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12. Every one of us, etc. This conclusion invites us to humility and lowliness of mind: and hence he immediately draws this inference, — that we are not to judge one another; for it is not lawful for us to usurp the office of judging, who must ourselves submit to be judged and to give an account.

From the various significations of the word to judge, he has aptly drawn two different meanings. In the first place he forbids us to judge, that is, to condemn; in the second place he bids us to judge, that is, to exercise judgment, so as not to give offense. He indeed indirectly reproves those malignant censors, who employ all their acuteness in finding out something faulty in the life of their brethren: he therefore bids them to exercise wariness themselves; for by their neglect they often precipitate, or drive their brethren against some stumblingblock or another. ⁴²⁵⁴²⁵     The two words, πρόσκομμα and σκάνδαλον, mean nearly the same thing, but with this difference, that the first seems to be an hindrance or an obstacle which occasions stumbling or falling, and the other is an obstacle which stops or impedes progress in the way. See Matthew 16:23. The two parties, the strong and the weak, are here evidently addressed; the former was not, by eating, to put a stumblingblock in the way of the weak brother; nor was the weak, by condemning, to be a hindrance or impediment in the way of the strong so as to prevent him to advance in his course. Thus we see that forbearance is enjoined on both parties, though the Apostle afterwards dwells more on what the strong was to do.
   The clause might be thus rendered, —
   “But rather judge it right to do this, —
not to lay before a brother a stumbling-stone, or an impediment.” — Ed.

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

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. ⁴²⁷⁴²⁷     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. 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.)

15. But if through meat thy brother is grieved, etc. He now explains how the offending of our brethren may vitiate the use of good things. And the first thing is, — that love is violated, when our brother is made to grieve by what is so trifling; for it is contrary to love to occasion grief to any one. The next thing is, — that when the weak conscience is wounded, the price of Christ’s blood is wasted; for the most abject brother has been redeemed by the blood of Christ: it is then a heinous crime to destroy him by gratifying the stomach; and we must be basely given up to our own lusts, if we prefer meat, a worthless thing, to Christ. ⁴²⁸⁴²⁸     From the words “destroy not,” etc., some have deduced the sentiment, that those for whom Christ died may perish for ever. It is neither wise nor just to draw a conclusion of this kind; for it is one that is negatived by many positive declarations of Scripture. Man’s inference, when contrary to God’s word, cannot be right. Besides, the Apostle’s object in this passage is clearly this, — to exhibit the sin of those who disregarded without saying that it actually effected that evil. Some have very unwisely attempted to obviate the inference above mentioned, by suggesting, that the destruction meant was that of comfort and edification. But no doubt the Apostle meant the ruin of the soul; hence the urgency of his exhortation, — “Do not act in such a way as tends to endanger the safety of a soul for whom Christ has shed his blood;” or, “Destroy not,” that is, as far as you can do so. Apostles and ministers are said to “save” men; some are exhorted here not to “destroy” them. Neither of these effects can follow, except in the first instance, God grants his blessing, and in the second his permission; and his permission as to his people he will never grant, as he has expressly told us. See John 10:27-29. — Ed. The third reason is, — that since the liberty attained for us by Christ is a blessing, we ought to take care, lest it should be evil spoken of by men and justly blamed, which is the case, when we unseasonably use God’s gifts. These reasons then ought to influence us, lest by using our liberty, we thoughtlessly cause offenses. ⁴²⁹⁴²⁹     “Vestrum bonum,” ὑμῶν τὸ ἀγαθόν. Some, such as Grotius and Hammond, Scott, Chalmers, etc., agree with Calvin, and view this “good,” or privilege, to be Christian liberty, or freedom from ceremonial observances, (see 1 Corinthians 10:29;) but Origen, Ambrose, Theodoret, Mede, etc., consider that the gospel is meant. The first opinion is the most suitable to the passage. — Ed.