Commentary on the Epistle to the Romans John Calvin (continued)
Commentary on Romans him. Nothing then remained, but that he, waiting for a fuller revelation, should keep himself within the limits of his own knowledge, and not to avail himself of the benefit of liberty, before he embraced it by faith. 419
The same also must be thought of him who refrained from unclean meats: for if he ate in a doubtful state of mind, it would not have been to receive any benefit, from God's hand, but to lay his own hand on forbidden things. Let him then use other things, which he thinks is allowed to him, and follow the measure of his knowledge: he will thus give thanks to God; which he could not do, except he was persuaded that he is fed by God's kindness. He is not then to be despised, as though he offended the Lord by this his temperance and pious timidity: and there is nothing unreasonable in the matter, if we say, that the modesty of the weak is approved by God, not on the ground of merit, but through indulgence.
But as he had before required an assurance of mind, so that no one ought rashly of his own will to do this or that, we ought to consider whether he is here exhorting rather than affirming; for the text would better flow in this strain, — "Let a reason for what he does be clear to every one; as an account must be given before the celestial tribunal; for whether one eats meat or abstains, he ought in both instances to have regard to God." And doubtless there is nothing more fitted to restrain licentiousness in judging and to correct superstitions, than to be summoned before the tribunal of God: and hence Paul wisely sets the judge before all, to whose will they are to refer whatever they do. It is no objection that the sentence is affirmative; for he immediately subjoins, that no one lives or dies for himself; where he declares, not what men do, but commands what they ought to do.
Observe also what he says, — that we then eat to the Lord, or abstain, when we give thanks. Hence, eating is impure, and abstinence is impure, without thanksgiving. It is only the name of God, when invoked, that sanctifies us and all we have.
Romans 14:7-9
Romans 14:7-9
7. For none of us liveth to himself, and no man dieth to himself. 7. Nemo enim nostrum sibi ipsi vivit, et nemo sibi moritur. 8. 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.
8. Sive enim vivimus, Domino vivimus; sive morimur, Domino morimur: sive vivimus sive morimur, Domini sumus.
9. For to this end Christ both died, and rose, and revived, 420 that he might
419It has been suggested as a question by some, whether the Christian Sabbath is included here? The very subject in hand proves that it is not. The subject discussed is the observance of Jewish days, as in Galatians 4:10, and Colossians 2:16, and not what belonged to Christians in common. — Ed.
420The words, {και} {ἀνέστη}, are dismissed by Griesbach as spurious, and he substitutes {ἔζησεν} for