---
title: "Commentary on Romans"
author: "John Calvin"
translator: "John Owen"
languages: [en]
shelf: "Commentaries"
section: 68 of 91
url: https://scriptura.si/works/john-calvin-commentary-on-romans/68/
cite: "John Calvin, tr. John Owen, Commentary on Romans, section 68. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-romans/68/"
---

# Commentary on Romans

*John Calvin, tr. John Owen*

Calvin's first New Testament commentary, dedicated to Simon Grynaeus.

## 68. Romans 14:14-18

Source: https://scriptura.si/works/john-calvin-commentary-on-romans/68/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-romans/68/#p-N

[¶0] Romans 14:14-18 14. I know, and am persuaded by the Lord Jesus, 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 in Spiritu sancto. 18. For he that in these things serveth Christ is acceptable to God, and approved of men. 18. Qui enim servit per haec Christo, acceptus est Deo, et probatus hominibus.

[¶1] 14. I know, etc. To anticipate their objection, who made such progress in the gospel of Christ as to make no distinction between meats, he first shows what must be thought of meats when viewed in themselves; and then he subjoins how sin is committed in the use of them. He then declares, that no meat is impure to a right and pure conscience, and that there is no hindrance to a pure use of meats, except ignorance and infirmity; for when any imagines an impurity in them, he is not at liberty to use them. But he afterwards adds, that we are not only to regard meats themselves, but also the brethren before whom we eat: for we ought not to view the use of God’s bounty with so much indifference as to disregard love. His words then have the same meaning as though he had said, — “I know that all meats are clean, and therefore I leave to thee the free use of them; I allow thy conscience to be freed from all scruples: in short, I do not simply restrain thee from meats; but laying aside all regard for them, I still wish thee not to neglect thy neighbor.”

[¶2] By the word common, in this place, he means unclean, and what is taken indiscriminately by the ungodly; and it is opposed to those things which had been especially set apart for the use of the faithful people. He says that he knew, and was fully convinced, that all meats are pure, in order to remove all doubts. He adds, in the Lord Jesus; for by his favor and grace it is, that all the creatures which were accursed in Adam, are blessed to us by the Lord. He intended, however, at the same time, to set the liberty given by Christ in opposition to the bondage of the law, lest they thought that they were bound to observe those rites from which Christ had made them free. By the exception which he has laid down, we learn that there is nothing so pure but what may be contaminated by a corrupt conscience: for it is faith alone and godliness which sanctify all things to us. The unbelieving, being polluted within, defile all things by their very touch. (Titus 1:15.)

[¶3] 15. But if through meat thy brother is grieved, etc. He now explains how the offending of our brethren may vitiate the use of good things. And the first thing is, — that love is violated, when our brother is made to grieve by what is so trifling; for it is contrary to love to occasion grief to any one. The next thing is, — that when the weak conscience is wounded, the price of Christ’s blood is wasted; for the most abject brother has been redeemed by the blood of Christ: it is then a heinous crime to destroy him by gratifying the stomach; and we must be basely given up to our own lusts, if we prefer meat, a worthless thing, to Christ. The third reason is, — that since the liberty attained for us by Christ is a blessing, we ought to take care, lest it should be evil spoken of by men and justly blamed, which is the case, when we unseasonably use God’s gifts. These reasons then ought to influence us, lest by using our liberty, we thoughtlessly cause offenses.

[¶4] 17. For the kingdom of God, etc. He now, on the other hand, teaches us, that we can without loss abstain from the use of our liberty, because the kingdom of God does not consist in such things. Those things indeed, which are necessary either to build up or preserve the kingdom of God, are by no means to be neglected, whatever offenses may hence follow: but if for love’s sake it be lawful to abstain from meat, while God’s honor is uninjured, while Christ’s kingdom suffers no harm, while religion is not hindered, then they are not to be borne with, who for meat’s sake disturb the Church. He uses similar arguments in his first Epistle to the Corinthians:

[¶5] “Meat,” he says, “for the stomach, and the stomach for meat; but God will destroy both,” (1 Corinthians 6:13:)

[¶6] again,

[¶7] “If we eat, we shall not abound,” (1 Corinthians 8:8.)

[¶8] By these words he meant briefly to show, that meat and drink were things too worthless, that on their account the course of the gospel should be impeded.

[¶9] But righteousness and peace, etc. He, in passing, has set these in opposition to meat and drink; not for the purpose of enumerating all the things which constitute the kingdom of Christ, but of showing, that it consists of spiritual things. He has at the same time no doubt included in few words a summary of what it is; namely, that we, being well assured, have peace with God, and possess real joy of heart through the Holy Spirit dwelling in us. But as I have said, these few things he has accommodated to his present subject. He indeed who is become partaker of true righteousness, enjoys a great and an invaluable good, even a calm joy of conscience; and he who has peace with God, what can he desire more?

[¶10] By connecting peace and joy together, he seems to me to express the character of this joy; for however torpid the reprobate may be, or however they may elevate themselves, yet the conscience is not rendered calm and joyful, except when it feels God to be pacified and propitious to it; and there is no solid joy but what proceeds from this peace. And though it was necessary, when mention was made of these things, that the Spirit should have been declared as the author; yet he meant in this place indirectly to oppose the Spirit to external things, that we might know, that the things which belong to the kingdom of God continue complete to us without the use of meats.

[¶11] 18. For he who in these things, etc. An argument drawn from the effect: for it is impossible, but that when any one is acceptable to God and approved by men, the kingdom of God fully prevails and flourishes in him: he, who with a quiet and peaceful conscience serves Christ in righteousness, renders himself approved by men as well as by God. Wherever then there is righteousness and peace and spiritual joy, there the kingdom of God is complete in all its parts: it does not then consist of material things. But he says, that man is acceptable to God, because he obeys his will; he testifies that he is approved by men, because they cannot do otherwise than bear testimony to that excellency which they see with their eyes: not that the ungodly always favor the children of God; nay, when there is no cause, they often pour forth against them many reproaches, and with forged calumnies defame the innocent, and in a word, turn into vices things rightly done, by putting on them a malignant construction. But Paul speaks here of honest judgment, blended with no moroseness, no hatred, no superstition.

### Romans 14:19-21

[¶13] Romans 14:19-21 19. Let us therefore follow after the things which make for peace, and things wherewith one may edify another. 19. Proinde quae pacis sunt, et aedificationis mutuae, sectemur. 20. For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence. 20. Ne propter cibum destruas opus Dei. Omnia quidem pura, sed malum est homini qui per offensionem vescitur. 21. It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak. 21. Bonum est non edere carnem, nec vinum bibere, nec aliud facere in quo frater tuus concidat, vel offendatur, vel infirmetur.

[¶14] 19. Let us then follow, etc. He recalls us, as much as possible, from a mere regard to meats, to consider those greater things which ought to have the first place in all our actions, and so to have the precedence. We must indeed eat, that we may live; we ought to live, that we may serve the Lord; and he serves the Lord, who by benevolence and kindness edifies his neighbor; for in order to promote these two things, concord and edification, all the duties of love ought to be exercised. Lest this should be thought of little moment, he repeats the sentence he had before announced, — that corruptible meat is not of such consequence that for its sake the Lord’s building should be destroyed. For wherever there is even a spark of godliness, there the work of God is to be seen; which they demolish, who by their unfeeling conduct disturb the conscience of the weak.

[¶15] But it must be noticed, that edification is joined to peace; because some, not unfrequently, too freely indulge one another, so that they do much harm by their compliances. Hence in endeavoring to serve one another, discretion ought to be exercised, and utility regarded, so that we may willingly grant to our brother whatever may be useful to further his salvation. So Paul reminds us in another place: “All things,” he says, “are lawful to me; but all things are not expedient;” and immediately he adds the reason, “Because all things do not edify.” (1 Corinthians 10:23.)

[¶16] Nor is it also in vain that he repeats again, For meat destroy not, etc., intimating, that he required no abstinence, by which there would be, according to what he had said before, any loss to piety: though we eat not anything we please, but abstain from the use of meats for the sake of our brethren; yet the kingdom of God continues entire and complete.

[¶17] 20. All things are indeed pure, etc. By saying, that all things are pure, he makes a general declaration; and by adding, that it is evil for man to eat with offense, he makes an exception; as though he had said, — “Meat is indeed good, but to give offense is bad.” Now meat has been given to us, that we may eat it, provided love be observed: he then pollutes the use of pure meat, who by it violates love. Hence he concludes, that it is good to abstain from all things which tend to give offense to our brethren.

[¶18] He mentions three things in order, to fall, to stumble, to be weakened: the meaning seems to be this, — “Let no cause of falling, no, nor of stumbling, no, nor of weakening, be given to the brethren.” For to be weakened is less than to stumble, and to stumble is less than to fall. He may be said to be weakened whose conscience wavers with doubt, — to stumble when the conscience is disturbed by some greater perplexity, and to fall when the individual is in a manner alienated from his attention to religion.