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It is clear from these passages that in Rom. 14: 1 the Apostle cannot be condemning
the faculty of discrimination in itself, but rather its unkind application in connection with
the reception of a weak believer. Just as we are about to learn that the question of meats
and herbs in itself is of little consequence, but that it is the part played by the conscience
that matters, so we may learn here, that the possession of the gift, or grace, of
discernment must be under the tempering power of kindliness and love. Priscilla and
Aquila would not have succeeded with Apollos as they did, if they had seized upon his
errors at once and made him feel uncomfortable in the presence of the assembled
synagogue.
Diakrino is translated in a variety of ways in the A.V., but each translation has at its
base the idea of discrimination. For example:
"Ye can discern the face of the sky" (Matt. 16: 3).
"Is it so that there is no wise man among you? no, not one, that shall be able to judge
between his brethren?" (I Cor. 6: 5).
Perhaps the passage that is most important in view of the problems discussed in
Rom. 14:, is that which records Peter's words after he had received the vision of the
great sheet filled with all manner of beasts and creeping things, and had been exhorted to
"slay and eat". This vision is recorded in Acts 11:, and is the basis of the Apostle's
appeal for charity in Acts 15:: "And put no difference between us and them, purifying
their hearts by faith" (Acts 15: 9). These words were spoken in Paul's own hearing--for
he was himself at the Jerusalem gathering--and he could scarcely have written
Rom. 14: 1 without remembering this critical occasion.
To take now the second word in Rom. 14: 1, dialogismos, we find that it is usually
translated "thoughts" in the A.V., and in nearly all its ten occurrences the word has evil
associations. In Luke 9: 47 we read: "And Jesus, perceiving the thought of their
heart." While in verse 46 of the same chapter dialogismos is translated "reasoning". We
may therefore translate Rom. 14: 1: "Not for discrimination of reasonings."
The reader should notice here that "reasonings" and "reason" are not the same thing.
"Reasonings" arise out of an evil heart (Matt. 15: 18-20), but it would be quite wrong to
set aside "reason" because "reasonings" are condemned. If Rom. 14: 1 sets aside
"reasonings", chapter 12: 1 just as clearly upholds "reason", for we read: "I beseech
you . . . . . present your bodies . . . . . which is your reasonable service." Peter also
exhorts his hearers to be ready to give "a reason" for the hope that is in them"
(I Pet. 3: 15).
That the use of "reason" was characteristic of the apostle Paul, the following passages
make abundantly clear:
"And Paul, as his manner was, went in unto them, and three sabbath days reasoned
with them out of the Scriptures" (Acts 17: 2).
"Therefore disputed he in the synagogue with the Jews" (Acts 17: 17).
"And he reasoned in the synagogue every Sabbath, and persuaded the Jews and the
Greeks" (Acts 18: 4).