Who are the “strong” and the “weak”? Paul identifies himself among “the strong [ones]” [οἱ δυνατοί] (15:1), the only explicit use of the expression in these verses. Presumably this group of disciples is to be identified with the “spiritual ones” within a community of believers (Gal. 5:22–6:1) and recognized as “mature” and “faithful” (1 Cor. 2:6; 2 Tim. 2:2), albeit still short of perfection (cf. Phil. 3:12-16). Paul is apparently aware of (or suspecting) untoward attitudes and behaviors, from which he distances himself with second and third person address (14:3-4, 10a, 15-16, 20-23), and calls upon “the strong [ones]” to take the lead in resolving the disharmony.
Various proposals for identifying the “weak” include: (a) non-Christian Jews;1 (b) Gentile believers influenced by pagan ritualism to abstain from meat;2 (c) Gentile and Jewish believers practicing ascetism;3 (d) Gentile and/or Jewish believers embracing a synthesis between Judaism and proto-gnosticism (cp. Col. 2:16, 21-22);4 (e) Jewish believers and/or new converts trying to avoid the appearance of idolatry (as in 1 Cor. 8–10);5 (f) Jewish believers and those influenced by them holding onto the special days and dietary regulations of the Mosaic system.6
The last option seems most likely, seeing that much of the letter has focused on Jewish vs. non-Jewish tensions, and the end of this section explicitly references “the circumcision” and “the Gentiles” (15:7-18). The distinctively Jewish concerns for what was considered “unclean” [κοινός] and “clean” [καθαρός] (14:14, 20) make a reasonably solid case for this scenario.7 Nonetheless, Paul himself does not characterize the other side of the dispute as “strong,” a descriptor commonly inferred by commentators but not explicit in the text until its lone occurrence at 15:1. It is at least plausible, if not likely, that the “weak,” from Paul’s perspective, would include anyone, from either side, who is guilty of selfish disregard for others and of unwarranted judging.
The multidimensional Christian community in Rome, comprised of multiple congregations, probably consisted of Jewish converts clinging to old traditions and regarded by some as “ultra-conservative” or “legalistic,”8 Jewish and God-fearing converts distancing themselves from the old ways of Judaism and regarded by some as “progressive” or “liberal,” and Gentile Christians leaning in either direction, whether swayed by judaizing influences or exhibiting the antisemitic mentality of the pagan world. Accordingly, “the primary question is not one of ethnicity, but of theological and social orientation.”9 No single group monopolized self-centered insensitivity.10 At the same time, more moderate brethren, like Prisca and Aquila and others named in the final chapter, would likely be counted among the “strong.”
Refrain from Unrighteous Judging
“As for the one who is weak in faith, welcome him, but not to quarrel over opinions” (Romans 14:1, ESV).
The issue at hand concerns “the [one]” [τὸν] “being weak” [ἀσθενοῦντα]11 in “the faith” [τῇ πίστει].12 Is this an allusion to one’s personal faith that is weak, or a weakness in understanding and applying the faith-system as God intended? Earlier Paul had spoken of Abraham as one who “was not weak [in] the faith” [μὴ ἀσθενήσας τῇ πίστει] (4:19), involving Abraham’s resolute trust in God and compliance with God’s revealed will, serving as an example to be emulated (4:1-25).
The entire letter is bracketed between the dual call for “obedience of faith” (1:5; 16:26) that is mutually shared by Paul and the Roman saints (1:8, 12) and established on the same standard of faith – the gospel of Christ (1:16-17; 3:25-31; 12:3, 6). It starts with the faith[fulness] of God and of Jesus Christ (3:3, 22, 26), revealed and proclaimed as “the word of the faith” (10:8, 17), prompting an obedient faith-response procuring justification (5:1-2; 9:30-32; 10:6; cf. 6:3-4, 17-18) and sustained by continued faithfulness (11:20-22).13
In the current chapter, appreciating that followers of Christ share a common faith based on the same model of faith, each is accountable for how he or she lives in accordance with his or her understanding of God’s system of faith as it pertains to practical issues of everyday life (14:22-23), particularly nonessential matters. These so-called “opinions” are literally “thoughts” or “reasonings” [διαλογισμοί] (cf. 1:21), which among humans are fallible and often contentious.14 Paul is appealing for an atmosphere of “welcoming,” “receiving,” “accepting” [προσλαμβάνω]15 (cf. v. 3; 15:7; note also 12:3-13) rather than quarrelsome debate, or inordinate and divisive “judgment” [διάκρισις].
The description “weak in the faith,” if alluding to a Christian from a strict Jewish background or influenced thereby, would describe someone with “an inadequate grasp of the great principle of salvation by faith in Christ; the consequence of which will be an anxious desire to make this salvation more certain by the scrupulous fulfilment of formal rules.”16 It has been suggested that the label “weak” may have originated from those who perceived strength as freedom from the misgivings of inherited traditions.17
“One person believes he may eat anything, while the weak person eats only vegetables” (Romans 14:2).
Vegetarianism was not indicative of orthodox Judaism, although abstaining from meat would be expected if there were questions about the circumstances or manner of an animal’s slaughter.18 However, “meat” [κρέας] is not explicitly referenced until v. 21, along with “wine” [οἶνος] that was clearly not excluded from the Jewish dietary routine. It may very well be that Paul is merely contrasting hypothetical extremes (omnivore vs. vegetarian) to illustrate his point. What complicates the situation even more is the common practice of communal meals (Acts 2:46; Gal. 2:12; Jude 12). “In mixed communities, where table fellowship was a fundamental expression of community, the tensions set up by these differences would be considerable.”19
“Let not the one who eats despise the one who abstains, and let not the one who abstains pass judgment on the one who eats, for God has welcomed him. Who are you to pass judgment on the servant [οἰκέτην]20 of another? It is before his own master [τῷ ἰδίῳ κυρίῳ] that he stands or falls. And he will be upheld, for the Lord [ὁ κύριος] is able to make him stand” (Romans 14:3-4).
God’s people are to be “welcoming” (v. 1) because God himself is welcoming and accepts those on both sides of the disagreement (cf. 15:7). The one eating is not to “despise” or “regard with contempt” (NASB) [ἐξουθενέω]21 (cf. v. 10) the one who abstains. The one who abstains is not to “pass judgment” [κρίνω] (cf. 2:1),22 i.e., “pass an unfavorable judgment upon, criticize, find fault with, condemn”23 the one who does not share the same scruples. The Lord is the supreme judge; we are not.
The second person singular pronoun “you” [σύ] in v. 4 is emphatic, as in vv. 10 and 22, where Paul engages an imaginary discussion partner rather than his entire reading audience directly.24 This mode of address (vv. 4a, 10ab, 15-16a, 20a, 21, 22ab) makes an impactful point without implicating the whole group or those not guilty of misbehavior.
The eating or abstaining does not necessarily have to be a question of meat consumption.25 In view of special days (vv. 5-6), the contrast could be between feasting (eating) and fasting (abstaining),26 although in the previous verse each side of the issue is eating something. Either way, the principles are the same. To be continued …
--Kevin L. Moore
Endnotes:
1 M. D. Nanos, Mystery of Romans 85-165; contra R. A. J. Gagnon, “Why the Weak” 64-82; J. Miller, “Romans Debate” 331-33.
2 E. Käsemann, Romans 367-68.
3 R. C. H. Lenski, Romans 812-13.
4 C. K. Barrett, Romans 256-57.
5 J. A. Ziesler, The Meaning of Righteousness in Paul 323-26.
6 C. E. B. Cranfield, Romans 2:694-97. This seems to be the majority opinion among conservative scholars.
7 See Gen. 7:2-3, 8; 8:20; Lev. 4:12; 6:11; 7:19; cf. Gal. 2:11-14; Col. 2:21.
8 It is unlikely there were actual “legalists” among the Roman Christians, binding Jewish laws and traditions as salvation requirements, like those confronted in Galatians. Paul’s tone and counsel are very different in Romans.
9 J. T. Hughes, Ecclesial Solidarity 141; based on R. N. Longenecker, Introducing Romans79-84.
10 The pressing issue is “the proper attitude to adopt towards matters in themselves indifferent, but concerning which some members of the community might have scruples…. Paul has been condemning excessive indulgence; he now passes to the opposite extreme, excessive scrupulousness, which he deals with in a very different way” (W. Sanday and A. C. Headlam, Romans 384). In the immediate context of the previous discourse (13:1-14), there may also be political undertones, amenable to the same principles, involving diverse opinions about secular government and the extent of a Christian’s compliance and involvement.
11 The verb ἀσθενέω, to be feeble or sickly, also occurs in v. 2; 4:19; 8:3b. Note further the noun form ἀσθένημα and the adjectival ἀδύνατος (15:1; cf. 8:3a), the latter describing one who is unable or powerless.
12 Paul also notes the weakness of the old Jewish law (8:3) and alludes to natural human weakness, including his own (6:19; 8:26). On Paul’s own weakness, see also 1 Cor. 2:3; 2 Cor. 11:21, 29, 30; 12:5, 9, 10; 13:4, 9; Gal. 4:3; and on human weakness in general, 1 Cor. 15:43; Heb. 4:15; 5:2; 7:28; 11:34. In 2 Cor. 13:3-4 the contrast is between Christ’s human “weakness” and divine “power.” One’s “weak” conscience is the focus of 1 Cor. 8:11-12.
13 Faith is something that is intended to grow and mature over time (cf. 2 Cor. 10:15; 1 Thess. 3:1-10).
14 Cf. 1 Cor. 3:20; Phil. 2:14; 1 Tim. 2:8; Jas. 2:4.
15 Philem. 17; cf. Acts 28:2.
16 W. Sanday and A. C. Headlam, Romans 384. “The weakness is weakness in respect of faith; the weak man is one who does not fully appreciate what his Christianity means; in particular, he does not see that the soul which has committed itself to Christ for salvation is emancipated from all law but that which is involved in its responsibility to Him. Hence his conscience is fettered by scruples in regard to customs dating from pre-Christian days” (J. Denney, “Romans” 700).
17 J. D. G. Dunn, “Romans,” in DPL 850; R. Jewett, Romans 11-12. From a socioeconomic perspective, the weaker one in the setting of mid-first-century Corinth has been described as “insecure” and “vulnerable to be led along by the pretensions and superior social status of ‘the strong’” (A. C. Thiselton, First Corinthians 644). However, in 1 Cor. 8–10 Paul addresses a weak conscience due to a lack of understanding rather than socioeconomic status.
18 In the Roman setting, “we do not know how ordinary Jews, as opposed to strict Pharisees, observed the dietary laws in the first century…. There was obviously a range of practice that we cannot precisely reconstruct, since we have to rely on the mishnaic laws, codified a century and a half after Paul, which represent a prescriptive idealization by the successors to the Pharisees” (A. F. Segal, Paul the Convert 231).
19 J. D. G. Dunn, “Romans” in DPL 849; cf. M. B. Thompson, “Strong and Weak,” in DPL 917.
20 This is the lone occurrence of οἰκέτης (“household servant”) in Paul’s writings. Elsewhere in the NT, only Matt. 24:35 (of the household itself); Luke 16:13; Acts 10:7; 1 Pet. 2:18.
21 Cf. Luke 18:9; 1 Cor. 1:28; 6:4; 16:11; 2 Cor. 10:10; Gal. 4:14; 1 Thess. 5:20. This is how Jesus was treated by antagonists (Luke 23:11; Acts 4:11).
22 The verb κρίνω is variously used in Romans of divine judging (2:16; 3:6-7; cf. the noun form in 2:2, 3b; 5:16; 11:33; 13:2) and that of the law (2:12); wrongful human judging (2:1-3a; 3:4; 14:3-4, 10, 13), as well as self-condemnation (14:22); appropriate human judging (2:27); and that which is largely inconsequential (14:5).
23 BAGD 451-52.
24 Note also Rom. 2:1-5, 17-29; 3:1-9; 9:19-21; 11:17-24; 1 Cor. 6:12-20; 15:29-41; Gal. 2:17-19; 3:1-9, 19-22.
25 There is no explicit mention of “meat” [κρέας] until v. 21, though implicitly included among “all things” [πάντα] (v. 2) and “food” [βρῶμα] (vv. 15, 20); also implied with allusions to “unclean” [κοινός] and “clean” [καθαρός] (vv. 14, 20).
26 See Lev. 16:29-31; 23:26-32 (cf. Acts 27:9). Note also Matt. 9:14; Mark 2:18; Luke 5:33; 18:12; Acts 23:12.
Related Posts: The Weak and Strong: Part 2
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