John Calvin Commentary Romans 14:22

"The faith which thou hast, have thou to thyself before God. Happy is he that judgeth not himself in that which he approveth." — Romans 14:22 (ASV)

Hast thou faith? (Romans 14:22). To conclude, he shows wherein the advantage of Christian liberty lies: from this it appears that those who do not know how to make proper use of liberty boast falsely of it. He then says that liberty, truly understood as the liberty of faith, properly relates to God, so that whoever is endowed with a conviction of this kind ought to be satisfied with peace of conscience before God; nor is it necessary for him to show before people that he possesses it. From this it follows that if we offend our weak brothers and sisters by eating meats, it is due to a perverse opinion, for there is no necessity to compel us.

It is also clearly evident how strangely this passage is perverted by some, who from this conclude that it does not matter how devoted anyone may be to observing foolish and superstitious ceremonies, provided their conscience remains pure before God. Paul indeed intended something quite different, as the context clearly shows; for ceremonies are appointed for the worship of God and are also a part of our confession. Those, then, who tear off faith from confession take away the sun's own heat. But Paul discusses nothing of this kind here; he only speaks of our liberty in the use of meat and drink.

Regarding the saying, Happy is he who condemns not himself, etc. , here the author intends to teach us:

1. How we may lawfully use the gifts of God.
2. How great an impediment ignorance is.

He teaches us these things so that we do not urge the uninstructed beyond the limits of their weakness.

But he lays down a general truth that extends to all actions: “Happy,” he says, “is he who is not conscious of doing wrong when he rightly examines his own deeds.” For it happens that many commit the worst of crimes without any scruple of conscience. This occurs because they rashly abandon themselves, with eyes closed, to any course to which the blind and violent intemperance of the flesh may lead them. Indeed, there is a great difference between insensibility and right judgment.

Therefore, he who examines things is happy, provided he is not bitten by an accusing conscience after having honestly considered and weighed matters, for this assurance alone can make our works pleasing to God. Thus, that vain excuse which many offer on the ground of ignorance is removed, inasmuch as their error is connected with insensibility and laziness. For if what they call “good intention” is sufficient, then their examination—according to which the Spirit of God evaluates the deeds of people—is superfluous.