Commentary on the Epistle to the Romans John Calvin
Commentary on Romans men should not only acknowledge his majesty, but also make a confession of obedience, both by the mouth and by the external gesture of the body, which he has designated by the bowing of the knee.
12. Every one of us, etc. This conclusion invites us to humility and lowliness of mind: and hence he immediately draws this inference, — that we are not to judge one another; for it is not lawful for us to usurp the office of judging, who must ourselves submit to be judged and to give an account.
From the various significations of the word to judge, he has aptly drawn two different meanings. In the first place he forbids us to judge, that is, to condemn; in the second place he bids us to judge, that is, to exercise judgment, so as not to give offense. He indeed indirectly reproves those malignant censors, who employ all their acuteness in finding out something faulty in the life of their brethren: he therefore bids them to exercise wariness themselves; for by their neglect they often precipitate, or drive their brethren against some stumblingblock or another. 425
Romans 14:14-18
Romans 14:14-18
14. I know, and am persuaded by the Lord Jesus, 426 that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.
14. Novi et persuasus sum in Domino Iesu, nihil commune per se esse; nisi qui existimat aliquid esse commune, ei commune est.
15. But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died.
15. Verum si propter cibum frater tuus contristatur, jam non secundum charitatem ambulas; ne cibo tuo ilium perdas, pro quo Christus mortuus est.
16. Let not then your good be evil spoken of: 16. Ne vestrum igitur bonum hominum maledicentiae sit obnoxium: 17. For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.
17. Non enim est regnum Dei esca et potus; sed justitia, et pax, et gaudium his name. See Psalm 63:11; Isaiah 63:1; Zephaniah 1:5. The Apostle therefore does no more than interpret the Hebrew idiom when he says, "every tongue shall confess to God." — Ed.
425The two words, {πρόσκομμα} and {σκάνδαλον}, mean nearly the same thing, but with this difference, that the first seems to be an hindrance or an obstacle which occasions stumbling or falling, and the other is an obstacle which stops or impedes progress in the way. See Matthew 16:23. The two parties, the strong and the weak, are here evidently addressed; the former was not, by eating, to put a stumblingblock in the way of the weak brother; nor was the weak, by condemning, to be a hindrance or impediment in the way of the strong so as to prevent him to advance in his course. Thus we see that forbearance is enjoined on both parties, though the Apostle afterwards dwells more on what the strong was to do. The clause might be thus rendered, — "But rather judge it right to do this, — not to lay before a brother a stumbling-stone, or an impediment." — Ed.
426"At the very time of giving forth the sentence, and on the highest of all authority, that there was nothing unclean of itself, he yet leaves others at liberty to esteem anything unclean. We are not sure if anywhere else in Scripture, the divine authority of toleration is so clearly manifested." — Chalmers