“I know and am persuaded in the Lord Jesus that nothing is unclean of itself; but to the one who considers anything unclean, to him it is unclean.” Romans 14:14

1. After first rebuking him who condemned his brother, and having thus removed him by rebuke, then he spoke of doctrine (faith) also, and calmly began to teach about him who was weaker in faith, showing here also much meekness. For he did not say, He will be judged, nor any of these things, but that fear alone would solve the matter, so that he might be more easily convinced by their words and say, “I know and am convinced.” After this, lest any unbelievers should say, What do we care if you are convinced? For you are not to be trusted to replace the law with so great and profitable commandments that came down from heaven, he added, “In the Lord Jesus,” that is, I learned these things from heaven, and was told them by the Lord Jesus. Accordingly, the judgment does not depend on human thought. Then say what is your certainty and what do you know? “That nothing is unclean in itself.” That is, he says, that there is nothing unclean by nature, but it becomes unclean through the administration of him who examines it. Thus it becomes unclean for that one alone, and not for others. For he says, “Whoever considers anything unclean, to him it is unclean.”

Why then do you not correct or correct the brother, so that he does not consider it unclean? And why do you not turn him away from such a habit, and such a thought, by all right you have, so that he does not make this thing unclean? Thus he says, I fear that I may make him sad. And so he added:

“If your brother suffers because of your food, you are no longer walking in love.” Romans 14-15.

Did you see how he first won his acceptance, and how he spoke at length for that (brother), so as not to grieve him, nor to command him from the beginning to dare to do the very necessary things, but rather to attract him more by forgiveness and love? For he does not entice him, nor does he compel him after removing his fear, but leaves him master of himself. And of course it is not the same thing to keep him away from food, and to besiege him with sorrow. Did you see how much he cares about love? For he knows that love can correct everything, and for this reason he also here asks something more of these. For he does not only say, you must not forcefully send them away, but if need be you must show forgiveness and not hesitate to do so. And therefore he added, saying: “Do not destroy with your food him for whom Christ died.”

Or do you not think your brother worthy of such a great thing, that you do not redeem him, even by abstaining from food? And of course Christ did not avoid becoming a slave, and died for him, but do you not despise food, in order to save him? And if Christ did not gain everyone in any case, yet he died for everyone, fulfilling all that pertained to him. While you know that because of food you exclude him from great things, do you still quarrel? And that which is important to Christ, do you consider it to be of no importance at all, and that which Christ loved, do you despise? And Christ died not only for the weak, but also for the enemy; Christ also showed the greatest thing, while you showed nothing less; though of course he is the Lord, while you are called, etc. These words were enough to blame him (who ignored his brother), because they showed how small-hearted he was, for while he enjoyed great things from God, he did not reciprocate this divine gift even with simple things.

2- “Do not slander your goodness. For the kingdom of God is not about eating and drinking.” Romans 14:16-17.

By goodness here he means either faith, or future hope of rewards, or perfect godliness. So not only will it not benefit the brother, but it will also offend the faith itself, and the grace and gift of God. For when you quarrel, when you quarrel, when you cause pain, when you divide the church, when you insult and hate your brother, those outside the church blaspheme. And therefore not only will nothing come of this, but the very opposite will come to pass. For goodness for you is love, brotherly love, unity, bonding together, living in peace, in compassion. And then also, he adds the fear of one, and the enmity of another, saying, “For the kingdom of God is not meat and drink.” So can we delight in or grow in these things (eating and drinking)? This is exactly what he says elsewhere, “For if we eat, we do not increase, and if we do not eat, we do not decrease.”[1]He does not need proof, but he is satisfied with the judgment. What he says means the following: If you eat, will this eating lead you to the kingdom of God? And for this reason he despises these people, because they boasted about this matter (that they eat and drink), and he did not just say eat, but drink.

What then are those things that lead to the kingdom? They are righteousness, peace, joy, a virtuous life, peace toward a brother, in which this enmity is counteracted, joy resulting from agreement, in which this rebuke is removed. But he did not speak these things to one only, but to two also, because to both he had occasion to say these words. Then, because he spoke of peace and joy, yet there is still peace and joy in evil things, and therefore he added, “in the Holy Spirit.” So that he who judges his brother has destroyed peace and violated joy, and more than that he who robs money. And worse still, he has saved the other, and you are wronged and destroyed. So when food and outward perfection cannot bring these things (righteousness, peace, joy), but they do bring those things that remove (righteousness, peace, joy), how should we not despise simple things, in order to obtain or bestow great things? Then, because this rebuke had gradually become due to vain glory, he added, saying:

“For whoever serves Christ in these things is acceptable to God and approved by men” Romans 14-18.

For not all will admire you so much for perfection, as for peace and harmony. Of course, this good will be enjoyed by all, while he (i.e., the one who ignores his brother) will not enjoy even one of these goods.

3- “Let us then devote ourselves to what makes for peace and what edifies one another” Romans 14-19.

One thing he addresses to that one, that he may care for peace, and another thing he addresses to this one (who lives for himself), that he may not destroy his brother. But these two things he also made common to each other, saying, “one to another,” and he showed that without peace it is not easy to build.

“Do not destroy the work of God for food’s sake.” Romans 14-20.

Calling the brother’s salvation thus “the work of God,” he greatly increases the amount of fear, and shows that he does the opposite of what he seeks. For not only does he not build up what he believes in, but he also degrades or destroys, and not only destroys human construction, but destroys God’s construction, and not for a great thing, but for a small or trivial thing. “For food,” says St. Paul. Then, in order that they may not establish all these indulgences for one who is weaker in evil thought, he sets forth a principle again, saying, “All things are pure, but it is evil for the man who eats with offence,” that is, evil for the one who eats with an evil conscience.

Even if you still compel him (to behave in love), and he eats, the benefit will be nothing. For if one eats, it is not the eating that makes him unclean, but what makes him unclean is the conscience with which he eats. So if you do not correct this conscience, you are doing everything in vain, and moreover you are doing harm, for it is not the same thing to think something unclean, and though you consider it so, you eat it. So you are making two plans here, increasing the obstacles by quarreling, and making him eat unclean food. Accordingly, until you have convinced him, do not compel your brother (to do anything).

“It is good neither to eat meat nor to drink wine nor to do anything by which your brother stumbles or is offended or is made weak.” Romans 14:21

Again he asks more, so that not only should we not compel him, but also show tolerance towards him. And he has often done this, as when he practiced circumcision, and when he shaved his head, and when he offered that Jewish sacrifice. And the apostle Paul did not say to him, I will do this, but he addresses it as an opinion, lest he who is weak in faith should be made the more slack or indifferent. And what does he say? “It is good not to eat flesh.” And why do I say flesh? Whether it be wine, or anything else like that which can offend, let us avoid it.

So there is nothing that can equal the brother’s salvation. And this is what Christ showed, after He came from heaven (became incarnate), and suffered all that He suffered for us. But observe, please, how He arrives at that, saying: “struck or stumbled or weakened.” Do not tell me, as St. Paul says, that this is absurd, but I say to you, as much as you can (to correct these things), correct them. Especially since he (weak in faith) has every right to be helped in his weakness.” And on your part, no harm will come to you, and of course this angel is not hypocrisy, but building and planning. For if you oblige him, and he is broken, he will accuse you, and will be encouraged to eat more, whereas if you show leniency or forgive him, first of all he will love you, and will not doubt you when you teach, and you will take authority in a very delicate matter to plant in him the right doctrines. But if he hates you once, you will have closed the door to conversation (with him). So do not force him, but you yourself should stay away (from everything that causes him to stumble) for his sake (that is, for his salvation, stay away not because he is unclean, but because he causes that “brother” to stumble), and thus he will love you more. This is the commandment that the Apostle Paul gave, saying: “It is good not to eat meat,” not because eating meat is unclean, but because it causes your brother to stumble and become weak.

4- “Do you have faith?” Let it be yours before God.” Romans 14-22.

It seems to me that here he is alluding in a quiet way to the vain glory or flower of him who is perfect in faith. What he says means: Do you want to show me that you are perfect and complete? Do not show this to me, but keep it in your conscience. But the faith he has in mind here is not faith about doctrines, but faith about the subject in question. For he says of that faith: “The mouth confesses it unto salvation.”[2] “Whoever is ashamed of me and my words, of him will the Son of Man be ashamed.”[3]. For that faith, when it is not confessed, leads to perdition, while this faith (that is, the faith kept in the conscience), when it is confessed, is unsuitable. “Blessed is he who does not desire his own self in what pleases him.” Again he strikes the weakest, and gives him a crown of satisfaction, the crown of his conscience. For even if no man sees you, your conscience is enough for you, that you may be blessed. So he says, “Let it be to yourself,” so that you may not consider this judgment (of conscience) a simple matter, what he says is for you, it is better than the whole world. And even if all still condemn you, yet you do not condemn yourself, and your conscience does not torment you, you are blessed. And he did not mention this matter, speaking generally to all. For there are many who do not condemn themselves, although they commit very many errors, and who are more miserable than all. But he first indicates the subject of discussion.

But he who doubts will be condemned if he eats.” Romans 14-23.

This he says again, hoping that he may suffer for the weaker. For what brother is there that, if he eats doubting, condemns himself? For I accept him who eats and does not condemn himself. Do you see how he exhorts him not only to eat, but to eat, and to eat with a clear conscience? Then speaking of the reason for which he is condemned, he adds, “Because it is not of faith,” not because it is unclean, but because it does not come from faith. For he did not believe (he who eats) that he was clean, but ate it as unclean bones. But by these things he shows how much harm they do when they compel, and do not persuade, those to eat those foods which at first seem unclean to them, in order that they may at least avoid reproach through this. “And whatsoever is not of faith is sin.” So when he says, he has no confidence (doubts), and does not believe that he is clean, how can he not have committed sin? All this was said by St. Paul concerning the subject under discussion, and not for all. And notice how he takes care (in his speech) that no one should be offended. For he said before, “If your brother is grieved because of your food, you are no longer walking according to love.” But if you should not cause anyone to be grieved, how much more should you not cause anyone to be offended.

And also, “Do not destroy the work of God for food.” For if it is a fearful and foolish thing to destroy churches, it is much more fearful to destroy a spiritual temple, especially since man is more valuable than the church (as a building). For Christ did not die for the walls, but for these spiritual temples.

5. Let us therefore examine all our affairs from every side, and not give the least motive to “condemn.” Especially since the present life is a stage, and we must have many eyes on every side (i.e., be always vigilant), and not imagine that ignorance is sufficient as an excuse (for sin). For it is possible, yes, it is possible to be condemned for ignorance, when ignorance is something unpardonable. Likewise, the Jews showed ignorance, but their ignorance was not pardonable, and the Greeks were ignorant, but they had no excuse (for their ignorance). For of course, when you are ignorant of those things which it is impossible to know, you will not be accused of anything, but when you are ignorant of easy things, and those which can be known, you will be punished most severely. On the other hand, if we do not lack courage, and even give all we have, God will stretch out his hand to us, in those things which we are ignorant of, as Q. said. Paul to the Philippians: “Let all of us who are mature think this way. But if in anything you think otherwise, God will reveal this also to you.”[4]But when we do not want to fix everything that is under our control, we will not even have agreement in this, which is what happened to the Jews. “Therefore I speak to them in parables, for seeing you do not see.”[5]. How is it that while they saw, they did not see? They saw how demons were cast out, and said that he had a demon; they saw how the dead were raised, and yet they did not worship him, and even tried to kill him. But Cornelius was not like this. And precisely for this reason, because he did with good will all those things that depended on him, the rest God spoke to him.

So do not say that God allowed such and such a person to be simple and good, although he was an idolater? Because first, if a person is simple, it is not possible for people to know this well, but it is known only to Him who created hearts. After that, we can also say that many times he did not care, nor did he try. And how does he say, he was able, while he was very simple? Notice then, please, this simple and spontaneous one, how he noticed the good things in life matters, and you will see that he shows great precision, which if he wanted to show in spiritual matters also, of course, he would not neglect. Especially since those things that control the truth are brighter than the sun, and in any place or wherever a person reaches, it is easy to obtain his salvation or to accomplish his salvation, if of course he wants to be careful, and does not consider this a secondary or unimportant work. So are things confined to Palestine? Are they confined to a small corner of the world? Haven't you heard the prophet who said: "They will all know me, from the least of them to the greatest of them"?[6]Don't you see that things are true? How then will these people be forgiven, when they see that the principle of truth is spread everywhere, and they are not concerned with this, and do not care to learn it?

And these things you ask of a rude and barbaric person, and indeed there is a person who is more barbaric than the barbarians who are now. Because, tell me, why when it comes to life matters he knows how to oppose when he is wronged, and resist when he is forced to do something, and does everything, and arranges everything, so that he does not want to be harmed at all, not even for a small or trivial thing, while in spiritual matters he does not act with exactly the same prudence? And when he prostrates himself before a stone, and considers it a god, and holds ceremonies, and spends money, and shows great fear, and never shows indifference to his naivety, but when he asks for the true God, when you mention to me naivety and simplicity. These things are not true, the accusations are only about indifference. For who do you think are more naive and rude, those who lived in the time of Abraham, or those who live now? It is very clear that you think that the most naive and rude are those who lived in the time of Abraham. And at what time is it easier to find godliness, now, or in the time of Abraham? It is very clear that it is now. For now all are calling on the name of God, and the prophets have preached, and things are finished, and the thoughts of the Greeks are broken; but in the time of Abraham, many were still ignorant, and sin prevailed, and there was no law to teach, nor prophets, nor miracles, nor doctrine, nor that multitude that knew the things well, nor anything like that, but all things were as if in a pitch black, moonless, wintry night.

But that wonderful and generous man (i.e. Abraham), though there were many obstacles, knew God, practiced virtue, and led many to a similar zeal, and all this happened without knowing human wisdom, for how could he have known it at the moment when knowledge and science had not yet been discovered? But because he gave all that was his, God afterwards gave him all that was his. And of course you cannot say that Abraham received godliness from his fathers, for that was an idolater, and although he was born of such ancestors (i.e. pagans), and was a barbarian and grew up among barbarians, and had no teacher of godliness, yet he knew God, and was honored far more than all his descendants who enjoyed the law and the prophets also, in an inexpressible way. Why, then? Because he did not care excessively for the things of this world, but devoted himself entirely to spiritual things. And what about Melchizedek? Was he not born in those times, was he not so distinguished, that he served as the priest of God? Especially it is weak, indeed very weak, for this gentle man to be closed off forever or to remain unknown.

So these things should not worry you, but know that value everywhere is related to desire, so let us examine our affairs, so that we may become better. And let us not ask or throw the responsibility on God, nor examine why He left or neglected so-and-so, and called so-and-so. Especially since we do the same thing, as if a servant did, and examined carefully the management of his master, because he was angry with him. O wretched and miserable one, while you should have been concerned about bearing your responsibilities, and how to be reconciled with the Lord God, you throw the responsibilities for those things for which you will not give an account, and run towards those things for which you are obliged to give an account.

6. What then shall I say to the heathen (so says St. Paul)? I will say to him the things which I have received. And be careful not only about what you will say to the heathen, but what you will say about how you will improve yourself. When he stumbles while examining your life, here consider what you will say. For of course you will not give account of that, even if he stumbles yet, but if he is weakened by your way of life, you will suffer a very fearful victory. When he sees that you philosophize about the kingdom of God, and that you are terrified by the hardships of this present life, then take heed. When he sees these things, he condemns and says, If you love the kingdom, why do you not despise present things? If you await the fearful judgment, why do you not despise present hardships? If you hope for immortality, why do you not mock death? When he says all these things, then take heed how you will defend yourself. When he sees that you are terrified of losing money, you who are waiting with hope for the kingdom of heaven, and that you are very happy with a single penny, and that you also surrender or give yourself for a little money, then think, why these things, yes these are the things that stumble the pagan.

Therefore, if you care for his salvation, defend yourself (for these things), not in words, but in deeds. And no one has ever been found to have blasphemed God on this subject.

While because of the wicked way of life, countless blasphemies are being committed everywhere. This is what you must correct, because the heathen will also say to you, How do I know that God has commanded things that can happen? For here you are, while you are a Christian from your ancestors, and you are brought up in this good religion, you do not do anything like this (i.e., good things). What then will you answer? You will answer, in any case, I will mention to you others who do these good things, monks who live in the desert. After that, are you not ashamed to admit that you are of course a Christian, but you must send it to others, because you cannot show the behavior of Christians? Especially since that (heathen) will immediately say, Then what need is there for me to walk in the mountains and seek the deserts? If it is not possible for a person to believe while living in cities, and the condemnation of this way of life will be great, if we run to the deserts and abandon the cities? But point me to someone who has a wife and children and a house, and lives piously. So what are we to answer this? Shouldn’t we bow our heads and be ashamed? Nor did Christ command this, but what did He command? He commanded, saying, “Let your light so shine before men.”[7]Not in the mountains, not in the desert, not on unpaved roads.

I say these things, not to offend those who dwell in the mountains, but to pity those who dwell in the cities, because they have driven virtue out of them. Therefore, please, let us walk in virtue, as monks live in the mountains, here in the cities, so that the cities may become cities in truth. This behavior can reform the pagan, and free him from innumerable stumbling blocks. So that, if you will, that too can free him from stumbling. And you yourself may enjoy many rewards, and reform your life, and make it bright on every side, “that they may see your good works and glorify your Father who is in heaven.”[8]For thus we too shall enjoy the great glory that is reserved for us, which we may all attain through the grace and love of mankind of our Lord Jesus Christ, to whom be glory with the Father and the Holy Spirit for ever and ever. Amen.

Here ends the translated section of Saint John Chrysostom's sermons on the Epistle of Paul the Apostle to the Romans.

To read the rest of the sermons in English, visit: The Christian Classics Ethereal Library

[1] 1Co 8:8.

[2] Romans 10:10.

[3] Luke 16:9.

[4] In 3-15.

[5] Matthew 13-13.

[6] R31

[7] Matthew 16:5.

[8] Matthew 16:5.