(23) And he that doubteth.--The one thing which justifies a man in neglecting such nice and punctilious distinctions is a faith so strong that it can afford to make light of them. Where faith is not strong enough for this, and where the conscience deliberately approves one course, and the other course is chosen, this alone stamps the act as wrong. "He who hesitates as to what he ought to do is condemned, or does wrong, if he eats (in opposition to his conscience), for he has not the one faculty which can overrule the decisions of conscience, and give them a different direction."
Whatsoever is not of faith is sin.--This is intended as a general principle, but only as a general principle covering this particular kind of case. Where the conscience is in doubt, faith alone can make it right to choose the side against which conscience inclines. Nothing is said about those cases in which conscience is either not appealed to at all, or approves what is done. Hence St. Augustine was wrong in arguing from this passage that even good actions, when done by unbelievers, were of the nature of sin.
Verse 23. - But he that doubteth (or, wavereth) is condemned if he eat,because he eateth not of faith: for whatsoever is not of faith is sin. For sense of διακρίνεσθαι, cf. ch. 4:20; Matthew 21:21; Mark 11:23; James 1:6. Faith here denotes an assured belief that what one does is right; nor is it necessary to give the word a wider or different sense in the concluding clause (Ταῦταδὲ πάντα περὶ τῆς προκειμένης ὑποθεσεως εἴρηται τῷ Παῦλῳ οὔ περὶ πάντων, Chrysostom). Hence to see in it (as has been done) the doctrine of the sinfulness of all works done apart from faith in Christ is to introduce an idea that is not there.
14:19-23 Many wish for peace, and talk loudly for it, who do not follow the things that make for peace. Meekness, humility, self-denial, and love, make for peace. We cannot edify one another, while quarrelling and contending. Many, for meat and drink, destroy the work of God in themselves; nothing more destroys the soul than pampering and pleasing the flesh, and fulfilling the lusts of it; so others are hurt, by wilful offence given. Lawful things may be done unlawfully, by giving offence to brethren. This takes in all indifferent things, whereby a brother is drawn into sin or trouble; or has his graces, his comforts, or his resolutions weakened. Hast thou faith? It is meant of knowledge and clearness as to our Christian liberty. Enjoy the comfort of it, but do not trouble others by a wrong use of it. Nor may we act against a doubting conscience. How excellent are the blessings of Christ's kingdom, which consists not in outward rites and ceremonies, but in righteousness, peace, and joy in the Holy Ghost! How preferable is the service of God to all other services! and in serving him we are not called to live and die to ourselves, but unto Christ, whose we are, and whom we ought to serve.
And he that doubteth,.... Or makes a difference between meats and meats, or is in suspense whether any difference should be observed or not,
is damned; not with everlasting damnation, which is not the consequent of, nor connected with such an action, as eating of a thing indifferent, with a scrupulous conscience; but such an one is condemned in his own conscience; he is self-condemned, his conscience condemns him for what he himself does; and he is self-condemned in judging and censuring others, for the same things: so the Syriac renders it, , "he becomes guilty", or he contracts guilt to himself, or is self-condemned; and so the Arabic, "he is already condemned",
because he eateth not of faith: or of a full persuasion in his own mind that he is right in eating; he halts between two opinions, and is doubtful in his own mind what is best to do, and therefore, whilst this is his case, he ought to refrain:
for whatsoever is not of faith is sin. This is a general rule, or axiom, which is not only applicable to the present case, but to any other, whether of a natural, civil, moral, or evangelic kind: "whatsoever does not spring from faith", as the Arabic version renders it, cannot be excused of sin; whatever is not agreeable to the word and doctrine of faith, ought not to be done; whatever is done without faith, or not in the exercise of it, is culpable, for without faith nothing can be pleasing to God; and whatever is contrary to the persuasion of a man's own mind, is so far criminal, as it is a violation of his conscience; whatever men do, especially in a religious way, they ought to make faith of it, or to be fully persuaded of it in their own minds, or they act amiss: in the Arabic version, the Complutensian edition, the Alexandrian copy, and some others, Romans 16:25, "now to him that is of power", &c. are here added; which have induced some to think, that the apostle intended to have finished his epistle here; but having more time, and other things occurred to write of, he proceeded.
Whatsoever is not of faith is sin.--This is intended as a general principle, but only as a general principle covering this particular kind of case. Where the conscience is in doubt, faith alone can make it right to choose the side against which conscience inclines. Nothing is said about those cases in which conscience is either not appealed to at all, or approves what is done. Hence St. Augustine was wrong in arguing from this passage that even good actions, when done by unbelievers, were of the nature of sin.
is damned; not with everlasting damnation, which is not the consequent of, nor connected with such an action, as eating of a thing indifferent, with a scrupulous conscience; but such an one is condemned in his own conscience; he is self-condemned, his conscience condemns him for what he himself does; and he is self-condemned in judging and censuring others, for the same things: so the Syriac renders it, , "he becomes guilty", or he contracts guilt to himself, or is self-condemned; and so the Arabic, "he is already condemned",
because he eateth not of faith: or of a full persuasion in his own mind that he is right in eating; he halts between two opinions, and is doubtful in his own mind what is best to do, and therefore, whilst this is his case, he ought to refrain:
for whatsoever is not of faith is sin. This is a general rule, or axiom, which is not only applicable to the present case, but to any other, whether of a natural, civil, moral, or evangelic kind: "whatsoever does not spring from faith", as the Arabic version renders it, cannot be excused of sin; whatever is not agreeable to the word and doctrine of faith, ought not to be done; whatever is done without faith, or not in the exercise of it, is culpable, for without faith nothing can be pleasing to God; and whatever is contrary to the persuasion of a man's own mind, is so far criminal, as it is a violation of his conscience; whatever men do, especially in a religious way, they ought to make faith of it, or to be fully persuaded of it in their own minds, or they act amiss: in the Arabic version, the Complutensian edition, the Alexandrian copy, and some others, Romans 16:25, "now to him that is of power", &c. are here added; which have induced some to think, that the apostle intended to have finished his epistle here; but having more time, and other things occurred to write of, he proceeded.