Romans 14:1

← Romans 14:2 →

Romans 14:1 in Multiple Translations

Berean Standard Bible BSB

Accept him whose faith is weak, without passing judgment on his opinions.

King James Version KJV

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

American Standard Version ASV

But him that is weak in faith receive ye, yet not for decision of scruples.

Bible in Basic English BBE

Do not put on one side him who is feeble in faith, and do not put him in doubt by your reasonings.

Free Bible Version FBV

Accept those who are still struggling to trust in God, and don't get into arguments over personal opinions.

Geneva Bible 1599 GNV

Him that is weake in the faith, receiue vnto you, but not for controuersies of disputations.

Young's Literal Translation YLT

And him who is weak in the faith receive ye — not to determinations of reasonings;

World English Bible WEB

Now accept one who is weak in faith, but not for disputes over opinions.

Noah Webster Bible WBS

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

Douay-Rheims 1899 DRV

Now him that is weak in faith, take unto you: not in disputes about thoughts.

Translation for Translators T4T

Accept those who are not sure whether God will permit them to do certain things some people think are wrong. But when you accept them, do not argue with them about what they think/their opinions.

Plain English Version PEV

There are some Christians that are not sure if it is right or wrong for them to do some things. But don’t worry, let people like that be in your church, and don’t argue with them about whatever they think they have to do.

Study Highlights

Key words in the translations above are automatically highlighted. Names of God and Jesus are marked in purple, the Holy Spirit in orange, divine action verbs are underlined, and repeated key words are highlighted in yellow.

Enable Study Highlights

God & Jesus

Holy Spirit

Divine Actions

Repeated Words

Berean Amplified Bible — Romans 14:1

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Romans 14:1 Interlinear (Deep Study)

BIB

GRK τον δε ασθενουντα τη πιστει προσλαμβανεσθε μη εις διακρισεις διαλογισμων

τον ho G3588 the/this/who Art-ASM

δε de G1161 then Conj

ασθενουντα astheneō G770 be weak: weak Verb-PAP-ASM

τη ho G3588 the/this/who Art-DSF

πιστει pistis G4102 faith Noun-DSF

προσλαμβανεσθε proslambanō G4355 to take Verb-PMM-2P

μη mē G3361 not Particle-N

εις eis G1519 toward Prep

διακρισεις diakrisis G1253 discernment Noun-APF

διαλογισμων dialogismos G1261 reasoning Noun-GPM

Greek Word Study

Select any word above to explore its original meaning, root, and usage across Scripture.

Use ← → arrow keys to navigate between words.

Greek Word Reference — Romans 14:1

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

ασθενουντα astheneō G770 "be weak: weak" Verb-PAP-ASM

The Greek word for being weak or feeble describes a state of physical or moral weakness, as seen in Acts 20:35 and Romans 8:3, and can also refer to being sick or diseased, as in Matthew 25:36 and John 4:46. This concept is discussed in various New Testament passages, including 2 Corinthians and Philippians.

Definition: ἀσθενέω, -ῶ ( ἀσθενής) [in LXX chiefly for כָּשַׁל ;] to be weak, feeble: Act.20:35, Rom.8:3, 2Co.11:21 12:10 13:4 13:9; with dative, πίστει (Cremer, 527), Rom.4:19 14:1; same implied, Rom.14:2, 21, 1Co.8:11-12, 2Co.11:29; εἰς, 2Co.13:3. Specif., of bodily debility, to be sick: Mat.25:36, 39, Luk.4:40, Jhn.4:46 5:3, 7 5:13 11:1-3, 6 Act.9:37, Php.2:26-27, 2Ti.4:20, Jas.5:14; οἱ ἀσθενοῦντες, the sick: Mat.10:8 (MM, see word), Mrk.6:56, Luk.9:2, Act.19:12.† (AS)

Usage: Occurs in 35 NT verses. KJV: be diseased, impotent folk (man), (be) sick, (be, be made) weak See also: 1 Corinthians 8:9; John 6:2; James 5:14.

τη ho G3588 "the/this/who" Art-DSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

πιστει pistis G4102 "faith" Noun-DSF

Faith is the meaning of this word, which involves trust and confidence in God or Jesus Christ. It's used in Matthew 8:10 and Romans 1:8, showing reliance on God's power and promises.

Definition: πίστις, -εως, ἡ (πείθω), [in LXX chiefly for אֱמוּנָה ;] __1. in active sense, faith, belief, trust, confidence, in NT always of religious faith in God or Christ or spiritual things: Mat.8:10, Luk.5:20, Act.14:9, Rom.1:8, 1Co.2:5, 2Co.1:24, 1Ti.1:5, al.; with genitive obj., Mrk.11:22, Act.3:16, Rom.3:22, Gal.2:16, Eph.3:12, Jas.2:1, al.; with prep., ἐν, Rom.3:25, Gal.3:26, Eph.1:15, Col.1:24, 1Ti.1:14 3:13, 2Ti.1:13 3:15, 2Pe.1:1; εἰς, Act.20:21 24:24 26:18, Col.2:5, 1Pe.1:21; πρός, 1Th.1:8, Phm 5; ἐπί, with accusative Heb.6:1; ἐν τῇ π. στήκειν (εἶναι, μένειν), 1Co.16:13, 1Co.13:5, 1Ti.2:15; ὑπακοὴ τῆς π., Rom.1:5 16:26; ὁ ἐκ π., Rom.3:26 4:16, Gal.3:12; διὰ (τῆς) π., Rom.3:30, Gal.2:16, Php.3:9. By meton., objectively, that which is the object or content of belief, the faith: Act.6:7 14:22, Gal.1:23 3:23 6:10, Php.1:26, 27 Ju 3, 20, and perh. also Act.13:8 16:5, Rom.1:5 and 16:26 (see supr.), 1Co.16:13, Col.1:23, 2Th.3:2 (Lft., Notes, 125), 1Ti.1:19 3:9 4:1, 6 5:8 6:10, 12, 2Ti.3:8 4:7 Tit.1:4, 13 3:15, 1Pe.5:9. __2. In passive sense, __(a) fidelity, faithfulness: Mat.23:23, Gal.5:22; ἡ π. τοῦ θεοῦ, Rom.3:3; __(b) objectively, plighted faith, a pledge of fidelity: 1Ti.5:12. (On the various shades of meaning in which the word is used in NT, see esp. ICC on Rom.1:17, pp. 31ff.; Lft., Ga., 154ff.; Stevens, Th. NT, 422, 515ff.; DB, i, 830ff.; Cremer, see word) (AS)

Usage: Occurs in 228 NT verses. KJV: assurance, belief, believe, faith, fidelity See also: 1 Corinthians 2:5; Galatians 3:23; 1 Peter 1:5.

προσλαμβανεσθε proslambanō G4355 "to take" Verb-PMM-2P

To take something or someone involves receiving or accepting it, as seen in Matthew 16:22 and Acts 27:33. This can include taking food, leading someone aside, or admitting them to friendship or hospitality.

Definition: προσ-λαμβάνω [in LXX: Psa.18:16 (מָשָׁה hi.), Psa.73:24 (לָקַח), etc. ;] __1. to take in addition. __2. to take to oneself, take, receive; in NT always mid., -ομαι; __(a) of things: of food, with accusative, Act.27:33; with genitive part., Act.27:36; __(b) of persons: with accusative, Mat.16:22, Mrk.8:32 (see Swete, in l), Act.17:5 18:26 28:2, Rom.14:1, 3 15:7, Phm 17.† (AS)

Usage: Occurs in 13 NT verses. KJV: receive, take (unto) See also: Acts 17:5; Mark 8:32; Romans 14:1.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

διακρισεις diakrisis G1253 "discernment" Noun-APF

Discernment is the act of judgment or estimation, as seen in Romans 14:1 and 1 Corinthians 12:10. It involves using wisdom to understand and evaluate situations.

Definition: διά-κρισις, -εως, ἡ (διακρίνω) [in LXX for מִפְלָשׂ, Job.37:16 * ;] the act of judgment, discernment: Rom.14:1, 1Co.12:10, Heb.5:14.† (AS)

Usage: Occurs in 3 NT verses. KJV: discern(-ing), disputation See also: 1 Corinthians 12:10; Hebrews 5:14; Romans 14:1.

διαλογισμων dialogismos G1261 "reasoning" Noun-GPM

This noun refers to the process of reasoning or thinking, like in Matthew 15:19 and Mark 7:21, where it describes the evil thoughts that come from the heart. It can also imply a debate or dispute, as in Romans 1:21 and 1 Corinthians 3:20.

Definition: δια-λογισμός, -οῦ, ὁ (διαλογίζομαι) [in LXX chiefly for מַחֲשָׁבָה ;] a thought, reasoning, inward questioning: Mat.15:19, Mrk.7:21, Luk.2:35 5:22 6:8 9:46, 47 24:38, Rom.1:21 14:1, 1Co.3:20" (LXX), Php.2:14; κριταὶ δ. πονηρῶν, genitive of qual. (cf. Pro.12:5), Jas.2:4; χωρὶς ὀργῆς καὶ δ. (where perh. δ., like מְזִמָּה, in Ps 138(139):20, al., implies evil intention), 1Ti.2:8 (see Hort, in l.; cf. Cremer, 400).† (AS)

Usage: Occurs in 14 NT verses. KJV: dispute, doubtful(-ing), imagination, reasoning, thought See also: 1 Corinthians 3:20; Luke 9:47; James 2:4.

Study Notes — Romans 14:1

Show Verse Quote Highlights

Context
Cross References
Romans 14:1 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Romans 14:1
Jamieson-Fausset-Brown on Romans 14:1
Matthew Poole's Commentary on Romans 14:1
Trapp's Commentary on Romans 14:1
Ellicott's Commentary on Romans 14:1
Adam Clarke's Commentary on Romans 14:1
Cambridge Bible on Romans 14:1
Barnes' Notes on Romans 14:1
Whedon's Commentary on Romans 14:1
Sermons on Romans 14:1

Context — The Law of Liberty

1Accept 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. 3The 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.

Cross References

	Reference	Text (BSB)
1	Romans 15:1	We who are strong ought to bear with the shortcomings of the weak and not to please ourselves.
2	1 Corinthians 8:7–13	But not everyone has this knowledge. Some people are still so accustomed to idols that they eat such food as if it were sacrificed to an idol. And since their conscience is weak, it is defiled. But food does not bring us closer to God: We are no worse if we do not eat, and no better if we do. Be careful, however, that your freedom does not become a stumbling block to the weak. For if someone with a weak conscience sees you who are well informed eating in an idol’s temple, will he not be encouraged to eat food sacrificed to idols? So this weak brother, for whom Christ died, is destroyed by your knowledge. By sinning against your brothers in this way and wounding their weak conscience, you sin against Christ. Therefore, if what I eat causes my brother to stumble, I will never eat meat again, so that I will not cause him to stumble.
3	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.
4	Romans 15:7	Accept one another, then, just as Christ accepted you, in order to bring glory to God.
5	Romans 14:21	It is better not to eat meat or drink wine or to do anything to cause your brother to stumble.
6	1 Corinthians 3:1–2	Brothers, I could not address you as spiritual, but as worldly—as infants in Christ. I gave you milk, not solid food, for you were not yet ready for solid food. In fact, you are still not ready,
7	Matthew 12:20	A bruised reed He will not break, and a smoldering wick He will not extinguish, till He leads justice to victory.
8	Isaiah 40:11	He tends His flock like a shepherd; He gathers the lambs in His arms and carries them close to His heart. He gently leads the nursing ewes.
9	Luke 17:2	It would be better for him to have a millstone hung around his neck and to be thrown into the sea than to cause one of these little ones to stumble.
10	Matthew 18:5–6	And whoever welcomes a little child like this in My name welcomes Me. But if anyone causes one of these little ones who believe in Me to stumble, it would be better for him to have a large millstone hung around his neck and to be drowned in the depths of the sea.

Romans 14:1 Summary

[This verse reminds us to be kind and understanding towards fellow believers who may not be as strong in their faith as we are, just as God is patient and loving towards us (Psalm 103:8-10). We should focus on building each other up and encouraging one another, rather than tearing each other down with criticism or judgment (1 Thessalonians 5:11). By accepting and loving one another, we can create a safe and supportive community where everyone can grow and thrive in their faith (Romans 15:7).]

Frequently Asked Questions

What does it mean to have weak faith in Romans 14:1?

Having weak faith in Romans 14:1 refers to a believer who is still growing in their understanding and application of their faith, and may struggle with doubts or uncertainties, as seen in Matthew 14:31 where Peter's faith wavered when walking on water.

Why are we told not to pass judgment on the opinions of those with weak faith?

We are told not to pass judgment on the opinions of those with weak faith because God has accepted them, and we should focus on building them up in love rather than tearing them down with criticism, as encouraged in Ephesians 4:29 and 1 Thessalonians 5:11.

How does this verse relate to the concept of Christian unity?

This verse emphasizes the importance of accepting and not judging fellow believers, even if they have differing opinions or levels of faith, in order to promote unity and harmony within the body of Christ, as emphasized in Psalm 133:1 and 1 Corinthians 12:12-13.

What is the role of love and acceptance in our relationships with other believers?

Love and acceptance play a crucial role in our relationships with other believers, as we are called to love and accept one another, just as God has loved and accepted us, as seen in Romans 15:7 and 1 John 4:19-20.

Reflection Questions

What are some areas in my life where I may be passing judgment on others, and how can I work on accepting them instead?
How can I balance the need to gently correct or guide a fellow believer with the command not to pass judgment on them?
In what ways can I demonstrate love and acceptance to those around me, especially to those who may be struggling with weak faith?
What are some potential consequences of not accepting and judging fellow believers, and how can I avoid these pitfalls in my own relationships?

Gill's Exposition on Romans 14:1

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,

Jamieson-Fausset-Brown on Romans 14:1

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

Matthew Poole's Commentary on Romans 14:1

ROMANS CHAPTER 14 Directions to treat a weak brother kindly, and not to despise or censure one another in matters of indifference. Christ’ s right to our best services, whether we live or die. We must all be answerable for our respective conduct at his judgment-seat. We must be careful not to use our Christian liberty to the hurt or offence of tender consciences. In this chapter and part of the next, the apostle treats of some lesser matters of religion, about which there were great contentions in the church of Rome. Some of the Jews, though they embraced the gospel, did stiffly adhere still to the Mosaical ceremonies; and though a difference in meats and days should be conscientiously observed, yet they were ready to censure those that were contrary-minded, as profane persons, and contemners of the law of God. On the other side, the believing Gentiles, being better instructed about their Christiall liberty, when they saw the Jews insisting upon such things as these, that had never any real goodness in them, and were now abrogated by Christ, they were ready to despise them as ignorant and superstitious, and to deny communion with them. The apostle therefore doth seasonably endeavour to arbitrate this matter, and make peace amongst them. Him that is weak in the faith; that is, wavering and unsettled in some lesser points of faith, particularly in the doctrine of Christian liberty, and freedom from the ceremonial law: he means, the scrupulous and erroneous Judaizer, though yet, in proportion, it may be applied to other scrupulous and doubting Christians. Receive ye; or, receive him to you, take him into your bosoms, admit him to communion with you, bear with his weakness, better instruct him with the spirit of meekness: see ,16. Bucer received all, though differing from him in some opinions, in whom he found, aliquid Christi, any thing of Christ. But not to doubtful disputations: q.d. Do not entertain him with disputes and vain janglings, which will not edify, but perplex and prejudice him. Do not make him question sick, as it is in . This passage may be expounded by . The marginal reading would make this to be the sense, that a scrupulous Christian should be received unto communion; yet not so as to encourage him to judge and condemn the thoughts of those that differ from him.

Trapp's Commentary on Romans 14:1

1 Him that is weak in the faith receive ye, but not to doubtful disputations. Ver. 1. Him that is weak, &c.] That is, not thoroughly persuaded of all things pertaining to Christian liberty about things indifferent. Receive] Affectu charitatis, put him into your bosoms, bear with his weaknesses, &c. Bucer rejected none, though different in some opinions, in whom he found aliquid Christi, anything of Christ, whose weaklings are to be handled with all tenderness. (Haymo.) But not to doubtful] Make him not question sick, 1 Timothy 6:4. Wring not men’ s consciences, you may hap to break the wards if you do.

Ellicott's Commentary on Romans 14:1

(1) 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.

Adam Clarke's Commentary on Romans 14:1

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 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. See Clarke on 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.] Μηειςδιακρισειςδιαλογισμων. These words have been variously translated and understood. Dr.

Cambridge Bible on Romans 14:1

1. Two passages of St Paul’s writings afford striking likenesses or equally striking contrasts to Romans 14; viz. 1 Corinthians 8, and the Epistle to the Galatians as a whole. In all these three places St Paul has in view differences of opinion within the visible Church. In 1 Corinthians 8, as here, he argues for mutual toleration; in Galatians he lays down, with unbending decision, the line between irreconcilables.

Barnes' Notes on Romans 14:1

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

Whedon's Commentary on Romans 14:1

5. Treatment of Weaklings in Faith, Romans 14:1 to Romans 15:14.The vegetarian and over-sabbatarian, Romans 14:1-6. We all live under one final Judge, the Lord Jesus, Romans 14:7-13.

Sermons on Romans 14:1

	Sermon	Description
	We Are the Lord's by Leonard Ravenhill	In this sermon, Brother Herb emphasizes the importance of discipline and self-control over our physical bodies. He references Romans 12:1-2, which encourages believers to present t
	Not Yet Time by Bill McLeod	In this sermon, the preacher discusses the consequences of judging and criticizing others, particularly fellow Christians. He uses the example of King David, who committed adultery
	God's Severe Mercy by Dana Congdon	In this sermon, the speaker focuses on Psalm 107 and Romans chapters 14 and 15. The Psalm emphasizes the importance of giving thanks to the Lord for His enduring mercy. The speaker
	A Good Conscience by Zac Poonen	This sermon emphasizes the importance of having true faith marked by a clear conscience. It highlights the significance of maintaining a good conscience before God and man, as it i
	Submission to Sovereignty by Stephen Olford	In this sermon, Dr. Scroggie emphasizes the importance of recognizing Jesus Christ as Lord in every aspect of our lives. He uses the story of Peter's vision in Acts chapter 10 to i
	(Romans) His Judgement and Ours by Willie Mullan	In this sermon, the preacher discusses the concept of judgment and accountability for believers. He explains that the judgment for sins has already been passed for those who trust
	(Romans) Romans 15:3-29 by Zac Poonen	In this sermon on Romans Chapter 15 and verse 3, the preacher emphasizes the importance of fellowship among believers in the body of Christ. He highlights that it is not necessary