The Meaning of Romans 14:5 Explained

Romans 14:5

KJV: One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.

YLT: One doth judge one day above another, and another doth judge every day alike; let each in his own mind be fully assured.

Darby: One man esteems day more than day; another esteems every day alike. Let each be fully persuaded in his own mind.

ASV: One man esteemeth one day above another: another esteemeth every day alike . Let each man be fully assured in his own mind.

KJV Reverse Interlinear

One  man  esteemeth  one day  above  another:  another  esteemeth  every  day  [alike]. Let  every man  be fully persuaded  in  his own  mind. 

What does Romans 14:5 Mean?

Verse Meaning

Here is a second illustration. In this case the weaker brother does something and the stronger does not ( Romans 14:6). This is the opposite of the situation that Paul pictured in the previous illustration. Again the reason the weaker brother observes the day is immaterial. The point is that he observes the day. When Paul wrote, Sabbath and Jewish feast day observances were matters of disagreement among Christians. The Jewish believers tended to observe these because they were part of their Jewish heritage, but the Gentile believers did not. Today the idea that by observing a certain day we please God more than we would if we did not is quite common. Some Christians believe that we should behave differently on Sunday, during Lent, or on some other "religious" day.

Context Summary

Romans 14:1-12 - Consideration Toward Brethren
The weak conscience needs further instruction. It is anemic and requires the hilltop, with its further view and bracing air; but in the meantime its owner must be guided by its promptings. A man must not take a certain course merely because others do so, unless he can justify their bolder faith and larger freedom. By thought and prayer and the study of God's Word, conscience becomes educated and strengthened, and ceases to worry as to whether we should be vegetarian or not; whether we should observe saints' days, or adopt a specific method of observing the Sabbath. Some people are constantly wondering and questioning about such things, as though their eternal salvation depended on minute observances.
Such would have found but scant comfort from the Apostle. He would have said, "Do the best you know, and when you have once adopted a certain method of life, follow it humbly, until some wider view is opened before you by the Spirit of God." The main principle for us all is to live and die to please our Lord. He is our Master, and it will be for Him to allot our rewards. In the meantime let us not judge one another, but live in love, leaving each to work out the plan of his own life as his Master directs. [source]

Chapter Summary: Romans 14

1  Men may not condemn one another for disputable matters;
13  but must take heed that they give no offense in them;
15  which the apostle proves unlawful by many reasons

Greek Commentary for Romans 14:5

One man [ος μεν]
Regular idiom of contrasted demonstratives (this one, that one). [source]
One day above another [ημεραν παρ ημεραν]
“Day beyond day.” For this use of παρα — para (beside) in comparison see note on Romans 1:25 and note on Luke 13:2. Be fully assured (πληροπορειστω — plērophoreisthō). Present passive imperative of πληροπορεω — plērophoreō late compound verb for which see note on Luke 1:1 and note on Romans 4:21. In his own mind Intelligent and honest decision according to the light possessed by each. [source]
Be fully assured [πληροπορειστω]
Present passive imperative of πληροπορεω — plērophoreō late compound verb for which see note on Luke 1:1 and note on Romans 4:21. [source]
In his own mind [εν τωι ιδιωι νοι]
Intelligent and honest decision according to the light possessed by each. [source]
Esteemeth every day alike [κρίνει πᾶσαν ἡμέραν]
Alike is inserted. Lit., judgeth every day; subjects every day to moral scrutiny. [source]
Be fully persuaded [πληροφορεῖσθω]
Better, Rev., assured. See on most surely believed, Luke 1:1. [source]
In his own mind []
“As a boat may pursue its course uninjured either in a narrow canal or in a spacious lake” (Bengel). [source]

Reverse Greek Commentary Search for Romans 14:5

Luke 1:1 Many [πολλοι]
How many no one knows, but certainly more than two or three. We know that Luke used the Logia of Jesus written by Matthew in Aramaic (Papias) and Mark‘s Gospel. Undoubtedly he had other written sources. Have taken in hand A literal translation of επιχειρεω — epicheireō (from χειρ — cheir hand and επι — epi upon). Both Hippocrates and Galen use this word in their introduction to their medical works. Here only in the N.T., though a common literary word. Common in the papyri for undertaking with no idea of failure or blame. Luke does not mean to cast reflection on those who preceded him. The apocryphal gospels were all much later and are not in his mind. Luke had secured fuller information and planned a book on a larger scale and did surpass them with the result that they all perished save Mark‘s Gospel and what Matthew and Luke possess of the Logia of Jesus. There was still room for Luke‘s book. That motive influences every author and thus progress is made.To draw up, a narrative (αναταχασται διηγησιν — anataxasthai diēgēsin). Ingressive aorist middle infinitive. This verb αναταχασται — anataxasthai has been found only in Plutarch‘s Moral. 968 CD about an elephant “rehearsing” by moonlight certain tricks it had been taught (Moulton and Milligan, Vocabulary). That was from memory going regularly through the thing again. But the idea in the word is plain enough. The word is composed of τασσω — tassō a common verb for arranging things in proper order and ανα — ana again. Luke means to say that those before him had made attempts to rehearse in orderly fashion various matters about Christ. “The expression points to a connected series of narratives in some order (ταχις — taxis), topical or chronological rather than to isolated narratives” (Bruce). “They had produced something more than mere notes or anecdotes” (Plummer). Διηγησις — Diēgēsis means leading or carrying a thing through, not a mere incident. Galen applies this word some seventy-five times to the writing of Hippocrates.Which have been fulfilled Perfect passive participle from πληροπορεω — plērophoreō and that from πληρης — plērēs (full) and περω — pherō (to bring). Hence to bring or make full. The verb is rare outside of the lxx and the N.T. Papyri examples occur for finishing off a legal matter or a financial matter in full. Deissmann (Light from the Ancient East, pp. 86f.) gives examples from the papyri and inscriptions for completing a task or being convinced or satisfied in mind. The same ambiguity occurs here. When used of persons in the N.T. the meaning is to be convinced, or fully persuaded (Romans 4:21; Romans 14:5; Hebrews 6:11; Hebrews 10:22). When used of things it has the notion of completing or finishing (2 Timothy 4:5, 2 Timothy 4:17). Luke is here speaking of “matters” Luke may refer to the matters connected with Christ‘s life which have been brought to a close among us or accomplished. Bruce argues plausibly that he means fulness of knowledge “concerning the things which have become widely known among us Christians.” In Colossians 2:2 we have “fulness of understanding” In modern Greek the verb means to inform. The careful language of Luke here really pays a tribute to those who had preceded him in their narratives concerning Christ. [source]
Luke 1:1 Which have been fulfilled [των πεπληρωπορημενων]
Perfect passive participle from πληροπορεω — plērophoreō and that from πληρης — plērēs (full) and περω — pherō (to bring). Hence to bring or make full. The verb is rare outside of the lxx and the N.T. Papyri examples occur for finishing off a legal matter or a financial matter in full. Deissmann (Light from the Ancient East, pp. 86f.) gives examples from the papyri and inscriptions for completing a task or being convinced or satisfied in mind. The same ambiguity occurs here. When used of persons in the N.T. the meaning is to be convinced, or fully persuaded (Romans 4:21; Romans 14:5; Hebrews 6:11; Hebrews 10:22). When used of things it has the notion of completing or finishing (2 Timothy 4:5, 2 Timothy 4:17). Luke is here speaking of “matters” Luke may refer to the matters connected with Christ‘s life which have been brought to a close among us or accomplished. Bruce argues plausibly that he means fulness of knowledge “concerning the things which have become widely known among us Christians.” In Colossians 2:2 we have “fulness of understanding” In modern Greek the verb means to inform. The careful language of Luke here really pays a tribute to those who had preceded him in their narratives concerning Christ. [source]
Acts 20:7 Upon the first day of the week [εν δε μιαι των σαββατων]
The cardinal μιαι — miāi used here for the ordinal πρωτηι — prōtēi (Mark 16:9) like the Hebrew ehadh as in Mark 16:2; Matthew 28:1; Luke 24:1; John 20:1 and in harmony with the Koiné{[28928]}š idiom (Robertson, Grammar, p. 671). Either the singular (Mark 16:9) σαββατου — sabbatou or the plural σαββατον — sabbaton as here was used for the week (sabbath to sabbath). For the first time here we have services mentioned on the first day of the week though in 1 Corinthians 16:2 it is implied by the collections stored on that day. In Revelation 1:10 the Lord‘s day seems to be the day of the week on which Jesus rose from the grave. Worship on the first day of the week instead of the seventh naturally arose in Gentile churches, though John 20:26 seems to mean that from the very start the disciples began to meet on the first (or eighth) day. But liberty was allowed as Paul makes plain in Romans 14:5. [source]
Romans 7:23 The law of my mind [τῷ νόμῳ τοῦ νοός μου]
Νοῦς mindis a term distinctively characteristic of Paul, though not confined to him. See Luke 24:45; Revelation 13:18; Revelation 17:9. Paul's usage of this term is not based, like that of spirit and flesh, on the Septuagint, though the word occurs six times as the rendering of lebh heart, and once of ruach spirit. -DIVIDER-
-DIVIDER-
He uses it to throw into sharper relief the function of reflective intelligence and moral judgment which is expressed generally by καρδία heartkey to its Pauline usage is furnished by the contrast in 1 Corinthians 14:14-19, between speaking with a tongue and with the understanding ( τῷ νοΐ́ ), and between the spirit and the understanding (1 Corinthians 14:14). There it is the faculty of reflective intelligence which receives and is wrought upon by the Spirit. It is associated with γνωμή opinionresulting from its exercise, in 1 Corinthians 1:10; and with κρίνει judgethin Romans 14:5. -DIVIDER-
-DIVIDER-
Paul uses it mainly with an ethical reference - moral judgment as related to action. See Romans 12:2, where the renewing of the νοῦς mindis urged as a necessary preliminary to a right moral judgment (“that ye may prove,” etc.,). The νοῦς which does not exercise this judgment is ἀδόκιμος notapproved, reprobate. See note on reprobate, Romans 1:28, and compare note on 2 Timothy 3:8; note on Titus 1:15, where the νοῦς is associated with the conscience. See also on Ephesians 4:23. -DIVIDER-
-DIVIDER-
It stands related to πνεῦμα spiritas the faculty to the efficient power. It is “the faculty of moral judgment which perceives and approves what is good, but has not the power of practically controlling the life in conformity with its theoretical requirements.” In the portrayal of the struggle in this chapter there is no reference to the πνεῦμα spiritwhich, on the other hand, distinctively characterizes the christian state in ch. 8. In this chapter Paul employs only terms pertaining to the natural faculties of the human mind, and of these νοῦς mindis in the foreground. [source]

Romans 4:21 Being fully assured [πληροπορητεις]
First aorist passive participle of πληροπορεω — plērophoreō from πληροπορος — plērophoros and this from πληρης — plērēs and περω — pherō to bear or bring full (full measure), to settle fully. Late word, first in lxx but frequent in papyri in sense of finishing off or paying off. See note on Luke 1:1 and note on Romans 14:5. [source]
Galatians 4:10 Days []
Sabbaths, fast-days, feast-days, new moons. Comp. Romans 14:5, Romans 14:6; Colossians 2:16. [source]
Colossians 4:12 Always striving for you [παντοτε αγωνιζομενος υπερ ημων]
See note on Colossians 1:29 of Paul. That ye may stand (ινα στατητε — hina stathēte). Final clause, first aorist passive subjunctive (according to Aleph B) rather than the usual second aorist active subjunctives (στητε — stēte) of ιστημι — histēmi (according to A C D). Fully assured Perfect passive participle of πληροπορεω — plērophoreō late compound, for which see note on Luke 1:1; Romans 14:5. [source]
Colossians 4:12 Fully assured [πεπληροπορημενοι]
Perfect passive participle of πληροπορεω — plērophoreō late compound, for which see note on Luke 1:1; Romans 14:5. [source]
Hebrews 6:11 To the full assurance of hope unto the end [πρὸς τὴν πληροφορίαν τῆς ἐλπίδος ἄρχι τέλους]
That is, we desire that each of you exhibit the same diligence to develop your hope, which is in danger of failing, into full assurance, unto the end of the present season of trial with its happy consummation. Comp. Romans 8:24. For πληροφορία see on 1 Thessalonians 1:5, and comp. Romans 4:21; Romans 14:5. It is practically the same whether we translate full development or full assurance. The two meanings coalesce. Hope develops into full assurance. [source]
Revelation 17:9 The mind [ὁ νοῦς]
I. Νοῦς is the organ of mental perception and apprehension - of conscious life, the mind, comprising the faculties of perceiving and understanding, of feeling, judging, determining. (a) The intellectual faculty or understanding (Luke 24:45). So here, according to some. -DIVIDER-
-DIVIDER-
(b) The reason, regarded as the faculty of perceiving divine things: of recognizing goodness and hating evil (Romans 1:28; Romans 7:23; Ephesians 4:17). -DIVIDER-
-DIVIDER-
(c) The power of calm and impartial judgment (2 Thessalonians 2:2). -DIVIDER-
-DIVIDER-
II. Νοῦς isa particular mode of thinking and judging: moral consciousness as a habit of mind or opinion. Hence thoughts, feelings, purposes (Romans 14:5; 1 Corinthians 1:10). Some render here meaning. [source]

What do the individual words in Romans 14:5 mean?

One truly for judges a day [to be] above [another] day however every day [alike] Each in the own mind let be fully assured
Ὃς μὲν γὰρ κρίνει ἡμέραν παρ’ ἡμέραν δὲ πᾶσαν ἡμέραν ἕκαστος ἐν τῷ ἰδίῳ νοῒ πληροφορείσθω

Ὃς  One 
Parse: Personal / Relative Pronoun, Nominative Masculine Singular
Root: ὅς 
Sense: who, which, what, that.
μὲν  truly 
Parse: Conjunction
Root: μέν  
Sense: truly, certainly, surely, indeed.
κρίνει  judges 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: κρίνω  
Sense: to separate, put asunder, to pick out, select, choose.
ἡμέραν  a  day 
Parse: Noun, Accusative Feminine Singular
Root: ἡμέρα  
Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night.
παρ’  [to  be]  above 
Parse: Preposition
Root: παρά  
Sense: from, of at, by, besides, near.
ἡμέραν  [another]  day 
Parse: Noun, Accusative Feminine Singular
Root: ἡμέρα  
Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night.
δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
πᾶσαν  every 
Parse: Adjective, Accusative Feminine Singular
Root: πᾶς  
Sense: individually.
ἡμέραν  day  [alike] 
Parse: Noun, Accusative Feminine Singular
Root: ἡμέρα  
Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night.
ἕκαστος  Each 
Parse: Adjective, Nominative Masculine Singular
Root: ἕκαστος  
Sense: each, every.
ἰδίῳ  own 
Parse: Adjective, Dative Masculine Singular
Root: ἴδιος  
Sense: pertaining to one’s self, one’s own, belonging to one’s self.
νοῒ  mind 
Parse: Noun, Dative Masculine Singular
Root: νοῦς  
Sense: the mind, comprising alike the faculties of perceiving and understanding and those of feeling, judging, determining.
πληροφορείσθω  let  be  fully  assured 
Parse: Verb, Present Imperative Middle or Passive, 3rd Person Singular
Root: πληροφορέω  
Sense: to bear or bring full, to make full.