John Calvin on Romans 14:9

9. For to this end Christ also died, etc. This is a confirmation of the reason which has been last mentioned; for in order to prove that we ought to live and to die to the Lord, he had said, that whether we live or die we are under the power of Christ. He now shows how rightly Christ claims this power over us, since he has obtained it by so great a price; for by undergoing death for our salvation, he has acquired authority over us which cannot be destroyed by death, and by rising again, he has received our whole life as his peculiar property. He has then by his death and resurrection deserved that we should, in death as well as in life, advance the glory of his name. The words arose and lived again mean, that by resurrection he attained a new state of life; and that as the life which he now possesses is subject to no change, his dominion over us is to be eternal.

Romans 14:10-13

10. But why dost thou judge thy brother? It appears from the order of the words σὺ δέ τί, and ἣ καὶ σὺ τί, that the address was made to two parties. “But thou, the weak, why condemnest thou thy brother? and thou also, the strong, why dost thou despise thy brother?” — Ed. or why dost thou set at nought thy brother? for we shall all stand before the judgment-seat of Christ.

10. Tu vero quid judicas fratrem tuum? aut etiam tu, quid contemnis fratrem tuum? Onmes enim sistemur ad tribunal Christi:

11. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.

11. Scripture est enim, Vivo ego, dick Dominus, mihi flectetur omne genu, et omnis lingua confitebitur Deo.

12. So then every one of us shall give account of himself to God.

12. Unusquisque igitur de se rationem redder Deo.

13. Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother’s way.

13. Quare ne amplius judicemus alius alium: sed hoc judicate potius, ne lapsus occasio detur fratri aut offendiculum.