Charles Ellicott Commentary Romans 14

Weak in the faith...—The presence of a single strong dominant motive is likely to silence petty scruples. Where the eye is single—where all the powers and faculties of a person are concentrated on one object, and that object is the highest that can engage human thought or affection—there will naturally be a certain breadth 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 preoccupied with petty details, each of which is painfully judged by itself, and not in relation to a central principle.

Receive ye.—Welcome him; stretch out the hand of friendship to him.

Doubtful disputations.—The marginal rendering is more precise: "to judge his doubtful thoughts," or "to criticize his scruples." The strong are to deal tenderly with the weak, and not engage them in discussions about intricate points of conscience.

Believeth that he may . . .—Rather, perhaps, has confidence to eat all things. His faith is strong enough to prevent his conscience from becoming uneasy.

Let not him that eateth.—The two classes of men are exposed to two opposite faults. The strong despise the weak; the weak judge the strong. In the one case there is contempt for what is thought to be narrowness and pedantry. In the other case censorious judgments are passed on what is regarded as levity and irreligion. Human nature alters very little.

God hath received him.—Strictly, received him, admitted him into His Church when he was baptised, and so took him for His own.

Who are you?—This is addressed to the weak. The Apostle indignantly challenges their right to judge. That right belongs to another tribunal, before which the conduct of the stronger Christian will not be condemned but approved and upheld.

He stands or falls.—It seems most in accordance with what precedes to understand this as judicial condemnation or approval from the Master whom he serves—i.e., Christ.

Held up.—The same word as that in the clause following, and similar to that in the clause preceding—“Made to stand.”

God is able to make him stand.—The true reading here is “the Lord”—i.e., Christ; the word is the same as “his Master” above. “Make him stand” seems to be still judicial: “Secure his acquittal,” but with reference to his previous course of conduct on which that acquittal is grounded.

The trial is not necessarily reserved for the last day, but is rather the judgment which Christ may be supposed at any moment to pass on His servants. If they can sustain this judgment, it is only because His grace has enabled them so to act as not to be condemned by it.

One man esteemeth.—For the observance of days and seasons, compare Galatians 4:10; Colossians 2:16. From these passages, taken together, it is clear that the observance of special days has no absolute sanction, but is purely a question of religious expediency. That, however, is sufficient ground on which to rest it, and experience seems in favour of some such system as that adopted by our own Church.