John Calvin Commentary Romans 14:6

"He that regardeth the day, regardeth it unto the Lord: and he that eateth, eateth unto the Lord, for he giveth God thanks; and he that eateth not, unto the Lord he eateth not, and giveth God thanks." — Romans 14:6 (ASV)

He who regards a day, etc. Since Paul well knew that a respect for days proceeded from ignorance of Christ, it is unlikely that he would have entirely defended such a corruption. Yet his words seem to imply that the one who regarded days committed no sin, for nothing but good can be accepted by God.

Hence, for you to understand his purpose, it is necessary to distinguish between the notion that anyone might have held regarding the observance of days, and the observance itself to which he felt himself bound. The notion was indeed superstitious, and Paul does not deny this, for he has already condemned it by calling it infirmity, and he will again condemn it still more plainly.

Now, the fact that the one who was firmly held by this superstition did not dare to violate the solemnity of a particular day was approved by God, because he did not dare to do anything with a doubtful conscience. What indeed could the Jew do, who had not yet progressed enough to be delivered from scruples about days? He had the word of God, in which the keeping of days was commended; the law laid a necessity on him, and he did not clearly see its abrogation. Therefore, nothing remained for him but, while waiting for a fuller revelation, to keep himself within the limits of his own knowledge and not avail himself of the benefit of liberty before he embraced it by faith.

The same must also be thought of the one who refrained from unclean meats. For if he ate in a doubtful state of mind, he would not have been receiving any benefit from God’s hand, but rather laying his own hand on forbidden things. Let him then use other things that he thinks are allowed to him and follow the measure of his knowledge: he will thus give thanks to God, which he could not do unless he was persuaded that he is fed by God’s kindness.

He is not, therefore, to be despised as if he offended the Lord by his temperance and pious timidity. And it is not unreasonable to say that the modesty of the weak is approved by God, not on the ground of merit, but through indulgence.

But since he had previously required an assurance of mind, so that no one should rashly do this or that of his own will, we should consider whether he is here exhorting rather than affirming. For the text would flow better in this manner: “Let the reason for what he does be clear to everyone, since an account must be given before the celestial tribunal; for whether one eats meat or abstains, he should in both instances have regard for God.”

And undoubtedly, there is nothing better suited to restrain licentiousness in judging and to correct superstitions than to be summoned before the tribunal of God. Therefore, 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 adds 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. Therefore, 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.