John Calvin Commentary Romans 14:1

"But him that is weak in faith receive ye, [yet] not for decision of scruples." — Romans 14:1 (ASV)

Him indeed, etc. He now proceeds to lay down a precept especially necessary for the instruction of the Church: those who have made the most progress in Christian doctrine should accommodate themselves to the more ignorant and use their own strength to support the weakness of others.

For among God's people, some are weaker than others; if they are not treated with great tenderness and kindness, they will become discouraged and eventually alienated from religion.

It is very probable that this was especially the case at that time, as the Churches were composed of both Jews and Gentiles. Some of them, having been long accustomed to the rites of the Mosaic law and brought up in them from childhood, were not easily drawn away from them. Others, who had never learned such things, refused a yoke to which they were not accustomed.

Now, as human nature is prone to slide from differences in opinion to quarrels and contentions, the Apostle shows how those who differ in their opinions in this way can live together without any discord. He prescribes this as the best method: those who are strong should devote their efforts to assisting the weak, and those who have made the greatest advances should bear with the more ignorant. For God, in making us stronger than others, does not give us strength so that we might oppress the weak; nor is it characteristic of Christian wisdom to be excessively insolent and to despise others. The significance, then, of what he addresses to the more intelligent and already confirmed is this: the more abundant the grace they had received from the Lord, the more obligated they were to help their neighbors.

Not for the debatings of questions. This is an incomplete sentence, as a word necessary to complete the sense is missing. It appears evident, however, that he meant nothing other than that the weak should not be exhausted by fruitless disputes. But we must remember the subject he is now addressing: for as many of the Jews still clung to the shadows of the law, he indeed admits this was a fault in them, yet he requires that they should be excused for a time, because pressing the matter urgently on them might have shaken their faith.

He then calls those questions contentious that disturb a mind not yet sufficiently established or that involve it in doubts. It may also be appropriate to extend this further, to include any thorny and difficult questions by which weak consciences may be unsettled and disturbed without any edification. Therefore, we ought to consider what questions anyone is able to bear and accommodate our teaching to the capacity of individuals.