Romans 14 · The Lantern

τον δε ασθενουντα τη πιστει προσλαμβανεσθε μη εις διακρισεις διαλογισμων

Now him that is weak in faith receive, not in disputes over thoughts. For one believes that he may eat all things; but he who is weak, let him eat vegetables. In the passages above too the Apostle made mention of weakness of faith, where he says of Abraham: When he was nearly a hundred years old, he was not weakened in faith.

From here on Paul indirectly begins to upbraid those who thought they were strong and who therefore ate meat without restraint. Paul tells them not to judge others according to their opinions when the law does not judge them.

After showing how one ought to become perfect, the Apostle now shows how the perfect should act toward the imperfect. First, he shows that they ought not scandalize or judge them; second, that they ought to uphold them, at we that are stronger (Rom 15:1).

ος μεν πιστευει φαγειν παντα ο δε ασθενων λαχανα εσθιει

ο εσθιων τον μη εσθιοντα μη εξουθενειτω και ο μη εσθιων τον εσθιοντα μη κρινετω ο θεος γαρ αυτον προσελαβετο

We are not, then, to abstain wholly from various kinds of food, but only are not to be taken up about them. We are to partake of what is set before us, as becomes a Christian, out of respect to him who has invited us, by a harmless and moderate participation in the social meeting; regarding the sumptuousness of what is put on the table as a matter of indifference, despising the…

These people took offense at each other. Those who did not eat judged those who ate as carnal, and those who ate ridiculed those who did not eat as fools and considered them to be superstitious. But God called the one, just as he called the other.

Then when he says, let him who eats, he explains how to avoid differences of opinion. First, in regard to the perfect he says: let him who eats, namely, with a secure conscience or even without danger of sensual desire, despise not him who eats not from certain foods, as weak in faith or prone to sensual vices: woe to you, despiser, will you not be despised in turn?

συ τις ει ο κρινων αλλοτριον οικετην τω ιδιω κυριω στηκει η πιπτει σταθησεται δε δυνατος γαρ εστιν ο θεος στησαι αυτον

ος μεν κρινει ημεραν παρ ημεραν ος δε κρινει πασαν ημεραν εκαστος εν τω ιδιω νοι πληροφορεισθω

One judges between one day and another; another judges every day. Let each one abound in his own sense. We said above, following the sequence of the apostolic letter, that these matters seem to be treated concerning abstinence from foods, or liberty in them: since indeed the calling which is in Christ places nothing common or unclean in foods, but the principle of continence pe…

At the moment, and without any deeper consideration, it seems to me that this is said about God and man, not about two men.

Then when he says, for one judges, he exemplifies what he had said. First, he proposes that human opinions vary, saying: I say that to his own lord he stands or falls . . . for one judges between day and day, i.e., he judges between one day and another, so that he abstains on one day and not on another.

ο φρονων την ημεραν κυριω φρονει και ο μη φρονων την ημεραν κυριω ου φρονει ο εσθιων κυριω εσθιει ευχαριστει γαρ τω θεω και ο μη εσθιων κυριω ουκ εσθιει και ευχαριστει τω θεω

"Let him who eateth, not despise him who eateth not; and let him who eateth not, not judge him who eateth." And a little way on he explains the reason of the command, when he says, "He that eateth, eateth to the Lord, and giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks." So that the right food is thanksgiving.

When someone observes the day well, he keeps the day for the Lord. To judge the day well means you are not to despair over the future correction of the person whose guilt might appear now to be clean.

Then when he says, he who regards the day, he proves his proposition, namely, that each one stands or falls before his own master. And he does this in three ways. First, he proves it by appealing to the act of believers; second, by their intention, at for none of us lives; third, by their condition, at for whether we live, or whether we die.

ουδεις γαρ ημων εαυτω ζη και ουδεις εαυτω αποθνησκει

For none of us lives to himself, and none dies to himself; whether therefore we live, we live to the Lord; or whether we die, we die to the Lord. Whether therefore we live, or whether we die, we are the Lord's. For to this end Christ both died and lived, that he might have dominion over both the dead and the living.

No believer lives for himself or dies for himself, because "Christ has died for all, so that those who live no longer live for themselves but for him."

Then when he says, for none of us lives to himself, he proves the same thing from the intention of believers. First, he rejects an inordinate intention, saying: I am correct in saying that everyone stands or falls before his master, for none of us lives to himself, in his natural or in his supernatural life, about which it says in Hebrews: my just man lives by faith (Heb 2:4).

εαν τε γαρ ζωμεν τω κυριω ζωμεν εαν τε αποθνησκωμεν τω κυριω αποθνησκομεν εαν τε ουν ζωμεν εαν τε αποθνησκωμεν του κυριου εσμεν

If we live, it is Christ's life that we live; if we die, we die with him, under his custody.

Second, he describes the right intention of believers, saying: if we live with our bodily life, we live unto the Lord, i.e., to the glory of the Lord; and if we die a bodily death, we die unto the Lord, i.e., to the honor of the Lord: Christ will be magnified in my body whether through death or through life (Phil 1:20).

εις τουτο γαρ χριστος και απεθανεν και ανεστη και ανεζησεν ινα και νεκρων και ζωντων κυριευση

As it has been clearly demonstrated that the Word, who existed in the beginning with God, by whom all things were made, who was also always present with mankind, was in these last days, according to the time appointed by the Father, united to His own workmanship, inasmuch as He became a man liable to suffering, [it follows] that every objection is set aside of those who say, "I…

"For to this end Christ both died, and rose, and revived, that He might be Lord both of the dead and living." And so let us at least convince thee, that He is thoughtful for our salvation. For had He not had this great care for us, where were the need of the Dispensation (or Incarnation)?

Second, he assigns the cause of this condition, saying: for to this end Christ died and rose again, i.e., by his death and resurrection he obtained the right to be Lord of the living, because he rose to begin a new and perpetual life, and of the dead, because by dying he destroyed our death: he died for all that those who live might live no longer for themselves, but for him wh…

συ δε τι κρινεις τον αδελφον σου η και συ τι εξουθενεις τον αδελφον σου παντες γαρ παραστησομεθα τω βηματι του χριστου

But if these things are so: Why, he says, do you judge your brother? Or why do you despise your brother, since, whether there is in you a mortification of the flesh and of the vices, it did not arise from you but was bestowed by the death of Christ; or whether you have newness of life and, walking on earth, have your conversation in heaven, you have merited this by Christ's res…

Paul addresses these words to the Jews.

Then when he says, but you, why do you judge, he presents the third reason, which is based on the future judgment. In regard to this he does three things: first, he suggests that a judgment at present is unnecessary, saying: but you, why do you judge, i.e., of what use or need is your judgment, your brother, rashly judging hidden matters not committed to your judgment?

γεγραπται γαρ ζω εγω λεγει κυριος οτι εμοι καμψει παν γονυ και πασα γλωσσα εξομολογησεται τω θεω

αρα ουν εκαστος ημων περι εαυτου λογον δωσει τω θεω

And let the presbyters be compassionate and merciful to all, bringing back those that wander, visiting all the sick, and not neglecting the widow, the orphan, or the poor, but always "providing for that which is becoming in the sight of God and man;" abstaining from all wrath, respect of persons, and unjust judgment; keeping far off from all covetousness, not quickly crediting…

Since we are not going to give account of each other, says Paul, let us not condemn one another over the issues mentioned above.

Then when he says, therefore every one of us, he draws the conclusion from the foregoing. First, the conclusion intended from what he had just said, saying: therefore, from the fact that every knee will bend before Christ, every one of us shall render an account to God for himself, i.e., before the tribunal of Christ: on the day of judgment every man shall render an account for…

μηκετι ουν αλληλους κρινωμεν αλλα τουτο κρινατε μαλλον το μη τιθεναι προσκομμα τω αδελφω η σκανδαλον

And thus my mind has been thrown into confusion, in the fear that, having exhorted you myself to perseverance in single husbandhood and widowhood, I may now, by the mention of precipitate marriages, put "an occasion of falling" in your way.

Paul is saying this to the Gentiles, even if it appears that he is speaking to the Jews.… For the Gentiles at Rome were doing many things deliberately in order to upset the Jews, partly because they were the majority in the church and partly because they were of a higher social class.

Second, he draws the conclusion chiefly intended from the entire preceding part, saying: let us not therefore judge one another any more, i.e., with a rash judgment, which is included in the reason given above: do not pronounce judgment before the time (1 Cor 4:5). After forbidding human judgments, the Apostle now forbids putting stumbling blocks before one's neighbor.

οιδα και πεπεισμαι εν κυριω ιησου οτι ουδεν κοινον δι εαυτου ει μη τω λογιζομενω τι κοινον ειναι εκεινω κοινον

I know and am confident in the Lord Jesus, that nothing is common through itself, except to him who reckons anything to be common — to him it is common.

Paul is not saying here that there is anything which is unclean but that for someone with a tender conscience things do become unclean, for even after coming to faith in Christ he is still judging according to Jewish custom.

Second, he teaches that what was considered a stumbling block was of its very nature and in itself lawful. In regard to this it should be noted that, as was stated above, there were among the Romans some Jews converted to Christ, who distinguished among foods according to the law; but others, having a perfect faith, used all foods without distinction, which of itself was lawful…

ει δε δια βρωμα ο αδελφος σου λυπειται ουκετι κατα αγαπην περιπατεις μη τω βρωματι σου εκεινον απολλυε υπερ ου χριστος απεθανεν

μη βλασφημεισθω ουν υμων το αγαθον

ου γαρ εστιν η βασιλεια του θεου βρωσις και ποσις αλλα δικαιοσυνη και ειρηνη και χαρα εν πνευματι αγιω

He who eats of this meal, the best of all, shall possess the kingdom of God, fixing his regards here on the holy assembly of love, the heavenly Church. Love, then, is something pure and worthy of God, and its work is communication. "And the care of discipline is love," as Wisdom says; "and love is the keeping of the law."

We are not justified by food. But one should also note that Paul did not say that "fasting and temperance" are not the kingdom of God but rather food and drink.

Then when he says, for the kingdom, he explains what he had said, namely, in what our good consists. First, he shows in what it does not consist, saying: for the kingdom of God is not food and drink. Here the kingdom of God means that through which God reigns in us and through which we arrive at his kingdom.

ο γαρ εν τουτοις δουλευων τω χριστω ευαρεστος τω θεω και δοκιμος τοις ανθρωποις

αρα ουν τα της ειρηνης διωκωμεν και τα της οικοδομης της εις αλληλους

μη ενεκεν βρωματος καταλυε το εργον του θεου παντα μεν καθαρα αλλα κακον τω ανθρωπω τω δια προσκομματος εσθιοντι

"It is good, then, neither to eat flesh nor to drink wine," as both he and the Pythagoreans acknowledge. For this is rather characteristic of a beast; and the fumes arising from them being dense, darken the soul. If one partakes of them, he does not sin. Only let him partake temperately, not dependent on them, nor gaping after fine fare.

Giving this name to the salvation of a brother, and adding greatly to the fears, and showing that he is doing the opposite of that he desires. For thou, he says, art so far from building up as thou intendest, that thou dost even destroy, and that a building too not of man but of God, and not for any great end either, but for a trivial thing. For it was "for meat," he says.

Then when he says, destroy not the work of God for food, he presents the fourth argument, which is taken from our reverence for God's works, to which we owe this reverence in the sense that what God does we should not destroy for some bodily convenience: And this is what he says: for food, which is used by the body, destroy not the work of God.

καλον το μη φαγειν κρεα μηδε πιειν οινον μηδε εν ω ο αδελφος σου προσκοπτει η σκανδαλιζεται η ασθενει

συ πιστιν εχεις κατα σαυτον εχε ενωπιον του θεου μακαριος ο μη κρινων εαυτον εν ω δοκιμαζει

After these things he says: The faith which you have, have it with yourself before God. He here calls "faith" that by which one believes that he may eat all things, just as he said above: One believes that he may eat all things — that man, without doubt, who believes that among God's creatures nothing is common, nothing unclean.

If you consider yourself faithful in this matter, eat in such a way that nobody is weakened by your example. The man who, in demonstrating his own strength, does not think of himself but of the salvation of the weak, is truly blessed.

Third, he rejects an excuse. For someone might say: although my neighbor may be scandalized at my eating all foods indiscriminately, yet to profess my faith, which tells me that it is lawful, I will use food indiscriminately.

ο δε διακρινομενος εαν φαγη κατακεκριται οτι ουκ εκ πιστεως παν δε ο ουκ εκ πιστεως αμαρτια εστιν

But he who makes a distinction, if he eats, is condemned, because it is not of faith. And everything that is not of faith is sin. He who makes a distinction in this way — that is, who doubts whether what he takes is truly clean or unclean — that man, from the very doubt of his own mind, is condemned by his accusing conscience.

Every word or deed or thought which does not look to Christ looks completely to the adversary of Christ. For it is not possible for what is outside of light or life not to be completely in darkness or death.… The person outside of Christ rejects him by what he thinks, does or says.

Second, he shows what is evil in this matter, namely, that one acts against his conscience. Hence he says: but he who discerns, i.e., has the false opinion that he must discriminate among foods, if he eats, namely, food which he regards as unlawful, is condemned, because so far as in him lies, he has the will to do what is unlawful; and so, because he sinned, he is self-condemn…

Romans14