Exegetical and Hermeneutical Commentary of Romans 14:22

Hast thou faith? have [it] to thyself before God. Happy [is] he that condemneth not himself in that thing which he alloweth.

22. Hast thou faith? ] “ Thou ” is emphatic, and marks the contrast of the persons the “strong” and the “weak.” “ Faith ” here, as throughout the Epistle, is (in its radical idea) justifying faith; trustful acceptance of the Propitiation. But it has here a special reference to the results of that faith in regard of ceremonial restrictions the “strong” Christian’s decided view that he is wholly above such restrictions, because “justified by faith.”

have it to thyself ] i.e. keep it to thyself. The Gr. verb in this phrase can be rendered either “ have ” or “ keep ” ; and thus affords a slight “play” on the same word (“ Hast thou faith?”) just before. St Paul’s meaning is that faith, with its results, is not a matter for personal display the use to which many Christians were tempted to put it. Admirable is this plain warning in the very Epistle in which the preciousness and power of justifying faith have been the primary topic.

before God ] In the calm, and heartsearching, secrecy of the soul’s intercourse with Him.

Happy is he, &c.] In this clause, and the next verse, we have a double warning; (1) of the “strong” Christian’s risk in the eager assertion of his liberty; (2) of the “weak” Christian’s sin, should he violate his conscience the thought of which must check the conduct of the “strong” in dealing with him. The present clause may be paraphrased, “Happy is the man who so understands his liberty as never to misapply it to sinful indulgence! For the risk is great; self -assertion may easily take the place of the assertion of free grace; and so you may persuade yourself to accept as an act of true freedom what is really a moral wrong, and thus bring yourself into judgment.”

condemneth ] Lit. judgeth; but the connexion implies the guilt of the party on trial, and thus E. V. is practically right.

Fuente: The Cambridge Bible for Schools and Colleges

Hast thou faith? – The word faith here refers only to the subject under discussion – to the subject of meats, drinks, etc. Do you believe that it is right to eat all kinds of food, etc. The apostle had admitted that this was the true doctrine; but he maintains that it should be so held as not to give offence.

Have it to thyself – Do not obtrude your faith or opinion on others. Be satisfied with cherishing the opinion, and acting on it in private, without bringing it forward to produce disturbance in the church.

Before God – Where God only is the witness. God sees your sincerity, and will approve your opinion. That opinion cherish and act on, yet so as not to give offence, and to produce disturbance in the church. God sees your sincerity; he sees that you are right; and you will not offend him. Your brethren do not see that you are right, and they will be offended.

Happy is he … – This state of mind, the apostle says, is one that is attended with peace and happiness; and this is a further reason why they should indulge their opinion in private, without obtruding it on others. They were conscious of doing right, and that consciousness was attended with peace. This fact he states in the form of a universal proposition, as applicable not only to this case, but to all cases; compare 1Jo 3:21.

Condemneth not himself – Whose conscience does not reprove him.

In that which he alloweth – Which he approves, or which he does. Who has a clear conscience in his opinions and conduct. Many people indulge in practices which their consciences condemn, many in practices of which they are in doubt. But the way to be happy is to have a clear conscience in what we do; or in other words, if we have doubts about a course of conduct, it is not safe to indulge in that course, but it should be at once abandoned. Many people are engaged in business about which they have many doubts; many Christians are in doubt about certain courses of life. But they can have no doubt about the propriety of abstaining from them. They who are engaged in the slave-trade; or they who are engaged in the manufacture or sale of ardent spirits; or they who frequent the theater or the ball-room, or who run the round of fashionable amusements, if professing Christians, must often be troubled with many doubts about the propriety of their manner of life. But they can have no doubt about the propriety of an opposite course. Perhaps a single inquiry would settle all debate in regard to these things: Did anyone ever become a slave-dealer, or a dealer in ardent spirits, or go to the theater, for engage in scenes of splendid amusements, with any belief that he was imitating the Lord Jesus Christ, or with any desire to honor him or his religion? But one answer would be given to this question; and in view of it, how striking is the remark of Paul, Happy is he that condemneth not himself in what he alloweth.

Fuente: Albert Barnes’ Notes on the Bible

Rom 14:22-23

Hast thou faith?

Have it to thyself before God.

Duties in regard to things indifferent

Some things are unlawful in their own nature, and can never be right. Others are wrong because forbidden, and only as long as the prohibition continues, and only to the parties concerned. Others are wrong on the ground of expediency, and therefore are sometimes wrong and sometimes right. It is not always easy to discriminate these classes.

I. There are, however, certain criteria by which we can distinguish the naturally wrong from the naturally indifferent.

1. One of these is to be found in our moral constitution. We can see intuitively that malice, envy, pride, etc., are in their nature wrong. They are evil, not because they are forbidden, nor because of their injurious tendency, but they are essentially evil.

2. The Scriptures condemn such things as are in their nature evil, not for one people, nor for a limited period, but for all men always.

II. For things indifferent in their nature the scriptures lay down the following rules.

1. If prohibited for any special reason, they are unlawful while that prohibition lasts.

2. When the prohibition is removed, they are right or wrong according to circumstances.

(1) They are wrong when their use or enjoyment would do harm to others.

(2) They are right when no such evil is to be apprehended.

(3) That principle is never to be sacrificed to expediency, i.e., when doing or not doing anything would imply the denial of an important truth. All these principles are illustrated by the apostles conduct and teaching. These were circumcision, observance of Jewish holy days, and eating meats prohibited by the Mosaic law, or which had been offered to idols. Paul taught–

(a) That there was no harm in doing or neglecting them. If a man chose to circumcise his son, or to keep a holy day, or to abstain from certain meats, he was free to do so.

(b) That he must not make his judgment a rule of duty to others. He must not condemn those who thought or acted differently (Rom 14:4).

(c) But if any of these things became a source of evil, caused the weak to offend, then the law of love forbids our indulging in them, or availing ourselves of our Christian liberty,

(d) But if any of these things were urged as a matter of duty, or a condition of salvation, then it became a sin to make them necessary. Paul, therefore, although he circumcised Timothy, refused to allow Titus to be circumcised. It is difficult to determine whether compliance with the prejudices of others is right or wrong. Our Lord disregarded Jewish prejudices in regard to the Sabbath. In other cases He complied in order to avoid giving offence.

III. There are certain principles important to have fixed as guides of conduct.

1. Nothing is right or wrong which is not commanded or forbidden in Scripture.

2. We must stand fast in the liberty wherewith Christ has made us free, and not allow any rule of duty to be imposed on us.

3. In the use of this liberty, and while asserting and maintaining it, we should not so use it as to do harm to our neighbours.

4. Nothing indifferent can be a proper ground of Church discipline or a condition of Church fellowship. These principles are often violated, as in the course pursued by many on slavery, temperance, tobacco, dress, Church ceremonies, etc. (C. Hodge, D.D.)

Happy is he that condemneth not himself in that thing which he alloweth.

The management and offices of conscience

There is a great difference of opinion among good men respecting many things in religion. They are not altogether agreed respecting moral duties. There is one point, however, in which we are all agreed–which is, the necessity of every mans following the dictates of his own conscience. The man that violates his own conscience stands condemned in his own mind; whilst He is happy that condemneth not himself in that thing which he alloweth.

I. The offices of conscience. It is given us as–

1. A secret monitor. The spirit of man is the candle of the Lord. It testifies beforehand respecting the quality of the act proposed, and operates as a stimulus if the act be good, and as a check if the act be evil.

2. An authoritative judge. It is Gods vicegerent in the soul. Sometimes conscience exercises this authority immediately, as in the cases of Adam and David. At other times it delays its verdict until some occasion give reason for speaking plainly the truth, as in the case of Josephs brethren. Sometimes it delivers judgment, and so produces humiliation, as in the case of Peter; at other times it will drive a man to despondency, as in the ease of Judas.

II. Our duty to our consciences. We ought–

1. To get our consciences well informed. Conscience prescribes no rules, but gives testimony to a rule before existing. Nor does any man ever commit sin by following its dictates. St. Paul sinned, of course; but not because he followed the dictates of his conscience, but on account of his not having his conscience well informed. He did it ignorantly, through unbelief. We must always look to God to guide us by His Word and Spirit. Nor should we hastily imagine that our views are correct; we must be jealous of ourselves lest Satan deceive us; Take care that the light that is in you be not darkness, etc.

2. To consult it on all occasions. To act first, and afterwards to make inquiries, is a certain way to involve ourselves in guilt. To do anything without a careful inquiry into the quality of the action, is presumptuous. Nor is the testimony of conscience always easily obtained; sometimes, indeed, it speaks instantaneously; but generally it requires time to make a fair estimate of the circumstances; and then, if they have respect to God only, we should consider the example of Christ; or if it be in respect to man, we should change places with the person concerned. If we doubt concerning the lawfulness of anything, we are self-condemned if we perform it, for whatsoever is not of faith is sin. We should pause, in such a case, and deliberate, until we see our way clearly–and determine not to proceed in anything until we are fully persuaded in our own minds.

3. To keep it upright and tender. Conscience may easily be warped, and silenced too, so that it will give no testimony until awakened by some flagrant enormity.

III. The happiness of conformity to conscience.

1. Peace.

2. Confidence.

3. The favour of God. (C. Simeon, M.A.)

The danger of contracting unallowable habits

I. The foundation on which the caution in the text is built.

1. There are some things which are in themselves indifferent, but are sinful by accident.

(1) When they are indulged to excess; when we spend too much time about them; or indulge them to a degree that is injurious to the health of body or peace of mind.

(2) Indifferent things may become unlawful by being unseasonable. Not only the beauty and success, but the very lawfulness of an action often depends upon opportunity.

(3) Another way whereby an indifferent action may become sinful is its giving offence to others,

2. There are other kinds of actions which some men inadvertently carry into common practice that are not only circumstantially but essentially evil in themselves. And the great danger of contracting any habits of this kind lies here, that they wear off a sense of the evil of them.

II. In what manner this happiness is to be attained.

1. Let us see in what manner bad habits are originally contracted.

(1) Sometimes by implicitly following the examples of others; especially their superiors; especially if these have been distinguished for their wisdom and piety.

(2) Another thing that often draws men unawares into a sinful course of actions is precipitancy or inattention to the nature and consequences of them. Before we indulge in any kind of temper or conduct that is like to become a habit, we should ask ourselves three questions.

(a) What is it? is it in its own nature good, bad, or indifferent?

(b) Whither does it tend? what influence will it have on the temper of my mind or the health of my body?

(c) Where will it end? how will it appear in the review? and what will be the certain consequence if it settle into a habit?

(3) Men are often betrayed into an unlawful conduct by venturing boldly on the very verge of vice or going to the utmost bounds of what is lawful. The precise limits of virtue and vice are indiscernible; or, rather, the passage from the one to the other is through so easy and gradual a shade that men oftentimes insensibly slide out of the former into the latter, and are got far into the regions of vice before they are aware. And the danger of this appears still greater when we consider the nearer approach we make to a sinful object, the stronger is its attraction.

(4) Another common source of wrong conduct, and what frequently betrays men into bad habits, is the undue influence of the appetites and passions, in opposition to the dictates of conscience and reason.

(5) Another thing that deceives some unwary minds into a wrong course of conduct is the false names that are given to sinful actions, whereby the evil of them is concealed and their deformity disguised.

(6) The most common reason that men so generally condemn themselves in the things which they allow, is because they forget to form their judgment by the principles and their lives by the rules of Christianity.

2. How they are to be conquered.

(1) The difficulty of the attempt. The reason that men so seldom succeed in their attempt to break off a bad habit is because they do not set about it in good earnest or in a right way.

(2) If we would succeed in it we must often renew and reinforce our resolutions to persevere.

(a) As all bad habits are contracted by frequent repetition of bad actions, so they are conquered by a frequent repetition of the opposite good ones.

(b) Temptations are more weakened by declining than opposing them.

(c) To suppress the first motions and avoid the remote occasions of sin is the easiest way to conquer it.

(d) Let us especially beware of indolence, self-confidence, in a time of prosperity. For when we are least apprehensive of danger it is then oftentimes the nearest.

III. Illustrate the truth of the proposition contained in the text, and show wherein the happiness here mentioned doth consist. This happiness may refer both to the present and future world.

1. With regard to the present world the man who condemns not himself in the thing which he alloweth is happy in two respects especially.

(1) This gives him the best evidence he can have of his security. One who takes so much care to please God must have the fear of Him before his eyes and the love of Him in his heart.

(2) This constant care to keep our heart and conduct conformable to the Word of God will inspire us with great freedom and comfort of mind when we have access to Him in prayer. And what more comprehensive happiness can we conceive than this?

2. This happiness reaches beyond the bounds of time, and will attend us in the world of spirits, where we shall be happy beyond all that words can paint or thought conceive. Conclusion:

1. How well is Christianity adapted to promote the happiness of civil society! If it does not permit us, even in matters of indifference, to do anything that would unnecessarily offend our neighbour, this implies our duty to cultivate the greatest tenderness and good-will towards him.

2. We see that, considering the condition of our natures as frail beings and our connection with creatures as imperfect as ourselves, we are under an indispensable necessity of exercising continual circumspection and frequent self-denial and patience in order to keep our conscience clear.

3. Let us take care, then, what habits we contract, and diligently examine those we have already contracted. (J. Mason, M.A.)

Better be sure than sorry

Better be sure than sorry! said a garden-worker, when his employer expressed a doubt whether it was necessary to cover a certain vegetation to protect it from frost. Better be sure than sorry!A man who is not sure is very likely to be sorry. He who takes things on trust will be quite likely to be cheated and disappointed at last. The business man who treads in uncertain paths, who is not sure of his course, is very likely to be sorry he has taken it. Keep on the safe side. Do not give yourself the benefit of every doubt. Be lenient to others faults, but strict regarding your own. If there be an act which in your own mind is doubtful or questionable in its character, take the course of wisdom and prudence. It would be a terrible thing to be mistaken in the final day; it is better to be sure here than to be sorry at the judgment-seat of Christ. (Christian Journal.)

And he that doubteth is damned if he eat, because he eateth not of faith.–

Doubtful actions

1. Doubt of its rectitude makes the action doubtful.

2. Doubtful actions bring condemnation.

3. Condemnation implies sin.

4. The sin lies in the want of faith.

5. Therefore all doubtful actions should be avoided. (J. Lyth, D.D.)

Doubtful things

Resolved, that I will never do anything about the lawfulness of which I am doubtful, unless I am equally doubtful whether it be lawful to omit the doing of it. (Jon. Edwards.)

For whatsoever is not of faith is sin.–

I. How this is often misapplied.

1. When all the virtues of the heathen–

2. The morality of the unconverted–

3. The proprieties of civilised life–are denounced as polished vice.

II. How it ought to be applied.

1. To Christian believers.

2. As a rule for the regulation of all doubtful actions. (J. Lyth, D.D.)

Whatsoever is not of faith is sin

I. In order for works to be acceptable to god they must–

1. Be done by His grace.

2. Spring from a principle of faith.

II. The spirit which leads a man to rely on his unassisted efforts as rendering him meet to receive grace is sin, because it involves a denial of–

1. Christs atonement.

2. Human infirmity.

3. The need of the Holy Spirits help.

Lessons:

1. For reproof.

2. Correction.

3. Instruction in righteousness. (W. Webster, M.A.)

Whatsoever is not of faith is sin

I. Explain the proposition. Some actions are doubtful; in this case compliance is sinful, because it discovers–

1. A contempt of Gods authority and favour.

2. Light views of the evil of sin.

3. A great want of self-denial and resolution.

4. Some prevailing bad principle or motive of action.

5. And leads to greater irregularities.

II. Some practical reflections.

1. How aggravated the guilt of presumptuous sin.

2. We should show a tender regard for others that we do not lead them into sin.

3. In all doubtful cases it is best to keep on the safe side. (J. Lyth, D.D.)

.

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 22. Hast thou faith?] The term faith seems to signify in this place a full persuasion in a man’s mind that he is right, that what he does is lawful, and has the approbation of God and his conscience. Dr. Taylor has a judicious note on this passage. “There is no necessity,” says he, ” for reading the first clause interrogatively; and it seems to be more agreeable to the structure of the Greek to render it, Thou hast faith; as if he had said: ‘I own thou hast a right persuasion.’ Farther, there is an anadiplosis in , and the first simply signifies thou hast, the latter, hold fast. Thou hast a right persuasion concerning thy Christian liberty; and I advise thee to hold that persuasion steadfastly, with respect to thyself in the sight of God. have, has frequently this emphatical signification. See Mt 25:29, c.”

Happy is he that condemneth not, &c.] That man only can enjoy peace of conscience who acts according to the full persuasion which God has given him of the lawfulness of his conduct: whereas he must be miserable who allows himself in the practice of any thing for which his conscience upbraids and accuses him. This is a most excellent maxim, and every genuine Christian should be careful to try every part of his conduct by it. If a man have not peace in his own bosom, he cannot be happy and no man can have peace who sins against his conscience. If a man’s passions or appetite allow or instigate him to a particular thing, let him take good heed that his conscience approve what his passions allow, and that he live not the subject of continual self-condemnation and reproach. Even the man who has the too scrupulous conscience had better, in such matters as are in question, obey its erroneous dictates than violate this moral feeling, and live only to condemn the actions he is constantly performing.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Hast thou faith? have it to thyself before God: some read the first clause without an interrogation, thou hast faith; either way the sense is the same. The apostle here anticipates an objection. The stronger Christian might be ready to say, as it is in Rom 14:14;

I know and am persuaded by the Lord Jesus, that nothing is unclean of itself; I firmly believe, that now, under the gospel, all meats are lawful, and that I have liberty to use or eat what I please; and is it not fit that my practice should be agreeable to my belief, that I should act according to my judgment? To this he answereth, that if a man hath such a faith or persuasion, he should not unseasonably discover it to the offence of his brother, but rather conceal it. He doth not speak of faith in the fundamentals of religion, this must be professed and acknowledged, let who will be offended; but of faith in indifferent things (which are the subject matter he is treating of): our belief or persuasion therein is not to be unseasonably uttered or declared, so as to occasion scandal or contention.

Happy is he that condemneth not himself in that thing which he alloweth; an excellent aphorism respecting all, especially the stronger and more knowing Christian: the sense is: He is a happy man, that, when he knoweth a thing to be lawful, he doth so manage the practice of it, that he hath therein no reason to accuse or condemn himself: or else, that doth not inwardly condemn himself, for doing that against his conscience. which he openly alloweth or practiseth: such a one is happy in this respect, because he is free from those terrors that torment those who act against their consciences.

Fuente: English Annotations on the Holy Bible by Matthew Poole

22. Hast thou faithon suchmatters?

have it to thyselfwithinthine own breast

before Goda mostimportant clause. It is not mere sincerity, or a privateopinion, of which the apostle speaks; it is conviction as towhat is the truth and will of God. If thou hast formed thisconviction in the sight of God, keep thyself in this frame beforeHim. Of course, this is not to be over-pressed, as if it were wrongto discuss such points at all with our weaker brethren. All that ishere condemned is such a zeal for small points as endangers Christianlove.

Happy is he that condemnethnot himself in that which he allowethallows himself to donothing, about the lawfulness of which he has scruples; does onlywhat he neither knows nor fears to be sinful.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Hast thou faith? have it to thyself before God,…. Which is to be understood, not of faith in the Lord Jesus Christ, and in the doctrines of the Gospel; for a man that has such faith given him, ought not to keep it in his own breast, but to declare it to others; he ought to make a public visible profession of it, before many witnesses; it becomes him to tell the church of God what great things the Lord has done for him; and as he believes with the heart, so he ought to make confession with the mouth unto salvation; but this faith only designs a full persuasion in a man’s own mind, about the free and lawful use of things indifferent, the subject the apostle is upon; see Ro 14:5; and his advice on this head is, to keep this faith and persuasion in a man’s own breast, and not divulge it to others, where there is danger of scandal and offence: he does not advise such to alter their minds, change their sentiments, or cast away their faith, which was right and agreeable to his own, but to have it, hold and keep it, though, within themselves; he would not have them openly declare it, and publicly make use of it, since it might be grieving and distressing to weak minds; but in private, and where there was no danger of giving offence, they might both speak of it, and use it; and if they could not, should satisfy themselves that God, who sees in secret, knows they have this faith, and sees their use of it, though others do not, for from him they have it; so the Ethiopic version reads it, and “if thou hast faith with thyself, thou art secure before God, from whom thou hast obtained it”; and should be thankful to him for it, and use it in such a manner as makes most for his glory, and the peace of his church since to him they must give an account another day: some copies and versions read without an interrogation, thou hast faith; and others, “thou, the faith which thou hast, have it to thyself”, c. so the Alexandrian copy and the Syriac version.

Happy is he that condemneth not himself in that thing which he alloweth or “approves of”; that is, it is well for that man who observes no difference of meats, if either he does not act contrary to his own conscience, and so condemns himself in what he allows himself in; or exposes himself to the censure, judgment, and condemnation of others, in doing that which he approves of as lawful, and is so, but unlawful when done to the offence of others: some understand this as spoken to the weak believer, signifying that he is in the right, who, through example, and the force of the sensual appetite, is not prevailed upon to allow himself to eat, contrary to his own conscience, and whereby he would be self-condemned; but as the strong believer is addressed in the beginning of the verse, I choose to think he is intended in this part of it; and the rather, because the weak believer is taken notice of in the next verse, with a peculiar view to this very thing.

Fuente: John Gill’s Exposition of the Entire Bible

Have thou to thyself before God (— ). Very emphatic position of at the beginning of the sentence, “Thou there.” The old MSS. put (relative “which”) after and before . This principle applies to both the “strong” and the “weak.” He is within his rights to act “according to thyself,” but it must be “before God” and with due regard to the rights of the other brethren.

In that which he approveth ( ). This beatitude cuts both ways. After testing and then approving (Rom 1:28; Rom 2:18) one takes his stand which very act may condemn himself by what he says or does. “It is a rare felicity to have a conscience untroubled by scruples” (Denney).

Fuente: Robertson’s Word Pictures in the New Testament

Hast thou faith [ ] . The best texts insert hn which. “The faith which thou hast have thou to thyself,” etc. So Rev.

Condemneth not himself [] . Rev., better, judgeth. Who, in settled conviction of the rightness of his action, subjects himself to no self – judgment after it.

Alloweth [] . Rev., approveth. See on 1Pe 1:7. “Christian practice ought to be out of the sphere of morbid introspection.”

Fuente: Vincent’s Word Studies in the New Testament

1) “Hast thou faith?” (su pistin hen echeis) “You who have, hold, or possess faith”; The verse is still addressed to those who are the stronger in the church, regarding their weaker brethren “in the faith”, Rom 14:1 Christian freedom must be balanced by restraint or by responsible actions, Gal 5:13.

2) “Have it to thyself before God,” (kata seauton eche enopion tou theou) “Have it by thyself before the face of God;” hold your faith with an untroubled conscience before God in joy, at the same time be compassionate with self-restraint in judging a weaker brother who holds scruples on practical matters. Do not parade the exercise of your faith before a weaker brother who thinks what you do is wrong, 1Co 9:26-27.

3) “Happy is he that condemneth not himself,” (makarios ho me krinon heauton) “Blessed is the one who is not judging (condemning) himself;” Let none injure or cause harm to another in merely maintaining his own “right of way”; to do so is to stand, walk, sit, or associate with people of ill repute bad reputation and character may hurt ones influence and a weaker brother, Psa 1:1-3.

4) “In that thing which he alloweth,” (en ho dokimazei) “in what he sanctions or approves”; Do not subject yourself to criticism in doing things that would not personally injure or hurt you but might hurt your influence with a weaker Christian or with the unsaved. This is why a Christian’s lingering presence at a pool hall, dance hall, or even movies or any place with a bad moral reputation might cause a weaker brother to stumble and should be shunned, avoided, 1Th 5:22, the ideal is presented in the previous verse, Rom 14:21.

Fuente: Garner-Howes Baptist Commentary

22. Hast thou faith? In order to conclude, he shows in what consists the advantage of Christian liberty: it hence appears, that they boast falsely of liberty who know not how to make a right use of it. He then says, that liberty really understood, as it is that of faith, has properly a regard to God; so that he who is endued with a conviction of this kind, ought to be satisfied with peace of conscience before God; nor is it needful for him to show before men that he possesses it. It hence follows, that if we offend our weak brethren by eating meats, it is through a perverse opinion; for there is no necessity to constrain us.

It is also plainly evident how strangely perverted is this passage by some, who hence conclude, that it is not material how devoted any one may be to the observance of foolish and superstitious ceremonies, provided the conscience remains pure before God. Paul indeed intended nothing less, as the context clearly shows; for ceremonies are appointed for the worship of God, and they are also a part of our confession: they then who tear off faith from confession, take away from the sun its own heat. But Paul handles nothing of this kind in this place, but only speaks of our liberty in the use of meat and drink.

Happy is he who condemns not himself, etc. Here he means to teach us, first, how we may lawfully use the gifts of God; and, secondly, how great an impediment ignorance is; and he thus teaches us, lest we should urge the uninstructed beyond the limits of their infirmity. But he lays down a general truth, which 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; but this happens, because they rashly abandon themselves, with closed eyes, to any course to which the blind and violent intemperance of the flesh may lead them; for there is much difference between insensibility and a right judgment. He then 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 render our works pleasing to God. Thus is removed that vain excuse which many allege on the ground of ignorance; inasmuch as their error is connected with insensibility and sloth: for if what they call good intention is sufficient, their examination, according to which the Spirit of God estimates the deeds of men, is superfluous. (434)

(434) The version of [ Calvin ] is, “ Beatus qui non judicat seipsum in eo quod examinat,” μακάριος ὅ μὴ κρίνων ἑαυτὸν ἐν ᾦ δοκιμάζει; the latter part is rendered by [ Beza ], and [ Piscator ], “ in eo quod approbat — in that which he approves;” by [ Doddridge ], “in the thing which he alloweth;” by [ Macknight ], “by what he approveth.” The reference is no doubt to the strong, who had “faith,” who believed all meats lawful. The verb means to try, to examine, as well as to approve; but the latter seems to be its meaning here. To approve and to have faith appears in this case to be the same: then to have faith and not to abuse it by giving offense to a brother was to be a happy man, who did not condemn himself. The meaning then most suitable to the passage is this, “Happy the man! who condemns not himself by what he approves,” that is, by eating meat to the annoyance and stumbling of the weak. — Ed.

Fuente: Calvin’s Complete Commentary

(22) Hast thou faith?It is with some reluctance that in deference to the union of the four best MSS. we give up the Received text here, and substitute (by the insertion of the relative) The faith which thou hast, have to thyself before God, i.e., reserve the exhibition of it to the privacy of your own direct communion with God, and do not display it ostentatiously in public where it may do harm. It is indeedthe Apostle continuesa happy thing to have no self-condemnatory scruples of conscience, but, on the other hand, it is fatal to have scruples and to disregard them.

In that thing which he alloweth.In the acts which he permits himself. He is a happy man who can eat what he pleases, and drink what he pleases, without any qualms of conscience to condemn him while he does so.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

22. Hast thou faith? We prefer the different reading which admits the following rendering: What faith thou hast, have to thyself before God. Do not protrude it out upon thy brother to his damage. By faith we here by no means understand, with Dr. Hodge, “a firm persuasion of the lawfulness of all kinds of meat.” Such a variance in interpreting this most important word from its uniform meaning throughout this epistle is arbitrary and dangerous. We strictly understand it to be justifying faith in Christ; that faith which the weakling had, but in which he was obscure. Now what stronger, clearer faith thou hast in Christ alone, by which thou seest that these scruples are no proper part of Christianity, so have it to thyself and God as to hurt nobody else.

Condemneth alloweth You in your clear faith in Christ can eat meats. Happy is your case; you are not self-condemned in your liberal allowance. There is a harmony between your faith, your conscience, and your conduct. Not so your weak brother, as the next verse shows.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘The faith which you have, have you to yourself before God. Happy is he does not judge himself in what he approves.’

So Paul completes his argument by urging the strong believers to have their faith which allows them to eat or drink anything in the presence of God as something to be enjoyed in private, and thus not when in wider company when ‘weaker brothers and sisters’ may be present. The assumption appears to be that such weaker brothers and sisters would be present at love feasts in most church groups.

‘Happy is he does not judge himself in what he approves.’ This is a general principle which holds good in all circumstances. Whatever we approve of should not have a shadow cast upon it by it being something that we would judge as wrong if we thought about it. For if it is the latter it will destroy our happiness. Thus the strong believer will not approve of acts which cause harm to other people. Otherwise he will in the end have to pass judgment on himself for his action. In contrast such thoughtfulness towards others will certainly contribute towards his own happiness. Thus in order to be happy it is necessary to have consideration towards others.

Fuente: Commentary Series on the Bible by Peter Pett

Rom 14:22. Hast thou faith? There is no necessity for reading the first clause interrogatively; and it seems more agreeable to the structure of the Greek;Thou hast faith: as if he had said, “I own you have a right persuasion.” Farther, there is an anadiplosis in the words and : the first signifies simply have, the latter hold fast. “You have a right persuasion concerning your Christian liberty, and I advise you to hold your profession steadfastly,with respect to yourself in the sight of God.” , have, has frequently this emphatical signification. See Mat 25:29. Instead of to thyself, the Greek would be more properly rendered with respect to,as pertaining to; that is, “so far as it concerns yourself, hold it in the sight of God.” It is anexhortation,nottokeepitprivateto himself, not to suppress his sentiments,but to retain them steadily, and never do or say any thing inconsistent with them: as it follows, “Happy is the man who condemns not himself, by doing or professing any thinginconsistent with what he is assured in his own conscience is right.” The Apostle puts this in, that the Christian Gentile might not mistake his meaning, or imagine that he was persuading him to be indifferent to the truth, to dissemble it, to give it up, or act contrary to it upon some occasions: this was far from the Apostle’s intention, who only exhorts him to think charitably of a weak brother, and to abstain from any indifferent actions which might disgust him, or prove a snare or temptation to him. Without this caution, hisdiscourse would have been imperfect, and not well guarded.

Fuente: Commentary on the Holy Bible by Thomas Coke

Rom 14:22-23 . ] may be viewed either concessively (Luther, Beza, and many others, including Scholz, Tischendorf, Fritzsche, Tholuck, Hofmann) or interrogatively (Calvin, Grotius, Calovius, and most moderns). Comp. on Rom 13:3 . The latter (already in Oecumenius, and probably also Chrysostom) corresponds better to the increasing animation of the discourse. Paul hears, as it were, how the strong in faith opposes him with an , and he replies thereto: Thou hast faith? Thou partakest of the confidence of faith grounded on Christ, respecting the allowableness of the eating and drinking (Rom 14:2 ; Rom 14:21 ), which is here in question?

Have it for thyself ( , Chrysostom) before God , so that God is the witness of thy faith, and thou dost not make a parade of it before men to the offence of the weak. “Fundamentum verae prudentiae et dissimulationis,” Bengel.

] not: thou mayest have it (Reiche), which deprives the imperative expression of its force.

] for thyself alone; see Khner, II. 1, p. 414. Comp. Heliodorus, vii. 16 : , also the classical , keep it for thyself.

forms a twofold consideration, which must influence the strong one not to abuse his strong faith to the prejudice of the weaker; namely, (1) he has in truth on his side the high advantage, which is expressed by ; on the other hand, (2) the danger is great for the weak one, if he through the example of the strong one is tempted to a partaking contrary to his conscience ( . . .). How shouldest thou not content thyself with that privilege, and spare this peril to the weak! On the formal mutual relation of ., ., and ., comp. 1Co 11:31-32 , where, however, the definition of the sense is not as here.

] for the Messianic blessedness , which has been acquired for him through Christ, does not become lost to him through conscientious doubts in the determining of his action.

] not equivalent to , as, since Chrysostom, most interpreters think; against which the climax , , is decisive. It means: he who does not hold judgment upon himself, i.e. he who is so certain of his conviction, that his decision for this or that course is liable to no self-judgment; he does not institute any such judgment, as the anxious and uncertain one does.

] in that which he approves, i.e. “agendum eligit” (Estius). Luther aptly renders: in that which he accepts . Comp. Mal 4:3Mal 4:3 ; Dem. 1381. 6; Plato, Legg . p. 579 C; Diod. Sic. iv. 7.

Rom 14:23 : But he who wavers ( ., qui dubius haeret. , see on Rom 4:20 ), as to whether, namely, the eating is really allowed or not, is, if he shall have eaten, condemned , eo ipso (comp. on Rom 13:8 ; Joh 3:18 ) liable to the divine penal judgment , the opposite of ; comp. , Rom 14:15 . The matter is apprehended from the point of view of morally ideal strictness. Actual self-condemnation (Chrysostom, Theodoret, Grotius, and others, including Hofmann) would have required a more precise designation.

] sc . .

. . .] may be still connected with : because he ate not from faith, but all, that comes not from faith, is sin . If it is taken independently , however, the sense is more emphatic. In the conclusion, which proves the , . is the major, and sc . the minor premiss.

is here also none other than faith according to its moral quality (“conscientiam informans et confirmans,” Bengel), i.e. faith in Christ, so far as it brings with it the moral confidence as to what in general, and under given circumstances, is the right Christian mode of action. Respecting the conduct of the Christian , Paul lays down the axiom which regulates it generally, and more especially in adiaphora , that all which does not proceed from that confidence of faith as the moral spring of action is sin; to express a moral fundamental law beyond the Christian sphere of life, is foreign to his intention. Hence it was an alien proceeding to draw from the present expression, indirectly or directly, in disregard of the natural law of conscience (Rom 2:14-15 ), the inference that the works and even the virtues of unbelievers were all of them sins (Augustine, c. Julian . iv. 3, et al.; Luther; Form. Conc . p. 700; Calovius, and others). Very correctly Chrysostom: , . But against the abuse of this passage, as though it made all accountability dependent only on subjective moral conviction, see Jul. Mller, von d. Snde , I. p. 285, Exo 5 ; comp. also Delitzsch, Psychol . I. p. 139.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 1918
REGARD TO CONSCIENCE RECOMMENDED

Rom 14:22. Happy is he that condemneth not himself in that thing which he alloweth.

IT is well known that there is a great diversity of opinion amongst good men respecting the principles of religion. Nor are they altogether agreed upon the subject of moral duty. Some have a clearer insight into the nature and extent of Christian liberty, whilst others are in bondage to superstitious rites; and some are ready to plead for a degree of latitudinarian indulgence, which others feel themselves by no means authorized to admit. There is, however, one point in which all are agreed; and that is, the necessity of following the dictates of our own conscience. The man who violates his own principles, whether he be right or wrong in his judgment, stands condemned in his own mind: whilst, on the other hand, as the Apostle tells us in our text, he is happy, who condemneth not himself in that thing which he alloweth.
The subject of conscience needs to be treated with extreme delicacy and care; lest we wound a weak brother, and make the heart of the righteous sad. It is however a subject of such vital importance, that we must of necessity enter upon it, and prosecute it, with all fidelity. Let me, then, state to you,

I.

The office of conscience

The proper office of conscience is admonition. It is not given to instruct us in any thing new, but to regulate us according to some fixed principles in the mind. It is given us,

1.

As a secret monitor

[In every man there is something which has within him the force of a law. Those who possess not the knowledge of Gods revealed will have yet some principles of action, which they regard as binding, and in accordance with which the voice of conscience speaks. Having no other law, they are a law unto themselves [Note: Rom 2:14.]: and the office of conscience is, to testify, when they fulfil, and when they violate, this law. Nor does this testimony refer to their actions merely, but to their motives also: respecting which, none but themselves can form any correct judgment. This is the view which the Scripture gives of conscience: The spirit of man is the candle of the Lord, searching all the inward parts of the belly [Note: Pro 20:27.]. Not that it waits for the execution of an act: it testifies beforehand respecting the quality of the act proposed; and operates as a stimulus, if the act be good; or as a check, if it be evil. Its influence indeed is, for the most part, proportioned to the desire which a man feels to be governed by it: if a man disregard its motions, it may be reduced to utter silence: but if he desire to act agreeably to its dictates, it will be a most kind and faithful monitor on all occasions. It will say to us what no fellow-creature could venture to say; and it will take the same freedom in the bosom of a king as in the meanest of his subjects. It is rarely very clamorous, except after some enormous transgression: its testimony is, for the most part, delivered in a still small voice, which none but the person himself can hear. Yet, on some occasions, it will betray its operation in the mind, especially when it reproves for something amiss, and for something which the man himself would be ashamed to have known: it will then suffuse his cheek with a blush, or perhaps cast over his countenance a pallid hue, which a wise observer cannot easily misinterpret.]

2.

As an authoritative judge

[But it is not as a monitor only that conscience acts, but as a judge also: and in this respect it is Gods vicegerent in the soul. It erects a tribunal there! and summons a man to appear before it, and to give an account of his conduct: and then it passes judgment, either excusing or accusing him [Note: Rom 2:15.], as the occasion warrants; and acquitting or condemning him, as God himself will do at the future judgment. Sometimes it exercises its authority immediately; as when it declared to Adam, in Paradise, that he was despoiled of the divine image in which he had been created [Note: Gen 3:10.]: or, as when it caused Davids heart to smite him for numbering the people [Note: 2Sa 24:10.]: or, as when it caused the acccusers of an adulteress to go out from the presence of our Lord [Note: Joh 8:9.]. At other times, it delays till some occasion arise to draw forth its judgment: thus it did in the case of Josephs brethren, whom it made to feel the injustice and the cruelty which, some years before, they had exercised towards him [Note: Gen 42:21.]. Sometimes it delivers its sentence in a way to produce becoming humiliation, as in the case of Peter: and sometimes in a way to drive to utter despondency, as in the case of Judas; whom it impelled to suicide, as the only refuge from its poignant reproaches.]

Let us now contemplate,

II.

Our duty in reference to it

Men have a duty towards their minds generally, to cultivate them and improve them in knowledge, and to fit them for the better discharge of all the functions of life. But towards their conscience they have obligations of the highest order, on account of the pre-eminent authority with which it is invested, and the influence which it exercises over our whole man. We ought, then,

1.

To get it well informed

[We have before observed, that conscience prescribes no rule to us, but only gives its testimony according to a rule which has previously existed in the mind. Nor does any man ever commit sin by following its dictates. St. Paul, when he persecuted the saints, supposed that in so doing he was discharging a duty to God; for he thought that he ought to do many things contrary to the name of Jesus. Doubtless in this he sinned: but his sin consisted, not in following the dictates of his own conscience, but in having his conscience so ill-informed. Had he studied the Scriptures with more humility of mind, and sought instruction from God, he would have been kept from the fatal errors into which he fell. Indeed, he himself assigns as an extenuation of his guilt, that he had contracted it ignorantly, and in unbelief [Note: 1Ti 1:13.]: for had he known what evil he was committing, and yet persisted in it, there was reason to fear he would never have obtained mercy at the Lords hands. If we would have conscience perform its office aright, we must take the law of God for the standard whereby it shall judge. We must not go to men to instruct us in the principles of the world, which are altogether founded in error; but must look to God, to guide us into all truth, according to his unerring word, and through the influences of his good Spirit. Nor must we hastily imagine that our views are correct: for there is a film upon our eyes, and we are far from seeing things so distinctly as we ought. We should maintain a godly jealousy over ourselves, lest Satan beguile us, or our own heart deceive us. We should take care that the light which is in us be not darkness: for if it be, how great must that darkness be! But, if our eye be single, then will our whole body be full of light [Note: Mat 6:22-23.], and the testimony of conscience be in perfect accordance with the mind of God.]

2.

To consult it on all occasions

[We should not go on blindfold, but should endeavour to see our way clear before we enter upon any course of action. To act first, and afterwards make inquiries, is almost a certain way to involve ourselves in guilt [Note: Pro 20:25.]. To make conscience a pretext for doing a thing to which we are previously inclined, is indeed a horrible delusion; and not less common than it is hateful. But, on the other hand, to do any thing without a careful inquiry into the quality of the action proposed, is presumptuous in the extreme, and shews that we have not really the fear of God before our eyes. Nor is the testimony of conscience easily obtained. Sometimes, indeed, it speaks instantly, and without much previous consultation: and in that case its testimony is almost always according to truth; and a man will do well in paying especial respect to such spontaneous motions of the monitor within him. But, for the most part, it requires time to make a fair statement of the circumstances of which the conscience is to judge: and in such cases, if they have respect to God only, we should consider attentively the conduct of our blessed Lord and his Apostles on similar occasions: or, if they have respect to man, then should we in all cases change places, as it were, with the person concerned; that so we may judge with more candour than we are likely to exercise, if we stand altogether on our own ground; because our judgment is but too likely to be warped by self-love and sinful partiality. We should never forget, that, if we doubt of the lawfulness of any thing, we are self-condemned if we do it; since whatsoever is not of faith, is sin [Note: ver. 23.]. We should pause therefore, and deliberate, till we see our way clear; and determine, if possible, not to do any thing till we are fully persuaded in our own minds [Note: ver. 5.].]

3.

To keep it upright and tender

[Conscience may easily be warped, yea, and silenced too; so that it shall give no testimony whatever, till it is awaked by some flagrant enormity, or by some peculiar occurrence. If we go and consult worldly advisers, they will of course justify the ways which they wish us to follow: and if we listen to the voice of interest or inclination within us, we may soon be furnished with reasons enough for prosecuting the line which they would prescribe. They will tell us, that the object for which they plead is commonly approved by all in our circumstances: that we need not give way, except on this or that particular occasion: that to hold out against the wishes and solicitations of our friends can be ascribed to nothing but spiritual pride, and will give just offence to those whom we are bound to please; and that, in fact, our preciseness will only offend those whom we ought rather to conciliate, and make religion hateful to those whose eternal welfare we wish rather to promote. A thousand arguments of this kind will be presented to our minds, either by our worldly friends, or by our own carnal hearts; and by them we may persuade conscience to alter its sentence, and to sanction our ways: and, after a time, we may so blind and sear our conscience, that it shall no longer perform its proper office. But to effect this, is to inflict an irreparable injury on our own souls, and to seal, I had almost said, our eternal condemnation. The utmost possible caution, therefore, should be used on this head. No standard should be referred to, but that which God himself will approve; and according to his written word should every sentiment and every act be tried. Whoever speaks not according to this word, there is no light in him [Note: Isa 8:20.]; and his advice, if followed, will only cause our feet to stumble to our ruin. Taking that for our guide on all occasions, and under all circumstances, we should say with holy Job, My heart shall not reproach me so long as I live [Note: Job 27:6.].]

Address
1.

Those who consult not their conscience, nor are troubled by it

[Though there is no man without a conscience, yet the greater part of the world live as if they had no such faculty to controul them. Whatever be the life which they have chosen for themselves, they walk in it without much thought, or any remorse. The lovers of pleasure, the votaries of gain, the formal religionist, all conceive their respective lines to be, on the whole, such as they are at liberty to follow, and such as shall issue well in the end. As for trying themselves by the test of Scripture, they think not of it: they stand self-approved; and they conceive that God will confirm the testimony of their own minds. But I must remind all such persons, that there is a future judgment; and that God will judge, not by the laws which men establish for themselves, but by the law which he himself has given in his written word. By that shall the whole universe be judged, and according to that shall every mans eternal doom be fixed [Note: 1Co 4:4-5.] ]

2.

Those whose consciences are weak and troubled

[If your minds be troubled, see whether there be not just occasion for them so to be: and when you have found out the accursed thing, put it away from you with abhorrence, and implore mercy at the hands of God for your sin in having ever indulged it. And if it be but a mote in the eye, let conscience never cease to weep, till it has wept it out. There are, it is true, circumstances which may well admit of doubt: and, under such circumstances, you will do well to consult some one of known piety and deep experience; and at the same time to seek direction from God, through the influence of his Holy Spirit. Whilst your doubts remain, it will be well to pause: for, if a man esteem any thing unclean, to him it is unclean [Note: ver. 14.]. Yet it is by no means advisable to rest without obtaining satisfaction to your mind. It is a painful state in which to be; and you should use all proper means to obtain deliverance from it [Note: Gal 6:4.]: but, till that deliverance come, take my text for your guide: Happy is he who condemneth not himself in that thing which he alloweth. If once you make sacrifice of a good conscience, you are in the way to make an utter shipwreck of your faith [Note: 1Ti 1:19.].

Yet I must say, Do not judge those who see not with your eyes, and walk not in your path. Another person may have a fuller insight into the nature of Christian liberty than you: and to his own Master must every man stand or fall. Be you contented with approving your own selves to God; and leave to others the latitude which you claim for yourselves [Note: ver. 4, 5.].]

3.

Those who enjoy the testimony of a good conscience

[This is a most exalted privilege, and, whether in life [Note: 2Co 1:12.] or death [Note: 2Ki 20:3.], a source of unutterable joy. Be thankful for it: and, at the same time, be washing your very best actions, no less than those which are more faulty, in the fountain of your Redeemers blood: for, if He bear not the iniquity of your holy things [Note: Exo 28:38.], your most righteous acts will condemn you. Take care, at the same time, that your liberty be never so used as to become a stumbling-block to your weaker brethren. It were better to forbear any gratification whatever, than, by indulging yourselves in it, to make it an occasion of offence to any [Note: 1Co 8:9; 1Co 8:13.]. Let your whole conduct shew the excellence of the principles by which you are governed: and let it be the one labour of your lives to maintain a good conscience both towards God and towards man [Note: Act 24:16.].]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth. (23) And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.

I only detain the Reader at the last clause of this Chapter, to observe, in what a tone of the most solemn decision, the Lord declares by his servant, that whatsoever is not of faith is sin. We have a strong expression elsewhere, of the importance of faith, in the sight of God, when it is said, that without faith it is impossible to please God, Heb 11:6 . But here, the want of it is said to be sin. And what becomes of the multitude of services, alms-givings, charities, and benevolent institutions, unfounded in faith? According to this Scripture, it is not enough to say, they have no claims to divine favor; but they are exposed to divine wrath. For whatsoever is not of faith is sin, According to this statement, (and let it be remembered it is scriptural,) there can be nothing to escape the Lord’s displeasure, however specious it may appear to men, but what is undertaken with an eye to God in Christ. Every act of the creature, as the act of a sinful creature, must partake of sin. And, it is by faith only in Christ, that the iniquity of our most holy things are done away, Exo 28:38 . But, if there be no respect to Christ in any act and faith of acceptance in Him, it is sin: for whatsoever is not of faith is sin. Perhaps it may be said, that upon this statement, all the high sounding deeds of thousands, which have filled the world with their praises, and their monuments, will come to nothing. No doubt they will. But it is not enough, according to this Scripture, merely to say, that they will come to nothing; for if they be found unfounded in Christ, they will be proved to be sin. And what a reverse of circumstances will take place at the great day of decision: while many who have given almost their body to be burned on the score of charity, but without faith in Christ, will be found in their very alms-deed in sin; many who have given nothing because they have had nothing to give, but the prayer of faith; will be then acknowledged, as the poor woman was by Christ when on earth, to have given a costly offering. Reader! may you and I have grace, to form a right estimate in all things. Whatsoever is not of faith is sin.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

22 Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth.

Ver. 22. Hast thou faith ] Posse, et nolle, nobile est. To be able, and unwilling, is noble. Forbear for fear of offence, unless it be in point of necessary duty: for then we may not do evil that good may come,Rom 3:8Rom 3:8 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

22. ] The faith which thou hast (this reading, which is the more probable on critical grounds, was perhaps changed into the of the rec. on account of the position of the . But this is quite in St. Paul’s manner: cf. Rom 14:4 ; 1Co 15:36 ; 2Co 2:10 . However, the other reading is very ancient, and it is impossible to decide positively between them. If it is taken, the interrogative rendering, “ Hast thou faith? ” better suits the lively character of the address than the affirmative, “ Thou hast faith ”) have (it) to thyself (reff.) before God . Chrys., who does not read the last words ( . . .), says, , , , . Hom. xxvi. p. 714. ‘ Before God ,’ because He is the object of faith: hardly, as Erasm., “comprimens inanem gloriam qu solet esse comes scienti,” for there is no trace of a depreciation of the strong in faith in the chapter, only a caution as to their conduct in regard of their weaker brethren.

With begins the closing and general sentence of the Apostle with regard to both : it is a blessed thing to have no scruples (the strong in faith is in a situation to be envied) about things in which we allow ourselves (Olsh. refers to the addition in the Codex Bez at Luk 6:4 , where our Lord is related to have seen a man tilling his land on the Sabbath, and to have said to him, , , , , ):

Fuente: Henry Alford’s Greek Testament

Rom 14:22 . The true text is : “the faith that thou hast, have thou to thyself in the sight of God”. The verse is still addressed to the strong. The faith he has is the enlightened faith which enables him to see that all things are clean; such faith does not lose its value though it is not flaunted in reckless action. On Wetstein quotes Heliod. Rom 7:16 : . Cf. 1Co 14:28 ( ). reminds the strong once more (Rom 14:10 ) that the fullest freedom must be balanced by the fullest sense of responsibility to God. In another sense than that of 1Co 9:21 the Christian made free by faith must feel himself ( . : “a motive to charitable self-restraint addressed to the strong in faith” (Gifford). It is a rare felicity (this is always what denotes) to have a conscience untroubled by scruples in Paul’s words, not to judge oneself in the matter which one approves ( sc. , by his own practice); and he who has this felicity should ask no more. In particular, he should not run the risk of injuring a brother’s conscience, merely for the sake of exercising in a special way the spiritual freedom which he has the happiness to possess whether he exercises it in that way or not.

Fuente: The Expositors Greek Testament by Robertson

to = as concerning. App-104. Compare rendering of kata in Eph 4:22. Php 1:3, Php 1:6. Heb 9:9.

before = in the sight of. First occurance: Luk 1:6.

Happy. Greek. makarios. See Rom 4:7, Rom 4:8.

condemneth = judgeth. As Rom 14:3.

thing. Omit.

alloweth. Greek. dokimazo. See Rom 1:28.

Fuente: Companion Bible Notes, Appendices and Graphics

22.] The faith which thou hast (this reading, which is the more probable on critical grounds, was perhaps changed into the of the rec. on account of the position of the . But this is quite in St. Pauls manner: cf. Rom 14:4; 1Co 15:36; 2Co 2:10. However, the other reading is very ancient, and it is impossible to decide positively between them. If it is taken, the interrogative rendering, Hast thou faith? better suits the lively character of the address than the affirmative, Thou hast faith) have (it) to thyself (reff.) before God. Chrys., who does not read the last words (. . .), says, , , , . Hom. xxvi. p. 714. Before God,-because He is the object of faith: hardly, as Erasm., comprimens inanem gloriam qu solet esse comes scienti,-for there is no trace of a depreciation of the strong in faith in the chapter,-only a caution as to their conduct in regard of their weaker brethren.

With begins the closing and general sentence of the Apostle with regard to both: it is a blessed thing to have no scruples (the strong in faith is in a situation to be envied) about things in which we allow ourselves (Olsh. refers to the addition in the Codex Bez at Luk 6:4,-where our Lord is related to have seen a man tilling his land on the Sabbath, and to have said to him, , , , , ):

Fuente: The Greek Testament

Rom 14:22. , faith) concerning the cleanness of meat [all meats alike].-,-, thyself-of God) a double antithesis, in relation to our neighbour; as in ch. Rom 15:3.-, have) The foundation of real prudence and judicious concealment [of our views on non-essentials, for the sake of our neighbour].-, happy) These words down to the end of the chapter, contain the antithesis to ch. Rom 15:1, but.-, judging [condemning]) [Condemning] judging and approving are the words in antithesis: by combining the two, the doubting conscience is exquisitely described, when a man approves a thing, and yet [condemns] judges his own action.

Fuente: Gnomon of the New Testament

Rom 14:22

Rom 14:22

The faith which thou hast, have thou to thyself before God.-If you have faith that would enable you to eat the meat offered to an idol, keep the faith to yourself for your brothers sake. Do not so use it as to lead others into sin and so condemn yourself.

Happy is he that judgeth not himself in that which he approveth.-The man is happy who does not condemn himself in what he practices.

Fuente: Old and New Testaments Restoration Commentary

thou: Rom 14:2, Rom 14:5, Rom 14:14, Rom 14:23, Gal 6:1, Jam 3:13

Happy: Rom 7:15, Rom 7:24, Act 24:16, 2Co 1:12, 1Jo 3:21

Reciprocal: Gen 38:24 – let her Rom 2:6 – General 1Co 8:1 – touching

Fuente: The Treasury of Scripture Knowledge

:22

Rom 14:22. Faith here is upon the testimony of the conscience that it is right to eat all things; he should exercise that to himself. It is wrong to press it upon a weak brother, and if he does so the Lord will condemn him, for imposing upon another that thing that is allowed for a strong brother.

Fuente: Combined Bible Commentary

Rom 14:22. The faith which then hast, etc. The authority for which is decisive, and this reading gives the above rendering, which does not alter the purport of the verse.

Have it to thyself before God; it is not necessary to parade it before men. This is a commendation of the position of the strong brother: keep this faith because it is well founded, but keep it to thyself, when it might injure the weak brother.

Blessed (as the word is usually rendered) is he that judgeth not himself in that which he approveth; tests and then chooses to do. The clause points to one who is so certain of his conviction, that his decision for this or that course is liable to no self-judgment; he does not institute any such judgment, as the anxious and uncertain one does (Meyer). Christian practice ought to be out of the sphere of morbid introspection.

Fuente: A Popular Commentary on the New Testament

Here the apostle answers an objection: “Some might be ready to say, that they had faith, that is, a firm and full persuasion that it is lawful for them to eat those meats, which others judged to be sinful; and therefore it is necessary that they profess it, and own it, and assert their liberty.”

The apostle answers, “Hast thou more knowledge than he, to believe those things to be lawful, which he apprehends to be sinful? Keep thy knowledge and belief to thyself, to justify thy actions before God, but use it not to the hurt and prejudice of others; for he is a happy man, that when he knows a thing to be lawful, doth so use his liberty about it as not to offend others, or condemn himself; for that is a sad kind of knowledge which is used to destroy others, and condemn ourselves.

Such Christians as have different sentiments from their brethren, as to the matters of indifferent things especially, ought to keep their judgment and opinion to themselves, and not to hazard the peace of the church by an imprudent publication: Hast thou faith? have it to thyself.

Fuente: Expository Notes with Practical Observations on the New Testament

Rom 14:22-23. Hast thou faith That these things are lawful? Have it to thyself, before God In circumstances like these keep it to thyself, and do not offend others by it. Happy is he that condemneth not himself For using his liberty in an undue manner, respecting those things which he practises, or judges lawful in themselves. Or, as others understand the apostle, that condemneth not himself by an improper use of even innocent things. And happy is he who is free from a doubting conscience, which he that hath may allow the action which he does, and yet condemn himself for it, and thereby make himself miserable. And he that doubteth Namely, whether it be lawful for him to eat, (or do any other thing,) or not, is damned Or condemned, contracts guilt and wounds his conscience; if he eat That which he doubts of, or does that the lawfulness of which he questions; because he eateth not of faith With a persuasion of its lawfulness. For whatsoever is not of faith is sin Whatever a man does without a full persuasion that it is lawful, it is sin to him. The reader will observe that here, as in Rom 14:22, faith does not signify the believing in Christ, and in the truths and promises of his gospel, but a persuasion that what one doth is lawful. And thus understood, the apostles declaration is perfectly just in every case; because if a man acts without that persuasion, he acts without any principle of virtue, being guided merely by his own inclinations. And therefore, although what he doth may, in some instances, be materially right, it is sin in the sight of God, as being done without a sense of duty. From this it follows, that if a person acts contrary to his conscience in anything, he is exceedingly blameable.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Vv. 22, 23. As to thee, thou hast faith;have it to thyself before God. Happy is he that judgeth not himself in that thing which he approveth! But he that doubteth is condemned if he eat, because he eateth not of faith. Whatsoever is not done by faith is sin.

The proposition: thou hast faith, might be taken in the interrogative sense; but there is more force in the simple affirmation. The Alexs. read , which, after , faith. The meaning in that case is: The faith which thou hast, keep. The ancient versions do not favor this reading, and neither is it in keeping with the context, which requires that the two cases treated should be put expressly face to face with one another, with a view to the definite counsel to be stated for each. The words keep, etc. allude to the sacrifice which Paul had asked the strong to make in his external conduct. Paul reminds him that he does not in the least ask the abandonment of his internal conviction, and invites him to preserve it intact in his heart under the eye of God.

By the last words: Happy…, he gives him to understand that it is a feeling of gratitude and not of pride, with which he ought to be inspired by the degree of faith, and of liberty in faith, to which he has attained. Here, as elsewhere, the word must be translated by judge, and not by condemn. To condemn oneself in what he adopts as good, would be a contradictory idea. The subject in question is a simple inquiry as to the course which has been adopted once for all. Happy the man who no longer feels any scruple, nor puts any question of conscience to himself regarding the resolution he has taken. , to find good after examination.

Vv. 23 applies to the opposite case: that of doubt in regard to the line to be followed. Conscience has not reached oneness with itself; hence the term , to be divided into two men, the one of whom says yes, the other no.

Many give to the word , faith, the abstract sense of conviction.But there is nothing to authorize us to take from the word so common in Paul its religious signification. It refers, as always, to the acceptance of the salvation won by Christ. What a man cannot do as His redeemed one and in the joy of His salvation, must not be done at all. Otherwise this act, of which faith is not the soul, becomes sin, and may lead to the result indicated Rom 14:20 : the total destruction of God’s work in us.

Of the position of the doxology, Rom 16:25-27, at the end of chap. xiv.

A considerable number of documents place here, after Rom 14:23, the three doxological verses which, in the generally Received text, close the Epistle (Rom 16:25-27). These are the Mj. L, nearly 220 Mnn., the Lectionaria, the Philoxenian Syriac version, some ancient MSS. mentioned by Origen, finally, the Fathers of the Greek Church (Chrysostom, Cyril, Theodoret, etc. There may be added the MS. G and the Latin translation which accompanies it (g), which leave a blank here, as well as the Mjj. A and P and three Mnn., which read these three verses in both places. We shall complete these indications when we come to Rom 16:25. Should it be held that these verses have their original place here, and were afterward transposed from it to the end of the Epistle? Or did they, on the contrary, form originally the conclusion of the letter, and have certain copyists transferred them to this place for some reason or other? Or, finally, should we regard this passage as a later interpolation, which was placed sometimes at the end of chap. 14, sometimes at the end of chap. 16? There might be a fourth supposition, viz., that the apostle himself repeated at the end of his letter this passage, placed originally at the end of our chapter. But such a repetition would be without example or object. As to the apostolic origin of the passage, we shall examine it at Rom 16:27.

The question has more importance than appears at the first glance; for it has a somewhat close connection with that of the authenticity of chaps. 15, 16. If the apostle closed chap. 14 with this formula of adoration, it is probable that he meant thereby to terminate his Epistle; consequently all that follows would be open to the suspicion of being unauthentic. True, Reuss says, that even though the last three verses were placed at the end of chap xiv., there would arise therefrom no prejudice unfavorable to the authenticity of chap. 15; the apostle might have intended to lay down the pen and close his discourse with a short prayer; then he bethought himself to add a few pages. We doubt, however, whether a real example of such procedure can be quoted, and we think that if the true position of these three verses was indeed at the end of chap. 14, the fact would prove indirectly either that chaps. 15 and 16 are the work of an interpolator, or that, if they proceeded from the apostle’s pen, they belonged originally to some other writing, whence they were transferred to this.

Let us examine the different hypotheses made on this subject:

1st. Hofmann has attempted to bring these three verses into the apostolic text by making them the transition from chap. 14 to chap. 15. According to him, the expression: To Him that is of power to stablish you (Rom 16:25), is in close connection with the discussion of chap. 14 relative to the strong and the weak; and the dative , to Him that is of power…is dependent on the verb , we owe (Rom 15:1): We owe to Him that is of power to stablish us to concur in His work by bearing the burdens of the weak. The relation is ingeniously discovered; but this explanation is nevertheless inadmissible. Not only would this dative: to Him that is of power, be separated from the verb on which it depends by a doxological amplification out of all proportion, but especially the , now then, which accompanies the verb we owe, indicates clearly the beginning of a new sentence.

2d. Baur, Volkmar, Lucht, place the doxology here, but as a later interpolation, and infer from this fact the total or almost total unauthenticity of chaps. 15 and 16. According to Lucht, the true conclusion of the Epistle, which immediately followed Rom 14:23, was suppressed by the elders of the church of Rome as too severe for the weak of chap. 14. But it was discovered again afterward in the archives of this church, and amplified in two different ways, in the form of the doxology Rom 16:25-27, and in the more extended form of the passage Rom 15:1 to Rom 16:24; these two conclusions, at first distinct, were afterward fused into one, which produced the now generally received form. Volkmar enters still more into detail. The true apostolic conclusion may, according to him, be found with certainty and in a complete form in chaps. 15 and 16. It consists of the two passages Rom 15:33 to Rom 16:2, and Rom 16:21-24. The rest of these two chapters embraces additions intended to co-operate in the pacification of the church. They proceed principally from two authors, the one in the east, who added the doxology about 145; the other in the west, who composed nearly all the rest about 120.

We are struck at once with the arbitrariness there is in the hypothesis of Lucht. What! elders take the liberty of suppressing the end of the apostolic writing! Then they preserve it in the archives of the church, and it becomes in the hands of some writer or other, along with some fragments of an Epistle to the Ephesians, the theme of our last two chapters! This is a romance which in any case could only gain some historical probability if we were to discover in chaps. 15 and 16 very positive proofs of their unauthenticity. Volkmar holds that the authentic conclusion has been wholly preserved, though mixed with a conglomerate of diverse interpolations. But would this close be sufficient? The apostle had introduced his didactic treatise with a long preamble in the letter form (Rom 1:1-15). Was it possible that in closing the writing he should not return, at least for a few moments, to the epistolary form with which he had begun? Now it is evident that the few words which Volkmar preserves as authentic by no means correspond to a preamble at once so grave and affectionate as the beginning of the Epistle. And it is impossible to understand how Paul could pass suddenly from the end of the practical treatise: Whatsoever is not of faith is sin (Rom 14:23), to the words which, according to Volkmar, immediately followed: The God of peace be with you all! Amen. I commend unto you Phoebe…No, it was not thus the apostle composed.

3d. Since, then, it is impossible to find a place for this doxology in the didactic tissue of chaps. 14 and 15; and since, on the other hand, it cannot be held that it indicates the conclusion of the Epistle (at the end of chap. 14)it only remains to have recourse to a third solution. The weight of critical authorities makes the balance incline in favor of the position of these three verses at the end of chap. 16. What circumstance could have led to their migration, in a certain number of documents, to the end of chap. 14? If we keep account of the fact demonstrated by the study of the text of the whole N. T., that most of the errors of the Byz. documents arise from the tendency to adapt the text to the necessities of public reading, we shall be led to the supposition that in very ancient times the reading of our Epistle in the assemblies of the church stopped at the end of chap. 14, because from that point the didactic part, properly so called, terminated. But the reading could not end so abruptly. There was written therefore on the margin, for the use of the reader, the doxology which closed the entire Epistle; and, as has so often happened, it passed from the margin into the text at this place. So it has come about that it is found here in the documents of Byz. origin, and particularly in the Lectionaria, or collections of passages intended for public reading. It is objected, no doubt, that chaps. 15 and 16 appear in all our ancient lectionaries. But the period at which the omission of these two chapters would have taken place is long anterior to the date of the collections of pericopes which have been preserved to us. This way of explaining the transposition of the doxology seems to us preferable to the reasons stated by Meyer. If it is so, we understand how this doxology is found in both places at once in some documents, and how it is wholly wanting in some others. Certain copyists, doubtful about the position to be given to it, put it in both places; certain others, made suspicious by this double position, rejected it altogether. It is singular, we acknowledge, that it was not rather placed after Rom 14:13 of chap. 15, so as to embrace also in the public reading the passage we are now going to study (Rom 15:1-13). It is impossible at this date to discover the circumstance which has led to the choice rather of the end of chap. 14

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

The faith which thou hast, have thou to thyself before God. [The faith or conviction of liberty which thou hast need not be abandoned; but it should be held or preserved in the heart before God, and should not be hauntingly paraded in the sight of the weak.] Happy is he that judgeth not himself in that which he approveth.

Fuente: McGarvey and Pendleton Commentaries (New Testament)

22. The faith which you have, have it with yourself before God. Happy is he who condemneth not himself in that which he alloweth. We must keep a conscience void of offense before God and man in all things if we keep justified.

Fuente: William Godbey’s Commentary on the New Testament

Verse 22

Hast thou faith; enlightened and confident belief on these subjects.

Fuente: Abbott’s Illustrated New Testament

14:22 {19} Hast thou {q} faith? have [it] to thyself before God. Happy [is] he that condemneth not himself in that thing which he {r} alloweth.

(19) He gives a double warning in these matters: one, which pertains to the strong, that he who has obtained a sure knowledge of this liberty, keep that treasure to the end that he may use it wisely and profitably, as has been said: the second, which respects the weak, that they do nothing rashly by other men’s example with a wavering conscience, for it cannot be done without sin if we are not persuaded by the word of God that he likes and approves it.

(q) He showed before in Rom 14:14 what he means by faith, that is, for a man to be certain and without doubt in matters and things indifferent.

(r) Embraces.

Fuente: Geneva Bible Notes

Paul evidently wrote this verse with the strong in view primarily (cf. Rom 14:23). He did not want his readers to force their convictions ("faith") about amoral practices on others. The strong believer can be happy in his private enjoyment of amoral practices because he knows that he is neither violating the will of God nor the conscience of a weak brother.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)