Romans 14:1

King James Version (KJV)

Him that is weak in the faith receive ye, but not to doubtful disputations.

Adam Clarke
Bible Commentary

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 Romans 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.

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Albert Barnes
Notes on the Whole Bible

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. This does not refer to “saving faith” in Christ, for he might have that; but to belief in regard “to the things which the apostle specifies,” or which would come into controversy. Young converts have often a special delicacy or sensitiveness about the lawfulness of many things in relation to which older Christians may be more fully established. To produce peace, there must be kindness, tenderness, and faithful teaching; not denunciation, or harshness, on one side or the other.

Receive ye - Admit to your society or fellowship: receive him kindly, not meet with a cold and harsh repulse; compare Romans 15:7.

Not to doubtful disputations - The plain meaning of this is, Do not admit him to your society for the purpose of debating the matter in an angry and harsh manner; of repelling him by denunciation; and thus, “by the natural reaction of such a course,” confirming him in his doubts. Or, “do not deal with him in such a manner as shall have a tendency to increase his scruples about meats, days, etc.” (Stuart.) The “leading” idea here - which all Christians should remember - is, that a harsh and angry denunciation of a man in relation to things not morally wrong, but where he may have honest scruples, will only tend to confirm him more and more in his doubts. To denounce and abuse him will be to confirm him. To receive him affectionately, to admit him to fellowship with us, to talk freely and kindly with him, to do him good, will have a far greater tendency to overcome his scruples. In questions which now occur about modes of “dress,” about “measures” and means of promoting revivals, and about rites and ceremonies, this is by far the wisest course, if we wish to overcome the scruples of a brother, and to induce him to think as we do. Greek, “Unto doubts or fluctuations of opinions or reasonings.” Various senses have been given to the words, but the above probably expresses the true meaning.

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Matthew Henry
Concise Bible Commentary

Differences of opinion prevailed even among the immediate followers of Christ and their disciples. Nor did St. Paul attempt to end them. Compelled assent to any doctrine, or conformity to outward observances without being convinced, would be hypocritical and of no avail. Attempts for producing absolute oneness of mind among Christians would be useless. Let not Christian fellowship be disturbed with strifes of words. It will be good for us to ask ourselves, when tempted to disdain and blame our brethren; Has not God owned them? and if he has, dare I disown them? Let not the Christian who uses his liberty, despise his weak brother as ignorant and superstitious. Let not the scrupulous believer find fault with his brother, for God accepted him, without regarding the distinctions of meats. We usurp the place of God, when we take upon us thus to judge the thoughts and intentions of others, which are out of our view. The case as to the observance of days was much the same. Those who knew that all these things were done away by Christ's coming, took no notice of the festivals of the Jews. But it is not enough that our consciences consent to what we do; it is necessary that it be certified from the word of God. Take heed of acting against a doubting conscience. We are all apt to make our own views the standard of truth, to deem things certain which to others appear doubtful. Thus Christians often despise or condemn each other, about doubtful matters of no moment. A thankful regard to God, the Author and Giver of all our mercies, sanctifies and sweetens them.

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SDA Bible Commentary (limited)
Volume 1-7

1. Weak in the faith. That is, one who has but a limited grasp of the principles of righteousness. He is eager to be saved and is willing to do whatever he believes is required of him. But in the immaturity of his Christian experience (see Heb. 5:11 to 6:2), and probably also as the result of former education and belief, he attempts to make his salvation more certain by the observance of certain rules and regulations that are in reality not binding upon him. To him these regulations assume great importance. He regards them as absolutely binding upon him for salvation, and he is distressed and confused when he sees other Christians about him, especially those who seem to be more experienced, who do not share his scruples.

Paul’s statements in Rom. 14 have been variously interpreted, and have been used by some: (1) to disparage a vegetarian diet, (2) to abolish the distinction between clean and unclean meats, and (3) to remove all distinction between days, thus abolishing the seventh-day Sabbath. That Paul is doing none of these three becomes evident when this chapter is studied in the light of certain religious and related problems that troubled some of the 1st-century Christians.

Paul mentions various problems that are an occasion of misunderstanding between brethren: (1) those relating to diet (v. 2), and (2) those relating to the observance of certain days (vs. 5, 6). In 1 Cor. 8 the problem of the strong versus the weak brother, as regards diet, is also dealt with. The letter to the Corinthians was written less than a year before that to the Romans. It seems reasonable to conclude that in 1 Cor. 8 and Rom. 14 Paul is dealing with essentially the same problem. In Corinthians the problem is identified as the propriety of eating foods sacrificed to idols. According to the ancient practice pagan priests carried on an extensive merchandise of the animal sacrifices offered to idols. Paul told the Corinthian believersâ€”converts both from Judaism and from paganismâ€”that inasmuch as an idol was nothing there was no wrong, per se, in eating foods dedicated to it. However, he explains, because of earlier background and training, and differences in spiritual discernment, not all had this “knowledge” and could not with a free conscience eat such foods (see on 1 Cor. 8). Hence Paul urged those without scruples regarding these foods not to place a stumbling block in a brother’s way by indulging in them (Rom. 14:13). His admonition is thus in harmony with the decision of the Jerusalem Council, and doubtless throws light on at least one reason why that council took the stand it did on this subject (see on Acts 15). Probably for fear of offending in this matter some Christians abstained from flesh foods entirely, which means that their food was restricted to “herbs,” that is, vegetables (see Rom. 14:2).

Paul is not speaking of foods hygienically harmful. He is not suggesting that the Christian of strong faith may eat anything, regardless of its effect upon his physical well-being. He has already made plain, in ch. 12:1, that the true believer will see to it that his body is preserved holy and acceptable to God as a living sacrifice. The man of strong faith will regard it as an act of spiritual worship to maintain good health (Rom. 12:1; 1 Cor. 10:31).

A further fact throws light on the problems Paul is discussing. Only dimly, at first, did many Jewish Christians comprehend that the ceremonial law had met its fulfillment in Christ (see on Col. 2:14-16) and was henceforth no longer binding. Indeed, the first Christians were not called upon abruptly to cease attendance at the annual Jewish feasts or to repudiate at once all ceremonial rites. Under the ceremonial law the Jews were to keep seven annual sabbaths. Paul himself attended a number of the feasts after his conversion (Acts 18:21; etc.). Though he taught that circumcision was nothing (1 Cor. 7:19), he had Timothy circumcised (Acts 16:3), and agreed to fulfill a vow according to the stipulations of the ancient code (Acts 21:20-27). Under the circumstances it appeared best to allow the various elements of the Jewish ceremonial law gradually to disappear as the mind and conscience became enlightened. Thus, it was inevitable that among Jewish Christians there would arise questions as to the propriety of keeping certain “days”â€”Jewish holydays, in connection with their annual feasts (see Lev. 23:1-44; see on Col. 2:14-17).

In view of these facts it becomes evident that Paul, in Rom. 14, is not (1) disparaging a diet of “herbs” (vegetables), or (2) doing away with the age-old Biblical distinction between clean and unclean meats, or (3) abolishing the seventh-day Sabbath of the moral law (see on ch. 3:31). The person who thus claims must read into Paul’s argument something that is not there.

That Paul does not teach or even imply the abolition of the seventh-day Sabbath has been recognized by such conservative commentators, for example, as Jamieson, Fausset, and Brown, in their comment on ch. 14:5, 6: “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 amongst 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 Mark 2:28)â€”it will be hard to show that the apostle must have meant it to be ranked by his readers amongst those vanished Jewish festival days, which only ‘weakness’ could imagine to be still in forceâ€”a weakness which those who had more light ought, out of love, merely to bear with.”

In Rom. 14:1 to 15:14 Paul urges the stronger Christians to give sympathetic consideration to the problems of their weaker brethren. As in chs. 12 and 13, he shows that the source of unity and peace in the church is genuine Christian love. This same love and mutual respect will ensure continuing harmony among the body of believers, in spite of differing opinions and scruples in matters of religion.

Receive ye. Gr. proslambanÅÂ, “to take to oneself.” Those who are “weak in the faith” should nevertheless be received into Christian fellowship as brethren, because Christ has thus received and welcomed them (ch. 15:7).

Doubtful disputations. Or, “disputes over opinions” (RSV). The “weak” believers are to be welcomed into fellowship, but not for the purpose of drawing them into controversy. The stronger brethren are not called upon to settle or pass judgment on the scruples of those who may be weaker in the faith.

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Ellen G. White
Mind, Character, and Personality, vol. 2, 435.2

Each Has Peculiar Trials—We cannot afford to be in any way a hindrance to others. Each has his own peculiar temptations and trials, and we are to stand in a position where we can help and strengthen the tempted. We are to encourage, and, if possible, lift up those that are weak in the faith. By speaking of the promises of God, we may sometimes remove depression from the minds of those who are in trial and difficulty.—Manuscript 41, 1908. 2MCP 435.2

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Ellen G. White
The Retirement Years, 27

The Lord has not laid the burden upon men to revive the mistakes and errors of the living or the dead. He would have His laborers present the truth for this time. Speak not of the errors of your brethren who are living, and be silent as to the mistakes of the dead. Let their mistakes and errors remain where God has put them—cast into the depths of the sea. The less that is said by those who profess to believe present truth in regard to the past mistakes and errors of the servants of God, the better it will be for their own souls, and for the souls of those whom Christ has purchased with His own blood.—The Review and Herald, November 30, 1897. RY 27.1

[Drawn from Ellen White's second message to the General Conference session of 1913.]

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Ellen G. White
That I May Know Him, 187.2

God does not want us to place ourselves upon the judgment seat and judge each other.... When we see errors in others, let us remember that we have faults graver, perhaps, in the sight of God than the fault we condemn in our brother. Instead of publishing his defects, ask God to bless him and to help him to overcome his error. Christ will approve of this spirit and action, and will open the way for you to speak a word of wisdom that will impart strength and help to him who is weak in the faith. TMK 187.2

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Ellen G. White
This Day With God, 96.2

This world is our school—a school of discipline and training. We are placed here to form characters like the character of Christ, and to acquire the habits and the language of the higher life. Influences opposed to good, abound on every side. The developments of sin are becoming so full, so deep, so abhorrent to God, that soon He will arise in majesty to shake terribly the earth. So artful are the plans of the enemy, so specious the complications that he brings about, that those who are weak in the faith cannot discern his deceptions. They fall into the snares prepared by Satan, who works through human instrumentalities to deceive if possible the very elect. Only those who are closely connected with God will be able to discern the falsehoods, the intrigues, of the enemy.... TDG 96.2

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