Exegetical and Hermeneutical Commentary of Romans 14:4
Who art thou that judgest another man’s servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.
4. The question has been much debated whether the observance of the Sabbath was one of the tenets of the “weak brethren,” and so whether it is here ruled by St Paul to be not of permanent moral obligation. (Cp. Col 2:16.) If by “the Sabbath” is meant the last day of the week strictly, the answer to both questions must be yes. But as to the observance of a divinely-consecrated Weekly Rest, it is evident (from Gen 2:3 and Exo 20:8-11, and cp. such passages of prophetic doctrine as Isa 58:13-14,) that the institution stands on a very different level from that of the monthly and yearly Mosaic festivals. It is antecedent to all Jewish law, and in the Decalogue of Exodus it is based on strictly universal grounds, and placed among the great elements of moral duty. No doubt it is impossible to trace the whole process of transition from the observance of the Seventh day to that of the First; but the plain fact remains that the sanctity of the primeval weekly worship-rest was of a kind most unlikely to be slightingly put aside by the Apostles; and thus in such places as this and Col 2:16 it is far more likely that the wrong opinion in question was that the whole Mosaic code of festivals was still binding in full detail; that therefore the Saturday was the only possible Sabbath; and that it was to be observed by the Rabbinic rules.
How to deal with those who might reject the Weekly Rest altogether might be a difficult question. But all we are here called on to enquire is whether it was likely that St Paul, with the O. T. before him, would treat the Sabbath (the Sabbath apart from its Rabbinic aspect) as a thing of the same quality as, for example, the new-moon feast.
Fuente: The Cambridge Bible for Schools and Colleges
4. Who art thou that judgest ] The verb “ judge ” connects this with the “judgment” passed by the “eater of herbs” upon the Christianity of his “stronger” brother. The word “judge” here (as in Mat 7:1) manifestly does not forbid the entertainment, nor the right expression, of opinions, but the assumption of a tone of judicial opinion: the thinking of others from a level of isolated authority and sanctity.
standeth or falleth ] In the sense of acceptance or non-acceptance.
Yea, he shall be holden up ] Lit. But he shall he made to stand. The “but” points out that of the two alternatives just given (“standing,” “falling,”) the former, in this case, is certain.
Fuente: The Cambridge Bible for Schools and Colleges
Who art thou … – That is, who gave you this right to sit in judgment on others; compare Luk 12:14. There is reference here particularly to the Jew, who on account of his ancient privileges, and because he had the Law of God, would assume the prerogative of judging in the case, and insist on conformity to his own views; see Acts 15. The doctrine of this Epistle is uniformly, that the Jew had no such privilege, but that in regard to salvation he was on the same level with the Gentile.
That judgest … – compare Jam 4:12. This is a principle of common sense and common propriety. It is not ours to sit in judgment on the servant of another man. He has the control over him; and if he chooses to forbid his doing anything, or to allow him to do anything, it pertains to his affairs not ours. To attempt to control him, is to intermeddle improperly, and to become a busy-body in other mens matters; 1Pe 4:15. Thus, Christians are the servants of God; they are answerable to him; and we have no right to usurp his place, and to act as if we were lords over his heritage; 1Pe 5:3.
To his own master – The servant is responsible to his master only. So it is with the Christian in regard to God.
He standeth or falleth – He shall be approved or condemned. If his conduct is such as pleases his master, he shall be approved; if not, he will be condemned.
Yea, he shall be holden up – This is spoken of the Christian only. In relation to the servant, he might stand or fall; he might be approved or condemned. The master had no power to keep him in a way of obedience, except by the hope of reward, or the fear of punishment. But it was not so in regard to the Christian. The Jew who was disposed to condemn the Gentile might say, that he admitted the general principle which the apostle had stated about the servant; that it was just what he was saying, that he might fall, and be condemned. But no, says the apostle, this does not follow, in relation to the Christian He shall not fall. God has power to make him stand; to hold him; to keep him from error, and from condemnation, and he shall be holden up. He shall not be suffered to fall into condemnation, for it is the purpose of God to keep him; compare Psa 1:5. This is one of the incidental but striking evidences that the apostle believed that all Christians should be kept by the power of God through faith unto salvation.
Is able – See Joh 10:29. Though a master cannot exert such an influence over a servant as to secure his obedience, yet God has this power over his people, and will preserve them in a path of obedience.
Fuente: Albert Barnes’ Notes on the Bible
Verse 4. Who art thou that judgest another man’s servant?] Who has ever given thee the right to condemn the servant of another man, in things pertaining to his own master? To his own master he standeth or falleth. He is to judge him, not thou; thy intermeddling in this business is both rash and uncharitable.
Yea, he shall be holden up] He is sincere and upright, and God, who is able to make him stand, will uphold him; and so teach him that he shall not essentially err. And it is the will of God that such upright though scrupulous persons should be continued members of his Church.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Who art thou that judgest another mans servant? to his own master he standeth or falleth: a sharp reprehension of the forementioned evil. You have the like: Jam 4:12. q.d. This phrase is repugnant not only to the law of God, but to the very law of nature, which tells us, that one man must not condemn the servant of another, over whom he hath no right or power; much less may any man condemn him that is the Lords servant. Every Christian hath Christ alone for his own or his proper Master; and it is his judgment by which he must abide; it is to him that he standeth or falleth, that he doth well or ill.
Yea, he shall be holden up: for God is able to make him stand: q.d. If (as thou thinkest) he be fallen or falling, he shall be upheld and supported;
for God is able, & c. But how doth this follow, because God can make him stand, therefore he shall be holden up?
Answer. It is a rule in divinity, that in all Gods promises, his power is joined with his will; so that where the latter is once revealed, there is no question of the former: now of the word of God in this matter, there was no doubt; for he had said, Rom 14:3, that God had received him. You had the like way of arguing, Rom 11:23, where the apostle proves the calling of the Jews by an argument taken from the power of God, because he is able to graft them in again: see Rom 4:21; Heb 10:23.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. Who art thou that judges anotherman’srather, “another’s”
servant?that is,CHRIST’S, as the wholecontext shows, especially Rom 14:8;Rom 14:9.
Yea, c.”But heshall be made to stand, for God is able to make him stand” thatis, to make good his standing, not at the day of judgment, of whichthe apostle treats in Ro 14:10,but in the true fellowship of the Church here, in spite of thycensures.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Who art thou that judgest another man’s servant,…. This is another reason, dissuading from censoriousness and rash judgment, taken from civil things; one man has nothing to do with another man’s servant; he has no power over him, nor any right to call him to an account for his actions; nor has he any business to censure or condemn him for them, or concern himself about them: so the believer supposed to be judged, does not belong to him that takes upon him to judge and condemn him; he is another’s servant, he is the servant of God: he is chosen by God the Father for his service, as well as unto salvation; he is bought with the price of Christ’s blood, and therefore not his own, nor another’s, but Christ’s, he is bought with his money; and he is also born in his house, the church; the Spirit of God in regeneration forms him for himself, for righteousness and holiness; under the influence of whose grace he voluntarily gives up himself to the service of God, and is assisted by him to keep his statutes and do them; and what has another to do with him? what power has he over him, or right to judge him?
to his own master he standeth or falleth, the meaning of which is, either if he “stands”, that is, if he serves his Lord and master, of which “standing” is expressive; and continues in the service of him, whose servant he professes to be; this is to his master’s advantage and profit, and not to another’s: and if he “falls”, that is, from his obedience to him, as such who profess to be the servants of God may; they may fall off from the doctrine of grace they have embraced; and that either totally and finally, as such do who never felt the power of it in their hearts; or partially, from some degree of steadfastness in the faith: and such also may fall from a lively exercise of the graces of faith, hope, and love, and into great sins, which is to their master’s dishonour, and cause his ways and truths to be evil spoken of; and so it is to their own master they fail: or else the sense is, to their own master they are accountable, whether they stand or fall, serve or disobey him; and it is according to his judgment and not another’s, that they “stand”, or are and will be justified and acquitted, and will hear, well done, good and faithful servant; and according to the same they will “fall”, or be condemned, and hear, take the slothful and unprofitable servant, and cast him into outer darkness: so the words “standing” and “failing” are used by the Jews in a forensic sense, for carrying or losing a cause, for justification or condemnation in a court of judicature, and particularly in the last judgment: and so they explain Ps 1:5, “the ungodly shall not stand in the judgment”: the Targum paraphrases it,
“the wicked shall not be justified in the great day;”
and Jarchi upon the place says, there shall be no , “standing of the foot” of the wicked, in the day of judgment; see
Lu 21:36.
Yea, ye shall be holden up; which words seem to be a sort of correction of the apostle’s, as if he should say, why do I talk of falling, one that is a true servant of the Lord’s shall not fall, at least not totally and finally, nor in the last judgment; for he is holden by the right hand of God, by the right hand of his righteousness, and is kept by the power of God through faith unto salvation:
for God is able to make him stand; and will make him stand: words of power oftentimes include willingness as well as ability; see Jud 5:24. God will make such to persevere to the end, because he has loved them with an everlasting love, chosen them in Christ, made a covenant with them in him, and has put them into his hands, and made them his care and charge; Christ has redeemed them by his blood, now intercedes, and is making preparations for them in heaven; they are united to him, and are built on him, the sure foundation; and the Spirit of God has begun that good work, which shall be performed. God will make such to stand in judgment with intrepidity, and without shame, being clothed with the righteousness of his Son; and shall therefore have the crown of righteousness given them, and an abundant entrance administered into his kingdom and glory: hence they ought not to be judged by man’s judgment, nor need they regard it. The Alexandrian copy reads, “the Lord is able”, &c.
Fuente: John Gill’s Exposition of the Entire Bible
Who art thou? ( ?). Proleptic position of , “thou who art thou?”
The servant of another ( ). Not another () servant (household servant, ), but “another’s servant.” For the adjective , see Luke 16:12; 2Cor 10:15.
Shall be made to stand (). Future passive of . In spite of your sharp criticisms of one another.
Hath power (). Verb found only in Paul (2Cor 9:8; 2Cor 13:3; Rom 14:4), from verbal adjective .
Fuente: Robertson’s Word Pictures in the New Testament
Who art thou? [ ] Thou, first in the Greek order and peculiarly emphatic. Addressing the weak brother, since judgest corresponds with judge in ver. 3.
Servant [] . Strictly, household servant. See on 1Pe 2:18. He is a servant in Christ s household. Hence not another man’s, as A. V., but the servant of another, as Rev. Allotrion of another is an adjective.
He shall be holden up [] . Rev., shall be made to stand; better, both because the rendering is more truthful, and because it corresponds with the kindred verb stand – he standeth, make him stand.
Is able [] . Stronger than dunatai can. The sense is, is mighty. Hence Rev., hath power.
Fuente: Vincent’s Word Studies in the New Testament
1) “Who art thou that judgest another man’s servant?” (su tis ei ho krinon allotrion oiketen) “Who are you (to judge) the one judging a servant belonging to another?” Are you not meddling, sticking your nose in another person’s business? Acting hypocritical, self-righteous? Pro 20:3; Pro 26:17; Jas 4:11-12; Eph 4:31.
2) “To his own Master he standeth or falleth,” (to idio kurio stekei e piptei) “To his own Lord he stands or falls,” that is, he is accepted or not accepted –and church members are not to be lords or masters over the conscience of one another. They have a Christian obligation to witness and teach one another by word and example on moral and ethical matters, but not to be lords in practical matters, Rom 14:11-12.
3) “Yea, he shall be holden up,” (de, stathesetai) “But he will be caused to stand,” be held up or supported,” without regards to your censure or predictions to the contrary, Php_1:6; Heb 13:5; God will hold him up, both in life and at the Judgment Seat of Christ, 2Co 5:10.
4) “For God is able to make him stand,” (dunatei gar ho kurios stesai auton) “Because his Lord is able to stand him up,” support or uphold him, Heb 7:25; Php_4:19; 1Co 10:31; Jud 1:23.
Christian liberty and personal choice of children of God in life’s conduct will not damn the soul, not should a stronger brother be rash in condemning the weak; he should rather (instead) offer to help him in time of need, but not lord it over him, Gal 6:1; Rom 15:1.
Fuente: Garner-Howes Baptist Commentary
4. Who art thou who judgest, etc. “As you would act uncourteously, yea, and presumptuously among men, were you to bring another man’s servant, under your own rules, and try all his acts by the rule of your own will; so you assume too much, if you condemn anything in God’s servant, because it does not please you; for it belongs not to you to prescribe to him what to do and what not to do, nor is it necessary for him to live according to your law.”
Now, though the power of judging as to the person, and also as to the deed, is taken from us, there is yet much difference between the two; for we ought to leave the man, whatever he may be, to the judgment of God; but as to his deeds we may indeed form a decisive opinion, though not according to our own views, but according to the word of God; and the judgment, derived from his word, is neither human, nor another man’s judgment. Paul then intended here to restrain us from presumption in judging; into which they fall, who dare to pronounce anything respecting the actions of men without the warrant of God’s word.
To his own Lord he stands or falls, etc. As though he said, — “It belongs rightly to the Lord, either to disapprove, or to accept what his servant doeth: hence he robs the Lord, who attempts to take to himself this authority.” And he adds, he shall indeed stand: and by so saying, he not only bids us to abstain from condemning, but also exhorts us to mercy and kindness, so as ever to hope well of him, in whom we perceive anything of God; inasmuch as the Lord has given us a hope, that he will fully confirm, and lead to perfection, those in whom he has begun the work of grace.
But by referring to the power of God, he means not simply, as though he had said, that God can do this if he will; but, after the usual manner of Scripture, he connects God’s will with his power: and yet he speaks not here of perpetuity, as though they must stand to the end whom God has once raised up; but he only reminds us, that we are to entertain a good hope, and that our judgments should lean this way; as he also teaches us in another place,
“
He who began in you a good work, will perform it to the end.” (Phi 1:6.)
In short, Paul shows to what side their judgments incline, in whom love abounds.
Fuente: Calvin’s Complete Commentary
(4) Who art thou?This is addressed to the weak. The Apostle indignantly challenges his right to judge. That right belongs to another tribunal, before which the conduct of the stronger Christian will not be condemned but approved and upheld.
He standeth or falleth.It seems most in accordance with what precedes to take this of judicial condemnation or approval from the Master whom he servesi.e., Christ.
Holden up.The same word as that in the clause following, and similar to that in the clause precedingMade to stand.
God is able to make him stand.The true reading here is the Lordi.e., Christ; the word is the same as his Master above. Make him stand seems to be still judicial. Secure his acquittal, but with reference to his previous course of conduct on which that acquittal is grounded. The trial is not necessarily reserved for the last day, but is rather the judgment which Christ may be supposed at any moment to pass upon His servants. If they can sustain this judgment, it is only because His grace has enabled them so to act as not to be condemned by it.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘Who are you who judges the servant of another? To his own lord he stands or falls. Yes, he will be made to stand, for the Lord has power to make him stand.’
And, indeed, if God has received someone, what right has man to pass judgment on him? For just as a servant is answerable only to his master (lord), so also the Lord’s servants are answerable only to Him. In neither case, therefore, is it justifiable for one servant to judge the other, because both are servants of God, and each stands or falls before Him with regard to his own behaviour. It is to Him that they will give account. Furthermore, Paul assures them, each will stand firm in the truth, regardless of their weaknesses, because ‘the LORD’ has the power to make them stand firm. He is watching over them all.
The passage from now on continually refers to ‘the LORD’ without making clear whether it is ‘God the Father’ or ‘the LORD Jesus Christ’ Who is being spoken of. Certainly in Rom 14:9 it is Jesus Christ Who ‘lords it over’ the dead and the living, thus confirming that ‘the LORD’ in Rom 14:8 must be Jesus Christ. And in Rom 14:14 Paul refers to Jesus as ‘the LORD, Jesus’. This would suggest the probability that it is Jesus Christ Who is being referred to in every case (even in the citation). We have seen previously how easily Paul could refer Scriptures which spoke of ‘the Lord’, to the LORD Jesus Christ (e.g. Rom 10:11-13). And this could be seen as confirmed by the fact that Paul’s favourite word in Romans is ‘God’. That being so we might expect him to use it where he could.
Fuente: Commentary Series on the Bible by Peter Pett
Rom 14:4. Standeth or falleth, &c. Falleth is here used in the destructive sense, and signifies being totally cast off. Comp. ch. Rom 11:11-12. Dr. Whitby explains the last clause, of God’s convincing the Jewish converts in general of the indifference of the Mosaic ritual, by putting a speedy period to the very possibility of observing it, in the destruction at Jerusalem; which would have a peculiar efficacy to wean men’s minds from an attachment to it, when considered in connection with Christ’s predictions of that event. But a more extensive interpretation of the passage is both more obvious, and less liable to objection.”Let me tell you, he shall be continued in God’s favour, and established as a true member of his family, if he continue to cleave to him by faith; for it is not only consistent with the honour of God, but it is his good pleasure, that he should be continued and established, notwithstanding his neglect of the ritual law; if he persevere in walking with him by faith.” See Whitby, and Doddridg
Fuente: Commentary on the Holy Bible by Thomas Coke
Rom 14:4 then adds what a presumptuous intermeddling such a is. In this the emotion rises to an animated apostrophe, addressed to the weak in faith who passes judgment, not to both parties, as Reiche and Tholuck think; for corresponds to the of Rom 14:3 .
] comp. Rom 9:20 . It discloses the presumption, without however standing in the relation of apodosis to the preceding (Hofmann), which is nowise indicated and is forbidden by the fact that the following relation of domestic slave points to Christ as Master.
] who is not in thy domestic service, but in that of another . This other is Christ (see Rom 14:6 ), not God , who is rather distinguished from the master by . . . .
] to his own master . The dative denotes the relation of subordination to the interest of the (Bernhardy, p. 85). His own master, and no other , is interested therein; whence the incompetence of the is obvious.
The figurative standing and falling is either explained of standing firm (Psa 1:4 ; Luk 21:36 ), and of being condemned (causa cadere) in the divine judgment (Calvin, Cornelius a Lapide, Grotius, Estius, Wolf, and others, including Reiche, Kllner, Borger, Tholuck, Philippi), or, as in 1Co 10:12 , of continuance and non-continuance in the state of true Christian faith and life . So in substance, Erasmus, Beza, Vatablus, Toletus, Bengel, Semler, and others, including Flatt, de Wette, Fritzsche, Rckert, Maier, Baumgarten-Crusius, Umbreit, van Hengel, Hofmann. The use of would not tell against the former (Hofmann), for it would have its warrant as contrast to the in the divine judgment figuratively set forth by the standing (Soph. Trach. 84, and see Ellendt, Lex. Soph. II. p. 568); but the second explanation is to be preferred, partly because the unwarranted denied to the more free the possession of a right Christian frame of life, partly because of the following . . . For to make to stand in the judgment, i.e. without figure, to acquit and pronounce righteous , is not the work of divine power , but of grace . But according to His power (against Reiche’s objection to this, see Eph 3:20 ) God effects an inner strengthening, so that the Christian stands in that which is good, and even he who thinks more freely does not succumb to the dangers to which the nature of his Christian faith and life is exposed by the very fact of his freer principles, but perseveres in the true Christian state. For this Paul looks to God’s power, and promises it. When Tholuck, on the ground of the reading , finds the thought, that the Judge will even find out sufficient reasons for exculpation , this is a pure importation into the text.
] See on 2Co 13:3 . Comp. Clem. Hom. i. 6.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Who art thou that judgest another man’s servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand. (5) One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. (6) He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not to the Lord he eateth not, and giveth God thanks. (7) For none of us liveth to himself, and no man dieth to himself. (8) For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s.
I pass by the several circumstances related within these verses, interesting as they are, to call the Reader’s attention to what the Apostle hath said, of the lives of God’s people not being to themselves, but to the Lord; and their deaths the same. And to be sure, nothing can be more blessed, than the consideration. If there was no other passage in the word of God, in confirmation of the union and oneness between Christ and his people than this; the glorious truth, as it is here expressed, would be a full testimony. The Church of Christ, and every individual of that Church, hath life in Christ, and that from all eternity. And what comes from Christ, must lead to and terminate in Christ. They have their being in him, they derive all from him, they live to him: and in their departure, they die not as others die who die out of Christ, for they sleep in Jesus. S o the Apostle expresses it, 1Th 4:14 . And the voice John heard from heaven, when pronouncing them blessed, declared this as the cause of their blessedness: they die in the Lord. Rev 14:13 . everyone of the seed of Christ, is part of Christ. Christ and his seed are one. For, saith the Apostle, speaking of the Church, we are members of his body, of his flesh, and of his bones, Eph 5:30 . Reader! do not lose sight of it, for it is most precious! And see to it, that there be a correspondence in every part of conversation. He that liveth to the Lord, liveth on the Lord, making Christ the all in all; living to him, by lively actings of faith, upon his Person, blood, and righteousness: such will die in the Lord. For God the Father’s Covenant love and faithfulness, God the Son’s finished redemption, and God the Spirit’s life-giving power; these are the same in life and death: and as the faithful live, so they die, rejoicing in hope of the glory of God.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
4 Who art thou that judgest another man’s servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.
Ver. 4. Who art thou, &c. ] The wisdom from above is without censuring, without hypocrisy, saith St James, Jas 3:17 . Intimating, that the greatest censurers are mostly the greatest hypocrites. And as any one is more wise, he is more sparing of his censures.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4. ] Who art thou (see ch. Rom 9:20 ) that judgest the servant of another (viz. as De W., of Christ , for a in this passage is marked, Rom 14:8-9 , as being Christ, and the Master is the same throughout. before is unconnected with this verse)? to his own Master (dat. commodi or incommodi according as . or . befalls: ‘it is his own master’s matter, and his alone, that’) he stands (‘remains in the place and estimation of a Christian, from which thou wouldest eject him;’ not, as Calv., Grot., Estius, Wolf, al., ‘stands hereafter in the judgment,’ which is not in question here: see 1Co 10:12 ) or falls (from his place, see above): but he shall be made to stand (notwithstanding thy doubts of the correctness of his practice): for the Lord (or, his Lord , in allusion to above) is able to make him stand (in faith and practice. These last words are inapplicable, if standing and falling at the great day are meant). Notice, this argument is entirely directed to the weak , who uncharitably judges the strong , not vice vers. The weak imagines that the strong cannot be a true servant of God, nor retain his steadfastness amidst such temptation. To this the Apostle answers, (1) that such judgment belongs only to Christ, whose servant he is : (2) that the Lord’s Almighty Power is able to keep him up, and will do so .
Fuente: Henry Alford’s Greek Testament
Rom 14:4 . ; the sharpness of this rebuke ( cf. Rom 9:20 ) shows that Paul, with all his love and consideration for the weak, was alive to the possibility of a tyranny of the weak, and repressed it in its beginnings. It is easy to lapse from scrupulousness about one’s own conduct into Pharisaism about that of others. is rare in the N.T. Paul has no other example, and may have used it here for the suggestion (which has not) that the person referred to belonged to the house. : for the verbs in the moral sense see 1Co 10:12 . The dative is dat [36] comm [37] It is his own Lord who is concerned it is His interest which is involved and to Him (not to you) he must answer as he stands or falls. : but he shall be made to stand, i.e. , shall be preserved in the integrity of his Christian character. : for the Lord has power to keep him upright. Paul does not contemplate the strong man falling and being set up again by Christ; but in spite of the perils which liberty brings in its train and the Apostle is as conscious of them as the most timid and scrupulous Christian could be he is confident that Christian liberty, through the grace and power of Christ, will prove a triumphant moral success.
[36] dative case.
[37] commentary, commentator.
Fuente: The Expositors Greek Testament by Robertson
another man’s. App-124.
servant = household servant. See Luk 16:13. App-190.
master. Greek. kurios. App-98.
Yea = But.
holden up = made to stand.
God. The texts read “the Lord”.
Fuente: Companion Bible Notes, Appendices and Graphics
4.] Who art thou (see ch. Rom 9:20) that judgest the servant of another (viz. as De W., of Christ,-for a in this passage is marked, Rom 14:8-9, as being Christ,-and the Master is the same throughout. before is unconnected with this verse)? to his own Master (dat. commodi or incommodi according as . or . befalls: it is his own masters matter, and his alone, that) he stands (remains in the place and estimation of a Christian, from which thou wouldest eject him; not, as Calv., Grot., Estius, Wolf, al., stands hereafter in the judgment, which is not in question here: see 1Co 10:12) or falls (from his place, see above): but he shall be made to stand (notwithstanding thy doubts of the correctness of his practice): for the Lord (or, his Lord, in allusion to above) is able to make him stand (in faith and practice. These last words are inapplicable, if standing and falling at the great day are meant). Notice, this argument is entirely directed to the weak, who uncharitably judges the strong,-not vice vers. The weak imagines that the strong cannot be a true servant of God, nor retain his steadfastness amidst such temptation. To this the Apostle answers, (1) that such judgment belongs only to Christ, whose servant he is: (2) that the Lords Almighty Power is able to keep him up, and will do so.
Fuente: The Greek Testament
Rom 14:4. ) thou, O weak man.- ) who art thou, who takest so much upon thyself.- , another mans servant) He calls him in another respect thy brother, as it suits his purpose, Rom 14:10.-, [Master] Lord) Christ, Rom 14:6-7; Rom 14:9-10; Rom 14:14-15; Rom 14:18.-, he stands) although thou, O weak man, dost not think so.- , yea, and he shall be holden up) if he shall fall; he will be upheld by sure knowledge.- , for He is able) In the works of Divine grace, the conclusion is often valid, when drawn from what is possible (posse) to what actually is (esse): against those especially, who judge otherwise; and in behalf of those who are weak.
Fuente: Gnomon of the New Testament
Rom 14:4
Rom 14:4
Who art thou that judgest the servant of another?-When the master has given no rule to govern his servant, no one else can.
to his own lord he standeth or falleth.-He is accountable only to his own master.
Yea, he shall be made to stand; for the Lord hath power to make him stand.-If he is faithful in obedience to the laws God has given, God will own and sustain him regardless of his peculiarities on questions concerning which God has given no law.
Fuente: Old and New Testaments Restoration Commentary
Who: Rom 9:20, Act 11:17, 1Co 4:4, 1Co 4:5, Jam 4:11, Jam 4:12
he shall: Rom 14:3, Rom 11:23, Rom 16:25, Deu 33:27-29, Psa 17:5, Psa 37:17, Psa 37:24, Psa 37:28, Psa 119:116, Psa 119:117, Joh 10:28-30, Rom 8:31-39, Heb 7:25, 1Pe 1:5, Jud 1:24
for: Isa 40:29
Reciprocal: Gen 49:24 – were made Psa 51:12 – uphold Pro 30:10 – Accuse not Mat 7:1 – General Luk 6:37 – Judge Rom 4:21 – he was able Rom 5:2 – wherein Rom 14:10 – set Rom 14:13 – judge one Rom 14:18 – in 1Co 1:8 – confirm 1Th 3:13 – he may
Fuente: The Treasury of Scripture Knowledge
4:4
Rom 14:4. The relation of master and slave, a common one in the Roman Empire, is used for the purpose of illustration. If a slave deserves correction, his own master is the one to administer it. Likewise the servant of God has to answer to Him only in regard to these unlegislated matters. In the present case He will hold up for his servant because he has not disobeyed any divine law.
Fuente: Combined Bible Commentary
Rom 14:4. Who art thou that judgest? Comp. chap. Rom 9:20. Evidently addressed to the weak brother, rather than to both classes.
Another mans servant, lit., house-servant, one more closely connected with the family than the other slaves, and in those times often the recipient of great and special favors from a powerful master.
To his own lord. Lord is preferable to master, to indicate the correspondence with the correct reading of the last clause of the verse, and also to suggest the evident reference to Christ.
He standeth or falleth. The judgment of the weak would exclude the stronger brother from his place as a Christian (Rom 14:3), hence it is most natural to explain this phrase of the continuance or non-continuance in the daily fidelity of a true Christian life. To refer it to Gods final judgment seems less in accordance with the context, where Christs power, not his grace, is spoken of. The passage implies that God only is the Lord of the conscience, but that is not its primary meaning.
He shall be made to stand; for the Lord (his own lord, namely, Christ) is able to make him stand. The argument is still addressed to the weak brother, who condemns the stronger one, thinks he must fall, if be exercises such freedom. But the Apostle asserts: the standing and falling concerns Christ who is his master, and Christ, who is able, will make him stand in his daily Christian faith and life.
Fuente: A Popular Commentary on the New Testament
Another reason is here produced why we should not rashly censure or judge our brother differing in judgment from us about lesser things; namely, because he is God’s servant; and it is God’s sentence and not ours, which he must stand or fall by. And if these differences shall not hinder God’s acceptance of him to salvation, why should they hinder us in accepting of him into our communion? To love, is our duty: to judge, is God’s prerogative: Let us be more in charity, and less in censure.
Learn hence, That the scripture forbids us to judge one another as having no grace, for the doing or not doing of those things which are consistent with a present state of grace.
Fuente: Expository Notes with Practical Observations on the New Testament
Vv. 4. Who art thou that judgest another man’s servant? To his own master he standeth or falleth. Yea, he shall stand; for God is powerful to hold him up.
The idea is: It is to the advantage or disadvantage of his master, not of his fellow-servants, that a servant fulfils or neglects his task. The terms standing and falling refer, not to the servant’s absolution or condemnation at the judgment, but to his daily faithfulness or unfaithfulness, and to the strengthening or weakening of his inward relation to Christ. What proves this, is the ground for confidence indicated in the words: Yea, he shall stand; for God is powerful to hold him up. There is no more need of being held up, or at least of being so by the power of God, in the judgment day. Of course the servant’s sincerity, in the line of conduct which he has adopted, is assumed, even if he were in error on a particular point. Paul affirms that the Lord will be able to hold him in communion with Himself.
Here the Lord is probably, as generally in the N. T., Christ. It is He, indeed, who is Master of the house, and for whom the servants labor (Luk 12:41-48).
There is a slight touch of irony in this reason: Yea, he shall be held up. It is as if Paul said to the weak: thou mayest assure thyself about him; for, even if he is mistaken, his Master is powerful enough to avert the bad effects of a piece of flesh. This argument applies, of course, only to things which arise exclusively on the domain of the individual conscience.
In the last proposition, the Greco-Lat. reading , God, it seems to me, ought to be preferred to that of the other documents: , the Lord; for the act in question is that of strengthening, which is naturally ascribed to God. The reading has probably arisen from the which precedes.
How easily do these verses find their explanation, if we imagine the church assembled for the love-feast! The majority gives an affectionate welcome to the minority. They sit down altogether for the feast; then immediately the difference breaks out between neighbors. It is the moment for watching: Well! says the apostle, no perverse debates on this occasion; but let each beware of the danger which threatens him at this instant, the one of despising, the other of judging.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Who art thou that judgest the servant of another? to his own lord he standeth or falleth. Yea, he shall be made to stand; for the Lord hath power to make him stand. [We must avoid the sacrilegious presumption which condemns where God hath not condemned. Whether our brother in Christ stands in favor, so that his daily life and service are accepted of God, or whether he falls from grace, so that his labors are rejected, is a matter for the Master, and does not pertain to us servants. (Comp. 1Co 10:12; 1Co 16:13; 1Th 3:8; Rom 8:33-34; Rom 11:22) A kindly, affectionate concern is commendable, but a censorious condemnation is forbidden. Moreover, the latter is useless and idle, for it is the duty of each disciple to please his Master, not his fellow-servant, and the Master is able to justify and will justify without consulting human accusers (Rom 8:33), or paying respect to man-made technicalities about indifferent things. Christ’s ability to justify extends to even positive, inexcusable sin (Rom 3:26; Joh 8:11). If we could only learn that the consciences of others, though different, are as active and as exacting as our own, we would judge less and love more. Acting by contrary rule, if we find that any man’s conscience varies from our own, we straightway conclude that he has no conscience at all, and hence is a proper subject for our condemnation, a culprit well within the bounds of our jurisdiction.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
14:4 {5} Who art thou that judgest another man’s servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.
(5) Another reason which depends upon the former: why the novice and more unlearned ought not to be condemned by the more experienced, as men without hope of salvation: because, says the apostle, he that is ignorant today, may be endued tomorrow with further knowledge, so that he may also stand sure: therefore it belongs to God, and not to man, to pronounce the sentence of condemnation.
Fuente: Geneva Bible Notes
The weaker brother needs to remember to whom the stronger brother is responsible and leave his judgment to God. Paul assured the weaker brother that the stronger brother would stand approved by God because God approves his liberty. God’s grace provides both the possibility and the power for standing. The first part of this verse sounds very much like Rom 2:1; Rom 2:3, where Paul rebuked the self-satisfied Jew.