Romans 14:1
in Romans 14Accept him whose faith is weak, without passing judgment on his opinions.
BSB
The same verse in ASV and KJV ▾
ASV
But him that is weak in faith receive ye, yet not for decision of scruples.
KJV
Him that is weak in the faith receive ye, but not to doubtful disputations.
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This verse in Romans 14
Commentary
17 notes on this verseNow him that is weak in faith receive, not in disputes over thoughts. For one believes that he may eat all things; but he who is weak, let him eat vegetables. In the passages above too the Apostle made mention of weakness of faith, where he says of Abraham: When he was nearly a hundred years old, he was not weakened in faith. Concerning that weakness of faith we have set forth, in those places, such things as could occur to us.
This site's exposition
Accept him whose faith is weak
on Romans 14:1-3
The command is to accept the brother whose faith is weak and to leave his opinions alone. The dispute in Rome was food, one believer eating everything and another eating only vegetables. God has accepted him.
The record, by era
The Church Fathers5 voices
As I mentioned in my prologue to the epistle, those who led the Romans to faith had mixed it up with the law because they were Jews, which is why some of them thought that they should not eat meat. But others, who followed Christ …
Paul says that we should receive the weak man in order that we might support his weakness by our strength. Neither should we criticize his opinions by daring to pass judgment on someone else's heart, which we do not see.
A commentator
Theodoret of CyrusINTERPRETATION OF THE LETTER TO THE ROMANS · Written before 458.
proposed
The weak were those who continued to observe the law.
But what a thing it is, to assert and contend that they who are not born in the Church can be the sons of God! For the blessed apostle sets forth and proves that baptism is that wherein the old man dies and the new man is born, saying, "He saved us by the washing of regeneration." But if regeneration is in the washing, that is, in baptism, how can heresy, which is not the spouse of Christ, generate sons to God by Christ? For it is the Church alone which, conjoined and united with Christ, spiritually bears sons; as the same apostle again says, "Christ loved the Church, and gave Himself for it, that He might sanctify it, cleansing it with the washing of water." If, then, she is the beloved and spouse who alone is sanctified by Christ, and alone is cleansed by His washing, it is manifest that heresy, which is not the spouse of Christ, nor can be cleansed nor sanctified by His washing, cannot bear sons to God.
I Am aware that to most what is here said is a difficulty. And therefore I must first give the subject of the whole of this passage, and what he wishes to correct in writing this. What does he wish to correct then? There were many of the Jews which believed, who adhered of conscience to the Law, and after their believing, still kept to the observance of meats, as not having courage yet to quit the service of the Law entirely. Then that they might not be observed if they kept from swine's flesh only, they abstained in consequence from all flesh, and ate herbs only, that what they were doing might have more the appearance of a fast than of observance of the Law. Others again were farther advanced, and kept up no one thing of the kind, who became to those, who did keep them, distressing and offensive, by reproaching them, accusing them, driving them to despondency. Therefore the blessed Paul, out of fear lest, from a wish to be right about a trifle, they should overthrow the whole, and from a wish to bring them to indifferency about what they ate, should put them in a fair way for deserting the faith, and out of a zeal to put everything right at once, before the fit opportunity was come, should do mischief on vital points, so by this continual rebuking setting them adrift from their agreement in Christ, and so they should remain not righted in either respect: observe what great judgment he uses and how he concerns himself with both interests with his customary wisdom. For neither does he venture to say to those who rebuke, Ye are doing amiss, that he may not seem to be confirming the other in their observances; nor again, Ye are doing right, lest he should make them the more vehement accusers: but he makes his rebuke to square with each. And in appearance he is rebuking the stronger, but he pours forth all he has to say against the other in his address to these. […]
10 more voices on this verse
The Church Fathers1 voice
A commentator
Gennadius of ConstantinoplePAULINE COMMENTARY FROM THE GREEK CHURCH · Written before 471.
proposed
Who would be so inhumane as to lay aside any sympathy for the weak and trample on them, not even offering them the help they need in adversity? Paul makes this an absolute command and accompanies it with the teaching that the law and all …
The Medieval Church2 voices
After showing how one ought to become perfect, the Apostle now shows how the perfect should act toward the imperfect. First, he shows that they ought not scandalize or judge them; second, that they ought to uphold them, at we that are stronger (Rom 15:1). …
Many of the Jews who had believed, even after their conversion, observed distinctions in foods, abstained from pork, and did not dare to depart entirely from the law. Then, lest they be exposed as abstaining from pork alone, they abstained from all meat in general …
The Reformation1 voice
The import then of what he addresses to the more intelligent and the already confirmed, is this, -- that the ampler the grace which they had received from the Lord, the more bound they were to help their neighbors. Not for the debatings of questions. This is a defective sentence, as the word which is necessary to complete the sense is wanting.
The Puritans and the Awakening3 voices
Let not your Christian friendship and fellowship be disturbed with such vain janglings and strifes of words.-- Not to judge his doubtful thoughts (so the margin), "not to pump out his weak sentiments concerning those things which he is in doubt about, that you may censure and condemn him." Receive him, not to expose him, but to instruct and strengthen him.
Him that is weak - Through needless scruples. Receive - With all love and courtesy into Christian fellowship. But not to doubtful disputations - About questionable points.
Him that is weak in the faith,....
The Nineteenth Century3 voices
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
Him that is weak - The design here is to induce Christians to receive to their fellowship those who had scruples about the propriety of certain things, or that might have special prejudices and feelings as the result of education or former habits of belief. The apostle, therefore, begins by admitting that such an one may be “weak,” that is, not fully established, or not with so clear and enlarged views about Christian liberty others might have. In the faith - In believing.
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
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.
Him that is weak in the faith - By this the apostle most evidently means the converted Jew, who must indeed be weak in the faith, if he considered this distinction of meats and days essential to his salvation. See on Rom 14:21 (note). Receive ye - Associate with him; receive him into your religious fellowship; but when there, let all religious altercations be avoided. Not to doubtful disputations - Μη εις διακρισεις δια λογισμων. These words have been variously translated and understood. Dr. Whitby thinks the sense of them to be this; Not discriminating them by their inward thoughts. Do not reject any from your Christian communion because of their particular sentiments on things which are in themselves indifferent. Do not curiously inquire into their religious scruples, nor condemn them on that account. Entertain a brother of this kind rather with what may profit his soul, than with curious disquisitions on speculative points of doctrine. A good lesson for modern Christians in general.
The words behind it
10 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| Τὸν | ton | The [one] | G3588 → | 19766 times |
| δὲ | de | now | G1161 → | 2765 times |
| ἀσθενοῦντα | asthenounta | being weak | G770 → | 33 times |
| τῇ | tea | in the | G3588 → | 19766 times |
| πίστει | pistei | faith | G4102 → | 242 times |
| προσλαμβάνεσθε | proslambanesthe | do receive | G4355 → | 12 times |
| μὴ | me | not | G3361 → | 1066 times |
| εἰς | eis | for | G1519 → | 1755 times |
| διακρίσεις | diakriseis | passing judgment | G1253 → | |
| διαλογισμῶν. | dialogismon | on reasonings. | G1261 → |
ΤὸνThe [one]
tonG3588 →19766 times
δὲnow
deG1161 →2765 times
ἀσθενοῦνταbeing weak
asthenountaG770 →33 times
τῇin the
teaG3588 →19766 times
πίστειfaith
pisteiG4102 →242 times
προσλαμβάνεσθεdo receive
proslambanestheG4355 →12 times
μὴnot
meG3361 →1066 times
εἰςfor
eisG1519 →1755 times
διακρίσειςpassing judgment
diakriseisG1253 →
διαλογισμῶν.on reasonings.
dialogismonG1261 →
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Romans 15:1We who are strong ought to bear with the shortcomings of the weak and not to please ourselves.
it leads to
- 1 Thessalonians 5:14
And we urge you, brothers, to admonish the unruly, encourage the fainthearted, help the weak, and be patient with everyone.
- 1 Corinthians 9:22
To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some.
- Galatians 6:1–2
Brothers, if someone is caught in a trespass, you who are spiritual should restore him with a spirit of gentleness. But watch yourself, or you also may be tempted.
- 1 Corinthians 12:22–24
On the contrary, the parts of the body that seem to be weaker are indispensable,
- 1 Thessalonians 5:14
Through
1 Corinthians 9:22To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some.
it leads to
- 1 Corinthians 10:33
as I also try to please everyone in all I do. For I am not seeking my own good, but the good of many, that they may be saved.
- Romans 15:1
We who are strong ought to bear with the shortcomings of the weak and not to please ourselves.
- 1 Corinthians 9:19
Though I am free of obligation to anyone, I make myself a slave to everyone, to win as many as possible.
- 1 Corinthians 10:33
Through
Romans 15:7Accept one another, then, just as Christ accepted you, in order to bring glory to God.
it leads to
- Matthew 10:40
He who receives you receives Me, and he who receives Me receives the One who sent Me.
- Matthew 10:40
Where this verse is studied
On this page
Studies10
About Romans
This page draws on 17 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Ambrosiaster, COMMENTARY ON PAUL'S EPISTLES; Augustine of Hippo, AUGUSTINE ON ROMANS 78; Charles Hodge, Commentary on the Epistle to the Romans; Cyprian, Epistle LXXIII; Gennadius of Constantinople, PAULINE COMMENTARY FROM THE GREEK CHURCH; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Calvin, Commentaries; John Chrysostom, Homily on Romans 25; John Gill, Exposition of the New Testament (1746-1748); John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Origen of Alexandria, COMMENTARY ON THE EPISTLE TO THE ROMANS; Theodoret of Cyrus, INTERPRETATION OF THE LETTER TO THE ROMANS; Theophylact of Ohrid, Commentary on Romans and Thomas Aquinas, Commentary on Romans.