Romans 14:1,2

“ Him that is weak in the faith receive ye, yet not to enter into discussions of opinions. One hath faith to eat all things; but another, who is weak, eateth herbs. ”

The participle ἀσθενῶν, being weak, is not altogether synonymous with the adjective ἀσθενής, weak; it denotes one whose faith falters (becomes weak) at a given moment and in a special case. This expression better spares the sensibilities of those here spoken of. The imperative προσλαμβάνεσθε, receive, addressed to the whole church, evidently assumes that those who are recommended to this favorable reception form only a very weak minority at Rome. The Greek expression signifies to take to oneself with tenderness; comp. Romans 15:7 and John 14:3, where it is applied to Christ's conduct in relation to believers.

The last words of the verse have been explained in a multitude of ways. Luther, Olsh.: “but not so as to excite doubts (διακρίσεις) in your neighbor's inward thoughts (διαλογισμῶν).” There are two reasons opposed to this meaning; διάκρισις does not signify doubt, and διαλογισμός cannot mean simply thought. The word always denotes in the N. T. the activity of the understanding in the service of evil; comp. Luke 2:35; Luke 5:22; 1 Corinthians 3:20; and in our Epistle, Romans 1:21.

Beza, Vulgate: “but not to dispute with them (διακρίσεις) regarding the ideas which they form of things (διαλογισμῶν).” But διαλογισμός does not denote an idea; it is a reasoning.

Rückert: “but not to reach a still profounder separation of opinions.” But how could it be thought that this would be the result of the reception recommended; and how should the idea: still profounder, have been omitted by the apostle?

Meyer: “but not so as to criticise the thoughts (of your weak brethren).” This meaning would require the singular διάκρισις, criticism, and it does not harmonize with the term διαλογισμός, which applies rather to the reasonings of a proud wisdom than to pious scruples.

The following is the meaning which alone seems to me natural: “but not to get by this very reception into debates (διακρίσεις), which would terminate in the end only in vain reasonings (διαλογισμοί).” This meaning suits the two substantives used, as well as the plural form of both. After this general recommendation the apostle formulates the point of the question.