Romans 14:1

[The apostle begins this section with "but," thus marking its connection with the preceding paragraph as setting forth matter in the nature of an exception thereto. He has been exhorting his readers to armed activity and vigilance in the cause of righteousness, and he now enters his caveat lest they should turn this needful and virtuous aggressiveness into a sinful belligerency, so that the strong should devour the weak. The Christian is indeed called upon to wage constant warfare with sin, but as to all things of an immoral or indifferent nature he must suppress this martial spirit and show courteous and affectionate forbearance when dealing with the scruples of those whose consciences are by nature or education legalistic and puritanic. And the weak must show a like mutual consideration toward the liberties of the strong. This section is, as Lard remarks, "pre-eminently a chapter as to duties in regard to things indifferent in themselves." For things not indifferent there is another rule (Galatians 1:6-10; Galatians 1:2). This section is also subordinately connected with the preceding paragraph by continuous reference to the second coming of Christ. (See Romans 14:4; Romans 14:10-12) Verses Romans 14:1-12 are addressed both to the strong and the weak; verses Romans 14:13-23 and Romans 14:1 are addressed to the strong alone, and verses Romans 14:2-13 are addressed both to the strong and the weak.] XIV. But him that is weak in faith receive [a strong word. See Acts 28:2; Romans 15:7; Philemon 1:15-17] ye, yet not for decision of scruples. [Do not by your reception, which ought to be to him a blessing, bring him into the misery of unrest by discussions and contentions which can end only in vain reasonings and valueless conclusions. Do not discuss his doubts and pompously and condescendingly insinuate that he is a fool for having them. The Jew and the Gentile have stood in contrast throughout this book and they are here still in this passage, and it is therefore not necessary to hunt, as does Eichhorn for Pythagorean or other scrupulous Gentiles. The Jew with his qualms sufficiently answers all the calls of the context. Educated under the narrowing, restricting influences of the law, he could not readily and at once comprehend the liberty of the gospel; hence he was weak in comparison with the Gentile who was unhampered by legalistic conceptions of meats, days, etc. (Galatians 5:1-15; Colossians 2:10-23; 1 Timothy 4:1-8). He is said to be "weak in the faith" because his judgment, still bound and tethered by silly scruples and obsolete laws, failed to assert that strength which the liberty of the new faith allowed it. Thus the Jewish conscience still shuddered at acts which the Gentile Christian regarded as wholly innocent and permissible; but, since its "failings leaned to virtue's side," and were usually capable of correction if patiently handled, it was to be treated with consideration and affectionate kindness. In fact, the apostle, for "is weak," uses a participle and not an adjective, thus indicating that the weakness is not inherent and permanent, but only a temporary defect, liable to be self-corrected at any moment.]