14 I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself; except that to him who considers anything to be unclean, to him it is unclean.
*Minor differences ignored. Grouped by changes, with first version listed as example.
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." 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. [1] 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.)
1 - To elicit this meaning, which is in itself true, Calvin must have construed the sentence thus, "I know, and I am persuaded, that through the Lord Jesus nothing is of itself unclean:" but this is not the meaning. What the Apostle says is, that he knew, and was fully assured by the Lord Jesus, that is, by the teaching of his word Spirit, that nothing was in itself unclean, all ceremonial distinctions having been now removed and abolished. -- Ed.
I know - This is an admission made to the "Gentile" convert, who believed that it was lawful to partake of food of every kind. This the apostle concedes; and says he is fully apprized of this. But though he knew this, yet he goes on to say Romans 14:15, that it would be well to regard the conscientious scruples of others on the subject. It may be remarked here that the apostle Paul had formerly quite as many scruples as any of his brethren had then. But his views had been changed.
And am persuaded - Am convinced.
By the Lord Jesus - This does not mean by any "personal" instruction received from the Lord Jesus, but by all the knowledge which he had received by inspiration of the nature of the Christian religion. The gospel of Jesus had taught him that the rites of the Mosaic economy had been abolished, and among those rites were the rules respecting clean and unclean beasts, etc.
There is nothing unclean - Greek "common." This word was used by the Jews to denote what was "unclean," because, in their apprehension, whatever was partaken by the multitude, or all people, must be impure. Hence, the words "common" and "impure" are often used as expressing the same thing. It denotes what was forbidden by the laws of Moses.
To him that esteemeth - He makes it a matter of conscience. He regards certain meats as forbidden by God; and while he so regards them, it would be wrong for him to partake of them. Man may be in error, but it would not be proper for him to act in violation of what he "supposes" God requires.
I know, and am persuaded by the Lord Jesus - After reasoning so long and so much with these contending parties on the subject of their mutual misunderstandings, without attempting to give any opinion, but merely to show them the folly and uncharitableness of their conduct, he now expresses himself fully, and tells them that nothing is unclean of itself, and that he has the inspiration and authority of Jesus Christ to say so; for to such an inspiration he must refer in such words as, I know, and am persuaded by the Lord Jesus. And yet, after having given them this decisive judgment, through respect to the tender, mistaken conscience of weak believers, he immediately adds: But to him that esteemeth any thing to be unclean, to him it is unclean; because if he act contrary to his conscience, he must necessarily contract guilt; for he who acts in opposition to his conscience in one case may do it in another, and thus even the plain declarations of the word of God may be set aside on things of the utmost importance, as well as the erroneous though well-intentioned dictates of his conscience, on matters which he makes of the last consequence; though others who are better taught know them to be indifferent.
It is dangerous to trifle with conscience, even when erroneous; it should be borne with and instructed; it must be won over, not taken by storm. Its feelings should be respected because they ever refer to God, and have their foundation in his fear. He who sins against his conscience in things which every one else knows to be indifferent, will soon do it in those things in which his salvation is most intimately concerned. It is a great blessing to have a well-informed conscience; it is a blessing to have a tender conscience; and even a sore conscience is infinitely better than none.
(13) I know, and am persuaded by the (n) Lord Jesus, that [there is] nothing unclean of (o) itself: but to him that esteemeth any thing to be unclean, to him [it is] unclean.
(13) The preventing of an objection: it is true that the right of the law to be schoolmaster is taken away by the benefit of Christ, to those who know it, but yet nonetheless we have to consider in the use of this liberty what is expedient, that we may have regard to our weak brother, seeing that our liberty is not lost in doing this.
(n) By the Spirit of the Lord Jesus, or by the Lord Jesus, who broke down the wall at his coming.
(o) By nature.
I know and am persuaded by the Lord Jesus,.... As for the apostle's own sense and judgment about the distinction of meats, it was this,
that there is nothing unclean of itself; that every creature, as originally made by God, is good; that what is eatable, or fit for food, may be eaten, whatever the Mosaic laws, being now abrogated, say to the contrary; and that whatever physical or natural difference there may be between the creatures of God, one being naturally fit for food, and another not; yet there is no moral distinction between them, there is nothing in any of them that can morally defile a man by eating them; nor indeed is there now any ceremonial distinction between them, and so no ceremonial pollution by them. This was not a bare conjecture, nor a mere opinion, but a point of certain knowledge, a matter of faith, and of full assurance of faith; the apostle was thoroughly persuaded of the truth of it, and had not the least doubt nor difficulty in his mind about it; he was as fully assured of it, as he was of his salvation by Christ, and of his interest in the love of God, from which he could never be separated, and therefore expresses it in language equally as strong; and this he came to the knowledge and persuasion of, "by the Lord Jesus"; by his express words, Matthew 15:11; or by a revelation from him, in which way he had the whole Gospel: he might be informed of this matter in like manner as Peter was, by a vision from heaven, Acts 10:10, or he knew this through the abrogation of the whole ceremonial law by Christ, who abolished the law of commandments contained in ordinances, and so these laws relating to the difference of meats among the rest; and he knew, that all the creatures in their original creation were good, and though cursed, for man's sake yet Christ had removed the curse, and sanctified them for the use of his people, who, under the Gospel dispensation, might make use of them at pleasure, without distinction: and the Jews themselves own, that what before was unclean, shall in the days of the Messiah be clean: so they explain Psalm 146:7; "the Lord looseth the prisoners", which they would render, "the Lord looseth that which was forbidden"; and give this as the sense (r).
"every beast which was unclean in this world (the Jewish state), , "God will cleanse it in the time to come" (in the times of the Messiah), when they shall be clean as at the first, to the sons of Noah.''
So they observe, that the Hebrew word for a hog, comes from which signifies to return; because, say they (s), hereafter God will cause it to return to the Israelites; and even now, as formerly, they allow of eating anything that is torn, or dies of itself, or hog's flesh to an army entering into a Gentile country, and subduing it, where they can find nothing else (t):
but to him that esteemeth anything to be unclean, to him it is unclean; such a man that thinks the laws concerning clean and unclean meats are still in force, and binding upon him, ought to refrain from eating them; because he would act contrary to his conscience, and so violate and defile it; wherefore though the apostle was so fully satisfied in his own, mind, yet he would not have weak and scrupulous consciences do themselves any hurt through his faith; for if they ate doubtingly, and without faith, it was an evil. Capellus (u) mentions a rule laid down by the Jews, but does not direct where it is to be found, nor have I yet met with it, very agreeable to this of the apostle's, which runs thus:
"this is the grand general rule in the law, that every thing which thou dost not know, "whether it is lawful or unlawful, to thee it is unlawful", until thou hast asked a wise men concerning who may teach thee that it is lawful.''
(r) Bereshit Rabba in Maji Synops. Jude. Theolog. p. 224. R. Moses Hadarsan in Galatin. de Arcan. Cathol. ver. l. 11. c. 12. p. 699. (s) Abarbinel. Rosh Amana, c. 13. fol. 18. 2. (t) Maimon. Hilch. Melacim, c. 8. sect. 1. (u) In loc.
Christ deals gently with those who have true grace, though they are weak in it. Consider the design of Christ's death: also that drawing a soul to sin, threatens the destruction of that soul. Did Christ deny himself for our brethren, so as to die for them, and shall not we deny ourselves for them, so as to keep from any indulgence? We cannot hinder ungoverned tongues from speaking evil; but we must not give them any occasion. We must deny ourselves in many cases what we may lawfully do, when our doing it may hurt our good name. Our good often comes to be evil spoken of, because we use lawful things in an uncharitable and selfish manner. As we value the reputation of the good we profess and practise, let us seek that it may not be evil-spoken of. Righteousness, peace, and joy, are words that mean a great deal. As to God, our great concern is to appear before him justified by Christ's death, sanctified by the Spirit of his grace; for the righteous Lord loveth righteousness. As to our brethren, it is to live in peace, and love, and charity with them; following peace with all men. As to ourselves, it is joy in the Holy Ghost; that spiritual joy wrought by the blessed Spirit in the hearts of believers, which respects God as their reconciled Father, and heaven as their expected home. Regard to Christ in doing our duties, alone can make them acceptable. Those are most pleasing to God that are best pleased with him; and they abound most in peace and joy in the Holy Ghost. They are approved by wise and good men; and the opinion of others is not to be regarded.
I know, and am persuaded by--or rather, "in"
the Lord Jesus--as "having the mind of Christ" (1-Corinthians 2:16).
that there is nothing unclean of itself--Hence it is that he calls those "the strong" who believed in the abolition of all ritual distinctions under the Gospel. (See Acts 10:15).
but--"save that"
to him that esteemeth anything to be unclean, to him it is unclean--"and therefore, though you can eat of it with out sin, he cannot."
I know . . . in the Lord Jesus. The conviction is that of a mind in communion with Christ, enlightened by his Spirit.
That nothing. No kind of food.
Is unclean of itself. Is by its own nature such that it is a sin to partake of it. The legal distinction between clean and unclean animals is abolished.
But to him. If one, uninstructed, considers anything unclean, to his conscience it is so. It is wrong for him to eat it.
If thy brother is grieved with thy meat. If his feelings are hurt because you eat food that he thinks it is sinful to eat, it would be charitable for you to abstain from it for his sake.
Destroy not him. His grief, and the effect upon him of seeing you do what he regards as sinful, may be to destroy him. It is kinder to give up the meat than to risk his destruction. If Christ died for him, you surely can do that much.
I am assured by the Lord Jesus - Perhaps by a particular revelation. That there is nothing - Neither flesh nor herbs. Unclean of itself - Unlawful under the gospel.
*More commentary available at chapter level.