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 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
- Nemo enim nostrum sibi ipsi vivit, et nemo
sibi moritur. - For none of us liveth to himself, and no
man dieth to himself. - Sive enim vivimus, Domino vivimus; sive
morimur, Domino morimur: sive vivimus sive
morimur, Domini sumus. - 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.
(^419) It 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.