返回Chapter 14
Chapter 14
Chapter Fourteen
Rom. 14:1. Receive one who is weak in the faith without disputes over opinions.
Many of the Jews who had believed, even after their conversion, observed distinctions in foods, abstained from pork, and did not dare to depart entirely from the law. Then, lest they be exposed as abstaining from pork alone, they abstained from all meat in general and ate only vegetables. Others were more mature, observed nothing of the sort, and were reproached by those who did observe such things. Paul feared that the mature, by rebuking the immature untimely and improperly, might turn them away from the faith of Christ. Therefore he approaches the matter wisely, caring for the benefit of the other side as well. He did not venture to say to those who reproached: you do wrong — lest he confirm the immature in their observance of rituals. Nor did he venture to say to the rebukers: you do well — lest he make them more aggressive in their attacks. On the contrary, he offers an exhortation adapted to both sides. His rebuke is directed, it would seem, more against the stronger side, but in reality its full force falls upon the weaker. For immediately by the expression "the weak" he showed the sickness of such people. And when he says "receive," he indicates the need for great care toward them, which is itself a sign of their extreme weakness. "Without disputes over opinions." That is, do not condemn him for his weakness, do not take offense, do not be troubled by many thoughts, but by all means endeavor to heal him as one who is weak.
Rom. 14:2. For one believes he may eat all things, while the weak eats vegetables.
He makes a comparison between the perfect and the imperfect and says that the perfect, being bold in faith, eats everything without distinction, while the imperfect, being weak, eats vegetables. Therefore the latter deserves healing, not defeat.
Rom. 14:3. Let not him who eats despise him who does not eat; and let not him who does not eat judge him who eats, for God has accepted him.
Those who ate everything, being perfect, looked down on those who did not eat, as people of little faith still attached to Judaism. On the other hand, those who did not eat condemned those who ate everything as lacking self-control. Since among them many were from the Gentiles, he says: "God has accepted him," that is, He showed him His ineffable grace. Why then do you argue with him about the law, when Christ has justified him?
Rom. 14:4. Who are you, judging another's servant? Before his own Lord he stands or falls.
He says this to the perfect one, dissuading him both from contempt and from judgment, for the perfect ones, doing both, both despised and judged the imperfect. However, in a hidden manner the rebuke falls here also upon the imperfect. I do not forbid you to judge, he says, because the conduct of the other does not deserve judgment, but because he is another's servant, that is, not yours, but God's. For although he is weak, he has not ceased to be a servant; wherefore one must not despair concerning him. And encouraging the weak one, he did not say "falls," but "stands or falls." Whether one or the other happens to him, it belongs to the Lord to judge both concerning the loss of the one who falls and the gain of the one who stands.
Rom. 14:4. And he shall be made to stand, for God is able to make him stand.
By the words "he will be raised up" he shows that he is so shaken and has fallen so far that only God can raise him up. We say this about people who are utterly hopeless.
Rom. 14:5. One man esteems one day above another: another esteems every day alike.
Some exhausted themselves by not eating or abstained from pork on certain days, while others always ate food and condemned those who fasted. About these he says that one judges one way and another differently, whereas the matter here is indifferent. Therefore one must not attack the brethren on account of this. In this he makes allowance for those being rebuked, because they were still new in the faith.
Rom. 14:5. Let each one act according to the conviction of his own mind.
When it comes to dogmas, we must not act according to the assurance of our own mind, but must firmly hold to what we have received, even if an angel from heaven should preach to us something different. But here the subject is food and fasts and the like, and those who stumble over these things are still new in the faith and in need of condescension, and therefore it was necessary to grant them some relaxation with regard to a life ordered in all strictness.
Rom. 14:6. Who distinguishes days, distinguishes for the Lord; and who does not distinguish days, does not distinguish for the Lord.
He who, he says, distinguishes days, distinguishes them for the Lord, as one who is reverent; and he who does not distinguish days, does not distinguish them for the Lord, as one who is already perfect in Christ and has risen above the observances of the Law.
Rom. 14:6. He who eats, eats for the Lord, for he gives thanks to God; and he who does not eat, does not eat for the Lord, and gives thanks to God.
We ask about one thing only, he says: whether they do this for Christ's sake, and whether the one who eats and the one who does not eat give thanks to God? For what is done in this way is not subject to accusation and slander. He says this, as I said, because the Romans were still new in the faith. But in a hidden way he also strikes a blow against those who hold to Judaism. How can one who still holds to the law give thanks? Therefore, only the one who eats gives thanks.
Rom. 14:7. For no one among us lives for himself, and no one dies for himself;
Rom. 14:8. Whether we live, we live for the Lord; whether we die, we die for the Lord.
We have, he says, a Lord Who cares for us and Who considers our life a gain and our death a loss. For we live or die not for ourselves alone, but also for the Lord. By life he means here the life in faith, and by death the falling away from faith. Therefore the Lord will by no means allow us to die in faith, or those who seem weak to fall away from it.
Rom. 14:8. And therefore, whether we live or die, we are always the Lord's.
From death by faith he passes to natural death; for he now discusses this. Whether we live, he says, the natural life, we are the Lord's; whether we die a natural death, we likewise belong to the Lord.
Rom. 14:9. For Christ to this end both died, and rose, and lived again, that He might be Lord both of the dead and of the living.
This, he says, let it assure you that the Lord cares about the correction of the weak. For He Who shed His blood and died in order to be our Lord, can He not care for those who have become His servants? This is similar to how we commonly say: is it possible that someone would not care for his servant, for whom he paid so dearly? And if, he says, He cares for the dead, then all the more for the living. All this is said with the aim of shaming the Judaizing Christian and persuading him to consider how ungratefully he acts toward Christ Who died for him, by continuing to hold to the law.
Rom. 14:10. But why do you judge your brother? Or why do you look down on your brother? For we shall all stand before the judgment seat of Christ.
You, the non-eater, why do you condemn your brother who eats, as lacking self-control, because he eats? He is your brother; you must not despise your own member. Will you give an answer for him? He himself will stand before the judgment and will bear the punishment himself. Do you see how, in addressing the mature one, he strikes fear into the very one who Judaizes, as one who must give an account at the dreadful judgment?
Rom. 14:11. For it is written: As I live, says the Lord, every knee shall bow before Me, and every tongue shall confess God.
Rom. 14:12. Each of us, therefore, will give an account of himself to God.
That we will be judged, as slaves by a master, the prophet testifies to this, he says. And with the words "before Me every knee shall bow, and every tongue shall confess God" he showed the highest degree of submission. "Shall confess," that is, shall give an account of what he has done. – To whom? Not to the law, but to Christ. So then, why do you submit yourself to the law?
Rom. 14:13. Let us not therefore judge one another anymore, but rather determine this — not to put a stumbling block or an occasion to fall before a brother.
Both of you, he says, cease the quarrel that exists between you, and neither should you, who eat all things, give the weaker one an occasion for stumbling, as though severely reproaching him, nor should you, who do not eat all things, give your brother an occasion for scandal, as though observing Jewish practices. Stumbling and scandal are mutually fitting to both persons.
Rom. 14:14. I know and am persuaded in the Lord Jesus that nothing is unclean in itself; only to him who considers anything to be unclean, to him it is unclean.
Having taught that one must not reproach the weak, he finally teaches about food and instructs the weaker person not to fear or dread it as unclean. I, he says, know and am convinced not by human reasoning, but in the Lord Jesus, that is, having been taught and assured by the Lord Jesus, "that nothing is unclean in itself," that is, nothing is unclean by nature, but becomes unclean from the intention of the one who uses it. For him alone it is both defiled and unclean, and not for all.
Rom. 14:15. If because of food your brother is grieved, you are no longer walking in love.
Here he turns his speech to the perfect one, teaching: even if foods were a thousandfold not unclean by nature, you still ought to have abstained from pork, so that your brother who is scandalized would not be grieved, if only you wish to preserve love. Then he adds:
Rom. 14:15. Do not destroy with your food the one for whom Christ died.
You, he says, by a dispute over food are ruining and corrupting a brother who is so precious in the eyes of Christ that He died for him. For that person, noticing that you eat pork in opposition to him, becomes more obstinate and therefore, fearing lest he fall away from Christ, ultimately attaches himself entirely to the law.
Rom. 14:16. Let not then your good be evil spoken of.
That is, you have perfection in faith (for he called it "good"). Therefore do not abuse your perfection and do not give occasion for it to be blasphemed. For if you, being perfect, destroy the imperfect one, then you have given occasion to blaspheme the good that you possess. But you understand that our teaching is also good, and that it does not wish to be subjected to blasphemy from unbelievers when they see divisions and stumbling blocks concerning food.
Rom. 14:17. For the Kingdom of God is not food and drink,
Not by this do we earn favor with God. If, he says, you do not eat, will this really bring you into the Kingdom? Rebuking them for considering this important, he also mentioned drink.
Rom. 14:17. Righteousness and peace and joy in the Holy Spirit.
Into the Kingdom of God one is led by "righteousness," that is, all the virtues, a blameless life, and peace with one's brother rather than enmity, and "joy" that comes from harmony rather than sorrow that comes from reproach. Since peace and joy can also occur in evil deeds, he added: "in the Holy Spirit." My discourse, he says, is about peace and joy in the Holy Spirit. The great Chrysostom profoundly explained why Paul mentioned righteousness. It was, he says, in order to show that the one who does not abstain from swine's flesh wrongs his brother with respect to the salvation that Christ acquired for him by His death. Therefore, conversely, the one who abstains for the sake of his brother preserves righteousness, which bestows the eternal Kingdom.
Rom. 14:18. He who in these things serves Christ is acceptable to God and approved by men.
Here he hints that the mature were reproaching the weak out of vainglory. If you wish, he says, to become an object of admiration for people, then arouse their admiration for you not so much by your perfection as by peace and other virtues. It is precisely by these things that one should serve and please God, and not by the fact that you eat pork without discrimination.
Rom. 14:19. So then let us pursue the things that make for peace and the things that lead to mutual edification.
He said "of peace" to the imperfect one, because that one did not have peace, and "for mutual edification" he said to the perfect one, so that he would not unsettle his brother by scandalizing him. However, by saying "mutual," he directed his word about this to both the one and the other. Moreover, by mentioning peace first and then edification, he showed that without peace it is difficult to edify.
Rom. 14:20. For the sake of food, do not destroy the work of God.
He calls the salvation of a brother the work of God. Therefore, do not destroy that which was acquired for him by God, and moreover for the sake of food, that is, by an unwillingness to abstain from pork, in order to gain benefit for yourself.
Rom. 14:20. Everything is clean, but it is bad for the man who eats so as to cause stumbling.
Having made a strict prohibition to the perfect one, he feared lest the weak one be confirmed in evil thoughts. Therefore he again turns to the doctrine and says that all things are clean, but it is bad for the one who eats with a bad conscience and after having been scandalized. For the imperfect one, who considers pork unclean, if he eats it under compulsion, suffers greater harm. Therefore you must first teach him that all things are clean.
Rom. 14:21. It is better not to eat meat, not to drink wine, and not to do anything by which your brother stumbles, or is offended, or is made weak.
You, he says, compel your brother to eat what he does not dare to eat, but I say that you must abstain from everything that causes your brother to stumble, not because it is evil (for all things are clean), but because it causes stumbling. By the word "stumbles" he showed that he is blinded, for the blind stumble. And he "is offended" as one who is fickle, and "is made weak" as one of little faith. By all this he draws the stronger one to help his brother, as one who is utterly infirm.
Rom. 14:22. Do you have faith? Have it to yourself, before God.
Here he secretly hints that the mature one was displaying his maturity out of vainglory. He says: you want to show me that you are mature in faith regarding food, believing that everything is good and clean? Do not show me, but be content with the testimony of conscience before God, to Whom you show this.
Rom. 14:22. Blessed is he who does not condemn himself in what he chooses.
Even if no one else sees your blessedness, be content with yourself, if you yourself do not condemn yourself and your conscience does not condemn you in a matter that you have approved or chosen. Understand this only concerning the present subject, that is, concerning food.
Rom. 14:23. But he who doubts, if he eats, is condemned, because it is not from faith; and everything that is not from faith is sin.
He who doubts, he says, and eats without being convinced, is condemned. Why? Not because the food was unclean, but because he was not sure that it was clean, and thought that he was touching it as something unclean. He who is not convinced and does not believe that the food is clean, but eats it with a guilty conscience, certainly sins.
Rom. 14:24. Now to Him who is able to strengthen you, according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which was kept silent from eternal times,
Rom. 14:25. but which has now been revealed, and through the prophetic Scriptures, by the command of the eternal God, has been made known to all nations for the obedience of faith,
Rom. 14:26. To the only wise God, through Jesus Christ, be glory forever. Amen.
To conclude exhortations with prayer is the constant custom of the Apostle Paul. So he does now as well: he prays for the imperfect, and not only teaches by word, but also entreats help from God through prayers. The connection of the discourse is as follows: "To Him who is able to establish you through Jesus Christ be glory forever. Amen." "To Him who is able to establish you," the imperfect, the wavering. In what manner? "According to my gospel," that is, so that you may hold fast to what I teach. And my gospel and the preaching of Christ are one and the same, for this is not our teaching, but His laws. "According to the revelation of the mystery." This is a sign of the greatest honor, that we have become partakers of the mysteries, that is, of a subject which, although foreordained from of old, has now been made manifest through the prophetic scriptures. Therefore, what do you fear, O weak one? That by eating swine's flesh you might depart from the law? But behold, all the Scriptures proclaim that mystery which introduces indifference in food. This is accomplished even "by the command of the eternal God." Therefore your duty is not to contradict, but to believe and obey God; for faith demands obedience, not inquisitiveness. Moreover, all the nations believe in this way, for that mystery has become known to all. How then do you continue to serve the law in slavish fashion? He said "to the only wise God" in order to distinguish God from the angels and from us, and by no means from the Son — God forbid; for the wisdom of the Father is the Son. Therefore, glory be to Him who revealed the mystery, and not to the law, to which you continue to resort by observing distinctions in food. The words "through Jesus Christ," as stated above, can be connected thus: "To Him who is able to establish you through Jesus Christ." But they can also be understood thus: revealed to all nations through Jesus Christ; for the mystery was revealed to the nations by the very One who sent the disciples to teach all nations.
Rom. 14:1. Receive one who is weak in the faith without disputes over opinions.
Many of the Jews who had believed, even after their conversion, observed distinctions in foods, abstained from pork, and did not dare to depart entirely from the law. Then, lest they be exposed as abstaining from pork alone, they abstained from all meat in general and ate only vegetables. Others were more mature, observed nothing of the sort, and were reproached by those who did observe such things. Paul feared that the mature, by rebuking the immature untimely and improperly, might turn them away from the faith of Christ. Therefore he approaches the matter wisely, caring for the benefit of the other side as well. He did not venture to say to those who reproached: you do wrong — lest he confirm the immature in their observance of rituals. Nor did he venture to say to the rebukers: you do well — lest he make them more aggressive in their attacks. On the contrary, he offers an exhortation adapted to both sides. His rebuke is directed, it would seem, more against the stronger side, but in reality its full force falls upon the weaker. For immediately by the expression "the weak" he showed the sickness of such people. And when he says "receive," he indicates the need for great care toward them, which is itself a sign of their extreme weakness. "Without disputes over opinions." That is, do not condemn him for his weakness, do not take offense, do not be troubled by many thoughts, but by all means endeavor to heal him as one who is weak.
Rom. 14:2. For one believes he may eat all things, while the weak eats vegetables.
He makes a comparison between the perfect and the imperfect and says that the perfect, being bold in faith, eats everything without distinction, while the imperfect, being weak, eats vegetables. Therefore the latter deserves healing, not defeat.
Rom. 14:3. Let not him who eats despise him who does not eat; and let not him who does not eat judge him who eats, for God has accepted him.
Those who ate everything, being perfect, looked down on those who did not eat, as people of little faith still attached to Judaism. On the other hand, those who did not eat condemned those who ate everything as lacking self-control. Since among them many were from the Gentiles, he says: "God has accepted him," that is, He showed him His ineffable grace. Why then do you argue with him about the law, when Christ has justified him?
Rom. 14:4. Who are you, judging another's servant? Before his own Lord he stands or falls.
He says this to the perfect one, dissuading him both from contempt and from judgment, for the perfect ones, doing both, both despised and judged the imperfect. However, in a hidden manner the rebuke falls here also upon the imperfect. I do not forbid you to judge, he says, because the conduct of the other does not deserve judgment, but because he is another's servant, that is, not yours, but God's. For although he is weak, he has not ceased to be a servant; wherefore one must not despair concerning him. And encouraging the weak one, he did not say "falls," but "stands or falls." Whether one or the other happens to him, it belongs to the Lord to judge both concerning the loss of the one who falls and the gain of the one who stands.
Rom. 14:4. And he shall be made to stand, for God is able to make him stand.
By the words "he will be raised up" he shows that he is so shaken and has fallen so far that only God can raise him up. We say this about people who are utterly hopeless.
Rom. 14:5. One man esteems one day above another: another esteems every day alike.
Some exhausted themselves by not eating or abstained from pork on certain days, while others always ate food and condemned those who fasted. About these he says that one judges one way and another differently, whereas the matter here is indifferent. Therefore one must not attack the brethren on account of this. In this he makes allowance for those being rebuked, because they were still new in the faith.
Rom. 14:5. Let each one act according to the conviction of his own mind.
When it comes to dogmas, we must not act according to the assurance of our own mind, but must firmly hold to what we have received, even if an angel from heaven should preach to us something different. But here the subject is food and fasts and the like, and those who stumble over these things are still new in the faith and in need of condescension, and therefore it was necessary to grant them some relaxation with regard to a life ordered in all strictness.
Rom. 14:6. Who distinguishes days, distinguishes for the Lord; and who does not distinguish days, does not distinguish for the Lord.
He who, he says, distinguishes days, distinguishes them for the Lord, as one who is reverent; and he who does not distinguish days, does not distinguish them for the Lord, as one who is already perfect in Christ and has risen above the observances of the Law.
Rom. 14:6. He who eats, eats for the Lord, for he gives thanks to God; and he who does not eat, does not eat for the Lord, and gives thanks to God.
We ask about one thing only, he says: whether they do this for Christ's sake, and whether the one who eats and the one who does not eat give thanks to God? For what is done in this way is not subject to accusation and slander. He says this, as I said, because the Romans were still new in the faith. But in a hidden way he also strikes a blow against those who hold to Judaism. How can one who still holds to the law give thanks? Therefore, only the one who eats gives thanks.
Rom. 14:7. For no one among us lives for himself, and no one dies for himself;
Rom. 14:8. Whether we live, we live for the Lord; whether we die, we die for the Lord.
We have, he says, a Lord Who cares for us and Who considers our life a gain and our death a loss. For we live or die not for ourselves alone, but also for the Lord. By life he means here the life in faith, and by death the falling away from faith. Therefore the Lord will by no means allow us to die in faith, or those who seem weak to fall away from it.
Rom. 14:8. And therefore, whether we live or die, we are always the Lord's.
From death by faith he passes to natural death; for he now discusses this. Whether we live, he says, the natural life, we are the Lord's; whether we die a natural death, we likewise belong to the Lord.
Rom. 14:9. For Christ to this end both died, and rose, and lived again, that He might be Lord both of the dead and of the living.
This, he says, let it assure you that the Lord cares about the correction of the weak. For He Who shed His blood and died in order to be our Lord, can He not care for those who have become His servants? This is similar to how we commonly say: is it possible that someone would not care for his servant, for whom he paid so dearly? And if, he says, He cares for the dead, then all the more for the living. All this is said with the aim of shaming the Judaizing Christian and persuading him to consider how ungratefully he acts toward Christ Who died for him, by continuing to hold to the law.
Rom. 14:10. But why do you judge your brother? Or why do you look down on your brother? For we shall all stand before the judgment seat of Christ.
You, the non-eater, why do you condemn your brother who eats, as lacking self-control, because he eats? He is your brother; you must not despise your own member. Will you give an answer for him? He himself will stand before the judgment and will bear the punishment himself. Do you see how, in addressing the mature one, he strikes fear into the very one who Judaizes, as one who must give an account at the dreadful judgment?
Rom. 14:11. For it is written: As I live, says the Lord, every knee shall bow before Me, and every tongue shall confess God.
Rom. 14:12. Each of us, therefore, will give an account of himself to God.
That we will be judged, as slaves by a master, the prophet testifies to this, he says. And with the words "before Me every knee shall bow, and every tongue shall confess God" he showed the highest degree of submission. "Shall confess," that is, shall give an account of what he has done. – To whom? Not to the law, but to Christ. So then, why do you submit yourself to the law?
Rom. 14:13. Let us not therefore judge one another anymore, but rather determine this — not to put a stumbling block or an occasion to fall before a brother.
Both of you, he says, cease the quarrel that exists between you, and neither should you, who eat all things, give the weaker one an occasion for stumbling, as though severely reproaching him, nor should you, who do not eat all things, give your brother an occasion for scandal, as though observing Jewish practices. Stumbling and scandal are mutually fitting to both persons.
Rom. 14:14. I know and am persuaded in the Lord Jesus that nothing is unclean in itself; only to him who considers anything to be unclean, to him it is unclean.
Having taught that one must not reproach the weak, he finally teaches about food and instructs the weaker person not to fear or dread it as unclean. I, he says, know and am convinced not by human reasoning, but in the Lord Jesus, that is, having been taught and assured by the Lord Jesus, "that nothing is unclean in itself," that is, nothing is unclean by nature, but becomes unclean from the intention of the one who uses it. For him alone it is both defiled and unclean, and not for all.
Rom. 14:15. If because of food your brother is grieved, you are no longer walking in love.
Here he turns his speech to the perfect one, teaching: even if foods were a thousandfold not unclean by nature, you still ought to have abstained from pork, so that your brother who is scandalized would not be grieved, if only you wish to preserve love. Then he adds:
Rom. 14:15. Do not destroy with your food the one for whom Christ died.
You, he says, by a dispute over food are ruining and corrupting a brother who is so precious in the eyes of Christ that He died for him. For that person, noticing that you eat pork in opposition to him, becomes more obstinate and therefore, fearing lest he fall away from Christ, ultimately attaches himself entirely to the law.
Rom. 14:16. Let not then your good be evil spoken of.
That is, you have perfection in faith (for he called it "good"). Therefore do not abuse your perfection and do not give occasion for it to be blasphemed. For if you, being perfect, destroy the imperfect one, then you have given occasion to blaspheme the good that you possess. But you understand that our teaching is also good, and that it does not wish to be subjected to blasphemy from unbelievers when they see divisions and stumbling blocks concerning food.
Rom. 14:17. For the Kingdom of God is not food and drink,
Not by this do we earn favor with God. If, he says, you do not eat, will this really bring you into the Kingdom? Rebuking them for considering this important, he also mentioned drink.
Rom. 14:17. Righteousness and peace and joy in the Holy Spirit.
Into the Kingdom of God one is led by "righteousness," that is, all the virtues, a blameless life, and peace with one's brother rather than enmity, and "joy" that comes from harmony rather than sorrow that comes from reproach. Since peace and joy can also occur in evil deeds, he added: "in the Holy Spirit." My discourse, he says, is about peace and joy in the Holy Spirit. The great Chrysostom profoundly explained why Paul mentioned righteousness. It was, he says, in order to show that the one who does not abstain from swine's flesh wrongs his brother with respect to the salvation that Christ acquired for him by His death. Therefore, conversely, the one who abstains for the sake of his brother preserves righteousness, which bestows the eternal Kingdom.
Rom. 14:18. He who in these things serves Christ is acceptable to God and approved by men.
Here he hints that the mature were reproaching the weak out of vainglory. If you wish, he says, to become an object of admiration for people, then arouse their admiration for you not so much by your perfection as by peace and other virtues. It is precisely by these things that one should serve and please God, and not by the fact that you eat pork without discrimination.
Rom. 14:19. So then let us pursue the things that make for peace and the things that lead to mutual edification.
He said "of peace" to the imperfect one, because that one did not have peace, and "for mutual edification" he said to the perfect one, so that he would not unsettle his brother by scandalizing him. However, by saying "mutual," he directed his word about this to both the one and the other. Moreover, by mentioning peace first and then edification, he showed that without peace it is difficult to edify.
Rom. 14:20. For the sake of food, do not destroy the work of God.
He calls the salvation of a brother the work of God. Therefore, do not destroy that which was acquired for him by God, and moreover for the sake of food, that is, by an unwillingness to abstain from pork, in order to gain benefit for yourself.
Rom. 14:20. Everything is clean, but it is bad for the man who eats so as to cause stumbling.
Having made a strict prohibition to the perfect one, he feared lest the weak one be confirmed in evil thoughts. Therefore he again turns to the doctrine and says that all things are clean, but it is bad for the one who eats with a bad conscience and after having been scandalized. For the imperfect one, who considers pork unclean, if he eats it under compulsion, suffers greater harm. Therefore you must first teach him that all things are clean.
Rom. 14:21. It is better not to eat meat, not to drink wine, and not to do anything by which your brother stumbles, or is offended, or is made weak.
You, he says, compel your brother to eat what he does not dare to eat, but I say that you must abstain from everything that causes your brother to stumble, not because it is evil (for all things are clean), but because it causes stumbling. By the word "stumbles" he showed that he is blinded, for the blind stumble. And he "is offended" as one who is fickle, and "is made weak" as one of little faith. By all this he draws the stronger one to help his brother, as one who is utterly infirm.
Rom. 14:22. Do you have faith? Have it to yourself, before God.
Here he secretly hints that the mature one was displaying his maturity out of vainglory. He says: you want to show me that you are mature in faith regarding food, believing that everything is good and clean? Do not show me, but be content with the testimony of conscience before God, to Whom you show this.
Rom. 14:22. Blessed is he who does not condemn himself in what he chooses.
Even if no one else sees your blessedness, be content with yourself, if you yourself do not condemn yourself and your conscience does not condemn you in a matter that you have approved or chosen. Understand this only concerning the present subject, that is, concerning food.
Rom. 14:23. But he who doubts, if he eats, is condemned, because it is not from faith; and everything that is not from faith is sin.
He who doubts, he says, and eats without being convinced, is condemned. Why? Not because the food was unclean, but because he was not sure that it was clean, and thought that he was touching it as something unclean. He who is not convinced and does not believe that the food is clean, but eats it with a guilty conscience, certainly sins.
Rom. 14:24. Now to Him who is able to strengthen you, according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which was kept silent from eternal times,
Rom. 14:25. but which has now been revealed, and through the prophetic Scriptures, by the command of the eternal God, has been made known to all nations for the obedience of faith,
Rom. 14:26. To the only wise God, through Jesus Christ, be glory forever. Amen.
To conclude exhortations with prayer is the constant custom of the Apostle Paul. So he does now as well: he prays for the imperfect, and not only teaches by word, but also entreats help from God through prayers. The connection of the discourse is as follows: "To Him who is able to establish you through Jesus Christ be glory forever. Amen." "To Him who is able to establish you," the imperfect, the wavering. In what manner? "According to my gospel," that is, so that you may hold fast to what I teach. And my gospel and the preaching of Christ are one and the same, for this is not our teaching, but His laws. "According to the revelation of the mystery." This is a sign of the greatest honor, that we have become partakers of the mysteries, that is, of a subject which, although foreordained from of old, has now been made manifest through the prophetic scriptures. Therefore, what do you fear, O weak one? That by eating swine's flesh you might depart from the law? But behold, all the Scriptures proclaim that mystery which introduces indifference in food. This is accomplished even "by the command of the eternal God." Therefore your duty is not to contradict, but to believe and obey God; for faith demands obedience, not inquisitiveness. Moreover, all the nations believe in this way, for that mystery has become known to all. How then do you continue to serve the law in slavish fashion? He said "to the only wise God" in order to distinguish God from the angels and from us, and by no means from the Son — God forbid; for the wisdom of the Father is the Son. Therefore, glory be to Him who revealed the mystery, and not to the law, to which you continue to resort by observing distinctions in food. The words "through Jesus Christ," as stated above, can be connected thus: "To Him who is able to establish you through Jesus Christ." But they can also be understood thus: revealed to all nations through Jesus Christ; for the mystery was revealed to the nations by the very One who sent the disciples to teach all nations.