Commentary on the Epistle to the Romans John Calvin
John Calvin so long abstained. That they were imbued with these notions, was an evidence of their weakness; they would have thought otherwise, had they possessed a certain and a clear knowledge of Christian liberty. But in abstaining from what they thought to be unlawful, they evidenced piety, as it would have been a proof of presumption and contempt, had they done anything contrary to the dictates of conscience.
Here then the Apostle applies the best rule, when he bids every one to be fully assured as to his own mind; by which he intimates that there ought to be in Christians such a care for obedience, that they do nothing, except what they think, or rather feel assured, is pleasing to God. 418 And this ought to be thoroughly borne in mind, that it is the first principle of a right conduct, that men should be dependent on the will of God, and never allow themselves to move even a finger, while the mind is doubtful and vacillating; for it cannot be otherwise, but that rashness will soon pass over into obstinacy when we dare to proceed further than what we are persuaded is lawful for us. If any object and say, that infirmity is ever perplexing, and that hence such certainty as Paul requires cannot exist in the weak: to this the plain answer is, — That such are to be pardoned, if they keep themselves within their own limits. For Paul's purpose was none other than to restrain undue liberty, by which it happens, that many thrust themselves, as it were, at random, into matters which are doubtful and undetermined. Hence Paul requires this to be adopted, — that the will of God is to preside over all our actions.
6. He who regards a day, etc. Since Paul well knew that a respect for days proceeded from ignorance of Christ, it is not probable that such a corruption was altogether defended by him; and yet his words seem to imply, that he who regarded days committed no sin; for nothing but good can be accepted by God. Hence, that you may understand his purpose, it is necessary to distinguish between the notion, which any one may have entertained as to the observance of days, and the observance itself to which he felt himself bound. The notion was indeed superstitious, nor does Paul deny this; for he has already condemned it by calling it infirmity, and he will again condemn it still more plainly. Now, that he who was held fast by this superstition, dared not to violate the solemnity of a particular day; this was approved by God, because he dared not to do any thing with a doubtful conscience. What indeed could the Jew do, who had not yet made such progress, as to be delivered from scruples about days? He had the word of God, in which the keeping of days was commended; there was a necessity laid on him by the law; and its abrogation was not clearly seen by
418"Unusquisque sententiae suae certus sit;" {ἕκαστος} {ἐν} {τῷ} {ἰδίῳ} {νοὶ} {πληροφορείσθω}; "unusquisque in animo suo plene certus esto — let every one be fully sure in his own mind," Beza, Pareus; "let every one be convinced in his mind," Macknight; "let every one freely enjoy his own sentiment," Doddridge This last is by no means the sense: Our own version is the best and the most literal, "let every man be fully persuaded in his own mind;" and with which Calvin's exposition perfectly agrees. For the meaning of the verb here see Romans 4:21. "The Greek word is a metaphor borrowed from ships, which are carried with full sail, and signifieth a most certain persuasion of the truth." — Leigh. The certain persuasion here refers to both parties — the eater and the abstainer: both were to do what they were fully convinced was agreeable to the will of God. — Ed.