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주석[JFB] — 로마서 14장 · 연약한 자 배려

요약
JFB 주석 · 섹션 23개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. Him that is weak in the faith —rather, "in faith"; that is, not "him that is weak in the truth believed" [CALVIN, BEZA, ALFORD, c.], but (as most interpreters agree), "him whose faith wants that firmness and breadth which would raise him above small scruples." (See on :- ). receive ye —to cordial Christian fellowship. but not to doubtful disputations —rather, perhaps, "not to the deciding of doubts," or "scruples" that is, not for the purpose of arguing him out of them: which indeed usually does the reverse; whereas to receive him to full brotherly confidence and cordial interchange of Christian affection is the most effectual way of drawing them off. Two examples of such scruples are here specified, touching Jewish meats and days. "The strong," it will be observed, are those who knew these to be abolished under the Gospel; "the weak" are those who had scruples on this point. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-14-1

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"믿음이 약한 사람을 받아 주십시오." 여기서 "믿음이 약한"은 믿는 진리가 약한 것이 아니라, 유대교적 관습들(음식 규정, 절기 등)이 복음 아래서 폐지되었다는 것에 대한 믿음이 부족한 신자를 가리킨다. "믿음이 강한" 자들은 이 율법적 구분들이 복음 아래서 폐지되었음을 아는 자들이다. "믿음이 약한" 자들은 여기에 의심을 품는 자들이다. "다만 그의 생각을 두고 따지려 들지는 마십시오" — 혹은 "그의 의심들을 결정하기 위해서가 아니라," 즉 그것을 논쟁으로 해결하려 하지 말라는 뜻이다. 실제로 논쟁은 보통 반대 효과를 낸다. 반면 그를 충분한 형제적 신뢰와 진심 어린 기독교적 애정의 교환으로 영접하는 것이 그것들로부터 멀어지게 하는 가장 효과적인 방법이다.

원주석

2절 카드 ↗

2. one believeth that he may eat all things —See Acts 10:16 . another, who is weak, eateth herbs —restricting himself probably to a vegetable diet, for fear of eating what might have been offered to idols, and so would be unclean. (See 1 Corinthians 8:1-13 ). return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-14-2

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"어떤 사람은 무엇이든 먹을 수 있다는 믿음이 있지만, 믿음이 약한 사람은 채소만 먹습니다." 행 10:16 참조. 이는 우상에게 바쳐진 고기를 먹는 것에 대한 두려움 때문이었다(고전 8:1-13 참조).

원주석

3절 카드 ↗

3. Let not him that eateth despise —look down superciliously upon "him that eateth not." and let not him that eateth not judge —sit in judgment censoriously upon "him that eateth." for God hath received him —as one of His dear children, who in this matter acts not from laxity, but religious principle. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

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"먹는 사람은 먹지 않는 사람을 업신여기지 말고, 먹지 않는 사람은 먹는 사람을 판단하지 마십시오." 강한 자는 약한 자를 경멸적으로 내려다보는 경향이 있고, 약한 자는 강한 자를 비판적으로 심판하는 경향이 있다. 양쪽 모두 경계를 받는다. "하나님께서 그 사람을 받아 주셨기 때문입니다" — 방종이 아니라 종교적 원칙에서 행동하는 자로서.

원주석

4절 카드 ↗

4. Who art thou that judges another man's —rather, "another's" servant? —that is, CHRIST'S, as the whole context shows, especially Romans 14:8 ; Romans 14:9 . Yea, c.—"But he shall be made to stand, for God is able to make him stand" that is, to make good his standing, not at the day of judgment, of which the apostle treats in Romans 14:10 , but in the true fellowship of the Church here, in spite of thy censures. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

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"남의 종을 판단하는 당신은 누구입니까?" — "다른 사람의" 즉 그리스도의 종. "그가 서고 넘어지는 것은 자기 주인에게 달린 일입니다. 그리고 그는 서게 될 것입니다. 주께서 그를 세우실 능력이 있으시기 때문입니다" — 즉 심판의 날에만이 아니라 그의 정죄에도 불구하고 참된 교회 교제 안에서 그의 지위를 굳건히 유지하는 것.

원주석

5절 카드 ↗

5. One man esteemeth one day above another: another esteemeth every day —The supplement "alike" should be omitted, as injuring the sense. Let every man be fully persuaded in his own mind —be guided in such matters by conscientious conviction. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

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"어떤 사람은 이 날이 저 날보다 더 중요하다고 여기고, 어떤 사람은 모든 날을 똑같이 여깁니다." "똑같이"라는 보충 단어는 원문에 없어 의미를 손상한다. "각 사람은 자기 마음에 확신을 가져야 합니다" — 그런 문제들에서는 양심적 확신에 의해 인도받아야 한다.

원주석

6절 카드 ↗

6. He that regardeth the day, regardeth it to the Lord —the Lord CHRIST, as before. and he . . . not, to the Lord he doth not —each doing what he believes to be the Lord's will. He that earth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks —The one gave thanks to God for the flesh which the other scrupled to use; the other did the same for the herbs to which, for conscience' sake, he restricted himself. From this passage about the observance of days, ALFORD unhappily infers that such language could not have been used if the sabbath law had been in force under the Gospel in any form. Certainly it could not, if the sabbath were merely one of the Jewish festival days; but it will not do to take this for granted merely because it was observed under the Mosaic economy. And certainly, if the sabbath was more ancient than Judaism; if, even under Judaism, it was enshrined among the eternal sanctities of the Decalogue, uttered, as no other parts of Judaism were, amidst the terrors of Sinai; and if the Lawgiver Himself said of it when on earth, "The Son of man is LORD EVEN OF THE SABBATH DAY" (see :- ) —it will be hard to show that the apostle must have meant it to be ranked by his readers among those vanished Jewish festival days, which only "weakness" could imagine to be still in force—a weakness which those who had more light ought, out of love, merely to bear with. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-14-6

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"그 날을 지키는 사람은 주를 위해 지키는 것이고, 먹는 사람은 주를 위해 먹으며 하나님께 감사를 드립니다. 먹지 않는 사람도 주를 위해 먹지 않으며 하나님께 감사를 드립니다." 먹는 자는 먹지 않는 자가 양심적으로 삼가는 음식에 대해 하나님께 감사한다. 먹지 않는 자는 양심을 위해 스스로를 제한하는 채소에 대해 동일하게 감사한다.

원주석

7절 카드 ↗

7, 8. For none of us —Christians liveth to himself —(See 2 Corinthians 5:14 ; 2 Corinthians 5:15 ), to dispose of himself or shape his conduct after his own ideas and inclinations. and no man —"and none" of us Christians "dieth to himself." return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

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"우리 가운데 누구도 자기를 위해 살지 않고, 누구도 자기를 위해 죽지 않습니다" — 기독교인이 자기 의지나 기호에 따라 처신하거나 자기 삶을 형성할 수 없다(고후 5:14, 15 참조). "우리가 살아도 주를 위해 살고, 죽어도 주를 위해 죽습니다. 그러므로 우리는 살든지 죽든지 주의 것입니다." 이 주목할 만한 말씀들에 대한 가장 생생한 주석은, 그리스도가 단순한 피조물이라면 기독교인의 삶의 최고 대상이자 그의 죽음의 지배자로 — 이토록 강조적인 언어로, 그러나 이토록 차분한 어조로 — 제시될 수 없다는 것을 깨달으면 나온다.

원주석

8절 카드 ↗

8. For whether we live, we live unto the Lord —the Lord CHRIST; see Romans 14:9 . and whether we die, we die unto the Lord; whether we live therefore, or die, we are the Lord's —Nothing but the most vivid explanation of these remarkable words could make them endurable to any Christian ear, if Christ were a mere creature. For Christ is here—in the most emphatic terms, and yet in the most unimpassioned tone—held up as the supreme Object of the Christian's life, and of his death too; and that by the man whose horror of creature worship was such, that when the poor Lycaonians would have worshipped him, he rushed forth to arrest the deed, directing them to "the living God," as the only legitimate Object of worship ( Romans 14:9- : ). Nor does Paul teach this here, but rather appeals to it as a known and recognized fact, of which he had only to remind his readers. And since the apostle, when he wrote these words, had never been at Rome, he could only know that the Roman Christians would assent to this view of Christ, because it was the common teaching of all the accredited preachers of Christianity, and the common faith of all Christians. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

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9절 카드 ↗

9. For to this end Christ both, &c.—The true reading here is, To this end Christ died and lived ("again"). that he might be Lord both of the dead and —"and of the" living —The grand object of His death was to acquire this absolute Lordship over His redeemed, both in their living and in their dying, as His of right. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-14-9

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"그리스도께서 죽으셨다가 다시 살아나신 것은, 죽은 사람과 산 사람 모두의 주가 되시려는 것입니다." 진정한 독법은 "이 목적을 위해 그리스도는 죽으셨다가 살아나셨다"이다. 그분의 죽음의 장대한 목적은 구속받은 자들에 대한 이 절대적 주 되심을 획득하기 위한 것이었다.

원주석

10절 카드 ↗

10. But why, c.—The original is more lively:—"But thou (the weaker believer), why judgest thou thy brother? And thou again (the stronger), why despisest thou thy brother?" for we shall all —the strong and the weak together. stand before the judgment-seat of Christ —All the most ancient and best manuscripts read here, "the judgment-seat of God." The present reading doubtless crept in from :- , where "the judgment-seat of Christ " occurs. But here "the judgment-seat of God " seems to have been used, with reference to the quotation and the inference in Romans 14:11 Romans 14:12 . return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-14-10

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"그런데 당신은 어찌하여 형제를 판단합니까? 또 어찌하여 형제를 업신여깁니까?" — "우리는 모두 하나님의 심판대 앞에 서게 될 것입니다." 여기서 "하나님의 심판대"는 고대의 가장 좋은 필사본들에 따른 진정한 독법으로, "그리스도의 심판대"(고후 5:10)와 다르다. 그러나 여기서 하나님의 심판대가 사용된 것은 이어지는 인용문과 추론과 관련된 것으로 보인다.

원주석

11절 카드 ↗

11, 12. For it is written — ( Isaiah 45:23 ). As I live, saith the Lord — Hebrew, JEHOVAH. every knee shall bow to me, and every tongue shall confess to God —consequently, shall bow to the award of God upon their character and actions. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

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"이렇게 기록되어 있습니다. '주께서 말씀하신다. 내가 살아 있으니, 모든 무릎이 내 앞에 꿇을 것이요, 모든 입이 하나님께 자백할 것이다'"(사 45:23). 히브리어로는 "여호와." "그러므로 우리는 저마다 자기 일을 하나님께 직고하게 될 것입니다."

원주석

12절 카드 ↗

12. So then —infers the apostle. every one of us shall give account of himself to God —Now, if it be remembered that all this is adduced quite incidentally, to show that CHRIST is the absolute Master of all Christians, to rule their judgments and feelings towards each other while "living," and to dispose of them "dying," the testimony which it bears to the absolute Divinity of Christ will appear remarkable. On any other view, the quotation to show that we shall all stand before the judgment-seat of God would be a strange proof that Christians are all amenable to Christ. return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

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13절 카드 ↗

13. Let us not therefore judge —"assume the office of judge over" one another; but judge this rather, &c.—a beautiful sort of play upon the word "judge," meaning, "But let this be your judgment, not to put a stumbling-block," &c. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

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"그러니 이제부터는 서로 판단하지 맙시다. 오히려 형제 앞에 걸림돌이나 넘어질 거리를 놓지 않기로 결심하십시오" — "판단하다"라는 단어로 아름다운 언어 유희가 있다: "더 이상 서로에 대해 판단하는 자가 되지 말고, 오히려 이 판단을 내려라, 즉 형제 앞에 걸림돌을 놓지 않기로."

원주석

14절 카드 ↗

14, 15. I know, and am persuaded by —or rather, "in" the Lord Jesus —as "having the mind of Christ" ( :- ). that there is nothing unclean of itself —Hence it is that he calls those "the strong" who believed in the abolition of all ritual distinctions under the Gospel. (See Acts 10:15 ). but —"save that" to him that esteemeth anything to be unclean, to him it is unclean —"and therefore, though you can eat of it with out sin, he cannot. " return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

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"나는 주 예수 안에서 알고 또 확신합니다. 무엇이든 그 자체로 부정한 것은 없습니다" — "그리스도의 마음"을 가진 자로서(고전 2:16). 행 10:15 참조. 따라서 그는 음식과 날에 관한 율법의 구분이 복음 아래서 폐지되었음을 아는 "강한" 자들을 "강한" 자들이라고 부른다. "다만 무엇을 부정하다고 여기는 사람에게는 그것이 부정합니다." 그러므로 당신은 그것을 죄 없이 먹을 수 있지만, 그는 먹을 수 없다. "그런데 만일 음식 때문에 당신의 형제가 마음 상한다면, 당신은 더 이상 사랑으로 행하는 것이 아닙니다. 그리스도께서 그를 위해 죽으셨으니, 당신의 음식으로 그 사람을 망하게 하지 마십시오." "가장 가난하고 가장 약한 형제의 가치도 '그리스도께서 그를 위해 죽으셨다'는 말보다 더 강조적으로 표현될 수 없다."

원주석

15절 카드 ↗

15. But if thy brother be grieved —has his weak conscience hurt with thy meat —rather, "because of meat." The word "meat" is purposely selected as something contemptible in contrast with the tremendous risk run for its sake. Accordingly, in the next clause, that idea is brought out with great strength. Destroy not him with —"by" thy meat for whom Christ died —"The worth of even the poorest and weakest brother cannot be more emphatically expressed than by the words, 'for whom Christ died'" [OLSHAUSEN]. The same sentiment is expressed with equal sharpness in :- . Whatever tends to make anyone violate his conscience tends to the destruction of his soul; and he who helps, whether wittingly or no, to bring about the one is guilty of aiding to accomplish the other. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

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16절 카드 ↗

16, 17. Let not then your good —that is, this liberty of yours as to Jewish meats and days, well founded though it be. be evil spoken of —for the evil it does to others. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

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"그러니 당신에게 좋은 것이 비방받게 하지 마십시오" — 유대인 음식과 절기에 관한 이 자유, 아무리 그 근거가 확고할지라도. "하나님 나라는 먹고 마시는 것이 아니라, 성령 안에서 누리는 의와 평화와 기쁨이기 때문입니다." 하나님 나라의 삼중 구분이 아름답다. 첫째 "의"는 하나님과의 관계에 관한 것으로, 여기서 가장 넓은 의미의 올바름을 나타낸다. 둘째 "평화"는 이웃과의 관계에 관한 것으로, 형제들 사이의 화목을 나타낸다. 셋째 "성령 안에서 누리는 기쁨"은 우리 자신에 관한 것이다.

원주석

17절 카드 ↗

17. For the kingdom of God —or, as we should say, Religion; that is, the proper business and blessedness for which Christians are formed into a community of renewed men in thorough subjection to God (compare :- ). is not meat and drink —"eating and drinking" but righteousness, and peace, and joy in the Holy Ghost —a beautiful and comprehensive division of living Christianity. The first—"righteousness"—has respect to God, denoting here "rectitude," in its widest sense (as in Matthew 6:33 ); the second—"peace"—has respect to our neighbors, denoting "concord" among brethren (as is plain from Matthew 6:33- : ; compare Ephesians 4:3 ; Colossians 3:14 ; Colossians 3:15 ); the third—"joy in the Holy Ghost"—has respect to ourselves. This phrase, "joy in the Holy Ghost," represents Christians as so thinking and feeling under the workings of the Holy Ghost, that their joy may be viewed rather as that of the blessed Agent who inspires it than their own (compare Colossians 3:15- : ). return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

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18절 카드 ↗

18. For he that in these things —"in this," meaning this threefold life. serveth Christ —Here again observe how, though we do these three things as a "kingdom of God, " yet it is " Christ " that we serve in so doing; the apostle passing here from God to Christ as naturally as before from Christ to God—in a way to us inconceivable, if Christ had been viewed as a mere creature (compare 2 Corinthians 8:21 ). is acceptable to God, and approved of men —these being the things which God delights in, and men are constrained to approve. (Compare Proverbs 3:4 ; Luke 2:52 ; Acts 2:47 ; Acts 19:20 ). return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

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"이런 자세로 그리스도를 섬기는 사람은 하나님께 기쁨이 되고 사람들에게도 인정을 받습니다." 하나님이 기뻐하시는 것들이기 때문에, 사람들도 인정하지 않을 수 없다.

원주석

19절 카드 ↗

19. the things, &c.—more simply, "the things of peace, and the things of mutual edification." return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-14-19

Source

"그러므로 평화를 이루는 일과 서로 세워 주는 일을 따라갑시다" — 보다 단순하게, "평화의 것들과 서로 세워 주는 것들."

원주석

20절 카드 ↗

20. For —"For the sake of" meat destroy not the work of God —(See on Romans 14:1 ). The apostle sees in whatever tends to violate a brother's conscience the incipient destruction of God's work (for every converted man is such)—on the same principle as "he that hateth his brother is a murderer" ( Romans 14:1- : ). All things indeed are pure —"clean"; the ritual distinctions being at an end. but it is evil to that man —there is criminality in the man who eateth with offence —that is, so as to stumble a weak brother. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-14-20

Source

"음식 때문에 하나님의 일을 무너뜨리지 마십시오." 사도는 약한 형제의 양심을 해치는 경향이 있는 것에서 하나님의 사역(모든 회심한 사람은 그런 것이다)의 잠재적 파괴를 본다. "모든 것이 정녕 깨끗하지만, 먹어서 남에게 걸림돌이 되게 하는 사람에게는 그것이 악입니다" — 즉 약한 형제를 걸려 넘어지게 하는 방식으로.

원주석

21절 카드 ↗

21. It is good not to eat flesh, nor to drink wine, nor any thing —"nor to do any thing" whereby —"wherein" thy brother stumbleth, or is offended, or is made weak —rather, "is weak." These three words, it has been remarked, are each intentionally weaker than the other:—"Which may cause a brother to stumble, or even be obstructed in his Christian course, nay—though neither of these may follow—wherein he continues weak; unable wholly to disregard the example, and yet unprepared to follow it." But this injunction to abstain from flesh, from wine, and from whatsoever may hurt the conscience of a brother, must be properly understood. Manifestly, the apostle is treating of the regulation of the Christian's conduct with reference simply to the prejudices of the weak in faith; and his directions are to be considered not as prescriptions for one's entire lifetime, even to promote the good of men on a large scale, but simply as cautions against the too free use of Christian liberty in matters where other Christians, through weakness, are not persuaded that such liberty is divinely allowed. How far the principle involved in this may be legitimately extended, we do not inquire here; but ere we consider that question, it is of great importance to fix how far it is here actually expressed, and what is the precise nature of the illustrations given of it. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-14-21

Source

"고기를 먹지 않고 포도주를 마시지 않으며, 형제를 걸려 넘어지게 하거나 마음 상하게 하거나 약해지게 하는 어떤 일도 하지 않는 것이 좋습니다." 이 세 단어 — "걸려 넘어지게 하거나", "마음 상하게 하거나", "약해지게 하거나" — 는 각각 의도적으로 앞의 것보다 약하다: "형제를 걸려 넘어지게 하거나, 심지어 그의 기독교적 과정에서 장애를 받게 하거나, 아니 이런 결과들 중 어느 것도 따르지 않더라도 — 그가 약한 채로 있는 그것."

원주석

22절 카드 ↗

22. Hast thou faith —on such matters? have it to thyself —within thine own breast before God —a most important clause. It is not mere sincerity, or a private opinion, of which the apostle speaks; it is conviction as to what is the truth and will of God. If thou hast formed this conviction in the sight of God, keep thyself in this frame before Him. Of course, this is not to be over-pressed, as if it were wrong to discuss such points at all with our weaker brethren. All that is here condemned is such a zeal for small points as endangers Christian love. Happy is he that condemneth not himself in that which he alloweth —allows himself to do nothing, about the lawfulness of which he has scruples; does only what he neither knows nor fears to be sinful. return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-14-22

Source

"당신에게 믿음이 있습니까? 그 믿음을 하나님 앞에서 당신 자신만의 것으로 간직하십시오." 이것을 지나치게 압박해서는 안 된다. 그런 주제들에 대해 더 약한 형제들과 토론하는 것이 결코 잘못이라는 것이 아니다. 오직 이런 작은 진리에 대한 열심이 기독교적 사랑을 위험에 빠뜨릴 만큼 과도할 때만 정죄받는다. "자기가 옳다고 여기는 것으로 스스로를 판단하지 않는 사람은 행복합니다" — 자기가 하는 것의 합법성에 의심을 갖지 않고 오직 합법적이라고 알고 두려워하는 것만 한다.

원주석

23절 카드 ↗

23. And —rather, "But" he that doubteth is damned —On the word "damnation," see on :- . if he eat, because he eateth not of faith —On the meaning of "faith" here, see on Romans 14:1 . for whatsoever is not of faith is sin —a maxim of unspeakable importance in the Christian life. Note, (1) Some points in Christianity are unessential to Christian fellowship; so that though one may be in error upon them, he is not on that account to be excluded either from the communion of the Church or from the full confidence of those who have more light. This distinction between essential and non-essential truths is denied by some who affect more than ordinary zeal for the honor and truth of God. But they must settle the question with our apostle. (2) Acceptance with God is the only proper criterion of right to Christian fellowship. Whom God receives, men cannot lawfully reject ( Romans 14:3 ; Romans 14:4 ). (3) As there is much self-pleasing in setting up narrow standards of Christian fellowship, so one of the best preservatives against the temptation to do this will be found in the continual remembrance that CHRIST is the one Object for whom all Christians live, and to whom all Christians die; this will be such a living and exalted bond of union between the strong and the weak as will overshadow all their lesser differences and gradually absorb them ( Romans 14:4- : ). (4) The consideration of the common judgment-seat at which the strong and the weak shall stand together will be found another preservative against the unlovely disposition to sit in judgment one on another ( Romans 14:4- : ). (5) How brightly does the supreme Divinity of Christ shine out in this chapter! The exposition itself supersedes further illustration here. (6) Though forbearance be a great Christian duty, indifference to the distinction between truth and error is not thereby encouraged. The former is, by the tax, made an excuse for the latter. But our apostle, while teaching "the strong" to bear with "the weak," repeatedly intimates in this chapter where the truth really lay on the points in question, and takes care to call those who took the wrong side "the weak" ( Romans 14:1 ; Romans 14:2 ; Romans 14:14 ). (7) With what holy jealousy ought the purity of the conscience to be guarded, since every deliberate violation of it is incipient perdition ( Romans 14:15 ; Romans 14:20 )! Some, who seem to be more jealous for the honor of certain doctrines than for the souls of men, enervate this terrific truth by asking how it bears upon the "perseverance of the saints"; the advocates of that doctrine thinking it necessary to explain away what is meant by "destroying the work of God" ( Romans 14:20- : ), and "destroying him for whom Christ died" ( Romans 14:20- : ), for fear of the doctrinal consequences of taking it nakedly; while the opponents of that doctrine are ready to ask, How could the apostle have used such language if he had believed that such a catastrophe was impossible? The true answer to both lies in dismissing the question as impertinent. The apostle is enunciating a great and eternal principle in Christian Ethics—that the wilful violation of conscience contains within itself a seed of destruction; or, to express it otherwise, that the total destruction of the work of God in the renewed soul, and, consequently, the loss of that soul for eternity, needs only the carrying out to its full effect of such violation of the conscience. Whether such effects do take place, in point of fact, the apostle gives not the most distant hint here; and therefore that point must be settled elsewhere. But, beyond all doubt, as the position we have laid down is emphatically expressed by the apostle, so the interests of all who call themselves Christians require to be proclaimed and pressed on every suitable occasion. (8) Zeal for comparatively small points of truth is a poor substitute for the substantial and catholic and abiding realities of the Christian life ( Romans 14:17 ; Romans 14:18 ). (9) "Peace" among the followers of Christ is a blessing too precious to themselves, and, as a testimony to them that are without, too important, to be ruptured for trifles, even though some lesser truths be involved in these ( Romans 14:19 ; Romans 14:20 ). Nor are those truths themselves disparaged or endangered thereby, but the reverse. (10) Many things which are lawful are not expedient. In the use of any liberty, therefore, our question should be, not simply, Is this lawful? but even if so, Can it be used with safety to a brother's conscience?—How will it affect my brother's soul ( Romans 14:20- : )? It is permitted to no Christian to say with Cain, "Am I my brother's keeper?" ( Romans 14:20- : ). (11) Whenever we are in doubt as to a point of duty—where abstinence is manifestly sinless, but compliance not clearly lawful—the safe course is ever to be preferred, for to do otherwise is itself sinful. (12) How exalted and beautiful is the Ethics of Christianity—by a few great principles teaching us how to steer our course amidst practical difficulties, with equal regard to Christian liberty, love, and confidence! return to ' Top of Page ' Romans Rom 13 Romans Rom Romans Rom 15 Footnotes: Copyright Statement These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship. This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed. Bibliographical Information Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Romans 14". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ romans-14.html. 1871-8. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Tech

Pericope (part_of)

절 (explains)

bible-text/rom-14-23

Source

"그러나 의심하면서 먹는 사람은 정죄를 받습니다. 그것이 믿음에서 나온 것이 아니기 때문입니다. 믿음에서 나오지 않은 것은 다 죄입니다." 여기서 "믿음"의 의미는 14:1의 주석을 참조. 이 위대하고 영원한 원칙은 기독교 윤리에서 측량할 수 없이 중요하다: 의식적으로 양심을 위반하는 것은 영혼 파멸의 씨앗을 품고 있다.

원주석

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