Commentary on the Epistle to the Romans John Calvin
Commentary on Romans and contentions, the Apostle shows how they who thus vary in their opinions may live together without any discord; and he prescribes this as the best mode, — that they who are strong should spend their labor in assisting the weak, and that they who have made the greatest advances should bear with the more ignorant. For God, by making us stronger than others, does not bestow strength that we may oppress the weak; nor is it the part of Christian wisdom to be above measure insolent, and to despise others. The import then of what he addresses to the more intelligent and the already confirmed, is this, — that the ampler the grace which they had received from the Lord, the more bound they were to help their neighbors.
Not for the debatings of questions. 414 This is a defective sentence, as the word which is necessary to complete the sense is wanting. It appears, however, evident, that he meant nothing else than that the weak should not be wearied with fruitless disputes. But we must remember the subject he now handles: for as many of the Jews still clave to the shadows of the law, he indeed admits, that this was a fault in them; he yet requires that they should be for a time excused; for to press the matter urgently on them might have shaken their faith. 415
He then calls those contentious questions which disturb a mind not yet sufficiently established, or which involve it in doubts. It may at the same time be proper to extend this farther, even to any thorny and difficult questions, by which weak consciences, without any edification, may be disquieted and disturbed. We ought then to consider what questions any one is able to bear, and to accommodate our teaching to the capacity of individuals.
2. Let him who believes, etc. What Erasmus has followed among the various readings I know not; but he has mutilated this sentence, which, in Paul's words, is complete; and instead of the relative article he has improperly introduced alius — one, "One indeed believes," etc. That I take the infinitive for an imperative, ought not to appear unnatural nor strained, for it is a mode of speaking very usual with Paul. 416 He then calls those believers who were en-
414Non ad disceptationes quaestionum, {μὴ} {εἰς} {διακρίσεις} {διαλογισμῶν}; "non ad altercationes disceptationum — not for the altercations of disputings" or debatings, Beza; "not to debates about matter in doubt," Doddridge; "not in order to the strifes of disputations," Macknight. Both words are in the plural number; therefore to give the first the sense of "judging," as Hodge does, cannot be right; for in that case it would have been in the singular number. The words may be rendered, "no for the solutions of doubts." One of the meanings of the first word, according to Hesychius, is {διάλυσις} — untying, loosening, dissolving; and for the latter, see Luke 24:38, and 1 Timothy 2:8. according to the frequent import of the preposition {εἰς}, the sentence may be thus paraphrased, "Him who is weak in the faith receive, but not that ye may solve his doubts," or, "debate in reasonings," or, "contend in disputations." — Ed.
415Scott's remarks on this verse are striking and appropriate, — "Notwithstanding," he says, "the authority vested by Christ in his Apostles, and their infallibility in delivering his doctrine to mankind, differences of opinion prevailed even among real Christians; nor did St. Paul, by an express decision and command, attempt to put a final termination to them. A proposition indeed may be certain and important truth; yet a man cannot receive it without due preparation of mind and heart; — so that a compelled assent to any doctrine, or conformity to any outward observances, without conviction, would in general be hypocrisy, and entirely unavailing. So essential are the rights and existence of private judgment, in all possible cases, to the exercise of true religion! and so useless an encumbrance would an infallible judge be, for deciding controversies, and producing unanimity among Christians!"
416This is true, but the passage here seems not to require such a construction. Both sentences are declarative, announcing a fact respecting two parties: the one believed he might