The Meaning of Romans 14:2 Explained

Romans 14:2

KJV: For one believeth that he may eat all things: another, who is weak, eateth herbs.

YLT: one doth believe that he may eat all things -- and he who is weak doth eat herbs;

Darby: One man is assured that he may eat all things; but the weak eats herbs.

ASV: One man hath faith to eat all things: but he that is weak eateth herbs.

KJV Reverse Interlinear

For  one  believeth  that he may eat  all things:  another,  who is weak,  eateth  herbs. 

What does Romans 14:2 Mean?

Verse Meaning

Here is a specific case of disagreement. Paul did not say why the weaker brother chose not to eat meat. This brother"s reasons were immaterial to Paul. The point is that for some reason this Christian believed that he would please God more by not eating meat than by eating it. He was wrong. God has not forbidden Christians from eating any food ( 1 Timothy 4:3-4). Eating food is an amoral matter. It is neither morally good nor morally bad; what we eat does not in itself affect our relationship with God. The contrast with life in Israel is again striking where, to please God, an Israelite had to abstain from certain foods. Under certain circumstances, eating certain food could become a moral issue (cf. Acts 15:20; 1 Corinthians 11:20-21), but in itself food is non-moral.

Context Summary

Romans 14:1-12 - Consideration Toward Brethren
The weak conscience needs further instruction. It is anemic and requires the hilltop, with its further view and bracing air; but in the meantime its owner must be guided by its promptings. A man must not take a certain course merely because others do so, unless he can justify their bolder faith and larger freedom. By thought and prayer and the study of God's Word, conscience becomes educated and strengthened, and ceases to worry as to whether we should be vegetarian or not; whether we should observe saints' days, or adopt a specific method of observing the Sabbath. Some people are constantly wondering and questioning about such things, as though their eternal salvation depended on minute observances.
Such would have found but scant comfort from the Apostle. He would have said, "Do the best you know, and when you have once adopted a certain method of life, follow it humbly, until some wider view is opened before you by the Spirit of God." The main principle for us all is to live and die to please our Lord. He is our Master, and it will be for Him to allot our rewards. In the meantime let us not judge one another, but live in love, leaving each to work out the plan of his own life as his Master directs. [source]

Chapter Summary: Romans 14

1  Men may not condemn one another for disputable matters;
13  but must take heed that they give no offense in them;
15  which the apostle proves unlawful by many reasons

Greek Commentary for Romans 14:2

One man [ος μεν]
“This one,” demonstrative pronoun ος — hos with μεν — men [source]
Hath faith [πιστευει]
Like εχει πιστιν — echei pistin (Acts 14:9). But he that is weak (ο δε αστενων — ho de asthenōn). One would expect ος δε — hos de (but that one) in contrast with ος μεν — hos men ο — Ho is demonstrative with δε — de sometimes, but here is probably just the article with αστενων — asthenōn Herbs From λαχανω — lachanō to dig. Hence garden herbs or vegetables. Denney feels certain that Paul has in mind a party of vegetarians in Rome. [source]
But he that is weak [ο δε αστενων]
One would expect ος δε — hos de (but that one) in contrast with ος μεν — hos men ο — Ho is demonstrative with δε — de sometimes, but here is probably just the article with αστενων — asthenōn [source]
Herbs [λαχανα]
From λαχανω — lachanō to dig. Hence garden herbs or vegetables. Denney feels certain that Paul has in mind a party of vegetarians in Rome. [source]
Believeth that he may eat [πιστεύει φαγεῖν]
The A.V. conveys the sense of having an opinion, thinking. But the point is the strength or weakness of the man's faith (see Romans 14:1) as it affects his eating. Hence Rev., correctly, hath faith to eat. [source]
Herbs [λάχανα]
From λαχαίνω todig. Herbs grown on land cultivated by digging: garden-herbs, vegetables. See on Mark 4:32; see on Luke 12:42. [source]

Reverse Greek Commentary Search for Romans 14:2

John 10:11 The good shepherd [ὁ ποιμὴν ὁ καλὸς]
Literally, the shepherd the good (shepherd). Καλὸς , though not of frequent occurrence in John, is more common than ἀγαθός , good, which occurs but four times and three times out of the four in the neuter gender, a good thing, or that which is good. Καλὸς in John is applied to wine (John 2:10), three times to the shepherd in this chapter, and twice to works (John 10:32, John 10:33). In classical usage, originally as descriptive of outward form, beautiful; of usefulness, as a fair haven, a fair wind. Auspicious, as sacrifices. Morally beautiful, noble; hence virtue is called τὸ καλὸν . The New Testament usage is similar. Outwardly fair, as the stones of the temple (Luke 21:5): well adapted to its purpose, as salt (Mark 9:50): competent for an office, as deacons (1 Timothy 4:6); a steward (1 Peter 4:10); a soldier (2 Timothy 2:3): expedient, wholesome (Mark 9:43, Mark 9:45, Mark 9:47): morally good, noble, as works (Matthew 5:16); conscience (Hebrews 13:18). The phrase it is good, i.e., a good or proper thing (Romans 14:21). In the Septuagint καλὸς is the most usual word for good as opposed to evil (Genesis 2:17; Genesis 24:50; Isaiah 5:20). In Luke 8:15, καλὸς and ἀγαθός are found together as epithets of the heart; honest (or virtuous, noble) and good. The epithet καλὸς , applied here to the shepherd, points to the essential goodness as nobly realized, and appealing to admiring respect and affection. As Canon Westcott observes, “in the fulfillment of His work, the Good Shepherd claims the admiration of all that is generous in man.” [source]
Romans 7:5 In the flesh [ἐν τῇ σαρκί]
Σάρξ fleshoccurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old-Testament usage as it appears in the Septuagint. 1. In the physical sense. The literal flesh. In the Septuagint τὰ κρέα flesh(plural) is used where the reference is to the parts of animals slain, and αἱ σάρκες , flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses κρέα in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective σάρκιμος fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept. -DIVIDER-
-DIVIDER-
2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; Galatians 4:23, Galatians 4:29; 1 Corinthians 10:18; Philemon 1:16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore:-DIVIDER-
3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 1 Corinthians 7:28; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7. Romans 2:28; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using σῶμα bodyand sometimes σάρξ fleshin this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16, 1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28, Ephesians 5:31, where the two are apparently interchanged. Compare 2 Corinthians 4:10, 2 Corinthians 4:11; 1 Corinthians 5:3, and Colossians 2:5. Σάρξ , however, differs from σῶμα in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living organism that is not earthly” (Wendt, in Dickson). Σῶμα not thus limited. Thus it may denote the organism of the plant (1 Corinthians 15:37, 1 Corinthians 15:38) or the celestial bodies (1 Corinthians 15:40). Hence the two conceptions are related as general and special: σῶμα bodybeing the material organism apart from any definite matter (not from any sort of matter), σάρξ , flesh, the definite, earthly, animal organism. The two are synonymons when σῶμα is used, from the context, of an earthly, animal body. Compare Philemon 1:22; 2 Corinthians 5:1-8. -DIVIDER-
-DIVIDER-
Σῶμα bodyand not σάρξ fleshis used when the reference is to a metaphorical organism, as the church, Romans 12:4sqq.; 1 Corinthians 10:16; 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc. -DIVIDER-
-DIVIDER-
The σάρξ is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). -DIVIDER-
-DIVIDER-
4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase πᾶσα σάρξ allflesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Corinthians 15:50; Ephesians 6:12. This leads up to-DIVIDER-
5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with ἄνθρωπος man 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man. -DIVIDER-
-DIVIDER-
It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6, Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). -DIVIDER-
-DIVIDER-
It is in sharp contrast with πνεῦμα spirit(Galatians 3:3, Galatians 3:19; Galatians 5:16, Galatians 5:17, Galatians 5:19-24; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Σάρξ fleshbefore or in contrast with his reception of the divine element whereby he becomes a new creature in Christ: the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic. -DIVIDER-
-DIVIDER-
It must be carefully noted:-DIVIDER-
1. That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. See Romans 7:17, Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. -DIVIDER-
-DIVIDER-
2. That Paul does not identify σάρξ withthe material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul ( ψυχή ) as its principle of life, and is distinctly used as coordinate with ἄνθρωπος manAs in the Old Testament, “it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions.” The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). -DIVIDER-
-DIVIDER-
3. That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).The motions of sins ( τὰ παθήματα τῶν ἁμαρτιῶν )Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins.Did work ( ἐνηργεῖτο )Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]

Romans 7:15 I allow not [οὐ γινώσκω]
Allow is used by A.V. in the earlier English sense of approve. Compare Luke 11:48; Romans 14:22; 1 Thessalonians 2:4. Shakespeare: “Thou shalt hold the opinion of Pythagoras as I will allow of thy wits” (“Twelfth Night,” iv., 2). But the meaning of γινώσκω is not approve, but recognize, come to know, perceive. Hence Rev., I know not. Paul says: “What I carry out I do not recognize in its true nature, as a slave who ignorantly performs his master's behest without knowing its tendency or result.” [source]
Romans 16:25  []
d This is the only epistle of Paul which closes with a doxology. The doxology (see on Romans 14:23) stands at the close of this chapter in most of the very oldest MSS., and in the Peshito or Syriac and Vulgate versions. In a very few MSS. it is omitted or erased by a later hand. In many MSS. including most of the cursives, it is found at the close of ch. 14, and in a very few, at the close of both 14 and 16. Weiss (“Introduction to the New Testament”) says that the attempt to prove its un-Pauline character has only been the result of extreme ingenuity. [source]
Romans 15:15 In some sort [ἀπὸ μέρους]
See on Romans 11:25. Rev., in some measure, qualifying I write, and referring to some passage in which he had spoken with especial plainness; as Romans 6:12, Romans 6:19; Romans 8:9; Romans 11:17; Romans 14:3, Romans 14:4, Romans 14:10, Romans 14:13, Romans 14:15, Romans 14:20, etc. [source]
Romans 14:13 Stumbling-block [πρόσκομμα]
Compare Romans 9:32, Romans 9:33; Romans 14:20. Σκάνδαλον occasionof falling is also rendered stumbling-block in other passages. Some regard the two as synonymous, others as related to different results in the case of the injured brother. So Godet, who refers stumbling-block to that which results in a wound, and cause of stumbling to that which causes a fall or sin. [source]
Romans 15:1 The infirmities [τα αστενηματα]
“The weaknesses” (cf. αστενων — asthenōn in Romans 14:1, Romans 14:2), the scruples “of the not strong” See note on Acts 14:8 where it is used of the man weak in his feet (impotent). To bear (βασταζειν — bastazein). As in Galatians 6:2, common in the figurative sense. Not to please ourselves Precisely Paul‘s picture of his own conduct in 1 Corinthians 10:33. [source]
Romans 4:20 He wavered not through unbelief [ου διεκριτη τηι απιστιαι]
First aorist passive indicative of old and common verb διακρινω — diakrinō to separate, to distinguish between, to decide between, to desert, to dispute, to be divided in one‘s own mind. This last sense occurs here as in Matthew 21:22; Mark 11:23; Romans 14:23; James 1:6. “He was not divided in his mind by unbelief” (instrumental case). [source]
1 Corinthians 8:13 I will eat no flesh for evermore [ου μη παγω κρεα εις τον αιωνα]
The strong double negative ου μη — ou mē with the second aorist subjunctive. Here Paul has flesh (κρεα — krea) with direct reference to the flesh offered to idols. Old word, but in N.T. only here and Romans 14:21. This is Paul‘s principle of love (1 Corinthians 8:2) applied to the matter of eating meats offered to idols. Paul had rather be a vegetarian than to lead his weak brother to do what he considered sin. There are many questions of casuistry today that can only be handled wisely by Paul‘s ideal of love. [source]
1 Corinthians 8:13 Maketh my brother to stumble [σκανδαλιζει τον αδελπον μου]
Late verb (lxx and N.T.) to set a trap-stick (Matthew 5:29) or stumbling-block like προσκομμα — proskomma in 1 Corinthians 8:9 (cf. Romans 14:13, Romans 14:21). Small boys sometimes set snares for other boys, not merely for animals to see them caught. I will eat no flesh for evermore (ου μη παγω κρεα εις τον αιωνα — ou mē phagō krea eis ton aiōna). The strong double negative ου μη — ou mē with the second aorist subjunctive. Here Paul has flesh (κρεα — krea) with direct reference to the flesh offered to idols. Old word, but in N.T. only here and Romans 14:21. This is Paul‘s principle of love (1 Corinthians 8:2) applied to the matter of eating meats offered to idols. Paul had rather be a vegetarian than to lead his weak brother to do what he considered sin. There are many questions of casuistry today that can only be handled wisely by Paul‘s ideal of love. [source]
Galatians 3:7 They which are of faith [οἱ ἐκ πίστεως]
Ἑκ πίστεως fromor out of faith, is found with the verb to justify (Romans 3:26, Romans 3:30; Romans 5:1): with other verbs, as live (Romans 1:17); eat (Romans 14:23): with the noun δικαιοσύνη righteousness(Romans 1:17; Romans 9:30; Romans 10:6): with other nouns, as promise (Galatians 3:22), law (Galatians 3:12). For parallels to the phrase οἱ ἐκ πίστεως , see Romans 3:26; Romans 4:16; Romans 14:23; Galatians 3:9. It denotes believers as sprung from, or receiving their spiritual condition from that which specially characterizes them. Comp. οἱ ἐξ ἐριθίας theywho are of faction, Romans 2:8; οἱ ἐκ νόμου theywho are of the law, Romans 4:14; ὁ ἐκ τῆς ἀληθείας hewho is of the truth, John 18:37. [source]
Galatians 2:18 I build again the things which I destroyed [ἃ κατέλυσα ταῦτα πάλιν οἰκοδομῶ]
Peter, by his Christian profession, had asserted that justification was by faith alone; and by his eating with Gentiles had declared that the Mosaic law was no longer binding upon him. He had thus, figuratively, destroyed or pulled down the Jewish law as a standard of Christian faith and conduct. By his subsequent refusal to eat with Gentiles he had retracted this declaration, had asserted that the Jewish law was still binding upon Christians, and had thus built again what he had pulled down. Building and pulling down are favorite figures with Paul. See Romans 14:20; Romans 15:20; 1 Corinthians 8:1, 1 Corinthians 8:10; 1 Corinthians 10:23; 1 Corinthians 14:17; Ephesians 2:20f. For καταλύειν destroysee on Romans 14:20; see on 2 Corinthians 5:1. [source]
Galatians 3:7 The same are sons of Abraham [ουτοι υιοι εισιν Αβρααμ]
“These are.” This is Paul‘s astounding doctrine to Jews that the real sons of Abraham are those who believe as he did, “they which be of faith” (οι εκ πιστεως — hoi ek pisteōs), a common idiom with Paul for this idea (Galatians 3:9; Romans 3:26; Romans 4:16; Romans 14:23), those whose spiritual sonship springs out of (εκ — ek) faith, not out of blood. John the Baptist denounced the Pharisees and Sadducees as vipers though descendants of Abraham (Matthew 3:7; Luke 3:7) and Jesus termed the Pharisees children of the devil and not spiritual children of Abraham (not children of God) in John 8:37-44. [source]
1 Timothy 1:5 Out of a pure heart [ἐκ καθαρᾶς καρδίας]
Comp. Luke 10:27, “Thou shalt love the Lord thy God out of they whole heart ( ἐξ ὅλης καρδίας σου ), and in or with ( ἐν ) thy whole soul,” etc. For a pure heart, comp. 2 Timothy 2:22. Καθαρός purein Paul only Romans 14:20. The phrase a pure heart occurs, outside of the Pastorals only in 1 Peter 1:22. For καρδία heartsee on Romans 1:21. [source]
2 Timothy 2:2 Among many witnesses [δια πολλων μαρτυρων]
Plutarch has δια — dia in this sense and Field (Ot. Norv.) suggests that it is a legal phrase “supported by many witnesses.” Not mere spectators, but testifiers. See Paul‘s use of δια — dia 1 Thessalonians 4:2; 2 Corinthians 2:4; Romans 2:27; Romans 14:20. Paul in 1 Corinthians 15:1-8 gives many witnesses of the resurrection of Christ. Commit thou (παρατου — parathou). Second aorist middle imperative of παρατιτημι — paratithēmi (1 Timothy 1:18) to deposit, same metaphor as παρατηκη — parathēkē in 2 Timothy 1:12, 2 Timothy 1:14. “Deposit thou.” Faithful “Trustworthy,” “reliable,” as in 1 Timothy 1:12 of Paul himself. Able (ικανοι — hikanoi). Capable, qualified, as in 1 Corinthians 15:9; 2 Corinthians 2:16; 2 Corinthians 3:5. Others also Not necessarily “different,” but “others in addition.” This is the way to pass on the torch of the light of the knowledge of God in Christ. Paul taught Timothy who will teach others who will teach still others, an endless chain of teacher-training and gospel propaganda. [source]
Titus 1:15 Unbelieving [απιστοις]
As in 1 Corinthians 7:12.; 1 Timothy 5:8. The principle or proverb just quoted appears also in 1 Corinthians 6:12; 1 Corinthians 10:23; Romans 14:20. For the defilement of mind (νους — nous) and conscience (συνειδησις — suneidēsis) in both Gentile and Jew by sin, see Romans 1:18-2:29. [source]
Titus 1:15 All things are pure []
Comp. 1 Timothy 4:4, 1 Timothy 4:5; Acts 10:15; Mark 7:15, Mark 7:18, Mark 7:19; 1 Corinthians 10:26, 1 Corinthians 10:30; Romans 14:20. The aphorism is suggested by the commandments of men, Titus 1:14. [source]
Hebrews 9:11 Through a greater and more perfect tabernacle [διὰ]
The preposition is instrumental. Comp. Hebrews 9:12. Const. with ἀρχιερεὺς highpriest, and as qualifying it. “A high priest with a greater and more perfect tabernacle.” It has been shown that the new high priest must have a sanctuary and an offering (Hebrews 8:2-8). Accordingly, as the Levitical priests were attached to (were priests with ) an inferior tabernacle, so Christ appears with a greater and more perfect tabernacle. For this use of διὰ see Romans 2:27; Romans 14:20; 2 Corinthians 2:4; 2 Corinthians 3:11. Note the article with tabernacle, his greater, etc. [source]
Hebrews 2:18 In that [εν ωι]
Literally, “In which” (= εν τουτωι εν ωι — en toutōi en hōi in that in which), a causal idea, though in Romans 14:22 εν ωι — en hōi means “wherein.” Hath suffered Second perfect active indicative of πασχω — paschō permanent part of Christ‘s experience. Being tempted First aorist passive participle of πειραζω — peirazō The temptation to escape the shame of the Cross was early and repeatedly presented to Christ, by Satan in the wilderness (Matthew 4:8-11), by Peter in the spirit of Satan (Matthew 16:22.), in Gethsemane (Matthew 26:39), and caused intense suffering to Jesus (Luke 22:44; Hebrews 5:8). He is able This word strikes the heart of it all. Christ‘s power to help is due not merely to his deity as God‘s Son, but also to his humanity without which he could not sympathize with us (Hebrews 4:15). To succour First aorist active infinitive of the old compound verb βοητεω — boētheō Them that are tempted Dative plural of the articular participle (present passive) of πειραζω — peirazō These Jewish Christians were daily tempted to give up Christ, to apostatize from Christianity. Jesus understands himself (αυτος — autos) their predicament and is able to help them to be faithful. [source]
Hebrews 9:11 Having come [παραγενομενος]
Second aorist middle participle of παραγινομαι — paraginomai This is the great historic event that is the crux of history. “Christ came on the scene, and all was changed” (Moffatt). Of the good things to come But B D read γενομενων — genomenōn (that are come). It is a nice question which is the true text. Both aspects are true, for Christ is High Priest of good things that have already come as well as of the glorious future of hope. Westcott prefers γενομενων — genomenōn Moffatt μελλοντων — mellontōn Through the greater and more perfect tabernacle Probably the instrumental use of δια — dia (2 Corinthians 2:4; Romans 2:27; Romans 14:20) as accompaniment, not the local idea (Hebrews 4:14; Hebrews 10:20). Christ as High Priest employed in his work the heavenly tabernacle (Hebrews 8:2) after which the earthly was patterned (Hebrews 9:24). Not made with hands Old compound verbal for which see Mark 14:58; Acts 7:48; Acts 17:24. Cf. Hebrews 8:2. Here in the predicate position. Not of this creation Explanation of ου χιεροποιητου — ou chieropoiētou For κτισις — ktisis see 2 Corinthians 5:17; Romans 8:19. For the idea see 2 Corinthians 4:18; Hebrews 8:2. This greater and more perfect tabernacle is heaven itself (Hebrews 9:24). [source]
James 2:12 By a law of liberty [δια νομου ελευτεριας]
The law pictured in James 1:25, but law, after all, not individual caprice of “personal liberty.” See Romans 2:12 for this same use of δια — dia with κρινω — krinō in the sense of accompaniment as in Romans 2:27; Romans 4:11; Romans 14:20. “Under the law of liberty.” [source]
James 2:17 In itself [κατ εαυτην]
In and of itself (according to itself), inwardly and outwardly dead Same idiom in Acts 28:16; Romans 14:22. It is a dead faith. [source]
Revelation 2:14 Things sacrificed to idols [εἰδωλόθυτα]
In the A.V. the word is rendered in four different ways: meats offered to idols (Acts 15:29): things offered to idols (Acts 21:25): things that are offered in sacrifice unto idols (1 Corinthians 8:4); and as here Rev., uniformly, things sacrificed to idols. The eating of idol meats, which was no temptation to the Jewish Christian, was quite otherwise to the Gentile. The act of sacrifice, among all ancient nations, was a social no less than a religious act. Commonly only a part of the victim was consumed as an offering, and the rest became the portion of the priests, was given to the poor, or was sold again in the markets. Hence sacrifice and feast were identified. The word originally used for killing in sacrifice ( θύειν ) obtained the general sense of killing (Acts 10:13). Among the Greeks this identification was carried to the highest pitch. Thucydides enumerates sacrifices among popular entertainments. “We have not forgotten,” he says, “to provide for our weary spirits many relaxations from toil. We have regular games and sacrifices throughout the year” (ii., 38). So Aristotle: “And some fellowships seem to be for the sake of pleasure; those of the followers of Love, and those of club-diners; for these are for the sake of sacrifice and social intercourse” (“Ethics,” viii., 9,5). Suetonius relates of Claudius, the Roman Emperor, that, on one occasion, while in the Forum of Augustus, smelling the odor of the banquet which was being prepared for the priests in the neighboring temple of Mars, he left the tribunal and placed himself at the table with the priests (“Claudius,” 33). Also how Vitellius would snatch from the altar-fire the entrails of victims and the corn, and consume them (“Vitellius,” 13). Thus, for the Gentile, “refusal to partake of the idol-meats involved absence from public and private festivity, a withdrawal, in great part, from the social life of his time.” The subject is discussed by Paul in Romans 14:2-21, and 1 Corinthians 8:1-11:1. The council of Jerusalem (Acts 15) forbade the eating of meat offered to idols, not as esteeming it forbidden by the Mosaic law, but as becoming a possible occasion of sin to weak Christians. In his letter to the Corinthians, among whom the Jewish and more scrupulous party was the weaker, Paul, in arguing with the stronger and more independent party, never alludes to the decree of the Jerusalem council, but discusses the matter from the stand-point of the rights of conscience. While he admits the possibility of a blameless participation in a banquet, even in the idol-temple, he dissuades from it on the ground of its dangerous consequences to weak consciences, and as involving a formal recognition of the false worship which they had renounced at their baptism. “In the Epistle to the Romans we see the excess to which the scruples of the weaker brethren were carried, even to the pitch of abstaining altogether from animal food; as, ill the Nicolaitans of the Apocalyptic churches, we see the excess of the indifferentist party, who plunged without restraint into all the pollutions, moral as well as ceremonial, with which the heathen rites were accompanied” (Stanley, “On Corinthians”). “It may be noted as accounting for the stronger and more vehement language of the Apocalypse, considered even as a simply Human book, that the conditions of the case had altered. Christians and heathen were no longer dwelling together, as at Corinth, with comparatively slight interruption to their social intercourse, but were divided by a sharp line of demarcation. The eating of things sacrificed to idols was more and more a crucial test, involving a cowardly shrinking from the open confession of a Christian's faith. Disciples who sat at meat in the idol's temple were making merry with those whose hands were red with the blood of their fellow-worshippers, and whose lips had uttered blaspheming scoffs against the Holy Name” (Plumptre). -DIVIDER-
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In times of persecution, tasting the wine of the libations or eating meat offered to idols, was understood to signify recantation of Christianity. -DIVIDER-
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[source]

What do the individual words in Romans 14:2 mean?

One indeed believes to eat all things the [one] however being weak vegetables eats
ὃς μὲν πιστεύει φαγεῖν πάντα δὲ ἀσθενῶν λάχανα ἐσθίει

ὃς  One 
Parse: Personal / Relative Pronoun, Nominative Masculine Singular
Root: ὅς 
Sense: who, which, what, that.
μὲν  indeed 
Parse: Conjunction
Root: μέν  
Sense: truly, certainly, surely, indeed.
πιστεύει  believes 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: πιστεύω  
Sense: to think to be true, to be persuaded of, to credit, place confidence in.
φαγεῖν  to  eat 
Parse: Verb, Aorist Infinitive Active
Root: ἐσθίω  
Sense: to eat.
πάντα  all  things 
Parse: Adjective, Accusative Neuter Plural
Root: πᾶς  
Sense: individually.
  the  [one] 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
ἀσθενῶν  being  weak 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: ἀσθενέω  
Sense: to be weak, feeble, to be without strength, powerless.
λάχανα  vegetables 
Parse: Noun, Accusative Neuter Plural
Root: λάχανον  
Sense: any pot herb, vegetables.
ἐσθίει  eats 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: ἐσθίω 
Sense: to eat.