Chapter 14
Him that is weak in faith receive, not to doubtfulness of disputation. He that believes, let him eat every meat; but he that is weak eats herbs. Let not him that eats despise him that eats not: and let not him which eats not condemn him which eats: for the Lord has received him. Who are you that judges another man's servant? He stands or falls to his own Lord. Indeed he shall stand: for God is able to make him stand.
Him that is weak. Now he passes to a precept very necessary for ecclesiastical instruction: that they which have profited more in the doctrine of Christ, might apply themselves to the ruder sort, and bestow their strength to support their weakness. For among the people of God, there are some weaklings, who unless they be handled with great courtesy and gentleness, they are discouraged, and at length revolt from religion. Which thing even at that time chiefly (as it is likely) did happen: seeing the churches were mixed of Jews and Gentiles; of whom some having been long accustomed with the observations of the law of Moses, and nursed therein from their infancy, were not easily drawn from them, others seeing they had learned no such thing, did reject the yoke they were not acquainted with. And because man is prone to fall from diversity of opinions to brawlings and contentions, the Apostle shows how they which vary so in opinions, might live quietly among themselves. And he prescribes the best way, namely, that they which are strong, bestow their labor to support the weak: and they which have profited more to bear with the ruder sort. For if God make us strong above others, he does it not that we should oppress the weak: neither is it the point of Christian wisdom to be insolent above measure, and to contemn others. In this sort therefore he directs his talk towards those that are more skillful, and already confirmed, who are by so much the more bound to help their neighbors, as they have received a larger gift of the Lord. Not to doubtfulness of disputation. The speech is defective: because the word that should make up the sense is wanting: yet it is sure the Apostle would nothing else, than that the weaker sort should not be wearied with unfit disputations. The proposition he now handles is to be kept in memory. For because many of the Jews did cleave yet to the shadows of the law, he confesses it was fault worthy in them, yet he requests it might be borne with for a time: for to urge them more hardly, were to hazard their faith. He calls then those questions contentions, which either trouble, or plunge with doubts, the mind not yet sufficiently established. Although it were meet to extend this further, namely, to intricate and curious questions, whereby weak consciences without edification are disquieted and troubled. Therefore we must regard what questions every one is fit to bear, and our doctrine must be tempered for the capacity of every one.
2 He that believes, etc. Among diverse readings what Erasmus has followed I see not. For he has made the sentence lame, which otherwise is perfect in the words of Paul: and has improperly for an article Relative, put, one verily believes, neither ought it to seem hard or wrested, that I take the Infinitive for the Imperative: because this kind of speech is very usual with Paul.
He calls those therefore believers, who are endued with the assurance of conscience: to these he grants the indifferent use of all things. In the meantime he that is weak eats herbs, and abstains from those things whose use he thinks not lawful for him. If the common reading be better liked, the sense shall be: It is not right that he which freely eats all meats, because he believes he may do it, should examine those that are yet weak and tender in faith, by the same rule. To translate them sick (as some have done) is ridiculous.
3 He which eats, let him not despise. Wisely, and fitly he meets with the faults on both sides. For they which are strong have this fault, that they despise and also deride, as superstitious persons, those that are scrupulous in things of no great importance: on the contrary these can scarcely stay themselves from rash judgment, that they should not condemn that which they embrace or conceive not: whatever therefore they see to be done against their own opinion, they count that for evil. Therefore he dissuades those from contempt, and these from too much forwardness. And the reason which he adds, because it appertains to both sorts of men, it is to be applied to both members. When you see (says he) a man enlightened with knowledge, you have testimony enough that he is received of the Lord: if you then either contemn or condemn him, you reject him whom the Lord has received.
4 Who are you that judges another man's servant, etc. As you should deal uncivilly, yes proudly among men, if you would bring another man's servant under your rules, and examine all his deeds by the line of your will: so you take too much upon yourself, if you condemn anything in the servant of God, because it pleases not you. For it is not your part to prescribe him what he should do, or what he should not do: neither does he need to live according to your rule. And whereas he takes from us the faculty of judging, it appertains as well to the person as to the deeds.
Wherein yet there is great diversity. For whatever man he may be, we ought to leave him to the judgment of God. As for his deeds, we may not determine of them according to our own estimation, but according to the word of God. For that judgment which is taken from the word of God is neither man's judgment, nor unfit. Paul therefore here would drive us from all reckless and rash judgment, into which they fall who dare judge of the deeds of men outside the word of God. He stands or falls to his own Lord. As though he said, the Lord properly has this authority to reprove or accept what the servant does: therefore he is injurious to the Lord, whoever goes about to take this authority to himself. Whereas he adds, indeed, he shall stand. Thereby he commands us not only to abstain from condemning, but also exhorts to courtesy and humanity, that we should always hope well of him, in whom we discern any portion of true godliness. Seeing God has put us in hope, that he will fully confirm them, and bring them on to perfection, in whom he has begun the work of his grace. For in that he reasons from the power of God, he does it not simply, as though he said, God can do it, if he would: but he joins the will of God with his power, as the manner of the Scripture is. And yet he defines not here any perpetuity: as though they must needs stand to the end, whom God has once erected: but only admonishes, that we should hope well, and that our judgments should lean this way: as he also teaches in another place, saying, he who has begun in you a good work, will perform it to the end (Philippians 1:6). In short, Paul shows to what side the judgments of such men ought to sway, in whom charity does flourish or abound.
5 This man verily esteems one day above another day: another man counts all days alike. Let every man be fully persuaded in his own mind.
6 He that regards the day, to the Lord he regards it: and he that regards not the day, to the Lord he regards it not. He that eats, eats to the Lord, for he gives God thanks: and he that abstains, abstains to the Lord, and gives God thanks.
5 This man verily. He spoke a little before of religion in the choice of meats: now he brings in another example of the difference of days: both of which proceeded from Judaism. For seeing that the Lord in his law had made a difference between meats, and pronounced some unclean, whose use he forbade: and seeing also he had ordained certain festival and solemn days, commanding the same to be observed: the Jews who had been brought up in the doctrine of the law, from their childhood, could not put away the reverence of days, which they had learned from the beginning, and to which they had accustomed themselves all their whole life: neither dared they touch those meats, which they abhorred so long. That they were imbued with such opinions, it was of infirmity: for they would have thought otherwise, if they had attained to the certain and clear knowledge of Christian liberty. But in that they restrained themselves from that which they thought to be unlawful for them, that was a token of godliness, even as it had been a sign of boldness and contempt, if they had tasted anything against their conscience. Here therefore the Apostle teaches a most excellent moderation, when he commands every man to be fully assured of his counsel: whereby he gives to understand, there ought to be in Christians, such a study and care of true obedience: that they enterprise nothing which they think not, or rather are sure does please God. And it is altogether to be observed, that this is the beginning of a right life, if men depend upon the will of God, and suffer not themselves, through a doubtful and wavering mind, to move a finger's breadth: because it cannot be avoided, but our rashness must needs immediately burst forth into contempt, when we dare step further than we are persuaded may be lawful for us. But if any man objects, that error is always doubtful, and therefore such certainty as Paul requires, cannot be sound in the weak: the answer is ready, namely, that such are to be pardoned, if they keep themselves within their compass. For the meaning of Paul is nothing else, but to restrain the immoderate liberty, whereby very many at a venture thrust themselves into matters doubtful and unknown. So then Paul requires this choice, that the will of God might go before all our actions.
6 He that regards the day, etc. For as much as Paul knew certainly, that the observation of days proceeded from the not knowing of Christ: it is not credible, that he did wholly defend such a corruption: and yet the words seem to import, that he sins not who observes the day. For nothing can be acceptable to God, except it be good. Therefore, that you may understand Paul's meaning, it is necessary to put a difference between that opinion which any has conceived of observing days, and the observation itself, to which he binds himself. For the opinion is superstitious: neither does Paul deny that, who under the name of infirmity, has already condemned it, and will by and by condemn it more plainly. But whereas he who is held with that superstition, dare not violate the solemnity of the day, that is approved of God: because he dare do nothing with a doubtful conscience. For what should the Jew do, who as yet has not profited so much, that he should be delivered from the religious observation of days? He has the word of God, wherein, the observation of days is commended to him. A necessity is laid upon him by the law: the taking away of that necessity is not yet perfectly known to him. There remains therefore nothing else, but that he expecting a larger revelation, should keep himself within the compass of his capacity: and not to use the benefit of liberty, before he has embraced the same by faith. The very same is to be understood of him, that refrains himself from unclean meats. For if in the perplexity of mind he should eat, that were not to receive a benefit at the hand of God: but rather a presumptuous thrusting of his hand into things forbidden. Let him therefore use other things, which he supposes are granted to him, and let him follow the measure of his own understanding. So shall he give thanks to the Lord, which he cannot do, except he be persuaded that he is fed by the benefit of God. Therefore he is not to be despised, as though by this his sobriety, and godly fearfulness he offended the Lord. Neither shall any absurdity follow if we say the modesty of a weak man is approved or allowed of the Lord, not of merit, but of grace or favor.
Howbeit because of late he required the certainty of mind, lest every one should rashly take upon him the keeping of this or that at his pleasure, we are to consider if he does not here rather exhort than affirm: because this way the text shall run better, namely, let every man know the ground or reason of that he does, for he must give account at the tribunal seat of God. For whether a man eat meat, or abstain, he ought in both to have respect to God. And certainly there is nothing more apt, as well to restrain the liberty of judging, as to correct superstitions, than to cite us before the tribunal seat of God: and therefore Paul very wisely does propose a judge before every one, to whose will they ought to refer or examine, whatever they do. Neither does the affirmative speech prevent this exception: because straightway after he adds, that no man lives or dies to himself, where he recites not, what men can do, but commands what they ought to do.
And note that he says we then eat and abstain to the Lord, when we give thanks. Therefore both the use of meats and also abstinence is impure without thanksgiving. It is only the name of God, which, while it is called upon, does sanctify us and ours.
7 For none of us lives to himself, and none of us dies to himself.
8 For whether we live, we live to the Lord, or whether we die, we die to the Lord: whether we live, or die, we are the Lord's.
9 For therefore Christ both died, and rose again, and revived, that he might be Lord of the living and the dead.
7 For none of us lives, etc. Now he confirms the former sentence, by a reason taken from the whole to a part, namely, that it is no marvel, though the particular actions of our life ought to respect the Lord, seeing our life itself is wholly to be bestowed to his glory. For then truly is the life of a Christian man framed aright, when he has the will of God for his mark. And if you are bound, to examine by his will whatever you do, then it is altogether sin to take anything in hand, which you think may displease him, yes which you are not assured may please him.
To live to the Lord, does not signify here as in the sixth Chapter, to be led by his Spirit: but to apply himself to his will and bidding, and to dispose all those things he has to his glory. And we are not only to live to the Lord, but also to die: that is, as well our death as life is to be resigned to his will. To this he adds a notable reason, because whether we live or die, we are his. For thereupon it follows, that he has power over life and death. The use of this doctrine is very large. For so the lordship of life and death is ascribed to God, that every man might the better bear his estate, as the yoke imposed by him, for it is fitting he should assign to every one his standing and course. And so we are not only forbidden, rashly to take in hand this or that without the commandment of God, but also we are commanded to be patient in all griefs and losses. If therefore at any time the flesh starts aside in adversity, let us remember, that he, who is not free, neither has power over himself, perverts right and order, if he depends not upon the bidding of his Lord. By this means also is delivered to us a rule to live and die, so that if he prolong our life by continual miseries and sorrows, yet we covet not to depart before our time. And again, if suddenly in the midst and flower of our age he call us away, we be always ready to depart.
9 For Christ therefore died. This is a confirmation of the reason that went before. For to the end he might prove that we are to die and live to the Lord, he said we are in the power of Christ, whether we live or die. Now he shows how worthily Christ challenges to himself this power over us, seeing he has purchased the same by so great a price. For, by suffering death for our salvation, he has gotten to himself a dominion or lordship over us, which cannot be destroyed by death; and by rising again he has received our whole life into his jurisdiction and guard: therefore by his death and resurrection, he has deserved, that as well in death as in life we should serve to the glory of his name. Whereas it is said here, he rose again and revived, it is as much of value as if it were said, that by his resurrection a new state of life was obtained to him. And because that life wherein he now lives is not subject to any mutation, his kingdom also over us is eternal.
10 But why do you judge your brother? Or also you, why do you despise your brother? For we shall all appear before the judgment seat of Christ.
11 For it is written, I live, says the Lord, and every knee shall bow to me, and every tongue shall confess to God.
12 So then every one of us, shall give account for himself to God.
13 Let us not therefore judge one another any more: but rather judge this, that no occasion of falling or offense be given to your brother.
10 But why do you judge. Because he had devoted the life and death of us all to Christ, from there he passes to make mention of that judgment, which the father has given to him, together with the dominion of heaven and earth. From this he gathers that it is presumptuous boldness, if any man usurp to himself judgment over his brother, seeing by such licentiousness that authority is pulled away from Christ, which he only has received of the father. But first by the name of brother he bridles this lust of judging. For if the Lord has ordained among us the law or [reconstructed: bond] of brotherly society, an equality must needs be observed: therefore every one, taking to himself the person of a judge, shall do wickedly. Secondly he revokes or calls us to that only judge, from whom no man cannot only not take away his authority, but also cannot escape his judgment. As it were therefore an absurd thing among men, if a guilty person which were not worthy to lie upon the footstool should rush to the seat of judgment: so absurd is it that a Christian man should take to himself liberty to judge his brother's conscience. Such in effect is the argument of James, saying, he that judges his brother, judges the law: and he that judges the law, is not a keeper of the law, but a judge. And on the contrary (says he) there is one lawgiver, who can save and destroy. Tribunal is attributed to Christ for the faculty of judging, as the voice of the Archangel whereby we shall be cited, is called in another place a trumpet: because as it were with his sound, he shall pierce the minds and ears of all.
11 For it is written, I do live. He seems to me to have cited this testimony of the Prophet Isaiah, not so much for the proof of that sentence of the judgment of Christ (which was undoubtedly believed of all Christians) as to show that that judgment is to be looked for of all, with great humility, and submission: which the words themselves import. In his words going before he testified, that Christ only was judge over all men: now by the words of the Prophet he declares, that all flesh ought to be humbled with the expectation of that judgment: which is noted by the bowing of knees. However, notwithstanding in that place of the prophet, the Lord does generally foretell that it should come to pass, that his glory should be made manifest among all nations, and his majesty (which then was among a few, and as it were lurked in a corner of the world) should shine everywhere: yet if we look into it more nearly, it is apparent that the full accomplishment thereof, is not now extant, nor ever was in this world, neither yet is to be looked for in the ages to come. God reigns now no otherwise than by the Gospel: neither is his majesty otherwise honored aright, than while the same being known by his word, is reverenced. But the word of God has always had its enemies which have stubbornly resisted: and its contemners which have scoffed at it, as a trifling and mythical thing. At this day there are many such, [reconstructed: and there will always be more such]. Hereby appears that this prophecy is indeed begun in this life: but is not perfected, till that day of the last resurrection shall come, wherein all the enemies of Christ shall be thrown down, that they may become the footstool of his feet.
Furthermore, even that also could not be, except the Lord sat in judgment: therefore has he well applied this testimony to the tribunal of Christ. It is also a notable place to establish our faith concerning the eternal deity of Christ. For it is God that speaks there, and that God, which has once said, that he will not give his honor to another. Now then if that be fulfilled in Christ, which he there challenges to himself only, without doubt he does manifest himself in Christ. And surely the truth of that prophecy, appeared then clearly, when Christ gathered to himself a people out of all the world, and brought them into the worship of his power, and obedience of his Gospel. To which Paul had respect when he said, that God gave a name to his Christ, whereat every knee should bow. And it shall then fully appear when he shall get upon his seat to judge both the living and the dead: as all judgment in heaven and earth is given to him of the Father. In the words of the Prophet is, every tongue shall swear to me: but seeing an oath is a part of the worship of God, though Paul have here, shall confess, the sense varies nothing. For the meaning of the Lord was simply to affirm, that all men should not only acknowledge his power, but also by mouth and external gesture of the body, which he has noted by the bowing of knees, show forth the confession of obedience.
12 So then every one. This conclusion calls us back to humility and submission. Whereupon also he infers straightaway, that we should not judge one another: because it is not lawful for us to take upon us the authority of judging, seeing of necessity we must not only be judged ourselves, but also must give an account. And out of the diverse signification of the word judging or to judge, he has excellently drawn a contrary acceptance or signification: from the first place he forbids us to judge by condemning: in the second place he commands that all the judgment of reason should be applied to the avoiding of offence. For by the way he reproves those peevish carpers, who bend all their dexterity and sharpness of wit to this, that they may have something to find fault withal, in the life of their brethren. And therefore he commands that they rather have regard to wariness or circumspection, because often through their negligence, they either precipitate, or force their brethren into some offence.
14 I know and am persuaded in the Lord Jesus, that there is nothing common of itself: but he that thinks it to be common, to him it is common or unclean.
15 But if your brother be grieved for your meat: now you do not walk charitably. Destroy not him through your meat, for whom Christ died.
16 Let not your commodity, be evil spoken of.
17 For the kingdom of God is not meat and drink: but righteousness, and peace, and joy in the Holy Ghost.
18 For whoever in these things serves Christ, is acceptable to God, and approved of men.
14 I know, etc. That he might prevent the objection of such, as had profited so far in the Gospel, that they put no difference between meats: he does first set down, what is to be thought of meats, as they are to be considered in themselves: secondly, he adds, what offence may grow in the circumstance of the use of them. He pronounces therefore, that to a right and pure conscience, no meat is impure, and that there is no impediment, why we may not purely use the same, if ignorance and error did not prevent us: because, if any man imagine an uncleanness in his meat, he cannot freely use the same. But a little after he adds, that we are not only to respect the meats themselves, but also our brethren, before whom we eat. For we are not to count the use of God's benefits so common, that it should not be subject to charity. His words therefore are as much in value, as if he said, I know all meats are clean, and therefore I leave them free to you, I suffer your conscience to be loose from all scruple: finally, I do not simply drive you from the meats themselves: but the regard of meats being laid apart, I would not have your neighbor to be neglected of you.
In this place he calls that common which is profane, and which is without all difference used of the wicked: that it might be opposed against those things, which are peculiarly sanctified for the use of faithful people. He says that he knows and is persuaded of the purity of all meats, that he might put it out of all question. He adds in the Lord Jesus: because through his benefit and grace we obtain this, that all creatures are sanctified to us of the Lord, which creatures, were otherwise cursed in Adam. And withal, his meaning is, to set the liberty given of Christ, against the servitude of the law, lest they should think, they were held with that observation, from the which Christ had freed them. In the exception put down by the Apostle, we are taught, there is nothing so pure, but it may be contaminated by an impure conscience. For it is only faith and godliness, which sanctifies all things to us. And the faithless, as they are inwardly unclean, so they defile whatever they touch (Titus 1:15).
15 If your brother be grieved. Now he declares by how many ways the offence of our brethren, may corrupt the use of good things. And the first reason is, that charity is violated, if for so light a cause our brother be grieved: for it is contrary to charity, to give any an occasion of sorrow. A second reason, that while the weak conscience is wounded, the price of the blood of Christ is wasted: for the most abject brother is redeemed by the blood of Christ, and therefore it is not meet he should be destroyed for satisfying the belly. And we are too shamefully given to our lusts, if we prefer meat, a most vile thing, before Christ. The third reason is, that if the liberty purchased to us by Christ be good, we ought to do our endeavor, that it be not evil spoken of, and worthily dispraised of men: which comes to pass, when we use the gifts of God out of season. These reasons therefore ought to move us, that we run not rashly into offences for our liberty.
17 For the kingdom of God is not. Now on the contrary he teaches, that we may without damage abstain from the use of our liberty, because the kingdom of God does not consist in those things. For those which serve, either to erect or confirm the kingdom of God, are no way to be omitted, whatever offences may follow thereon. If so be then, that for charity's sake, a man may cease from the use of meats, God's honor not hindered, Christ's kingdom not prejudiced, and religion or piety not violated: they are not to be suffered who for meats' sake trouble the Church. He uses the same arguments to the Corinthians: saying, meat for the belly, and the belly for meats: but God shall destroy them both: for neither if we eat shall we have the more (1 Corinthians 6:13). In which words his meaning is, briefly to show, that meat and drink are things less worth, than that for their sakes, the course of the Gospel should be hindered. But righteousness and peace. He has by the way, opposed these, against meat and drink, not as though he reckoned all those things, whereon the kingdom of Christ consists: but that he might declare how it stands upon spiritual things (1 Corinthians 8:[illegible]). Although to say the truth, he has comprehended the sum in few words: namely, that we being clear in ourselves, might be at peace with the Lord, and possess true joy of conscience, yes and that by the Holy Ghost dwelling in us.
Yet notwithstanding (as I said,) he has applied these few to the present argument: for he that is made partaker of true righteousness, he enjoys a most excellent, and inestimable benefit, namely, the quiet joy of conscience. For he who has peace with God, what can he desire more? Whereas he joins peace with joy, he seems to me, to express the manner of that spiritual joy, for however the reprobate droop, or lift up themselves, yet the conscience is not otherwise pacified and quieted, than while a man feels that God is reconciled, and merciful to him: neither indeed is there any sound or true joy, but which proceeds from that peace. And although it is necessary, when mention is made of so great things, to preach the Spirit for the author of them: yet in this place he would secretly oppose the Spirit against external things: that we might know, how without the use of meats, those things that belong to the kingdom of God, may abide perfect and sound to us.
19 For whoever by these. This reason is taken from the consequent, for it cannot be, when a man is accepted of God, and approved of men, but the kingdom of God should live and flourish in him. Whoever with a quiet and peaceable conscience serves Christ in righteousness, approves himself as well before men as God. Wherever then is righteousness, peace, and spiritual joy, there is the perfect kingdom of God: so then it stands not upon bodily things. Furthermore, he says, that that man is acceptable to God, who obeys his will. And testifies that the same man is also approved of men, because they cannot, but give testimony to that virtue they see with their eyes: not that the wicked do always spare the sons of God; indeed rather when there is no occasion, they pour out reproaches against them, and with feigned calumnies slander them unworthily: finally by misconstruing their good deeds, they turn them to reproach. But Paul speaks here of sincere judgment, which is mixed with no moroseness, hatred, nor superstition.
19 Therefore let us follow after such things as concern peace, and mutual edification.
20 Do not destroy the work of God, for meat. All things indeed are pure, but it is evil for him that eats with offence.
21 It is good not to eat flesh, nor to drink wine, nor to do any other thing, whereby your brother may fall, or be offended, or be made weak.
19 Therefore let us. He does what he can to recall us from the bare consideration of meats, to those greater things, which ought to have the first place in all our actions, and so to overrule them. For we must eat to live: and live to serve the Lord. And he serves the Lord, who through benevolence and courtesy edifies his neighbor. For under these two, namely, concord and edification, almost all the duties of charity are contained.
And lest that should be little esteemed, he repeats that sentence which he had put down, namely that corruptible meat is a thing unworthy, for whose cause the building of the Lord should be destroyed. For wherever there is but a spark of godliness, there a man may see the work of God: which they overthrow, who through their importunity trouble the conscience that is yet weak. And it is to be noted that edification is therefore joined to peace, because sometimes they do too much coddle one another, so that they hurt greatly by their compliance. Therefore there is a choice to be kept in the study of obeying, and profit is to be considered, that we may willingly grant to our brother, whatever serves to the furthering of his salvation. As Paul admonishes in another place, all things are lawful to me, but all things are not expedient: and straightway after he adds the reason, because all things do not edify (1 Corinthians 10:28). And it is not in vain that he repeats again, not for meat, signifying that he requires not an abstinence wherein there might be a hazard or loss of godliness, as he said before: although we do not freely eat every meat, but abstain from the use of certain meats for our brethren's sake, yet the kingdom of God abides perfect.
20 All things indeed are pure. Whereas he says all things are pure, that is by way of concession or granting: and whereas he adds, but it is evil to the man that eats with offence, that is by way of exception, as though he said, indeed the meat is good, but the offence is evil. For meats are given us that we might eat them, without the breach of charity, he therefore defiles the use of pure meat, who in eating of it violates charity. From this he infers that it is good to abstain from all things which may turn to the offence of our brethren. And he puts down three words in order, to fall, to be offended, to be weakened. To this sense: Let no cause of falling be given to your brethren, yes nor of offence, nor of infirmity. For to be weakened is less, than to stumble or be offended: and to be offended is less, than to fall. He is said to be weakened, into whose conscience there is put some wavering or doubting: to be offended, whose conscience is shaken with some greater perturbation: to fall, who in a manner is alienated from the study of religion.
22 You have faith? Have it with yourself before God. He is blessed, who judges not himself in that which he examines.
23 He which judges if he eats, is condemned: because he eats not of faith. For whatever is not of faith, is sin.
22 You have faith. That he might conclude, he shows wherein the benefit of Christian liberty does consist: whereby it appears that they do falsely boast of liberty, who cannot govern themselves in the use of it. He says therefore, that the knowledge of liberty, seeing it is of faith, does properly respect God: so then, he who is endued with such certainty, he must content himself with the peace of conscience before God: neither is it necessary to come into possession before men. It follows then, that of set purpose it comes to pass, if we offend our brethren in eating flesh: because no necessity forces us to do so. Besides this, it may easily appear how wickedly this place is wrested by many, who gather from here, that it is not greatly material how any does behave himself in observing foolish and superstitious ceremonies, so that he keep a pure conscience before God. For Paul would nothing less, as the text itself does testify: and ceremonies are ordained to the worship of God, and also they are part of our confession. Finally, they which pull faith from confession, do take from the sun its heat. However Paul here handles no such matter, but only disputes of the free use of meat and drink.
Blessed is he that judges not himself. Here first of all he teaches how we may lawfully use the gifts of God: secondly, how great an impediment ignorance is, that we urge not the unskillful, above the measure of their infirmity. But he puts down a general sentence, which is extended to all actions. Blessed (says he) is that man, who is not guilty of evil to himself: if so be he does duly examine his deeds. For it comes to pass that many commit abominable deeds, without any scruple of conscience: but that is, because their eyes being shut, they rashly put forth themselves, wherever the blind and furious intemperance of the flesh does lead them. For there is great difference between numbness or senselessness, and judgment: he then that makes a choice in things, (if after the thing be well considered and weighed he be not bitten with the testimony of an evil conscience) is happy. For this peace only can make, that our works please God. By this means that vain excuse is taken away, which many claim by ignorance, seeing their error is entangled with dullness and sluggishness. For if good intention (as they call it) were sufficient, in vain were that examination, whereby the spirit of God here esteems the deeds of men.
23 He that judges, etc. Very well he has expressed in one word, the affection of a wavering and uncertain mind, what is necessary to be done. For he that judges wavers here and there, and is held in suspense between diverse deliberations, not knowing where to incline. Seeing then the beginning of a good work is the certainty, and as it were the pleasant security of a mind that is well stayed before God: there is nothing more contrary to the approbation of our works, than wavering or doubting. And would to God, this sentence were well grafted in the minds of men: namely, that nothing is to be taken in hand, but that of which the mind is fully resolved, that it is acceptable to God: men would not keep such a stir in many parts of their life, or waver, or thrust on themselves with a blind force, wherever their own imagination carries them. For if our life be tied to this modesty, that one should not touch a morsel of bread with a doubting conscience, how much greater circumspection ought to be had in the greatest things? For whatever is not of faith. The reason of this condemnation: namely, that every work however excellent and glorious it may be, if yet it be not grounded upon a right conscience, is counted for sin. For God regards not the outward show, but the inward obedience of the heart. Of that only depends the estimation of our works. Furthermore, what kind of obedience is that, if any take upon him that, of which he is not persuaded, it is approved of God? Where then such doubting is, he is justly condemned of prevarication, because he does against the testimony of his conscience. The word faith is put here, for a constant persuasion of the mind, and firm (as I may say) certainty, and that not every assurance, but such as is gathered of the truth of God. Therefore, wavering and doubtfulness do corrupt all our actions, however beautiful otherwise they be. Now seeing a godly mind can nowhere find a sure stay but in the word of God: here all feigned worships, and whatever works are devised by man's brain, do vanish away. For while that is condemned, whatever is not of faith, that is rejected, whatever is not grounded, and approved by the word of God. Although this also is not enough, that that should be approved by the word of God, which we do, except the mind trusting to that persuasion does cheerfully prepare itself to the work. Therefore this is the beginning of a right life, to cleave to the word of God, and go wherever the same does call us, lest our minds should waver.
