Content of the fourteenth chapter: The Apostle admonishes those that are strong in the faith not to despise the weak, nor to give them offense, but to build them up in the spirit of peace.
Believers Strong in the Faith Should Not Despise the Weak Him that is weak in the faith receive ye, hut not to doubtful disputations. For one helieveth that he may eat all things: another, who is weak, eateth herbs. Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him. Who art thou that judgest another man's servant? to his own master he standeth or falleth. Yea, he shall he holden up: for God is able to make him stand. One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks. For none of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's. For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. But why dost thou judge thy brother? or why dost thou set at naught thy brother? for we shall all stand before the judgment seat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. So then every one of us shall give account of himself to God (14:1-12).
Him that is weak in the faith receive ye (14:1). In this chapter the Apostle commands two things, namely, first, that the strong
194 Commentary on Romans should not despise the weak, and that both should not judge one another; and secondly, that the strong should not give offence to the weak. For so he writes in 14:13: "Judge tn *s ratheT, that no man put a stumbling-block or an occasion to fall in his brother's way." The occasion for this teaching was that in the Old Testament
Law various kinds of food were forbidden and this as a shadow of what was to come. Some of the weak and simple in the faith could not understand that the symbols were no longer in force, and that all things had become clean, (that is, allowed to believers').
They believed that certain kinds of food should not be eaten because of their common use (by heathen). Such (persons) should not be despised, but tolerated. Again, those who had a clear understanding (about such foods) were not to be judged, as though they did evil when partaking of various foods. About this question there was a most disturbing controversy. The first church convention (Acts 15:6 ff.) concerned itself with this question; indeed, even
St. Peter was rebuked by St. Paul in the same matter (Gal. 2:14).
In all his letters the Apostle treats this subject and condemns the false aposdes who, being of Jewish extraction, taught that the (ceremonial) laws must be observed to obtain salvation. A similar occasion (for controversy) was the meat offered to idols for believers of Gentile origin, as we learn in I Corinthians, chapters
8-10. (There the Apostle writes): "Whatsoever is sold in the shambles (market) , that eat."
When the Apostle here speaks of the "weak," he has in mind those who were of the opinion that they were obligated to certain laws, to which in reality they were not obligated. His words, however, are directed above all against the Jewish error, which some false prophets taught, distinguishing between certain kinds of food.
Against them he writes in I Timothy 1:3-6: "I besought thee . . . that thou mightest charge some that they teach no other doctrine, neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith . . . now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned: from which some having swerved have turned aside unto vain jangling." Similar admonitions we find also in Galatians 4:9 ff.; Colossians 2:16; Hebrew 13:9.
Commentary on Romans 195 He treats the matter more in detail in I Corinthians, Chapters 8-10, where he sets forth the same doctrine as here (in Rom. 14).
What the Apostle teaches is that in the new Law (the Gospel covenant) everything is free and nothing necessary (for salvation) for those who believe in Christ, except "charity out of a pure heart, and of a good conscience, and of faith unfeigned" (I Tim. 1:5). In Galatians 6:15 he writes: "In Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature."
It does not belong to the new Law (the Gospel covenant) to regard some days as feast days and others not, as this had been commanded in the Law of Moses. Nor does it belong to the new
Law to select certain kinds of food and distinguish them from others, as the Law of Moses does in Leviticus 11:4 ff.; Deuteronomy
14:7 ff. Nor does it belong to the new Law to regard some days as holy and others as not. Nor does it belong to the new Law to build such or such churches, to adorn them so or so, or to sing in this way or another. Nor are organs, altar decorations, chalices and pictures necessary, and whatever else we now find in the houses of worship. Nor is it necessary for priests and monks to be shaved or appear in special garments as in the Old Testament. All this is
"shadow" and "token" of the new reality (worship) and puerility.
On the contrary, every day is a feast day, and a holy day; and every kind of food is permitted. So also every kind of garment is allowed. All is free, and only humility, love, and what else the Apostle inculcates must be observed. Against this (Christian) liberty, for which the Apostle contends, many false apostles raised their voice to mislead the people to do certain things as though these were necessary. Against such errorists the Apostle took the offensive with an amazing zeal.
So what? Should we then confirm the heresy of the Picardists (an extreme sect of the Hussite Brethren) who have adopted this rule (that all ceremonies are forhidden in the New Testament)*?
Should we abolish all churches, all ornaments, liturgical acts of service, all sacred places, all fast days and holy days? Should we discard all differences between priests, bishops and monks regarding their ranks, garments and ecclesiastical acts, observed for many centuries to this very day? Should we declare all the convents and 196 Commentary on Romans religious establishments, all benefices and benefactions as things that must be abrogated?
By no means! In contrast to this (error) stands that which the Apostle himself taught and did; for he circumcised Timothy, offered sacrifices and purified himself in the temple (Acts 13:3; 21:26).
So, then, all things are free (in the New Testament), but so that a Christian out of love may willingly (vow to) offer this or that sacrifice (to God). But as soon as this is done, then he must do it, not indeed from the nature of the thing, but because of the vow, made freely and in love. Then also he (who has vowed) must be careful to keep it with the same love with which he has vowed it. If the vow is observed without love and against his will, then it would have been better not to vow. He may keep it with his body (outwardly), but in his heart he does not fulfill it; and so is a transgressor for not keeping the vow freely.
But return to the text. The Apostle desires above all that those who are weak in the faith should be tolerated and instructed by the strong. Nor should they condemn the weak. In this way he admonishes them (his readers) to peace and unity, for we must take care of the weak, in order that they may become strong. We must not forsake them in their weakness as those do who turn away from them in disgust and consider only their own salvation. So, then, the strong should instruct the weak, and the weak should be ready to be instructed. The peace and love will govern both
(the strong and the weak).
But not to doubtful disputations (14:1). That is, no one should judge the opinion or conviction of the other. The strong has his own opinion which is determined by his (special) reasons. Just so the weak has his opinion. Therefore the Apostle says in v. 5:
"Let every man be fully persuaded in his own mind." That means that every one should remain sure and certain in the opinion which his conscience suggests.
This, however, does not mean that we should bear the superstitious piety, or rather the show of piety of our own time, simply because it flows from weakness of faith. Those who do these works of piety do them because of their gross ignorance. They are not aware that thev themselves first must become different,
Commentary on Romans 197 and then their works. In Galatians 5:13 the Apostle admonishes the Galatians that they should not use their liberty for an occasion to the flesh, as this now is done in Rome where no one any longer troubles himself about the (divine) Word. There everything is swallowed up by disputations. This liberty they have in a perfect measure, but the other things which the Apostle commands, they ignore entirely, and so they use their liberty as an occasion to the flesh, indeed, for a cloke of maliciousness (I Pet. 2:16).
Let every one therefore examine himself carefully when he prays or brings an offering, or enters the choir, or what else he may do, to discover whether he does all this of his own free will
(and not by coercion*). Then he will find out what he is before God, (namely, a sinner, not serving Him willingly); for if he would not do it in case it were left to his choice, he would not do anything at all (that is good) since he is a menial and a hireling.
We fail to take into consideration that we should do all things (good works') not under the pressure of coercion, or driven by the goad of anxious fear, but moved by a cheerful and fully free will, if they are to please God. In all we do, we must consider not what we have done, or what there is to be done; not what we failed to do or what we should fail to do; also not what good we have done or what good we have omitted, or what evil we have done or omitted. But we should rather consider of what nature and how strong our (good) will has been, and the readiness and cheerfulness of our heart with which we have done all or intend to do all.
Therefore the Apostle writes in I Corinthians 16:12, though he might have commanded Apollos: "As touching our brother Apollos,
I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time." So also he beseeches
Philemon on behalf of his slave: "Without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly" (Philem. v. 14).
Essentially, there lies at the bottom of this error— (doing good works from necessity) — the Pelagian view. For although now there are none that (ofenly) confess Pelagianism and call themselves
Pelagians, yet there are many who in reality and in their views are Pelagians though perhaps they are not aware of it. They believe
198 Commentary on Romans very definitely and boldly that if they could only produce a "good intention/' then "infallibly" they would obtain infused grace.
So they go about their way most securely, expecting of course very definitely that the good works which they do are pleasing to God.
Therefore they have no more fear or anxiety so as to ask God for grace. They are not afraid of acting wrongly, but are sure that they are doing rightly. Why? Because they do not understand that God permits the wicked to sin even in their good works (such as they themselves regard as good'). Hence they do not fear that their good might be evil, but they are full of self-confidence and regard themselves as sure (to please God).
St. Peter admonishes (his readers) in I Peter 2:17: "Fear God."
So also St. Paul writes in II Corinthians 5:11: "Knowing therefore the terror of the Lord, we persuade men;" and in Philippians 2:12:
"Work out your salvation with fear and trembling." In Psalm 2:11 we read: "Serve the Lord with fear, and rejoice with trembling."
The saints (helievers) seek the grace of God with fear and anxiety, praying for it without ceasing. They do not trust in their
"good intention," or in their zeal in general, but always fear that their works may be evil. Humiliated by such fear, they seek after divine grace and pray for it. And by their humble prayers they obtain God's favor. The greatest pestilence today are those preachers who proclaim the signs of present (infused) grace, in order to render their hearers secure. It is by humility that we obtain God's grace, and through (divine) grace we become willing to do good works. Without it we are unwilling to do them.
God hath received him (14:3). With these important words the Apostle closes the mouths (of those who despise and those who judge). He who despises or judges another (believer) despises and judges not merely man, but God. Therefore very forcefully the Apostle urges them to consider each other in humility and to bear with one another.
Who art thou that judgest another mans servant? (14:4) It is contrary to the Natural Law and to all human custom to judge the servant of another man. So the conduct of these men (who despise and judge others) is opposed not only to God, but also to human judgment and convention. The Apostle (in particular)
Commentary on Romans 199 meets the motivations of their arguments, as when the weak thinks that the strong is falling, or when the strong believes that the weak has already fallen; for he says: He who stands, stands to his master; and he who falls, falls to his master. Therefore you cannot excuse your judging or despising; for even if what you think is true, it is not lawful for you to judge and despise.
Again, the Apostle meets the argument of those who ask: "Who knows whether he (who eats or eats not) will stand?" He replies:
"God is able to make him stand."
Let every man he fully persuaded in his own mind (14:5).
The meaning of these words is that every man should be sure of his opinion or thoughts (concerning the controverted question).
Neither should he judge another who thinks otherwise, nor should he punish him with contempt, in order that he who is weak in the faith and so has his own opinion, conviction, or conscience, may not become confused and misled by what the other person thinks. By this he may be induced to act contrary to his own convictions and since he thinks differently in the matter, be moved to sin against his conscience. For though in his weakness he cannot judge otherwise than that this or that is not allowed, nevertheless he does what the others (the strong) do, so as not to be despised by them, although his conviction forbids him to do so.
In I Corinthians 8:4-7 we read: "We know that an idol is nothing in the world, and that there is none other God but one . . .
Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled." That is, they cannot judge any other way than that this is forbidden and so they eat against their own judgment (and violate their conscience).
This defilement is caused by the pride of the strong who eat such meats offered to idols in their sight, and while doing so, look upon them (the weak) with contempt. They rather should take care of them (the weak) and instruct them. Or, if these, because of their weakness, could not receive instruction, then because of (Christian) love they should also become weak and refrain from idol meats, despite their inner conviction and conscience. For though all things are allowed, yet for the sake of the brother's
200 Commentary on Romans salvation, we dare not maliciously make a show of our liberty. It is better that one surrender his liberty outwardly than that a weak brother should perish.
So in one and the same work, which is allowed, one sins and the other does well because of the difference of their conscience.
Therefore the Apostle says: "Let every man be fully persuaded in his own mind." That is, let every one be sure and firm and at peace. On account of the scruples of the weak, the strong should not change his conviction, nor should the weak for the sake of the strong act against his conviction. Let the weak permit him (the strong) to act (as he thinks), but let the weak be true to his own conscience. (Luther's concern in this exposition is that the strong
Christian should not hy his unwise use of adiaphora offend his weak hrother and cause him to sin against his conscience.)
None of us liveth to himself, and no man dieth to himself (14:7).
Here he faces them (who judge and despise) with the judgment seat of Christ. There we all must be judged. See, with what great threats he deters us from despising one another and especially the weak. He uses every argument against this, namely, God, man
(human laws), Christ's suffering, reign, and last judgment. He deters us from judging by emphasizing the divine judgment. He means to say: It is foolish to judge those who will be judged by Christ. But also be careful in order that you who judge may not be judged yourself (hy God).
As 1 live, saith the Lord (14:11). When God swears, He swears by Himself. In Isaiah 45:23 we read: "I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear." That this is said of Christ, the incarnate
God, is clear from the verses that precede and that follow.
Every knee shall how to me, and every tongue shall confess to God. (14:11). It is certain that this does not take place now in time. Therefore in these words, which are unshakably firm, the resurrection of both the good and evil is indicated. "Every knee" and "every tongue" means all members of the (risen) body. The prophet prefers "every knee" and "every tongue" to "all men" to Commentary on Romans 201 emphasize all the more and express the completely preserved condition (of man) in the resurrection.
Believers Should Not Give Offence to One Another Let us not therefore judge one another any more: hut judge this rather, that no man •put a stumblingblock or an occasion to fall in his brother's way. I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean to him it is unclean. But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died. Let not then your good be evil spoken of: for the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. For he that in these things serveth Christ is acceptable to God, and approved of men. Let us therefore follow after the things which make for peace, and things wherewith one may edify another. For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence. It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak. Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth. And he that doubteth is damned if he eat, because he eateth not of faith; for whatsoever is not of faith is sin (14:13-23).
1 know, and am persuaded hy the Lord Jesus (14:14). This, then, is the sum of the chapter, first, that the strong should not despise the weak; secondly, that they (the strong) should not give offence to the weak. Both acts are contrary to (Christian) love, which cares for the weak, does not seek its own, but seeks the edification of the weak. The Apostle shows himself a pattern (in this respect) when in II Corinthians 11:28, 29 he writes: "Besides those things that are without, that which cometh upon me daily, the care of all the churches. Who is weak, and I am not weak? who is offended, and I burn not?" In I Corinthians 9:22 he says:
"To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some." That the Apostle could so burn, (though he was not offended with those who were offended), is clear from this passage, in which, with burning words, he turns against such as despised (others) and gave offense.
The words "I know, and am persuaded" here must not be understood in the sense "I hope," but in that of absolute certainty: "I am
202 Commentary on Romans sure and certain." In fact, we may almost translate with "I am bold," or "I dare," as the Apostle before said of Isaiah: "Esaias is very bold, and saith" (Rom. 10:20). In II Timothy 1:12 the Apostle writes: "I know whom I have believed, and am persuaded." That is to say: I do not deceive myself. He therefore means to say:
I know and say it with boldness. And just because I am in the Lord Jesus, I teach this (truth that nothing is unclean) so boldly.
He uses this forcible expression because of the fear of others, who were timid and skeptical with regard to this sentence, but especially also in view of the lying prophets who taught the opposite (namely, that certain things are unclean of themselves).
There is nothing unclean of itself (14:14). Nothing (no adiafhoron) is unclean of itself, that is, because of its nature or its inner constitution, but only according as it is judged by men from without or because of their conscience. That is clear from the words: "But to him that esteemeth any thing to be unclean, to him it is unclean." In Acts 10:15 we read: "What God hath cleansed, that call not thou common" (unclean).
But if thy brother he grieved with thy meat, now walkest thou not charitably (14:15). Note here the climax and emphasis. The Apostle says: "With thy meat" (thou grievest thy brother); that is, for so trivial a matter you disregard the eternal salvation of your brother. One might understand this: If you would do it on account of money, or honor, or your life, or the welfare of your body, or any other matter that is more durable than is food; for food merely serves your momentary benefit and enjoyment. Hence the Apostle in these words sharply rebukes and reproaches the utter lovelessness of those who look with contempt upon a brother on account of food.
Again, with the same emphasis the Apostle says: "Thy brother," and not: "The enemy." Not even a friend or acquaintance, but a brother, to whom a Christian owes much more than to anyone else, since he is a brother (in Christ)\ "Brother" here means about as much as "neighbor." Why, then, should anyone want to serve his stomach and palate, which are bound to perish, rather than the brother who will live forever (with him in glory)'?
In the third place, the Apostle says: "If thy brother be grieved"; Commentary on Romans 203 that is, he becomes confused and his conscience is violated. That means much more than that he suffers loss of money or other possessions. x-\nd all this only for the sake of food. Again, the Apostle does not say: "If vou grieve him," but: "If thv brother be grieved." With these words the Apostle aptly cuts off the subterfuge of those that might answer him: "We do not grieve him, but we are onlv doing what we are allowed to do." Or, "Can we not use our rights and do in our affairs as we please?" It is not sufficient for vou to live according to vour rights and do in vour affairs as vou please, but vou must also care for vour brother and so be guided bv God (His Word and trill'). Indeed, let me say that you have neither right nor privilege to act (as you please), if you cause your brother grief, for in that case these things are no longer vour private affairs; but, regarded from the spiritual viewpoint, thev do concern vour brother, who. because of his doubts and scruples of conscience, is troubled by them. So, then, you act contrary to what is right, if you so act that vour brother is grieved. Today everyone regards onlv what is his and what he may do according to his "right"; but he does not consider what he owes to others and what edifies both himself and his neighbor.
In I Corinthians 6:12 the Apostle writes: "All things are lawful unto me, but all things are not expedient."
In the fourth place, the Apostle says: "Now walkest thou not charitably.'' So vou walk a wrong way, even if (in your opinion*) you walk grandly and admirably. In I Corinthians 13:2 the Apostle writes: "Though I have all faith, so that I could remove mountains, and have not charity, I am nothing." This is indeed terribly terrifying! Because of (the unwise use of) food a person can render all his good works totally worthless. Nevertheless, such fools everywhere place love at the end and trouble themselves with many good works, so that in them is fulfilled the word of Ecclesiastes 10:15: "The labour of the foolish wearieth every one of them, because he knoweth not how to get to the citv."
Destroy' not him with thy meat, for whom Christ died (14:15).
That is, it is serious enough that vou grieve and offend him and violate (brotherly) love; but in addition to all this vou are a cruel murderer, for you destroy your brother. And it is indeed a most
204 Commentary on Romans cruel crime to murder a brother. Again (and this also far surpasses all cruelty and ingratitude) you disregard the death of Christ for your brother: for certainly He died also for him. See, then, what a great evil he does who despises his brother and so fails to walk charitably! So also we read in I Corinthians 8: 12: <rWhen ye sin so against the brethren, and wound their weak conscience, ye sin against Christ." And in the preceding verse (v. 11): "Through thy knowledge shall the weak brother perish, for whom Christ died?"
The Aposde (thus) compares food and the death of Christ with each other. He means to say: Take care that food may not please you so greatly that you prefer it to the death which Christ suffered for the brother. This is a most severe admonition.
Let not your good he evil spoken of (14:16). That is, you sin against both the Church and yourselves; for your "good," that is, that which you are in God and have from God, will be so regarded by the heathen that they will flee from it rather than desire to obtain it. So you will be the cause why many will perish that otherwise might be saved. It is indeed both serious and dreadful that not only your wrong, but also your good is spoken evil of, and that merely because of your food.
The Apostle calls that "good" which we are because of Christ. He means to say: Be careful that the heathen may not blaspheme your faith, your religion, and your whole Christianity. They rather should be attracted by its sweet savor, and by its goodness they should be built up by you. In II Corinthians 6:3 the Apostle says:
"Giving no offence in anything, that the ministry be not blamed"; and in Romans 12:17: "Provide things honest in the sight of all men.
For the kingdom of God is not meat and drink (14:17). That is you claim the kingdom of God for yourselves in vain, if you disturb the peace (of the Church) for the sake of food, pretending to champion meat and drink, as though that were essential to God's kingdom. This, alas, is now being done everywhere. The external food (problem) causes more disturbances (in the Church) than inward (true) religion.
But righteousness, and peace, and joy in the Holy Ghost (14:17).
Righteousness is here used with reference to God; for this we Commentary on Romans 205 have (from God) through faith, or trust (in Christ). Peace here relates to the neighbor; for it is achieved by mutual love, by which one cares for the other and is of help to him. Joy in the Holy Ghost is said with relation to the believer himself. Joy in the Holy Ghost is not joy in the flesh, but rather joy in the crucifixion of the flesh — (the corrupt nature of the believer).
We have joy in the Holy Ghost by hope, and by putting our trust in God and not in the works which we do either for the neighbor or for God. Be cheerful for yourself, but toward the neighbor be a lover of peace, and in your relation to God be righteous. Nothing disturbs peace more than the offense or resentment which is given to a brother especially in matters violating the conscience. We have peace with the neighbor when in mutual love we serve and edify one another. This peace is broken when we contemptuously judge the weak and violate their conscience.
The Apostle therefore desires not only that we should live in peace with one another, but also that we should establish peace by (the spirit of) peacefulness and modesty.
He that in these things serveth Christ is acceptable to God, and approved of men (14:18). The believer who serves Christ in these things is acceptable tc God for doing what is right; he is approved of men because he works for peace. In the preceding verse the Apostle places "joy in the Holy Ghost" last; for first the Christian must be acceptable to God and then he must seek not his own but the profit of his neighbor. Of those who create disturbances and confuse others, we commonly say that they do not have peace, because they themselves do not permit others to live in peace. In I Thessalonians 5:13, 14 the Apostle writes: "Be at peace among yourselves"; and: "Warn them that are unruly. . .be patient toward all men."
Let us therefore follow after the things which make for peace (14:19). That is, follow after those things which do not disturb others, but edify them and give them peace. But which are these things? This cannot be specified in detail, but love will teach them, as opportunity (for them) is offered us from time to time.
And things wherewith one may edify another (14:19). The word "edify" is a favorite term of the Apostle. He might have 206 Commentary on Romans said: *Wherewith one may 'profit another," that is, by word and deed toward salvation. So also he writes in I Corinthians 10:23:
"All things are lawful for me, but all things edify not."
For meat destroy not the work of God (14:20). The Apostle calls the Christian brother "the work of God," just as he says in I Corinthians 9:1: "Are not ye my work in the Lord?" In I Corinthians 3:17 he writes: "If any man defile (destroy) the temple of God, him shall God destroy." To destroy the work of God for food means not only to insult God, but also to fight against God and to tear down that which He builds up. It thus means to war against God without ceasing.
Whatsoever is not of faith is sin (14:23). Here the Apostle has in mind those who indeed believed that they were saved by Christ, yet also feared that in such matters (as eating or drinking) they might sin, even against Christ. Everything that is not of faith is sin, because it goes counter to faith and conscience; for we must beware with all possible zeal that we may not violate our conscience.
Therefore we must not incite the (weak brother) to act according to the weakness of his faith, but we must rather strengthen him and build him up, in order that he may grow in the knowledge of our
Lord Jesus Christ. So we read in II Peter 3:18: "Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ."
There are some who explain "faith" here in the sense of "conviction" or "conscience." But "faith" here can be taken as meaning trust in Christ. So I understand this passage despite my high regard for other interpreters. He who is weak in faith, believes; and again, he also does not believe. He is right inasmuch as he believes. He is wrong inasmuch as he does not believe. If in addition, he is misled to misbelief, then he sins in act (in his conduct.)