Römer 14:1

Lutherbibel

Den Schwachen im Glauben nehmet auf und verwirrt die Gewissen nicht.

Parallel Translations

Schlachter Bibel (1951)
Des Schwachen im Glauben nehmet euch an, doch nicht um über Meinungen zu streiten.

Bible Verse Review
  from Treasury of Scripure Knowledge

weak: Romans 14:21, Romans 4:19, Romans 15:1, Romans 15:7, Job 4:3, Isaiah 35:3, Isaiah 35:4, Isaiah 40:11, Isaiah 42:3, Ezekiel 34:4, Ezekiel 34:16, Zechariah 11:16, Matthew 12:20, Matthew 14:31, Matthew 18:6, Matthew 18:10, Luke 17:2, 1 Corinthians 3:1, 1 Corinthians 3:2, 1 Corinthians 8:7-13, 1 Corinthians 9:22

receive: Romans 15:7, Matthew 10:40-42, Matthew 18:5, John 13:20, Philippians 2:29, 2 John 1:10, 3 John 1:8-10

doubtful disputations: or, judge his doubtful thoughts, Romans 14:2-5

Reciprocal: Leviticus 11:22 - General Leviticus 13:6 - pronounce 2 Kings 5:17 - of earth Matthew 5:9 - are John 21:15 - lambs Acts 21:21 - that thou 1 Corinthians 8:9 - weak Galatians 6:1 - overtaken Philippians 2:14 - disputings 1 Thessalonians 5:14 - comfort 1 Timothy 6:4 - words 2 Timothy 2:14 - that Hebrews 5:14 - to discern

Gill's Notes on the Bible

Him that is weak in the faith,.... This address is made to the stronger and more knowing Christians among the Romans, how to behave towards those that were inferior in light and knowledge to them, with regard to things of a ritual and ceremonial kind: and by "him that is weak in the faith", is meant, either one that is weak in the exercise of the grace of faith, who has but a glimmering sight of Christ; who comes to him in a very feeble and trembling manner; who believes his ability to save him, but hesitates about his willingness; who casts himself with a peradventure on him; and who is attended with many misgivings of heart, faintings of spirit, and fluctuation of mind, about his interest in him: or one that is weak in the doctrine of faith; has but little light and knowledge in the truths of the Gospel; is a child in understanding; has more affection than judgment; very little able to distinguish truth from error; cannot digest the greater and more sublime doctrines of grace; stands in need of milk, and cannot bear strong meat; is very fluctuating and unsettled in his principles, and like children tossed to and fro with every wind of doctrine: or rather one that is weak in his knowledge of that branch of the doctrine of faith, which concerns Christian liberty; and that part of it particularly, which respects freedom from the ceremonial law: it designs one, and chiefly a Jew, who though a believer in Christ, and an embracer of the other truths of the Gospel, yet had but very little knowledge of Gospel liberty; but though that believers were to observe all the rituals of the Mosaic dispensation, not knowing that they were abolished by Christ. The phrase is Jewish; it is m said,

"what is the meaning of the phrase, in Rephidim, Exodus 17:1 it signifies such as are of weak hands; as if it had been said, because the Israelites were רפים באמונתם, "weak in their faith".''

The advice the apostle gives, in reference to such a person, is to

receive him; not only into their affections, and love him equally, being a believer in Christ, as one of the same sentiments with them, only in this matter, but also into church fellowship with them. The Syriac version reads it, הבו ליה אידא, "give him the hand": in token of communion, a form used in admission of members. The Gentiles were apt to boast against, and look with some contempt upon the Jews, and were ready to object to their communion, because of their want of light and knowledge in these matters; but this was no bar of communion, nor ought a person to be rejected on account of his weakness, either in the grace, or in the doctrine of faith, when it appears he has the true grace of God; and much less on account of his weakness in that branch of it, concerning Christian liberty; for since Christ does not break the bruised reed, nor quench the smoking flax, nor despise the day of small things, churches should not: it may also intend a receiving of such into intimate conversation, at their private meetings and conferences; taking particular notice of them; giving them proper instructions; praying with them and for them; endeavouring to build them up in their most holy faith, and to bring them into the knowledge of those things they are weak in; bearing their weaknesses patiently, and bearing with them in great tenderness: thus such should be received,

but not to doubtful disputations; to vain jangling and perverse disputings, such as will rather perplex than inform them; and will leave their minds doubtful and in suspense, and do them more harm than good.

m Tzeror Hammor, fol. 77. 1.

Barnes' Notes on the 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.

Clarke's Notes on the Bible

CHAPTER XIV.

In things indifferent, Christians should not condemn each

other, 1.

Particularly with respect to different kinds of food, 2-4.

And the observation of certain days, 5, 6.

None of us should live unto himself, but unto Christ, who lived

and died for us, 7-9.

We must not judge each other; for all judgment belongs to God,

10-13.

We should not do any thing by which a weak brother may be

stumbled or grieved; lest we destroy him for whom Christ died,

14-16.

The kingdom of God does not consist in outward things, 17, 18.

Christians should endeavour to cultivate peace and brotherly

affection, and rather deny themselves of certain privileges

than be the means of stumbling a weak brother, 19-21.

The necessity of doing all in the spirit of faith, 22, 23.

NOTES ON CHAP. XIV.

It seems very likely, from this and the following chapter, that there were considerable misunderstandings between the Jewish and Gentile Christians at Rome, relative to certain customs which were sacredly observed by the one and disregarded by the other. The principal subject of dispute was concerning meats and days. The converted Jew, retaining a veneration for the law of Moses, abstained from certain meats, and was observant of certain days; while the converted Gentile, understanding that the Christian religion laid him under no obligations to such ceremonial points, had no regard to either. It appears, farther, that mutual censures and uncharitable judgments prevailed among them, and that brotherly love and mutual forbearance did not generally prevail. The apostle, in this part of his epistle, exhorts that in such things, not essential to religion, and in which both parties, in their different way of thinking, might have an honest meaning, and serious regard to God, difference of sentiments might not hinder Christian fellowship and love; but that they would mutually forbear each other, make candid allowance, and especially not carry their Gospel liberty so far as to prejudice a weak brother, a Jewish Christian, against the Gospel itself, and tempt him to renounce Christianity. His rules and exhortations are still of great use, and happy would the Christian world be if they were more generally practised. See Dr. Taylor, who farther remarks, that it is probable St. Paul learned all these particulars from Aquila and Priscilla, who were lately come from Rome, Acts 18:2, Acts 18:3, and with whom the apostle was familiar for a considerable time. This is very likely, as there is no evidence that he had any other intercourse with the Church at Rome.

Verse Romans 14:1. 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. Romans 14:21; Romans 14:21.

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.