Romans 14:6 · Bible study
Romans 14:6 Commentary: To the Lord in Contradictory Practices
Greek · 11 what the commentators say
Meaning in one sentence
Both eating and abstaining, observing days or not, can honor God when done with a clear conscience and gratitude. Paul’s call to unity.
Research Summary
- Meaning: Both observing days and not observing them, both eating and abstaining, can be done to honor the Lord when the heart is directed by conscience and gratitude.
- Key words: φρονέω (phroneō), to regard, set the mind on; κυρίῳ (kuriō), to the Lord as master; εὐχαριστέω (eucharisteō), to give thanks, marking the act as worship.
- Main debate: Whether the ‘day’ includes the Christian Sabbath (argued by some, denied by JFB and others) or refers only to Jewish festival days (consensus view).
- Theological theme: The lordship of Christ unites believers across diverse practices; conscience and gratitude are more decisive than external conformity.
- Best use: A pastoral paradigm for handling ‘disputable matters’ (Rom 14:1) without judging or despising one another.
Translation Comparison
BSB Berean Standard Bible 2020
He who observes a special day does so to the Lord; he who eats does so to the Lord, for he gives thanks to God; and he who abstains does so to the Lord and gives thanks to God.
WEB World English Bible 2000
He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks. He who doesn’t eat, to the Lord he doesn’t eat, and gives God thanks.
KJV King James Version 1769
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.
ASV American Standard Version 1901
He that regardeth the day, regardeth it unto the Lord: and he that eateth, eateth unto the Lord, for he giveth God thanks; and he that eateth not, unto the Lord he eateth not, and giveth God thanks.
YLT Young's Literal Translation 1898
He who is regarding the day, to the Lord he doth regard it , and he who is not regarding the day, to the Lord he doth not regard it . He who is eating, to the Lord he doth eat, for he doth give thanks to God; and he who is not eating, to the Lord he doth not eat, and doth give thanks to God.
Darby Darby Bible 1890
He that regards the day, regards it to [the] Lord. And he that eats, eats to [the] Lord, for he gives God thanks; and he that does not eat, [it is] to [the] Lord he does not eat, and gives God thanks.
Douay-Rheims Douay-Rheims Bible 1899
He that regardeth the day regardeth it unto the Lord. And he that eateth eateth to the Lord: for he giveth thanks to God. And he that eateth not, to the Lord he eateth not and giveth thanks to God.
Translations in other languages (10 available)
El que hace caso del día, háce lo para el Señor: y el que no hace caso del día, no lo hace para el Señor. El que come, come para el Señor, porque da gracias á Dios; y el que no come, no come para el Señor, y da gracias á Dios.
O que faz diferença entre dias, para o Senhor a faz. O que come, come para o Senhor, porque dá graças a Deus; e o que não come, deixa de comer para o Senhor, e dá graças a Deus.
Celui qui distingue entre les jours agit ainsi pour le Seigneur. Celui qui mange, c’ est pour le Seigneur qu’ il mange, car il rend grâces à Dieu; celui qui ne mange pas, c’ est pour le Seigneur qu’ il ne mange pas, et il rend grâces à Dieu.
Welcher auf die Tage hält, der tut' s dem HERRN; und welcher nichts darauf hält, der tut' s auch dem HERRN. Welcher ißt, der ißt dem HERRN, denn er dankt Gott; welcher nicht ißt, der ißt dem HERRN nicht und dankt Gott.
Die den dag waarneemt, die neemt hem waar den Heere; en die den dag niet waarneemt, die neemt hem niet waar den Heere. Die daar eet, die eet zulks den Heere, want hij dankt God; en die niet eet, die eet zulks den Heere niet, en hij dankt God.
Chi ha riguardo al giorno, lo fa per il Signore; e chi mangia di tutto, lo fa per il Signore, perché rende grazie a Dio; e chi non mangia di tutto fa così per il Signore, e rende grazie a Dio.
Kto przestrzega dnia, Panu przestrzega; a kto nie przestrzega dnia, Panu nie przestrzega; kto je, Panu je, bo dziękuje Bogu; a kto nie je, Panu nie je, a dziękuje Bogu.
Кто различает дни, для Господа различает; и кто не различает дней, для Господа не различает. Кто ест, для Господа ест, ибо благодарит Бога; и кто не ест, для Господа не ест, и благодарит Бога.
守 日 的人是為主 守的。 吃的人 是為主 吃的，因 他感謝 神； 不 吃的人 是為主 不 吃的，也 感謝 神。
He who keeps the day, keeps it to the Lord; and he who takes food, takes it as to the Lord, for he gives praise to God; and he who does not take food, to the Lord he takes it not, and gives praise to God.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Romans 14:6
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Paul validates both opposing practices as sincere acts of worship. Adam Clarke calls it 'a beautiful apology for mistaken sincerity and injudicious reformation', neither party is condemned because each acts according to conscience. Barnes notes that the Greek verb φρονέω (phroneō, 'to think, regard') describes a settled mindset: the one 'regards' the day as holy to the Lord; the other 'does not regard' it, also to the Lord. Both give God thanks, the eater for meat, the abstainer for the food he does accept. John Calvin stresses that the weak brother is held by superstition yet God approves his restraint because he fears to violate conscience. The repeated phrase 'to the Lord' (κυρίῳ) governs every action. Wesley sums up: each acts from a principle of conscience toward God. The shared center is the Lordship of Christ, which binds believers deeper than their disagreements.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Jewish festival days only: Calvin, Gill and JFB argue that the days in question are the Jewish holy days (Sabbaths, new moons, feasts). Paul does not include the Christian Sabbath; that is a separate institution.
- Sabbath included? Some later readers (e.g., Puritan J. Owen, some Anabaptists) have extended the principle to cover the Lord’s Day or any religious festival, arguing that Paul leaves the category open.
What is clear: Both the observer and the non-observer act 'to the Lord' and give thanks to God; therefore neither may judge the other.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Observance of days | Both the one who observes a day and the one who does not can act with a clear conscience toward the Lord. | Some Christians (e.g., Seventh-day Adventists, some Messianic Jews) hold that the Sabbath remains binding; others see all days as equal in Christ. Paul does not settle which view is right but allows both. |
| Dietary restrictions | Both eater and abstainer give thanks to God, showing that their practice is an act of worship. | Traditions differ on whether Old Testament food laws still apply: some see them as abrogated (Acts 10:15), others (e.g., some Jewish Christians) maintain them as a witness or as part of a continuous covenant. |
| Role of conscience | Acting against conscience is sin; each person must be fully persuaded in their own mind (v.5). | Roman Catholics and Orthodox stress the authority of church teaching to inform conscience; Protestants often emphasize individual persuasion under Scripture, while Pentecostals may include guidance by the Spirit. |
Historical & Cultural Context
The Roman church was a mix of Jewish and Gentile believers. Many Jewish Christians continued to observe Sabbath, feast days (Exodus 12:14, 16:25) and food laws from Leviticus. Gentile Christians, never bound by Moses, saw no need for such distinctions. Tensions ran high: those free in conscience could despise the scrupulous, while the scrupulous could judge the free (Romans 14:3). Paul addresses both sides.
The phrase 'to the Lord' (κυρίῳ) is dative of personal interest, every action is directed toward and accountable to Christ, whom Paul calls 'Lord of both the dead and the living' (v.9). The weak brother, still captive to 'weakness' (Calvin), obeys a law he believes still binds. The strong brother, fully persuaded in his own mind (v.5), exercises liberty. Both, however, share a common heart: they ‘give God thanks’ (εὐχαριστέω). This Thanksgiving is the tell. The eater thanks God for the food; the abstainer thanks God for the portion he receives. Neither acts for self.
In the ancient context, table fellowship was a flashpoint. Jewish believers avoided meat from pagan markets or unkosher animals; Gentiles ate freely. Paul does not resolve the content of their practices, he redirects attention to the motive. The freedom he champions is not license but the liberty to be fully devoted to Christ in whatever one does. This verse sits within a broader argument (Romans 14-15) that the kingdom of God is not about food or drink but righteousness, peace and joy in the Holy Spirit.
Textual Notes
Most Greek manuscripts include the clause 'and he who does not observe the day, to the Lord he does not observe it.' However, the Alexandrian Codex and a few other witnesses omit it. The Vulgate and Ethiopic versions also omit it. Vincent’s Word Studies marks it as an explanatory gloss, and the Cambridge Bible judges it likely a gloss 'just and valuable' rather than original. The UBS5 text brackets the clause as disputed. The rest of the verse (eating/abstaining) shows no significant textual variation.
Reception History
Early church fathers like Chrysostom and Augustine cited this passage to argue that Christian unity does not require uniform practices in things indifferent (adiaphora). During the Reformation, both Luther and Calvin used it to defend the freedom of conscience against mandatory observances. The Puritan tradition applied it to dress, recreation and worship style. In modern times, the verse has been a foundation for mutual tolerance among denominations that differ on calendar (e.g., Lent vs. no Lent) or diet (e.g., abstaining from alcohol). The consistent thread is that sincere faith directed to Christ overrides outward disagreement.
Preaching This Verse
Three-point outline
- Conscience before the Lord, Each believer acts according to their personal conviction before God, not out of mere habit or peer pressure.
- Thanksgiving levels the ground, Both eater and abstainer give thanks to God, showing that worship, not preference, is the real issue.
- No room for contempt, Since both serve the same Lord, neither may despise nor judge the other (v.3-4).
Five-point outline
- The disputed matters, Days and foods are ‘indifferent things’ (adiaphora), not commanded or forbidden by Scripture for believers today.
- The common motive, Each party acts ‘unto the Lord,’ meaning Christ is the audience of every action.
- The test of conscience, A clear conscience before God is more important than uniformity in practice.
- The evidence of thanksgiving, Giving thanks proves the heart is directed to God, not to self.
- The call to acceptance, God has received both (v.3), so the church must receive both.
Illustration hooks
- Pew about worship style, One family prefers hymns; another prefers modern choruses. Both can sing to the Lord with gratitude, but each might question the other’s sincerity.
- Household rules, A parent who grew up believing alcohol is sin sits at a table where another Christian drinks wine with thanksgiving. The tension is real.
- Calendar conflicts, One church emphasizes Lent and Advent; another treats every day alike. Both can be ‘fully assured in their own mind’ (v.5).
Questions your congregation is asking
- If both sides are acceptable, doesn’t that mean anything goes?
- How do I know if I am being too strict or too loose in matters of conscience?
- When does a disputable matter become non-negotiable for the church?
Leading a Discussion
This passage calls us to examine our own hearts more than we examine our brothers and sisters. The disagreement is real, but the common ground is deeper: both parties answer to the same Lord and give thanks to the same God. Use these questions to explore how your group handles difference in the body of Christ.
Discussion questions
- Read Romans 14:5-6. What is the one thing that both the person who observes a day and the one who does not have in common? How does that change the way you view a Christian who holds a different conviction?
- The Greek verb φρονέω (phroneō) means to 'think, set one’s mind on.' Paul uses it for both sides. What does this word choice tell you about the seriousness of each person’s conviction?
- Why do you think Paul includes the detail that both 'give God thanks'? How does gratitude reveal the heart’s orientation?
- Describe a time you disagreed with another believer over a practice neither the Bible clearly commands nor forbids. How did you handle it? How would Paul’s teaching reshape that situation?
- Is there a danger in saying 'to the Lord' about something that might actually be sin? How do we tell the difference between a weak conscience and disobedience?
- How does verse 6 connect to verse 9, where Christ is Lord of both the dead and the living? Why is Christ’s lordship the ultimate ground for unity?
- What practical step can this group take to make space for Christians whose convictions differ on matters like diet, calendar, or worship style?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 12:14 | This day shall be a memorial for you. You shall keep it as a feast to Yahweh. You shall keep it as a feast throughout your generations by an ordinance forever. |
| Exodus 12:42 | It is a night to be much observed to Yahweh for bringing them out from the land of Egypt. This is that night of Yahweh, to be much observed by all the children of Israel throughout their generations. |
| Exodus 16:25 | Moses said, “Eat that today, for today is a Sabbath to Yahweh. Today you shall not find it in the field. |
| Isaiah 58:5 | Is this the fast that I have chosen? A day for a man to humble his soul? Is it to bow down his head like a reed, and to spread sackcloth and ashes under himself? Will you call this a fast, and an acceptable day to Yahweh? |
| Zechariah 7:5 | “Speak to all the people of the land and to the priests, saying, ‘When you fasted and mourned in the fifth and in the seventh month for these seventy years, did you at all fast to me, really to me? |
| Zechariah 7:6 | When you eat and when you drink, don’t you eat for yourselves and drink for yourselves? |
| Matthew 14:19 | He commanded the multitudes to sit down on the grass; and he took the five loaves and the two fish, and looking up to heaven, he blessed, broke and gave the loaves to the disciples; and the disciples gave to the multitudes. |
| Matthew 15:36 | and he took the seven loaves and the fish. He gave thanks and broke them, and gave to the disciples, and the disciples to the multitudes. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke sees this verse as a gracious defense of sincere but mistaken conviction. Both the one who observes a special day and the one who does not, the one who eats all foods and the one who abstains, act from a genuine desire to honor God. Since God accepts both, they must accept each other.
Barnes' Notes on the Bible Protestant 1832
Barnes focuses on the motivation behind each action: whether a person observes a special day or eats freely, he does it because he believes God requires or permits it. The point is not the act itself but doing it to honor the Lord with a clear conscience, including giving thanks at meals as a consistent Christian practice.
Calvin's Commentaries Reformed 1564
Calvin distinguishes between the superstitious belief about days and the act of observing them out of a weak conscience. A person who keeps a day because he sincerely believes he must is approved by God, since he dares not violate his conscience. Calvin also clarifies that the Christian Sabbath is not part of this discussion.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator highlights that Paul's use of "unto the Lord" points directly to Christ, serving as an implicit proof of Paul's belief in Christ's supreme dignity. The act of giving thanks to God is then presented as evidence of the believer's conscious responsibility to Christ as Lord.
Geneva Bible Notes Reformed 1599
The Geneva note stresses that both observing a special day and not observing it, and both eating and not eating, can be done as sincere acts to the Lord. In each case the person gives thanks to God, showing that the heart's intention, not the outward practice, makes the action acceptable.
Gill's Exposition of the Bible Baptist 1748
Gill argues that both the Christian who observes Jewish holy days and the one who does not are acting out of sincere devotion to the Lord. The weak brother obeys what he believes is still God's command, while the stronger brother honors Christ by recognizing that these distinctions have been abolished. Since each acts for God's glory, neither should judge the other.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB argues that the apostle's discussion of days does not imply the Sabbath has passed away under the Gospel. He insists the Sabbath belongs to the eternal Decalogue, not to temporary Jewish festivals, and that Christ's own lordship over it confirms its permanence.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry sees the root of all quarrels over non-essentials as a failure to recognise Christ's exclusive lordship. Since every believer belongs to Christ and will answer to Him alone, judging or despising a fellow servant usurps a role that belongs only to the Master. The strong and weak alike must remember that only God can make anyone stand.
Vincent's Word Studies Evangelical 1887
He that regardeth not - doth not regard it. Omit.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that both those who eat certain foods and those who abstain act from conscience directed toward God. The eater gives thanks; the non-eater of flesh gives thanks for his herbs. Both actions are done out of reverence, not indifference.