But we ought not to be distressed in mind and hindered in our work by the unjust judgments of the world. In the long run we may get even better judgments from the world if we seek to live in the spirit of the judgment of Christ. But let those who fight against Gods people remember that they grasp a blade without a handle. Comfort yourselves, then, that Christ is Judge, and will vindicate righteousness.

III. We ought to make preparation for so solemn an event. If you are invited to meet some grand personage on some special occasion and make no preparation, you will be given to feel your want of preparedness by the contempt of those who are about you. Should we, then, as men of common sense, make no preparation for the supreme event in our history. Do not prepare in a spirit of fear, but as a matter of right, and as an expression of love? We are not to get up ourselves in fine rags and gilt, but meet our Judge in the robe of character which He has fashioned and adorned.

IV. We need have no uncertainty as to the decision. We know the Judge and His method. We can therefore judge ourselves now. Everything righteous and noble will be approved; everything base and bad will be condemned. Right is right eternally; wrong is wrong for ever. Have we repented, etc.?

V. Trifling excuses will not for one moment be tolerated. (J. Parker, D.D.)

The final judgment

1. Christ Himself spake of judgment, but never after this fashion. He never spoke of Himself as put upon His trial, but always as the Judge. Here, however, Paul speaks of himself as appearing at the judgment. What is the fair inference? Clearly, that high as Paul was, Jesus Christ is far higher. God cannot be judged, but every intelligent, accountable creature will be judged. Jesus Christ was not a creature, but God manifested in humanity.

2. Religious truths frequently conceal each other. This truth of the judgment day hides from some eyes the fact of the judgment which is going on every day. You are all now upon your trial. And there are certain results of this trial that are akin to sentence. Does not the drunkard and the sensualist of every shape suffer a present punishment? Are not integrity and truthfulness generally recognised with favour?

3. By the mention of this fact, the Apostle Paul teaches the members of the Church in Rome to be liberal in the estimate they form of each other. There is, however, a false liberality. There are some that would apply these remarks to the facts and doctrines of the gospel, and to moral principles. Now hear what the same man wrote: Though we, or an angel from heaven, preach to you any other gospel than that ye have received, let him be accursed.

I. The certainty of judgment. The emphasis of the text is in the words We shall. Judgment is no probability. But what is judgment ? There is trial–the idea of really testing the character, of summing up and judging the totality of a mans life. Then there is the disclosure, the bringing out of everything. Then there is decision upon the case, and sentence. Let us consider some facts which make this appear certain.

1. There is a looking for of judgment in every man. When Adam and his wife had eaten of the fruit they hid themselves. What was this but an expression of expectancy that God would come and judge them! Is this peculiar? No. What do the fears and the remorse of the man who has done wrong say but that he expects judgment!

2. This Divine and real judgment seems needful. Wherefore doth the way of the wicked prosper? Look at the mistakes that occur concerning men. A man is in reputation for religion and may have a heart as black as hell. Now, is this to be perpetual? No; there is a sort of necessity in Gods nature to put everything right and to give to every man his real character.

3. It is indicated by present punishment and reward on a limited scale. During the storm you have often heard the thunder at the distance before the tempest has broken over your dwelling, and just so may you hear the trumpet of the future judgment in what you now experience when you have done wrong.

4. By the voice of Old Testament and New God speaks to you of this judgment.

II. Our personal appearance is certain. There will be no escape from a final Divine trial. You may leave a pious home to get far from what you call cant, but you will not escape from this judgment. There will be no evasion, excuse, proxy.

III. Christ will be the judge, and mark what this involves. The Judge will be–

1. Visible. Christ has taken His human nature to heaven.

2. Competent, and the multitude, without exception, will feel that competency. Just as you often have been conscious of the presence of greatness when you have been with some man whose intelligence very far exceeded your own, so will it be felt before the judgment seat of Christ. (S. Martin.)

Future judgment

I. The fact.

1. All.

2. Shall stand.

3. At the judgment seat of Christ.

II. The certainty of it.

1. Attested by reason and revelation.

2. Confirmed by the oath of God.

III. The issue. Every one shall give an account–

1. Of himself.

(1) His conduct to man.

(2) To God.

2. Before God Himself. (J. Lyth, D.D.)

The final tribunal

In the establishment of this we see–

I. The honour and dignity with which this invests individual human lives. Look at society. A few men are eminent, but the millions lead ordinary lives. We are limited, fettered, and we are ready to say, What is man? Yet God is to judge him, and individually. A human court puts honour on mans nature by his very trial. A leopard leaping from his cave to tear asunder his victim is not a subject of arrest and trial. He is shot, and that is the end of it. Man has a knowledge of God and of immortal verities. Therefore he is judged.

II. The significance of the humblest life and of the humblest act of any life. Too often we gauge character and success by their conspicuousness. We note the obsequies of the great, but who notes the paupers funeral? But the text–

1. Gives a significance to the poor mans death.

2. We are apt to measure our own lives by our larger efforts, and forget the little acts that, like drops, go to make up the continuous stream of life. It is these smaller actions that at once show and shape character. Christ represents the good as amazed at the final judgment because such little acts as the cup of water were remembered; and so the wicked. Phidias polished the back of his statues, for he said that though men saw not his work, the gods beheld it. Every deed, however small or secret, comes under the cognisance of God. To neglect to adjust our inward life to this truth and cultivate the merely outward exhibitions of character is as irrational as it would be to burnish the ornaments of an engine and build the boiler of defective metal, or decorate the outside of an edifice while its foundations and walls are insecure.

III. How majestic an attribute is mans conscience. True, conscience may be mistaken; but, enlightened by the Holy Spirit it is the echo of Gods voice. Its remorse is an echo of His rebuke, and its approval an echo of His benediction. We may anticipate the final tribunal. Judging ourselves now, we shall not at last be condemned. How wicked, then, it is to put out this eye, to suffocate the voice of God within us! It is moral suicide.

IV. The secret of true independence from the world. If God be for us, who can be against us? Paul, Pascal, Luther, Wilberforce, etc., swung loose from entangling criticisms, undismayed by human censure in the thought of their personal responsibility to their Judge. It is a small matter that we be judged of mans judgment; this was their word. So may the maligned wait calmly for the final vindication.

V. The beauty and significance of the Saviours work. Christ does not abolish judgment; He claims it as His own and thus asserts His Divinity. No man, no angel, can assume this function. It belongs to Omniscience alone. We learn how it is accomplished–by the self-conviction of the sinner. Before Christ on earth they who accused another stood self-convicted, and went away one by one. He told me all I ever knew, said another. It was on the Cross that atonement was completed. It is on that ground we, as believers, are saved. The lustre of the Cross is shed on the judgment throne. The Judge is our Redeemer, friend, and advocate. We can have boldness in that day, for we are in Him.

VI. The duty of accepting and the privilege of proclaiming the glorious gospel of the Son of God. Before His face we must stand. We cannot postpone the day. Nearer it comes every hour. Are you ready for it? Only in Christ can you be serene and safe, contemplating its approach. (R. S. Storrs, D.D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 10. But why dost thou] Christian Jew, observing the rites of the Mosaic law, judge-condemn thy brother-the Christian Gentile, who does not think himself bound by this law?

Or why dost thou] Christian Gentile, set at nought thy Christian Jewish brother, as if he were unworthy of thy regard, because he does not yet believe that the Gospel has set him free from the rites and ceremonies of the law?

It is a true saying of Mr. Heylin, on this verse: The superstitious are prone to judge, and those who are not superstitious are prone to despise.

We shall all stand before the judgment seat of Christ.] Why should we then judge and condemn each other? We are accountable to God for our conduct, and shall be judged at his bar; and let us consider that whatever measure we mete, the same shall be measured unto us again.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

He goes on to persuade them to a mutual forbearance, to dehort them from condemning or contemning one another about indifferent things. He suggests two arguments against it in this verse; one (which is more implied) is taken from the relation they bore one to another; they were brethren, not by natural generation, but by regeneration and adoption; they had the same Father, even God. The second argument is more plainly expressed; and it is taken from the consideration of the day of judgment, when all shall stand before Christs judgment seat; see 2Co 5:10; all, both the strong and the weak; and then he will determine who hath done well or ill. In the mean while, who art thou that darest to usurp his place or office? The interrogation hath the force of a strong denial; q.d. Have you no more grace, charity, or wisdom, than so to do.

Fuente: English Annotations on the Holy Bible by Matthew Poole

10. But why, c.The originalis more lively:”But thou (the weaker believer), why judgestthou thy brother? And thou again (the stronger), why despisest thouthy brother?”

for we shall allthestrong and the weak together.

stand before thejudgment-seat of ChristAll the most ancient and bestmanuscripts read here, “the judgment-seat of God.” Thepresent reading doubtless crept in from 2Co5:10, where “the judgment-seat of Christ“occurs. But here “the judgment-seat of God” seems tohave been used, with reference to the quotation and the inference inRom 14:11 Rom 14:12.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

But why dost thou judge thy brother?…. These words are spoken to the man weak in faith, that scrupled eating of certain meats, and chose rather eat none, and live on herbs, and who esteemed one day above another; and was very apt to censure and condemn such as made use of their Christian liberty in these things, though they were brethren, not in a natural or civil, but in a spiritual relation:

or why dost thou set at nought thy brother? these words, on the other hand, are directed to the stronger believer, who believed he might eat all things, and esteemed every day alike; being fully persuaded, that the distinction of meats and of days was now ceased; and such were apt to be puffed up with their superior knowledge and faith, and were ready to treat with an air of contempt those that were weak; showing little or no regard to their peace and edification, though they stood in the same relation to each other. The emphasis lies upon the word “brother”, in both branches of the expostulation; and the force of the apostle’s reasoning is that they should not judge or despise one another, because they were brethren, stood in the same relation to God and Christ, belonged to the same family, were partakers of the same grace, and had no pre-eminence one over another; they had but one master, and all they were brethren: and which he further enforces with the following reason or argument,

for we shall all stand before the judgment seat of Christ; at the last day, when he shall sit on his throne of glory, and all nations shall be gathered before him, and he shall pronounce and execute the decisive sentence on each of them: there is a particular, and a general judgment; a particular judgment at death, when the soul is immediately consigned to bliss or woe; and a general one in the end of time; which may be proved both from reason, as from the relation creatures stand in to God, from the inequality of things in this life, and the conscious fears of men with respect to a future one; and from divine revelation, Christ will be the Judge, he is so appointed by his Father, and is every way fit for it, being God omniscient and omnipotent; and when he shall appear in his glory, he shall sit on his judgment seat, the dead will be raised, the books will be opened, and all shall be summoned to appear before him, of every age and sex, of every rank and degree, and of every character, good or bad: here the saints are particularly designed, “we shall all stand”; whether ministers or private Christians, weak or strong believers; they that are apt to judge, and others that are too ready to despise; they shall all stand before the tribunal of Christ, who is sole Judge, and shall render to every man according to his works, and from whom they shall all receive their sentence. The allusion is to human courts of judicature, in which the judge sits upon a bench, and they that are tried stand before him; see 2Co 5:10. The Alexandrian copy reads, “the judgment seat of God”.

Fuente: John Gill’s Exposition of the Entire Bible

But thou, why dost thou judge? ( ?). Referring to the conduct of the “weak” brother in verse 3.

Or thou again ( ). Referring to the “strong” brother.

Shall stand before (). Future middle of and intransitive, to stand beside () with the locative case ( , the judgment seat) as in Ac 27:24. See the same figure of God in 2Co 5:10.

Fuente: Robertson’s Word Pictures in the New Testament

Why dost thou judge [ ] . Thou emphatic, in contrast with the Lord. So Rev., “thou, why dost thou Judge ?” Referring to the weak brother. Compare judge as in ver. 4. The servant of another is here called brother.

Judgment seat of Christ [ ] . The best texts read Qeou of God So Rev. For judgment – seat, see on to set his foot on, Act 7:5.

Fuente: Vincent’s Word Studies in the New Testament

1) “But why dost thou judge thy brother?” (su de ti krineis ton adelphon sou); “And why dost thou judge thy brother?” or condemn thy brother, Mat 7:1. There is one Lord and Judge of all, not many, Rom 2:16; Rom 14:4; 2Ti 4:1; Jas 5:9.

2 ) “Or why dost thou set at nought thy brother?” (e kai su ti eksoutheneis ton adelphon sou); “Or indeed why do you despise or take lightly your brother?” It is inconsistent with equality or brotherhood to be harsh in judging a brother, Gal 6:1. None is too look with contempt upon any other brother, Joh 13:34-35.

3) “For we shall all stand before the judgment seat of Christ,” (pantes gar parastesometha to bemati tou theou) “For we shall all stand before the tribunal of God,” even the judgment seat of Christ, 1Co 3:11-15; 2Co 5:10; Act 17:31.

Fuente: Garner-Howes Baptist Commentary

10. But thou, why dost thou, etc. As he had made the life and death of us all subject to Christ, he now proceeds to mention the authority to judge, which the Father has conferred on him, together with the dominion over heaven and earth. He hence concludes, that it is an unreasonable boldness in any one to assume the power to judge his brother, since by taking such a liberty he robs Christ the Lord of the power which he alone has received from the Father.

But first, by the term brother, he checks this lust for judging; for since the Lord has established among us the right of a fraternal alliance, an equality ought to be preserved; every one then who assumes the character of a judge acts unreasonably. Secondly, he calls us before the only true judge, from whom no one can take away his power, and whose tribunal none can escape. As then it would be absurd among men for a criminal, who ought to occupy a humble place in the court, to ascend the tribunal of the judge; so it is absurd for a Christian to take to himself the liberty of judging the conscience of his brother. A similar argument is mentioned by James, when he says, that “he who judges his brother, judges the law,” and that “he who judges the law, is not an observer of the law but a president;” and, on the other hand, he says, that “there is but one lawgiver, who can save and destroy.” (Jas 4:12.) He has ascribed tribunal to Christ, which means his power to judge, as the voice of the archangel, by which we shall be summoned, is called, in another place, a trumpet; for it will pierce, as it were with its sound, into the minds and ears of all. (423)

(423) The words “We shall all stand,” etc., may be rendered, “We must all stand,” etc. It is indeed the future tense, but this is according to what is often the case in Hebrew, for in that language the future has frequently this meaning. Rom 13:12 may be rendered in the same manner, “So then every one of us must give account of himself to God.” — Ed.

Fuente: Calvin’s Complete Commentary

CRITICAL NOTES

Rom. 14:10.Being accountable to Christ, we cannot be accountable in the highest sense to any other.

Rom. 14:11.The phrase indicates the act of those who shall worship and acknowledge God. The knee may bend and the heart not engaged. Let us praise the Lords mercy and justice.

Rom. 14:13.Rabbins said, When I enter the school to expound the law, I pray that no occasion of stumbling may arise through me to any. Jewish Christians guilty by imposing Judaism, Gentile Christians by repelling scrupulous Jews.

Rom. 14:14.Nothing is unclean of itself.Call nothing common or unclean. A thing may become evil if done against conscience, if the doing cause offence, if it make us leave some important work undone.

Rom. 14:15. Because of meat.Purposely selected as something contemptible. Eternal perdition not meant here. Destroy by causing him to act against his conscience, and so commit sin.

MAIN HOMILETICS OF THE PARAGRAPH.Rom. 14:10-15

Self-judgment the paramount duty.There is a certain morbid state of nature which leads men and women to spend too much time in judging themselves. There is also a censorious spirit which spends too much time in judging others. Both courses of conduct may be morally injurious. Nevertheless, we must judge ourselves, and if we do so aright we shall be the more disposed to walk charitably towards those who consider this or that not lawful.

I. We must judge ourselves, for we have our weaknesses.We should not be human if we had not our weaknesses. A depraved nature suggests that we may have sins as well as weaknesses. The man who properly knows himself will make large allowance for others. If the Pharisee had known himself, had seen how contemptible was his sanctimonious and sinful pride in the view of the All-holy, he would not have directed a scornful look at the publican. There may be a littleness and a weakness about the man who prides himself upon his elevation above materialism, as there is a littleness about the man who has not learnt that the material is secondary to the spiritual. Why dost thou set at naught thy brother? Brethren have a family likeness and family failings. The strong brother of the family is not far removed from the weak. The good, stay-at-home brother did not show himself nearer heaven than the broken-down, prodigal brother who returned with tears of repentance.

II. We must judge ourselves, for we are individually responsible.We shall all stand before the judgment-seat of Christ, but each one must give account of himself to God. The strong brother will not have to give an account of the weak, but of himself. Solemn thought! How hast thou used thy strength? Has it been employed rather for self-glorification than for the helping of the weak? Thou hast gloried in thy strength; and yet what small moral use has it been to humanity! Thou hast condemned thy brothers punctiliousness; and yet the weak brother may have helped to invest material things with spiritual significances.

III. We must judge ourselves, lest we hinder others.A strong man is a pleasant sight; but strength is harmful if it become a stumbling-block so as to wound the weak brother, or an obstacle against which the weak brother stumbles and falls. Is it not likely to be true that more moral damage has been done to the world by the strong than by the weak? The Samsons of time have slain their thousands. Napoleons have done damage which long years only can repair. The Byrons of song have polluted the worlds ears with their melodies. Strong men, in their impatience of restraints, have engendered heresies of a pestilential character.

IV. We must judge ourselves in the light of divine teaching.Material things have no moral qualities. A piece of meat has no conscience, and cannot be unclean of itself. A small square of bread cannot be incorporated with spiritual vitality. Bread of itself cannot give physical life, much less spiritual life. Still, if my weak brother esteemeth the bread supernaturally endowed, then as a strong brother I must walk charitably. The strong must not produce any painful and bitter feeling in the heart of the weak by the spectacle of free and bold eating, by the aspect of seeming irreverence with reference to sacred things. However, we must take care lest, while we vaunt our charity, we are only using another name for indifference. Charity suffereth long. Divine love suffers long. God is love, and yet God hates evil. St. John was the apostle of love, and yet he could say, Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. Modern so-called charity would scout the exhortation, If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God-speed: for he that biddeth him God-speed is partaker of his evil deeds.

V. We must judge ourselves, lest we obstruct the Saviours purposes.Destroy not him with thy meat, for whom Christ died. Let us not stay to inquire how man, weak at his best, can obstruct the purposes of the strong Christ. Let us seek to move in harmony with the merciful purpose of the loving Mediator. He came to save the weak as well as the strong. The mission of every Christlike soul should be a mission of salvation. Divine salvation is vaster than human. The latter is too often an affair of the letter; the former is of the spirit. Faith, hope, and love are the great words of spiritual salvationfaith in Christ, hope built upon faith, love the outcome of faith and hope. Let us work so that faith may be stronger, hope brighter, and love more far-reaching.

Rom. 14:10. The coming judgment.It is well said that he who judges arrogates to himself Christs office; he who bears in mind that Christ will judge us all will no more condemn. What must we think of the prisoner awaiting trial who presumes to pronounce sentence upon his fellow-prisoners? It is a course of conduct we might not naturally expect; but the unexpected happens; and we know from observation that the worst sinners are not the most lenient in their judgments. It is often the case that the purer the life, the more charitable the judgment. Who was purer than Christ, and who gentler in judgment? If He were severe, it was only to the vile pretenders. He was gentleness itself to publicans and harlots. The thought of a coming judgment should lead to gentleness and forbearance in dealing with our fellow-sinners. Alas! the thought of a coming judgment seems often eliminated from modern life. Let us consider the awe-inspiring fact.

I. There are declarations of a coming judgment.The declarations of the inspired word of God tell us of a judgment to come. Our blessed Lord, by striking and terrible imagery, places before the minds of men the fact of such an event taking place in the moral government of God. Our Lord had no reason to deceive. The almost universal verdict of humanity is that Christ was the essence of goodness, and He could not be that if He were capable of deception. Can we for one moment entertain the idea of deception upon such an awful and momentous topic of consideration? We may not be able either to understand or to explain all His imagery, but the plain truth abides that there will be a general judgment. He speaks with authority, not only as being absolutely pure, but as coming forth from eternity and being intimately acquainted with all the counsels and designs of the Infinite.

II. There are premonitions of a coming judgment.An appeal to the Bible is with many out of date. The preacher is not now asked to quote chapter and verse. A sentence from Shakespeare or Tennyson or Ruskin is often more welcome and more thought about than a sentence from the Bible. But we believe that in this case the declarations of the Bible are strongly supported by the premonitions of the human soul. Why speak we of premonitions? Why talk we of a coming judgment? Why, when there is a judgment here and now? Christ has His judgment-seat in the human conscience. The process is going on day by daythe process, we mean, of moral reckoning. The doctrine of moral accountability to the human being is not quite destroyed. In this enlightened age men are not to be frightened into being religious, and we quite admit that the religion of terror only is a base sort of thing. But even now men have their doubts and fears, and these are not the product of a cunning priestcraft. They spring from the constitution of the human soul. It is fatuous to talk of introducing the alien principle or faculty of conscience into the human creature if there be no place for it among our moral facultiesif there be no combination of faculties out of which such a faculty as conscience could be developed; that is, if we proceed on the false principle that conscience is not original, but derived. The doubts and fears with which the mind is tossed and harassed, the writhings of a guilty conscience, are the dread premonitions of a coming judgment. Conscience could not make us cowards if there were no moral Governor, if there were no judgment to come, if we did not fear that somewhere and somehow there would be a judgment. There is no need to lessen the vital importance of the question by materialising the thought. St. Paul must speak in human language. We must all stand before the judgment-seat of Christ sets before us a solemn fact. We know not where the judgment-seat will be. We may in vain try to fancy the myriads upon myriads of our species that have lived on the earth, from the first man who saw creations prime to the last man who sees its final collapse, standing before the judgment-seat; but we cannot get away from our own oppressive thought that somehow there will be a judgment of the just and the unjust.

III. There are the certainties of a coming judgment.These certainties are founded upon the declarations of the Bible and upon the premonitions of mankindupon the testimony of conscience, which asserts, sometimes unwillingly, the equity and necessity of a final judgment. We speak of a religion of love and scout the idea of a religion of fear. But, after all, fear or misgiving of some kind or another has more to do with our religion than we are at all times prepared to allow. Vague fears are the foundation of all the religions, true or false, that have appeared. It is all very fine for philosophers to bid us shake ourselves free from fear and break loose from the miserable trammels of old world superstitions and traditions. They might as well tell us to shake ourselves free from ourselves; for these fears, these premonitions, these stirrings of conscience, are woven into the very texture of our nature. The coming judgment is not a mere probability; it is a certainty. If it be contended that it is only a probability, we affirm that such probabilities amount to certainties. We say it is probable that the sun will rise to-morrow because he has risen every day for so many ages. Probable, but not certain; and yet the business man and the farmer, in fact every sensible man, proceed as if it were a certainty that the sun will rise as aforetime. Let us for the moment admit that the judgment to come is only a probable event, then as sensible men it becomes us to proceed in life as if that probability were a certainty. But if we look carefully into the workings of our own moral natures, if we hear the dread warnings of conscience, the dark whisperings of the Infinite, if we listen to the words of divine wisdom, we shall assent to the statement that a coming judgment is a certainty, a crisis which we must all meet. We must all stand before the judgment-seat of Christalljudges and judged, conquerors and conquered, righteous Pharisees and sinful publicans, Csars and their subjects, czars and their serfs, philosophers and fools, bishops and their flocks, inquisitors and their victimsthere is no exception: we must all stand before the judgment-seat of Christ.

IV. There is a preparation for the coming judgment.Preparation for ondemnation and preparation for acquittal. Preparation for condemnation there may be, though the man does not set himself in the way of fitting himself for the awful event. The man is practically preparing himself for a felons doom who is adopting a felons course of conduct. Condemnation is what the sinner has earned. He has prepared the way for the sentence of death to be pronounced. The wages of sin is death. What is our life? Are we preparing for condemnation? Are we sowing to the wind that by-and-by we may reap the dire whirlwind of righteous indignation? Is there any escape? Yes; there is a way of escape. Penitent and believing sinners have a powerful advocate in the Judge Himself. The blood of Jesus Christ cleanses from sin. There is now no condemnation to them which are in Christ Jesus. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

V. There is a twofold feeling with reference to the judgment to come.Not necessarily in the same individual, but in different sections of the human race. The one feeling is that of sadness, of vague fears, sometimes of positive horror; the other feeling is that of gladness, of quiet confidence, of sweet assurance. What is our state of feeling? We too often come short of the gladness as we think of the judgment. We have our moments of confidence, and then we are tossed with fears. Happy man who can look forward to the judgment and feel no terrors in connection with that great day! Blessed is the man whose sins are forgiven, who tastes the sweets of pardon; he can see the Lord coming in dreadful majesty, and feel no alarm; he can perceive the earth quaking, and experience no terror; the stars may withdraw their light, nature may wrap herself in funereal darkness, but in the soul of the true believer is a light that shines through all glooms, is a gladness which overtops all sorrows, is a confidence which overmasters all fears.

Rom. 14:10. The great assize.Consider:

1. The chief circumstances which will precede our standing before the judgment-seat of Christ;
2. The judgment itself;
3. Circumstances which will follow it;
4. Application to the hearer.John Wesley.

Rom. 14:12. Individual responsibility.Here is a solemn truth which must, we think, have at once lifted the thoughts of the apostles Roman readers above the little controversies in which they were engaged into a higher and a serener atmosphere. Whatever food they ate or did not eat, whatever days they did or did not privately observe, one thing was certainthey would have to give an account of this particular act or omission, as of everything else in their whole lives. Every one shall give account of himself to God. My duty is that which, as a man, as a Christian, I have to do. My responsibility recalls the account which I must render for what I do and what I leave undone. Duty looks to the present, responsibility to the present and the future. Duty may seem at first to represent the most disinterested of the two ideas. Responsibility, human nature being what it is, is the more practically vigorous. Responsibility goes hand in hand with powerwith power of choice. No man is responsible for the size of his body, or for the colour of his hair, or for the number of his sisters and brothers. His responsibility begins exactly where his power of choice begins. It varies with that power, and upon the use he makes of it will depend the kind of account which, sooner or later, he will have to give. It stands to reason that an account must be given, if given at all, to some person. Responsibility implies a person to whom responsible man is responsible. All human society is based on this law of responsibility to persons. The strongest of all the motives that can change a mans life, both within and without, for his lasting good, is the love of God. If we could love God quite sincerely for twenty-four hours we should be other men, capable, spiritually speaking, almost of anything. But if this be so, the next motive in the order of efficiency is, beyond all doubt, the remembrance of the inevitable last account which we must each of us give before the judgment-seat of Christ. St. Augustine says, Nothing has contributed more powerfully to wean me from all that held me down to earth than the thought constantly dwelt on of death and of the last account. This resolution to give thought to the last account would prove a useful stimulus. It is like the old Jewish lawit is a schoolmaster to bring the soul to the feet of Jesus Christ; for the thought of that account does force us to think over our lives herenot once or twice, but oftennot superficially, but with a determination to see ourselves as we are. To think of ourselves thus is to anticipate its result as far as we are conerned. It is to act on St. Pauls advicethat if we would judge ourselves, we should not be judged. We can do all things through Christ that strengthened us; and so with His cross before our eyes, with His gracious presence and blessing within our souls, we look forward to our account with trembling joy.Canon Liddon.

Joy and peace in believing.Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. It will be good to take this apostolic prayer to pieces, and mark each separate part and truth.

I. The hope.It is of the things hoped for that the apostle is speaking. It is not to hope, or to a hope, but to the hope, that he is poinring. It is not that thing called hope, as springing up in our breasts, that he would have us dwell upon; it is the glory to be revealed, the hops which is laid up for us in heaven. This is the bright star on which he fixes our eye.

II. The God of the hope.Of that hope He is the beginning, the middle, and the end; the centre and the circumference; its root and stem and branches; its seed, its blossom, and its fruit. There is not one of these things hoped for but is to be t aced to Him as its sole fountain-head.

III. Fill you with all joy and peace.There is joy, joy unspeakable and full of glory; but it is nor, of earth. It comes down from heaven. There is peace, the peace which passeth all understanding; but its fountain is above. It is God who gives these; and He does so as the God of the hope.

IV. In believing.This joy and peace, though heavenly in their origin and nature, were not miraculous. They did not gush up into the soul like water springing from the sand by some supernatural touch. They found their way into the soul by a very natural, very simple, but very effectual channelthe belief of Gods good news about His only begotten Son. They were not the reward of believing; they were not purchased by believing; nor did they come in after believing: they were obtained in believing.

V. That we may abound in the hope.The hope not only fills, but overflows, as the word abound might be rendered. It comes in and lights up the soul with its heavenly brightness; but it does more. It is so glorious and so boundless that the soul cannot contain it.

VI. Through the power of the Holy Ghost.He comes in and dwells in us; thus working in us from within, not from without. He comes in as the Spirit of power and love and of a sound mind. He con es in as the earnest of the inheritance until the redemption of the purchased possession. He comes in, not in feebleness, but in power, in almighty power, to work a work in us and for us which but for Him must remain unaccomplished for ever.H. Bonar.

SUGGESTIVE COMMENTS ON Rom. 14:10-15

AII shall be manifest.All the wickedness that men have brooded on and hatched in the darkest vaults of their own hearts, or acted in the obscurest secrecy, shall be then made as manifest as if they were every one of them written on their foreheads with the point of a sunbeam. Here on earth none know so much of usneither would we that they shouldas our own consciences; and yet those great secretaries, our own consciences, through ignorance or searedness, overlook many sins which we commit. But our own consciences shall not know more of us than all the world shall, for all that has been done shall be brought into public notice.Bishop Hopkins.

Anothers fault may be ours.It matters not that Christ warned us to judge not, that we be not judged (Mat. 7:1), for men still hold up each others faults, real or suspected, and inspect and dissect them, and pronounce judgment, as if they fear to find a worthy man, lost their own meanness should stand out in dark contrast. There are modifying facts of which all men are ignorant concerning every action. It therefore requires much knowledge and wisdom to render right judgment. How is it, then, that we dishonour Gods command, and call fellow-beings before the bar of our illegal court for rash and presumptuous sentences? Do not, then, hold the characters of others up for dissection; do not talk much about people in any way: turn your conversation into more intellectual, less dangerous, and more profitable lines. Do not judge. The fault which you detect in another, even though radical and unmistakable, is no worse than some other evil, or often the selfsame evil, in yourself. Nay, look well to it that you have not weaknesses even more shameful and grievous; for the censor is often worse than his victim. Robert Westly Peach.

It is a true proverb, Though two do the same thing, it is not really the same thing; for not the form of the deed, but the sense of the doer, decides as to whether anything is unclean or holy, or contrary to faith and love (Rom. 14:14).Besser.

Dangerous to increase restrictions.It is always dangerous to multiply restrictions and requirements beyond what is essentialbecause men, feeling themselves hemmed in, break the artificial barrier; but, breaking it with a sense of guilt, thereby become hardened in conscience, and prepared for transgressions against commandments which are divine and of eternal obligation. Hence it is that the criminal has so often in his confessions traced his deterioration in crime to the first step of breaking the Sabbath day; and no doubt with accurate truth. If God have judgments in store for England, it is because we are selfish menbecause we prefer pleasure to duty, party to our Church, and ourselves to everything else.F. W. Robertson.

ILLUSTRATIONS TO CHAPTER 14

Rom. 14:10. Judgments, kind.Jesus arrived one evening at the gates of a certain city, and He sent His disciples forward to prepare supper, while He Himself, intent on doing good, walked through the streets into the market-place. And He saw at the corner of the market some people gathered together, looking at an object ou the ground; and He drew near to see what it might be. It was a dead dog with a halter round its neck, by which it appeared to have been dragged through the dirt; and a viler, a more abject, a more unclean thing never met the eyes of man. Faugh! said one, stopping his nose; it pollutes the air. How long, said another, shall this foul beast offend our sight? Look at its torn hide, said a third; one could not even cut a shoe out of it. And its ears, said a fourth, all draggled and bleeding. No doubt, said a fifth, it has been hanged for thieving. And Jesus heard them, and looking down compassionately on the dead creature, He said, Pearls are not equal to the whiteness of its teeth. Then the people turned towards Him with amazement, and said among themselves, Who is this? This must be Jesus of Nazareth, for only He could find something to pity and approve even in a dead dog. And being ashamed, they bowed their heads before Him, and went each on his way.Persian Fable.

Rom. 14:10-15. The cadi and the king.One of the Moorish kings of Spain wished to build a pavilion on a field near his garden, and offered to purchase it of the woman to whom it belonged, but she would not consent to part with the inheritance of her fathers. The field, however, was seized, and the building was erected. The poor woman complained to a cadi, who promised to do all in his power to serve her. One day, while the king was in the field, the cadi came with an empty sack, and asked permission to fill it with the earth on which he was treading. He obtained leave, and when the sack was filled he requested the king to complete his kindness by assisting him to load his ass with it. The monarch laughed, and tried to lift it, but soon let it fall, complaining of its enormous weight. It is, however, said the cadi, only a small part of the ground which thou ast wrested from one of thy subjects; how then wilt thou bear the weight of the whole field when thou shalt appear before the great Judge laden with this iniquity? The king thanked him for his reproof, and not only restored the field to its owner, but gave her the building which he had erected and all the wealth which it contained.

Rom. 14:14-15. Charitable judgments.Those of us who have read classic history may remember an incident in the history of the Macedonian emperor. A painter was commanded to sketch the monarch. In one of his great battles he had been struck with a sword upon the forehead, and a very large scar had been left on the right temple. The painter, who was a master-hand in his art, sketched him leaning on his elbow with his finger covering the scar on his forehead; and so the likeness of the king was taken, but without the scar. Let us put the finger of charity upon the scar of the Christian as we look at him, whatever it may bethe finger of a tender and forbearing charityand see, in spite of it and under it, the image of Christ notwithstanding.Dr. Cumming.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(10) Judgment seat of Christ.The true reading is, of God.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

(10-12) Such being our relations to Christ, and such the judgment to which we look forward, there is no room for any human judgment. Censoriousness is thus condemned.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

10. Thy brother Each party admitted the other to be Christian, and therefore brother.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘But you, why do you judge your brother? Or you again, why do you set at nought your brother? For we will all stand before the judgment-seat of God. For it is written, “As I live, says the Lord, every knee will bow to me, and every tongue will confess to God.”

Thus as both we and our brothers and sisters in Christ are under His Lordship both in death and in life, we are responsible to Him for ourselves but are in no position to judge how another reveals his response to his LORD. It is the LORD’s responsibility to take account of that. It should be noted that this is in respect of how each responds to Jesus as LORD, and of how he demonstrates his loyalty to Him as LORD, in things which are morally neutral. We can certainly ‘pass judgments’ concerning those who refuse to submit to His Lordship, and on actions which the LORD has specifically forbidden, for it is then not we who pass those judgments but the LORD.

Even worse is it to set at nought and despise those who are the LORD’s because we consider them not to have appreciated the freedom that we have in the LORD. By doing so we despise the LORD Himself, for they are His, and it is He Who has allowed them to continue in this way. All such judgments should therefore be left to Him. And this in the light of the fact that we will all stand before the judgment seat of God. Each and every one of us as Christians will have to give account of ourselves to God. We must therefore be concerned to ensure that we ourselves have lived obediently in accordance with what we believe to be right from our study of the Scriptures, rather than concerning ourselves with how others consider that they should respond to the LORD.

The word for judgment-seat here is bema, which was the word used to describe the seat where a justice would sit in order to pass judgment. It is used of the judgment-seat of Pilate, of Herod’s throne, and of Caesar’s judgment-throne (Mat 27:19; Joh 19:13; Act 12:21; Act 18:12; Act 18:16-17; Act 25:6; Act 25:10; Act 25:17). It is not differentiating it from other descriptions of the judgment seat, such as the ‘great white throne’, which could also have been called a bema.

Paul then supports the idea of the judgment-seat of God from Scripture. “As I live, says the Lord, every knee will bow to me, and every tongue will confess to God.” In these words we have the magnificent picture, taken from scenes when men were gathered together to pay fealty to earthly kings, of the whole world bending the knee to God and to Christ, and owning the Lordship of the living God. There will be no unbelievers then, but for many it will be too late. They are there to be judged, not to be received with favour.

‘As I live, says the LORD’ is possibly taken from Isa 49:18 (although occurring in various places). ‘Every knee will bow to me, and every tongue will confess to God’ is taken from Isa 45:23 LXX (‘to me every knee will bow, and every tongue will swear by God’) ,and introduced by the words ‘I have sworn by Myself –’. In context the former phrase would appear to be introduced so as to link the citation with Christ as the One ‘Who lived’ and as the ‘LORD of — the living’ (Rom 14:9). It is on this basis that He can judge. The remaining words are applied to Jesus in Php 2:10-11. In 2Co 5:10 Paul refers to this judgment-seat as ‘the judgment-seat of Christ’. Paul saw no difficulty in interrelating ‘Christ’, ‘LORD’, and ‘God’.

Fuente: Commentary Series on the Bible by Peter Pett

Rom 14:10. But why dost thou judge thy brother, &c. The superstitious are prone to judge, and those who are not superstitious are prone to despise. Heylin.

Fuente: Commentary on the Holy Bible by Thomas Coke

Rom 14:10 . ] discloses the contrast to the of Jesus.

The first addresses the weaker , the second the freer Christian, as is clear from Rom 14:3 .

] justifies the censure of presumption which lies in the preceding questions: for all , etc., and therefore in both cases thou as well as he.

., we shall stand before; “stare solent, quorum causa tractatur,” Grotius; Act 26:6 ; Mat 25:33 .

. . (see critical notes): for God will cause the judgment to be held (Joh 5:22 ) by Christ (Rom 2:16 ; Act 10:42 ; Act 17:31 ). So the judgment-seat upon which Christ will sit (2Co 5:10 ; Polycarp, ad Phil . 6; Mat 25:31 ) is God’s .

Note how decisive is the testimony of such passages against any limitation of the universality of the final judgment.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 1916
THE FUTURE JUDGMENT

Rom 14:10-12. We shall all stand before the judgment-seat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. So then every one of us shall give account of himself to God.

THERE is in the morality of the Gospel a sublimity of which even the godly themselves have a very indistinct perception. We are apt to lay down broad principles of action, without taking into consideration other principles which should influence us in the application of them. For instance; where the calls of duty seem to interfere with each other, we are apt to lean to one side or the other with an exclusive preference, instead of studying how the two may be made to harmonize, in just order and mutual subordination. To most persons it would appear an unquestionable truth, that if one thing be right, its opposite must be wrong; whereas, if an action be in itself indifferent, the doing or forbearing of it may be equally right, and equally acceptable to God. This was the case with regard to the eating of meats forbidden by the Jewish law, and the observance of particular days which had been held sacred under the Mosaic dispensation. There was nothing morally good or evil in these enactments: they depended on the will of Him who had imposed them: and, when they were abrogated, they remained as purely matters of indifference, as if nothing had ever been enjoined respecting them. But the contending parties in the Church at Rome could not see this: those who had been educated in Jewish habits, not only maintained their own forms, but judged and condemned the Gentiles who rejected them: those, on the contrary, who knew that those ordinances were abrogated by the Christian dispensation, not only asserted their own liberty, but held in contempt the persons who were yet in bondage to their forms. Now, both of these parties acted right in complying with the dictates of their own conscience; but wrong, in presuming to sit in judgment upon each other. To mark the true line of duty in this matter, was the Apostles object in this part of his epistle. He shews, that, provided a man endeavoured in such matters to approve himself to God, doing only what he really judged to be right, God accepted him; and that, whilst we commend ourselves to the judgment of our God, we should also leave to his judgment those who differ from us; assured, that in the last day he will dispense to all, not according to our narrow views, but according to what he knew to be the real disposition of their minds.
Leaving, for the present, the primary subject of the chapter, namely, candour in judging one another, I shall draw your attention to that which is here incidentally introduced; namely, the certainty and awfulness of the future judgment.

I.

Its certainty

There shall be a day of future retribution
[Reason itself might tell us this: for how else are the inequalities of the present state of things ever to be rectified? At present, all things come alike to all; or rather, the ungodly triumph, and the godly are oppressed. But can we suppose, that God will never recompense to his servants the troubles they sustain for his sake, or to their enemies the injuries they inflict? No: there shall be a time when God will deal with men in a way of perfect equity; and he has fixed a day for the revelation of his righteous judgment. To this the Scriptures bear ample testimony. They even declare, with great precision, the very mode in which the judgment shall be administered. They declare that Jesus Christ shall be the Judge; (for the Father hath committed all judgment to the Son [Note: Joh 5:22.]:) that, at a period fixed in the Divine counsels, he will come in his own glory, and in the glory of his Father, with myriads of his holy angels, and will sit upon the throne of his glory; and that before him shall be gathered all nations [Note: Mat 25:31-32.]: that the books, in which the transactions of the whole human race are recorded, shall be opened, and every one be judged according to his works [Note: Rev 20:11-15.]: that, for this end, all who were in their graves shall come forth in their own proper bodies; some to a resurrection of life, others to a resurrection of damnation [Note: Joh 5:28-29.].]

Of this God has assured us, with a most solemn oath
[The Apostle quotes a passage from the prophecies of Isaiah. This passage speaks of the Lord Jesus Christ, as the Apostle tells us, and as the whole context in the prophet clearly shews. The person spoken of in that passage is He to whom we are to look for salvation; He in whom alone a sinner can have either righteousness or strength; and in whom all the seed of Israel must be justified, and shall glory [Note: Isa 45:22-25.]. To him shall all submit, either voluntarily in this present life, or involuntarily at that great and awful day. His dominion shall extend over all. But many resist it now: and therefore there must be a day when they shall be able to resist it no longer; and when those who would not bow to the sceptre of his grace shall be broken in pieces by him, as a potters vessel, with a rod of iron [Note: Rev 2:27.]. This has God declared with an oath. And here I cannot but notice how clearly and indisputably this passage declares the Godhead of Christ. Again and again does the prophet proclaim the proper Deity of the person of whom he is speaking: Look unto me, and be ye saved! for I am God; and there is none else. I have sworn by myself, the word is gone forth in righteousness, and shall not return, that unto me every knee shall bow, every tongue shall swear. Surely shall one say, In the Lord (Jehovah) have I righteousness and strength; unto him shall men come; and all that are incensed against him shall be ashamed. In the Lord shall all the seed of Israel be justified, and shall glory. Let these expressions be compared with the application made of them in my text, and it is impossible to avoid the conclusion, that Christ is God; and no subordinate kind of Deity, but God over all, blessed for evermore. Hear then Almighty God pledging his own life and immortal perfections, that such a day shall arrive, and that such shall be the issue of it; every creature that has ever existed being summoned before the Lord Jesus; and being constrained, whether willing or not, to acknowledge Christ as his rightful Lord, and as the only Saviour of the world.]

Such is the certainty of that day. Let us next consider,

II.

Its awfulness

In that day, every one of us shall give account of himself to God. Not one shall be absent; not one be able to resist, or elude, the summons. The most formidable monarchs will then be on a footing with the meanest beggar: and every one shall, not merely be reminded of the things which he has done, but shall confess them, and give an account of them,

1.

Generally, as to his demeanour on the whole

[Then shall we give an account of our time. It ought to have been dedicated altogether to the Lord, and not consumed in sloth or vanity. The use we have made of it will form a subject of most serious inquiry: not a day or an hour passes, but it shall be then reviewed. Our talents, too, our property, our station, our intellectual powers, our influence of every kind, must then be accounted for. They were the Lords; and ought neither to have been wasted, nor hid in a napkin, but to have been augmented by a diligent application of them. And what shall I say of our advantages, particularly the unspeakable advantage of a preached Gospel? Must not those also be accounted for? Yes, verily, they are most signally noted by Almighty God, and will form a very important ground of approbation or displeasure, according as they have been neglected or improved. Our habits altogether will then come under the strictest scrutiny; whether we have abounded in the exercises of prayer and praise; or whether we have passed over in a formal way the duties of the closet, finding no delight in communion with God: whether we have put away all our besetting sins; or have retained iniquity in our hearts unmortified and unsubdued. Every thing, even every idle word, will come under review, to receive its appropriate reward [Note: Mat 12:36.]: nor shall so much as a secret thought escape the sentence of our God [Note: Ecc 12:14.]; for he will bring every secret thing into judgment, and make manifest the counsels of the heart [Note: 1Co 4:5.], as subjects of praise or dispraise, according to their intrinsic quality.]

2.

Particularly, as to his conduct towards the Lord Jesus Christ

[It will be remembered, that the passage cited by the Apostle refers, in the first instance, to the dominion of Christ, which shall be established over every child of man: but, forasmuch as that is not accomplished now, it shall be accomplished hereafter, when all his enemies shall become his footstool. Hence the Apostle justly quotes them, as declarative of a future judgment: and hence we conclude that our submission to him will be a subject of special inquiry. Then shall it be clearly seen whether we have looked unto Christ for salvation; whether we have sought in him our righteousness and strength; and whether we have gloried in him as all our salvation and all our desire. These things are disregarded by us now, as of small moment; and we make little account of any thing, except of our conduct towards our fellow-men. But we may be perfectly assured that our conduct towards the Lord Jesus Christ will not be found a point of secondary importance then. It is not so light a matter to trample under foot the Son of God, and to do despite to the Spirit of his grace, that it should be overlooked in that day. Let me therefore most affectionately remind you all, that every one of us, without one single exception, shall give account of himself to God, and especially respecting his treatment of the Saviour, whom to disregard is death, and whom to know is life eternal.]

St. Paul, speaking of the day of judgment, says, Knowing, therefore, the terrors of the Lord, we persuade men. Permit me then to improve the subject, and to persuade you,
1.

In reference to the main subject of the context

[We have before observed, that the Apostle is speaking respecting candour in judging; and, of moral subjects, there is scarcely any that is of greater importance than that. Our blessed Lord enjoins us strictly in relation to it: Judge not, that ye be not judged; for with what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again [Note: Mat 7:1-2.]. Think for yourselves, and act for yourselves; and regard not the uncharitable judgment of others, when you are fully persuaded in your own mind. But concede to others the liberty which you claim for yourselves. Leave others to exercise their own discretion: and, instead of sitting in judgment upon them, leave them to the infallible judgment of their God. Believe that they may be right, as well as you; and that they may be right, though they differ from you. You yourselves, as well as those whom you judge, will shortly appear before the judgment-seat of Christ: there will every man receive according to his works. On the side of charity you may safely err: but if you indulge uncharitableness towards others, you can expect nothing but what God has expressly declared; that they who have shewed no mercy shall themselves have judgment without mercy [Note: Jam 2:13.].]

2.

In reference to the passage we have been insisting on

[You have seen that Christ will surely triumph at the last. Respecting those who pertinaciously reject him, he will say, Bring hither those mine enemies who would not that I should reign over them, and slay them before me. Lay down, then, the weapons of your rebellion, and humble yourselves before him. Think not that he will forget his oath: for he will surely fulfil it. He is able so to do; and he will not repent of any word that he hath spoken. Hath he said, and shall he not do it? Has he spoken, and shall he not make it good? Seek then, without delay, to have his whole work accomplished in you; and be assured, that, if you serve him faithfully, according to his word, the time is not far distant when he will address you from his throne of glory, Well done, good and faithful servants; enter ye into the joy of your Lord.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

10 But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.

Ver. 10. But why dost thou, &c. ] Three things are not subject to our judgment: 1. The counsels of God. 2. The Holy Scriptures. 3. The persons of men. Be not therefore rash in rejecting or sour in censuring your fellowservant; but let your moderation herein be known to all men; and the rather, because the Lord is at hand, Phi 4:5 .

The judgment seat of Christ ] Who gives the Lamb in his escutcheon; and wilt thou give the lion?

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

10 .] He returns to the duty of abstaining, the weak , from judging his stronger brother; the strong , from despising the weaker. It seems probable that has been substituted for in the later MSS. from 2Co 5:10 . The fact of Origen once citing it, decides nothing, in the presence of the expression in 2 Cor.

Fuente: Henry Alford’s Greek Testament

Rom 14:10 . : thou , in contrast with the one Lord and Judge of all. In face of our common responsibility to Him, how dare we judge each other? : another reason for not judging: it is inconsistent with a recognition of the brotherhood of believers. . . . Or thou, again, why despisest thou? etc. This is addressed to the strong and free thinking, as the first question is to the weak and scrupulous Christian. Censoriousness and contempt are never anything but sins, not to be practised but shunned, and that all the more when we remember that we shall all stand at one bar God is the universal Judge. In 2Co 5:10 we have but here is the correct reading We cannot suppose that by here Paul means Christ in His Divine nature; the true way to mediate between the two expressions is seen in chap. Rom 2:16 , Act 17:31 . When we all stand at that bar and it should be part of our spiritual environment always no one will look at his brother with either censoriousness or contempt.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Rom 14:10-12

10But 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. 11For it is written, “As I live, says the Lord, every knee shallbow to Me, And every tongue shall give praise to God.” 12So then each one of us will give an account of himself to God.

Rom 14:10 “But you” This is fronted for emphasis.

The two questions of Rom 14:10 are the focus of Rom 14:1-12. The two groups referred to in Rom 14:3 are again contrasted. One group “judges,” the other group regards “with contempt.” Both attitudes are inappropriate for “slaves!” Their master, Jesus Christ, is the only One who has the right to “criticize” or “look down on.” For believers to act as judge (1) usurps God’s place and (2) is preliminary and incomplete.

“we will all stand before the judgment seat of God” This same truth is expressed in 2Co 5:10. Believers will explain to the Lord how they treated one another. Jesus will act as divine Judge (cf. Mat 25:31-46).

The NKJV has “the judgment seat of Christ.” The Greek manuscripts that support the KJV are the early correctors of the ancient uncial Greek manuscripts cf8 i2, and C2. Theos is in MSS , B, C, D, F and G. Scribes probably changed the Greek text to conform to 2Co 5:10. It is also possible that the scribes changed this verse to oppose the early view of Christ called “adoptionism.” There are several textual variants that seem to have been made to make the text more orthodox (cf. Bart D. Ehrman’s The Orthodox Corruption of Scripture, published by Oxford University Press, 1993), pp. 90-91. The UBS4 gives Theos a “B” rating (almost certain).

Rom 14:11 “For it is written” This is a perfect passive indicative. This was a specialized Hebrew idiom that was used to describe inspired OT quotes. This is an allusion to Isa 45:23, which is also quoted in Php 2:10-11.

“As I live” This is an oath formula which is a word play on the Covenant name for God, YHWH, which is a form of the Hebrew verb “to be” (cf. Exo 3:14). He is the ever-living, only-living God. Therefore, He is swearing by His own existence. See Special Topic: Names for Deity at Rom 9:29.

Rom 14:12 “So then each one of us will give an account of himself to God” Christians will be judged (cf. 2Co 5:10), and criticizing brothers will be part of that experience. Some ancient Greek manuscripts omit “to God.” It is obviously implied by the context. This variant may have been influenced by the variant in Rom 14:10. The UBS4 gives its inclusion (i.e., MSS , A, C, D) a “C” rating (difficulty in deciding).

CONTEXTUAL INSIGHTS ON Rom 14:13-23

A. The subject of how Christians should treat each other began in Rom 14:1-12. It is based on the truth that they are to fully accept all types of Christians because Christ, who is their only master and judge, fully accepts both groups. Often spiritual things that are significant to one group because of their past, their personality type, their parents, their personal preferences, their experiences, etc. are not significant to God.

B. This second section of the discussion of Christian freedom and responsibility develops the subject from a different point of view. In these verses it is the believer’s love for God, in Christ, that motivated him/her to love fellow Christians. As Jesus laid down His life for believers, they are to lay down their freedom for those (i.e., other believers) for whom He died (cf. 2Co 5:13-14; 1Jn 3:16). This emphasis on love as the basic motive of the Christian life is also seen in Rom 13:8-10 in believer’s relations with non-believers.

C. The truth that all things in the physical world are clean is very difficult for some Christians to accept. Often even believers place the blame for sin on “things” instead of themselves (i.e., “demon rum”). Paul states repeatedly that all things are clean (cf. Rom 14:14; Rom 14:20; 1Co 6:12; 1Co 10:25-26; 1Ti 4:4; Tit 1:15). His statements follow Jesus’ teachings about food in Mar 7:18-23. Clean and unclean food is used as an illustration to Peter of God’s acceptance of Cornelius in Act 10:15.

D. This section is primarily addressed to the “stronger brother.” Paul concedes the half-truth of the statement that “all things are clean,” but adds that all things do not build up or edify the family of God (cf. 1Co 6:12; 1Co 10:23). The strong brother’s freedom can devastate other Christians. Believers are their fellow believers’ keepers, through Christ and for Christ.

E. It is very interesting that Paul does not state or imply that the “weaker brother” is in a spiritual process which will lead to becoming a “strong brother.” This whole discussion does not address growing in grace, but the priority of love between differing Christian understandings. Believers’ inclusion in one of the two groups is based more on personality type, religious training, and personal experiences than “right” or “wrong.” The believer’s task is not changing others but loving and respecting the other group. It is an issue of the heart, not the mind. God loves, accepts and gave His Son for all mankind, for both groups.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

set at nought = “despise”, as in Rom 14:3.

stand before. See Rom 6:13 (yield).

judgment seat. See Act 7:5.

Christ = the Christ. App-98. The texts read “God”.

Fuente: Companion Bible Notes, Appendices and Graphics

10.] He returns to the duty of abstaining,-the weak, from judging his stronger brother; the strong, from despising the weaker. It seems probable that has been substituted for in the later MSS. from 2Co 5:10. The fact of Origen once citing it, decides nothing, in the presence of the expression in 2 Cor.

Fuente: The Greek Testament

Rom 14:10. , But thou) thou, who art the weaker; it was with him the apostle has hitherto been dealing: he now addresses the stronger, or [dost] thou also.-, judgest) He, who judges, demands, that the knees should be in fact bent to Him.[146]-, dost thou set at nought?) in thy mind and by thy conduct.

[146] , of Christ) God will judge by Christ, ch. Rom 2:16.-V. g.

Fuente: Gnomon of the New Testament

Rom 14:10

Rom 14:10

But thou, why dost thou judge thy brother? or thou again, why dost thou set at nought thy brother?-He has been speaking of things indifferent. We should not condemn one another in these. God will judge him, and to his own Master he stands or falls. So on these questions of doubtful disputation, as to whether it is good to eat meat or live on vegetable food, whether we shall set apart days for worship that God has not set apart, or other untaught or indifferent questions, why do we reject our brother who differs from us?

for we shall all stand before the judgment-seat of God.-We shall all stand before the judgment seat of Christ, who will judge each man according to his law.

Fuente: Old and New Testaments Restoration Commentary

set: Rom 14:3, Rom 14:4, Luk 23:11, Act 4:11

for: Rom 2:16, Ecc 12:14, Mat 25:31, Mat 25:32, Joh 5:22, Act 10:42, Act 17:31, 1Co 4:5, 2Co 5:10, Jud 1:14, Jud 1:15, Rev 20:11-15

Reciprocal: Jdg 11:27 – the Judge 1Sa 2:10 – judge 1Ki 19:18 – the knees Psa 7:8 – The Lord Psa 22:29 – bow Ecc 11:9 – know Isa 45:23 – That unto Zec 14:17 – that Mat 7:1 – General Mat 18:10 – heed Mat 23:8 – one Mat 26:64 – Hereafter Mar 15:19 – and bowing Luk 6:37 – Judge Luk 18:9 – and despised Luk 19:15 – that he Joh 16:11 – judgment Act 17:18 – Jesus Rom 14:13 – judge one 1Co 8:1 – Knowledge Gal 6:5 – General Phi 2:10 – every Col 2:16 – judge Jam 4:11 – and judgeth 1Pe 4:5 – that Rev 5:8 – the four Rev 20:12 – stand

Fuente: The Treasury of Scripture Knowledge

Rom 14:10. But why dost thou judge thy brother? Thou is emphatic, thou belonging to Christ the Lord. Thy brother marks an advance in thought from Rom 14:3-4. This is addressed to the weak brother.

Or thou also, why dost thou set at nought thy brother? Addressed to the stronger brother, who also, by setting at nought his brother, overlooks the fact that both belong to Christ

For, as a reason for both the preceding questions, we shall all stand before the judgment seat of God. The oldest manuscripts read God, which is accepted by nearly all modern critical editors. Christ was probably substituted, to correspond with Rom 14:9, or, from 2Co 5:10. The question of the divinity of Christ is not affected by the variation. The judging of ones brother therefore, first encroaches upon Christs office as ruler, and, second, anticipates the judgment bar of God (Lange).

Fuente: A Popular Commentary on the New Testament

Rom 14:10-12. But why dost thou judge Or condemn; thy Gentile brother Because he neglects the distinction of meats and days? Or why dost thou O Gentile believer; set at naught And deride, as weak or superstitious, thy Jewish brother, who conscientiously observes that burdensome ritual, from which thou art so happy as to apprehend thyself free? This censoriousness, or contempt, is greatly to be blamed; and, as well as the judging and condemning just mentioned, must very ill become the state in which we are, and must quickly be: for no principle of our common faith is more certain than this, that we shall all stand and take our trial before the judgment-seat of Christ And it is surely a dangerous presumption to anticipate that judgment. For it is written In the Jewish Scriptures, (Isa 45:23,) As I live, saith the Lord An oath proper to him, because he only possesseth life infinite and independent; every knee shall bow to me Shall stoop to my dominion; and every tongue shall confess to God Shall acknowledge my sovereignty, which shall be done most fully and perfectly at the day of judgment. 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 have refused to do from a fear of offending him. So then every one of us The high, as well as the low, the rich, as well as the poor; shall give account of himself to God Of his own conduct, and not of the weaknesses of others; and therefore we should not trouble ourselves about them, but look to ourselves.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Vv. 10. But thou, why dost thou judge thy brother? or thou also, why dost thou set at nought thy brother? For we shall all stand at the judgment-seat of Christ.

The , but, contrasts the incompetent judgment of a brother, with the judgment of this one Lord.

The first question is addressed to the weak; comp. Rom 14:3. The second, connected by: or thou also, to the strong. The also is explained by the fact that contempt is likewise a mode of judging. No one ought to be withdrawn from his rightful judge, who is the Lord alone.

The all is prefixed to remind us that no one will escape from that judge. It is well said, no doubt, Joh 5:24, that the believer shall not come into judgment; but that does not mean that he shall not appear before the tribunal (2Co 5:10). Only he will appear there to be owned as one who has already voluntarily judged himself by the light of Christ’s word and under the discipline of His Spirit; comp. Joh 12:48 and 1Co 11:31.

The Alexs. and Greco-Lats. read : the judgment-seat of God. This expression must then be explained in the sense: the divine tribunal, where Christ will sit as God’s representative. For never is God Himself represented as seated on the judgment throne. But is it not the two following verses which have given rise to this reading?

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

But thou [O weak one], why dost thou judge thy brother? or thou again [O strong one], why dost thou set at nought thy brother? for we shall all stand before the judgment-seat of God. [The fact that each is so great a sinner that Christ must needs die for him, should prevent the one from judging and the other from despising. Since Christ, having died, is able to justify whom he will, what folly is it to attempt to usurp Christ’s office so as to condemn any who trust in him? The believer is not even judged of Christ, but is called into judgment that he may be justified– 2Co 5:10; Rom 8:33]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

10. Why do you condemn your brother or why do you discount your brother?

Fuente: William Godbey’s Commentary on the New Testament

14:10 {11} But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.

(11) The conclusion: we must leave to God his right, and therefore in matters which are either good or evil according to the conscience of the individual, the strong must not despise their weak brethren, much less condemn them. But this consequent cannot be taken of equal force in the contrary, that is, that the weak should not judge the strong, because the weak do not know that those who do not observe a day and eat, observe it not to the Lord, and eat to the Lord, as the strong men know that the weak who observe a day and do not eat, observe the day to the Lord, and eat not to the Lord.

Fuente: Geneva Bible Notes

Both the critical weaker brother and the scorning stronger brother are guilty of the same offense, namely, judging prematurely and unwarrantedly. Jesus Christ (Rom 14:9) is the God (Rom 14:10) who will judge (cf. Joh 5:22; Joh 5:27). This then is another reference to the judgment seat (Gr. bema) of Christ (2Co 5:10; cf. 1Co 3:12-15). [Note: See Joe L. Wall, Going for the Gold.]

"The remembrance that all Christians will have to stand before the judgment-seat of God is a powerful dissuasive from all sitting in judgment on one’s fellows." [Note: Cranfield, 2:709.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)