Who are you who judge another’s servant? To his own lord he stands or falls. Yes, he will be made to stand, for God has power to make him stand.
Parallel Translations
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Who are you who judge another’s servant? To his own lord he stands or falls. Yes, he will be made to stand, for God has power to make him stand.
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What arte thou that iudgest another manes servaut? Whether he stonde or faule that pertayneth vnto his master: ye he shall stonde. For God is able to make him stonde.
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Who art thou that condemnest another mans seruant? hee standeth or falleth to his owne master: yea, he shalbe established: for God is able to make him stand.
Cross-references (19)
Passages linked to Romans 14:4 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- James 4:11-12 Don’t speak against one another, brothers. He who speaks against a brother and judges his brother, speaks against the law and judges the law. But if you judge the law, you are not a doer of the law, but a judge. Only one is the lawgiver, who is able to save and to destroy. But who are you to judge another?
- Romans 9:20 But indeed, O man, who are you to reply against God? Will the thing formed ask him who formed it, “Why did you make me like this?”
- Romans 8:31-39 What then shall we say about these things? If God is for us, who can be against us? He who didn’t spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things? Who could bring a charge against God’s chosen ones? It is God who justifies. Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us. Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword? Even as it is written, “For your sake we are killed all day long. We were accounted as sheep for the slaughter.” No, in all these things, we are more than conquerors through him who loved us. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing will be able to separate us from God’s love which is in Christ Jesus our Lord.
- Jude 1:24 Now to him who is able to keep them from stumbling, and to present you faultless before the presence of his glory in great joy,
- 1 Corinthians 4:4-5 For I know nothing against myself. Yet I am not justified by this, but he who judges me is the Lord. Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness, and reveal the counsels of the hearts. Then each man will get his praise from God.
- Psalms 37:24 Though he stumble, he shall not fall, for Yahweh holds him up with his hand.
- John 10:28-30 I give eternal life to them. They will never perish, and no one will snatch them out of my hand. My Father who has given them to me is greater than all. No one is able to snatch them out of my Father’s hand. I and the Father are one.”
- Romans 14:3 Don’t let him who eats despise him who doesn’t eat. Don’t let him who doesn’t eat judge him who eats, for God has accepted him.
- Hebrews 7:25 Therefore he is also able to save to the uttermost those who draw near to God through him, seeing that he lives forever to make intercession for them.
- Deuteronomy 33:27-29 The eternal God is your dwelling place. Underneath are the everlasting arms. He thrust out the enemy from before you, and said, ‘Destroy!’ Israel dwells in safety, the fountain of Jacob alone, In a land of grain and new wine. Yes, his heavens drop down dew. You are happy, Israel! Who is like you, a people saved by Yahweh, the shield of your help, the sword of your excellency? Your enemies will submit themselves to you. You will tread on their high places.”
- Psalms 17:5 My steps have held fast to your paths. My feet have not slipped.
- Psalms 37:28 For Yahweh loves justice, and doesn’t forsake his saints. They are preserved forever, but the children of the wicked shall be cut off.
- Isaiah 40:29 He gives power to the weak. He increases the strength of him who has no might.
- Romans 16:25
- Psalms 37:17 For the arms of the wicked shall be broken, but Yahweh upholds the righteous.
- Psalms 119:116-117 Uphold me according to your word, that I may live. Let me not be ashamed of my hope. Hold me up, and I will be safe, and will have respect for your statutes continually.
- Acts 11:17 If then God gave to them the same gift as us, when we believed in the Lord Jesus Christ, who was I, that I could withstand God?”
- 1 Peter 1:5 who by the power of God are guarded through faith for a salvation ready to be revealed in the last time.
- Romans 11:23 They also, if they don’t continue in their unbelief, will be grafted in, for God is able to graft them in again.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
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John Calvin 1540 · Public Domain 4. Who art thou who judgest, etc. “As you…
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.
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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.” (Philippians 1:6.)
In short, Paul shows to what side their judgments incline, in whom love abounds.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Another reason which hangeth upon the former: why the…
Another reason which hangeth upon the former: why the ruder and more unlearned ought not to be contemned of the more skillful, as men without hope of salvation: Because, saith the Apostle, he that is ignorant today, may be endued tomorrow with further knowledge, so that he also may stand sure: Therefore it belongeth to God, and not unto man, to pronounce the sentence of condemnation.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 4 Who art thou that judgest another man’s servant?…
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.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Who art thou that judgest another man’s servant? to…
Who art thou that judgest another man’s 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 Lord’s 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;
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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 God’s 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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Another reason is here produced why we should not…
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.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain Who art thou that judgest another man's servant,.... This…
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 Psa 1:5, "the ungodly shall not stand in the judgment": the Targum paraphrases it,
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"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 Luk 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 Jdg 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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 4. Who art thou that judgest another man's…
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Who art thou ... - That is, who gave…
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 men’s 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.
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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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Who art thou that judges another man's--rather, "another's"
Who art thou that judges another man's--rather, "another's"
servant?--that is, CHRIST'S, as the whole context shows, especially Rom 14:8-9.
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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 Rom 14:10, but in the true fellowship of the Church here, in spite of thy censures.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 4. The question has been much debated whether the…
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.
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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.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (4) Who art thou?—This is addressed to the weak.…
(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 serves—i.e., Christ.
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Holden up.—The same word as that in the clause following, and similar to that in the clause preceding—“Made to stand.”
God is able to make him stand.—The true reading here is “the Lord”—i.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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Who art thou that judgest another man"s servant? (observe…
Who art thou that judgest another man"s servant? (observe the emphatic position of su) to his own lord he standeth or falleth. Yea, he shall be made to stand: for the Lord (better supported than God, as in the Textus Receptus) is able (or, has power) to make him stand. The standing or falling here spoken of may be taken to mean standing firm in, or falling from, a state of grace, (cf. Rom_11:20, Rom_11:22) rather than acceptance or rejection at the last judgment. "For God is able," etc., seems to require this meaning. The non-abstainer"s freedom does not endanger his position; for God is powerful to sustain him, and to God alone he is accountable.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 4. Who art thou that judgest another man's servant?…
4. Who art thou that judgest another man's servant? Since God has received him, he is God's servant, and his accountability is not to you, but to God. God is able to make him stand. In spite of what some of you think is an error, he shall stand, for God is able to keep him. This conduct shall not cut him off from the grace of God in which we all stand.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
J. W. McGarvey 1914 · Public Domain Who art thou that judgest the servant of another?…
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.]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.