Verse (Click for Chapter)
New International Version
Accept the one whose faith is weak, without quarreling over disputable matters.
New Living Translation
Accept other believers who are weak in faith, and don’t argue with them about what they think is right or wrong.
English Standard Version
As for the one who is weak in faith, welcome him, but not to quarrel over opinions.
Berean Study Bible
Accept him whose faith is weak, without passing judgment on his opinions.
Berean Literal Bible
Now receive the one being weak in the faith, not for passing judgment on reasonings.
King James Bible
Him that is weak in the faith receive ye, but not to doubtful disputations.
New King James Version
Receive one who is weak in the faith, but not to disputes over doubtful things.
New American Standard Bible
Now accept the one who is weak in faith, but not to have quarrels over opinions.
Now accept the one who is weak in faith, but not for the purpose of passing judgment on his opinions.
Now accept the one who is weak in faith, but not for the purpose of passing judgment on his opinions.
As for the one whose faith is weak, accept him [into your fellowship], but not for [the purpose of] quarreling over his opinions.
Christian Standard Bible
Welcome anyone who is weak in faith, but don’t argue about disputed matters.
Holman Christian Standard Bible
Accept anyone who is weak in faith, but don't argue about doubtful issues.
American Standard Version
But him that is weak in faith receive ye, yet not for decision of scruples.
Aramaic Bible in Plain English
But offer a hand to the one who is weak in faith and do not be divided by your disputes.
Contemporary English Version
Welcome all the Lord's followers, even those whose faith is weak. Don't criticize them for having beliefs that are different from yours.
NOW him that is weak in faith, take unto you: not in disputes about thoughts.
English Revised Version
But him that is weak in faith receive ye, yet not to doubtful disputations.
Good News Translation
Welcome those who are weak in faith, but do not argue with them about their personal opinions.
GOD'S WORD® Translation
Welcome people who are weak in faith, but don't get into an argument over differences of opinion.
International Standard Version
Accept anyone who is weak in faith, but not for the purpose of arguing over differences of opinion.
Literal Standard Version
And receive him who is weak in the faith—not to determinations of reasonings;
Now receive the one who is weak in the faith, and do not have disputes over differing opinions.
New Heart English Bible
Now accept one who is weak in faith, but not for disputes over opinions.
Weymouth New Testament
I now pass to another subject. Receive as a friend a man whose faith is weak, but not for the purpose of deciding mere matters of opinion.
World English Bible
Now accept one who is weak in faith, but not for disputes over opinions.
Young's Literal Translation
And him who is weak in the faith receive ye -- not to determinations of reasonings;
Additional Translations ...
ContextThe Law of Liberty
1 Accept him whose faith is weak, without passing judgment on his opinions. 2For one person has faith to eat all things, while another, who is weak, eats only vegetables.…
because it does not enter his heart, but it goes into the stomach and then is eliminated." (Thus all foods are clean.)
The islanders showed us extraordinary kindness. They kindled a fire and welcomed all of us because it was raining and cold.
For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?
For one person has faith to eat all things, while another, who is weak, eats only vegetables.
The one who eats everything must not belittle the one who does not, and the one who does not eat everything must not judge the one who does, for God has accepted him.
We who are strong ought to bear with the shortcomings of the weak and not to please ourselves.
Accept one another, then, just as Christ accepted you, in order to bring glory to God.
1 Corinthians 8:9
Be careful, however, that your freedom does not become a stumbling block to the weak.
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.
1 Thessalonians 5:14
And we urge you, brothers, to admonish the unruly, encourage the fainthearted, help the weak, and be patient with everyone.
But solid food is for the mature, who by constant use have trained their senses to distinguish good from evil.
Treasury of Scripture
Him that is weak in the faith receive you, but not to doubtful disputations.
Romans 14:21 It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.
Romans 4:19 And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:
Romans 15:1,7 We then that are strong ought to bear the infirmities of the weak, and not to please ourselves…
Romans 15:7 Wherefore receive ye one another, as Christ also received us to the glory of God.
Matthew 10:40-42 He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me…
Matthew 18:5 And whoso shall receive one such little child in my name receiveth me.
Romans 14:2-5 For one believeth that he may eat all things: another, who is weak, eateth herbs…
Weak in the faith . . .--The presence of a single strong master-motive is apt to silence petty scruples. Where the "eye is single"--where all the powers and faculties of the man are concentrated upon one object, and that object the highest that can engage human thought or affection--there will naturally be a certain largeness of view. The opposite of this is to be "weak in the faith." There may be a sincere desire to lead a religious life, and yet the mind is taken up with petty details, each of which is painfully judged by itself, and not by reference to a central principle.
Receive ye.--Take to yourselves, stretch out the hand of friendship to him.
Doubtful disputations.--The marginal rendering is more exact, "to judge his doubtful thoughts," or "to criticise his scruples." The strong are to deal tenderly with the weak, and not engage them in casuistical discussions.Verses 1-23. - F. The duty of enlightened Christians towards weak brethren. From moral duties in general of Christians towards each other and towards all the apostle now passes to such as they owe peculiarly to each other as members of a religious community, united by a common faith. He has already (Romans 12:16) admonished his readers to be "of the same mind one toward another;" but, as was remarked under that verse, this did not imply agreement of view on all subjects, such as is impossible where there are many minds. In this chapter he recognizes the impossibility, having immediately before him what was then patent, the inability of some, through prejudice or slowness of conception, to enter into views of the meaning of the gospel which to himself and the more enlightened were apparent. He by no means departs from what he says elsewhere (cf. Galatians 1:6-10) about no denial of fundamental doctrine being allowable in the communion of the Church; but in matters not touching the foundation he does here inculcate a large and generous tolerance. In these, as in all other relations between men on the earth together, the all-inspiring principle of charity is to rule. Who the "weak brethren" were whose scruples he especially inculcates tolerance of in this chapter cannot be decided positively. It will he seen that they were persons who thought it their duty to abstain from animal food, and perhaps also from wine (vers. 2, 21); and there is allusion also to observance of certain days (ver. 5). The views that have been taken are as follows: -
(1) That they were the same class of Jewish Christians as are spoken of in 1 Corinthians 8. as over-scrupulous about eating of things that had been offered in sacrifice to idols.
(2) That they were such as were scrupulous in avoiding unclean meats, forbidden in the Mosaic Law. (Or, as Erasmus and others suggest, views (1) and (2) may be combined.)
(3) That they were ascetics. In favour of view
(1) is the fact that the drift and tone of the exhortation is exactly the same here as in 1 Corinthians 8, with similarity also of expressions, such as ὁ ἀσθενῶν, ὁ ἐσθίων βρῶσις, βρῶμα, ἀπολύειν πρόσκομμα, σκανδαλίζειν. Against it are the facts
(a) that in the chapter before us there is no allusion whatever to idol-meats, as there is throughout so markedly in 1 Corinthians 8; and
(b) that abstinence from all animal food whatever (and apparently from wine too) is spoken of in this chapter. Objection (a) has been met by saying that the ground of the scrupulosity referred to might be so well known that St. Paul did not think it necessary to mention it when he wrote to the Romans. To objection (b) it is replied that there might be some who, in order to guard against the risk of buying at the shambles, or partaking in general society of viands connected with heathen sacrifices, made a point of abstaining from meat altogether, and (it has been suggested) from wine too, which might have been used in libations. This is the view of Clement of Alexandria, Ambrosiastor, and Augustine, among the ancients. View (2) is that of Origen, Chrysostom, Theodoret, Jerome, and others, among whom Chrysostom accounts for the total abstinence from meat as follows: "There were many of the Jews that believed, who, being still bound in conscience to the Law, even after believing still observed the ordinances about meats, not as yet venturing to depart from the Law; and then, in order not to be conspicuous in abstaining from swine's flesh only, they abstained from all flesh, and ate herbs only, that their practice might seem to be rather fasting, and not observance of the Law" (so also OEcumenius and Theophylact). But this seems to be a conjecture only, and hardly a likely one. And further, it fails to account for abstinence from wine, which seems to be implied; on the part of tome at least, in ver. 21. (It may be observed, however, that this is not of necessity implied. Abstinence from meat is all that has been spoken of before, and again in ver. 23; and St. Paul may possibly mean only to say, in ver. 21, that if by abstaining from wine also he could avoid offence to a weak brother, he would willingly so abstain. Still, the natural inference is that he would not have mentioned wine had there not been some who made it a point of conscience to abstain from it.) If the weak brethren were ascetics, according to view (3), it is most probable that they were Jewish Christians who had imbibed the principles of the Essenes. These were a Jewish sect, spoken of especially by josephus, who aimed at scrupulous observance of the Law of Moses, and strict personal purity. With this view they lived in communities under rule, partaking of the simplest fare, and some abstaining from marriage. It does not appear that they were strict vegetarians when living in community; but we are told that they might only eat such meat as had been prepared by their own members, so as to be secure against any pollution, and that, if excommunicated, they were consequently compelled to eat herbs. (For what is known of them, see Josephus, 'Bell. Jud.,' 2; 8:2-5; 'Ant.,' 13:05. 9; 15:10. 4, 5; 18:1. 2, etc.; Philo, 'Quod Omnis Probus Liber,' see. 12, etc.; Pliny, 'Hist. Nat.,' 5:16, 17.) It is far from unlikely that some of these would be attracted to Christianity; and this especially as some of their principles, as described by Josephus, seem to have been endorsed by Christ himself (see art. on "Essenes," in 'Dict. of Christian Biog.,' vol. 2. p. 202); and, if so, they would be likely to carry their prejudices with them into the Church, and, when living outside their original communities, they might abstain entirely from flesh as well as wine. Or it might be that other Jews, Essenic in principle and feeling, had sought admission into the Church. Philo, in Eusebius, 'Praep. Evan.,' 8. fin., and Josephus, 'Vit.,' 2. 3, intimate that supra-legal asceticism, under the influence of Essenic principles, was not uncommon in Judaism in their time. The latter (c. 3) speaks of certain priests, his friends, who were so God-fearing that they subsisted on figs and nuts, and (c. 2) of one Banns, who had been his master, who ate no food but vegetables. What is still more to our purpose is that we find evidence of pious ascetics of the same type subsequently among Christians. Origen ('Contra Cels.,' 5:49) speaks of some as living in his time; and even the apostle St. Matthew, and James the Lord's brother, were afterwards credited with a corresponding mode of life. Clement of Alexandria ('Paedag.' 2:1) says of the former, "Matthew the apostle partook of seeds and acorns and herbs, without flesh." Hegesippus, quoted by Eusebius (2:23), says of the latter that "he drank not wine or strong drinks, nor did he eat animal food; a razor came not upon his head; he did not anoint himself with oil; he did not use the bath." It is to be observed that abstinence from ointments was one of the practices of the Essenes (Josephus, 'Bell. Jud.,' 8:2. 3). Augustine ('Ad Faust.,' 22:3) transmits the same tradition as to the abstinence of James from flesh and wine. Whatever foundation them might be for these traditions, they at any rate show that in the second century, when Hegesippus wrote, abstinence such as is intimated in this chapter was regarded as a mark of superior sanctity by some Christians. Farther, in the 'Apostolical Canons' (Canon 51.), Christians who abstained from marriage, or flesh, or wine, are allowed to be retained in the communion of the Church as long as they did so by way of religious restraint only. Against the above view of the weak brethren of the chapter before us having been ascetics of the Essenic type, is alleged the strong condemnation of persons supposed to have been of the same sort in Colossians 2:8, 16, seq., and 1 Timothy 4:1-5, which is said to be inconsistent with the tender tolerance recommended here. But the teachers referred to in the later Epistles, though inculcating practices similar to those of the "weak brethren," appear to have been heretical theosophists, the germ probably of later Gnosticism. Their tenets may indeed, in part at least, have been developed from Esseuism; but it was no longer mere conscientious scrupulosity, but principles subversive of the faith, that St. Paul set his face against in writing to the Colossians and to Timothy. Canon 51. in the 'Apostolical Canons' above referred to may be adduced as distinguishing between the principles on which asceticism might be practised allowably or otherwise; it being therein laid down that any who abstained from marriage, flesh, or' wine, not by way of religious restraint, but as abhorring them, forgetting that God made all things very good, and that he made man male and female, and blaspheming the work of creation, should be cast out of the Church. It remains to be observed that there was diffused among the Gentiles also, through the influence of the Neo-Pythagorean philosophy, an asceticism similar to the Essenic (see Senec., 'Ep.,' 108, and Porphyr., 'De Abstin.'), which Eichhoru supposes the "weak brethren" of this chapter to have been affected by, regarding them as mostly Gentile Christians. But Jewish influences are much more probable; the scruples referred to in 1 Corinthians 8. were certainly due to them; and observe ver. 5 in this chapter, which cannot but refer to Jewish observances. Further, Origen, in the treatise above referred to, expressly distinguishes between Christian and Pythagorean asceticism. His words are, "But see also the difference of the cause of the abstinence from creatures having life as practised by the Pythagoreans and by the ascetics among ourselves. For they abstain because of the fable concerning the transmigration of souls;... but we, though we may practise the like, do it when we keep under the flesh and bring it into subjection" ('Contra Cels.,' 4). Verse 1. - Him that is weak in the faith (rather, in faith, or in his faith). The article before πίστει does not denote the faith objectively. Cf. Romans 4:19, μὴ ἀσθενήσας τῆ πίστει. In 1 Corinthians 8:12 it is the conscience that is spoken of as weak, τὴν συνείδησιν ἀσθενοῦσαν. Persons are meant whose faith is not sufficiently strong and enlightened for entering fully into the true spirit of the gospel so as to distinguish between essentials and non-essentials. Receive ye (i.e. take to yourselves with kindness - with reference, it may be, both to persons seeking admission into the Church and to those already in it who could not get rid of their scruples. The verb, which is προσλαμβάνεσθε, occurs in a like sense in Acts 28:2, and Philemon 1:12, 17. It may be regarded here as the opposite of ἐκκλεῖσαι θέλειν of Galatians 4:17), but not to doubtful disputations; rather, unto - i.e., so as to result in - judgments of thoughts. The Authorized Version has in margin, "to judge his doubtful thoughts," which is probably nearer the true meaning than the text. Διαρίσις means elsewhere dijudicartio (1 Corinthians 12:10; Hebrews 5:14), not "disputation" or "doubt" (as has been supposed from the verb διακρίνεσθαι, meaning "to doubt"). "Non dijudicemus cogitationes infirmorum, quasi ferre audeamus sententiam de alieno corde, quod non videtur" (Augustin, 'Prepos.,' 78).
Parallel Commentaries ...
Verb - Present Imperative Middle - 2nd Person Plural
Strong's 4355: (a) I take to myself, (b) I take aside, (c) I welcome. From pros and lambano; to take to oneself, i.e. Use, lead, admit.
Article - Accusative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.
Noun - Dative Feminine Singular
Strong's 4102: Faith, belief, trust, confidence; fidelity, faithfulness.
Verb - Present Participle Active - Accusative Masculine Singular
Strong's 770: To be weak (physically: then morally), To be sick. From asthenes; to be feeble.
Strong's 3361: Not, lest. A primary particle of qualified negation; not, lest; also (whereas ou expects an affirmative one) whether.
Noun - Accusative Feminine Plural
Strong's 1253: Distinguishing; hence: deciding, passing sentence on; the act of judgment, discernment. From diakrino; judicial estimation.
on [his] opinions.
Noun - Genitive Masculine Plural
Strong's 1261: From dialogizomai; discussion, i.e. consideration, or debate.
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NT Letters: Romans 14:1 Now accept one who is weak (Rom. Ro)