“I know and am convinced in the Lord Jesus that nothing is unclean in itself, except for whoever considers anything unclean to him it is unclean” Romans 14-14.

1- After he had first rebuked the one who condemned his brother, and after he had thus removed him with rebuke, then he spoke about the doctrine (faith) as well, and quietly began to teach about the weakest in faith, showing here also a lot of gentleness. Because he did not say that he would be master, or any of these things, but rather that fear alone would solve the matter, so that he would be more easily convinced by their words and say: “I know and I am certain.” After that, so that none of the non-believers will say, What do we care if you are certain? Because you are not trustworthy to replace the law, this great, and the beneficial commandments that came down from heaven. He added: “In the Lord Jesus,” meaning that I learned these things from heaven, and I was told about them by the Lord Jesus. Accordingly, the ruling is not related to human thought. So tell me what is your certainty and what do you know? “Nothing is impure in itself.” That is, he says that nothing is unclean by nature, but it becomes unclean through the management of the one who examines it. Thus, it becomes unclean for that person alone, and not for others. Because he says: “Whoever considers something unclean to him it is unclean.”

Then why do you not correct or correct the brother, so that he does not consider him impure? Why don't you keep him away from a habit like this, and a thought like this, with all the right that you have, so that he does not make this thing unclean? This is what he says: I'm afraid (whoever does this) I might make him sad. That's why 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 extracted his acceptance, and it appeared how he spoke for a long time on behalf of that (brother), not to make him sad, nor to command him from the beginning to dare to do the most necessary things, but rather to attract him all the more with forgiveness and love? Because he does not persuade him, nor does he oblige him after removing his fear, but rather leaves him as his own master. Of course, it is not the same thing to keep him away from food and to surround him with sadness. Did you see how much he cared about love? Because he knows that love can correct everything, and for this reason he is also here asking these people for something greater. Because he is not only saying, you should not forcibly deport them, but if necessary, you should show tolerance and not hesitate to do so. That is why he added, “Do not destroy with your food the one for whom Christ died.”

Or do you not believe that your brother is worthy of such a great matter, so that you do not redeem his salvation, not even by abstaining from food? Of course, Christ did not avoid becoming a slave, and died for him, but you do not disdain food in order to save him? Although Christ did not win everyone in any case, he died for everyone, completing everything related to him. While you know that because of food, you keep him away from great things, you still quarrel? Do you consider that which is important to Christ 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 did not show the least thing, although of course he is the Lord, while you are called etc. These two words were enough to blame the one (who ignored his brother), because it shows how small he is. While he enjoyed great things from God, he did not reciprocate this divine gift, not 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.

 Righteousness here means either faith, or hope for future rewards, or complete piety. So not only will it not benefit the brother, but it will make the faith itself offensive, as well as the grace and gift of God. Because when you quarrel, when you quarrel, when you cause pain, when you divide the church, when you insult and hate your brother, then those outside the church blaspheme (us). Accordingly, not only will nothing be achieved from this, but quite the opposite (will happen). Because what is good for you is love, brotherly love, unity, interconnectedness, and living in peace and compassion. And after that, he removes the fear of the one and the hostility of the other, and says, “For the kingdom of God is not about eating and drinking.” So can we delight or grow in these things (eating and drinking)? This is exactly what he says in another place, “For if we eat we will not increase, and if we do not eat we will not decrease[1]He does not need evidence, but he is satisfied with the ruling. What he says means this: If you eat, will this eating lead you to the kingdom of God? This is why he disdains these people, because they boasted about this matter (that they eat and drink), and he did not just say he ate, but he drank.

So what are those things that lead to the kingdom? It is righteousness, peace, and joy, the virtuous life, peace toward one's brother, by which this enmity is redressed, joy resulting from reconciliation, by which this rebuke is removed. But he did not speak these matters in the face of one person only, but in the face of two people as well, because in the face of both, he had the opportunity to say these words. After that, because he spoke about peace and joy, there is still peace and joy in evil things, and that is why he added: “in the Holy Spirit.” Even the one who rules over his brother has destroyed peace, violated joy, and what is more than that is the one who steals money. What is worse than this is that he saved the other, and you are wronged and destroyed. Therefore, when food and apparent perfection cannot bring (into the soul) these things (righteousness, peace, joy), but rather bring in those things that remove (righteousness, peace, joy), then how should we not disdain simple things, in order to obtain or gain things? Great? After that, because this rebuke had become little by little because of vainglory, he added:

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

Because everyone will not admire you so much for perfection, as for peace and harmony. Of course, everyone will enjoy this good, while he (that is, he who ignores his brother) will not enjoy even one of these good.

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

 There is one matter that he should address to this person, so that he may care about peace, and another matter he should address to this person (who lives for himself), so that he does not destroy his brother. But he made these two things common to each other as well, saying “one to another,” and showing 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 “the work of God,” he increases the level of fear greatly, showing that he is doing the opposite of what he seeks. Because not only do you not build what you believe in, but you reject or destroy it, and not only destroy a human building, but you destroy God’s building, and not for the sake of a great matter, but for the sake of a trivial or trivial matter. “For food,” says Q. Paul. After that, in order not to establish all these forgiveness for those who are more weak in the evil mind, he sets the principle again, saying: “All things are pure, but it is evil for the man who eats in error,” that is, evil for the one who eats with an evil conscience.

Even if you still force him (to behave in love) and he eats, the benefit will be nothing. Because if someone eats, eating does not make him unclean. Rather, what makes him unclean is the conscience with which he eats. So if you do not correct this conscience, you have done everything in vain, and even more so you have done harm, because it is not the same thing to think that something is unclean, and even 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 convince him, do not force your brother (to do anything).

“It is good that you do not eat meat or drink wine or do anything by which your brother may stumble or stumble or become weak.” Romans 14-21.

 Once again he asks for more, so that not only must we not oblige him, but tolerance must also be shown towards him. Likewise, he did this on many occasions, such as when he practiced circumcision, when he shaved his head, and when he offered that Jewish sacrifice. The Apostle Paul did not say to that person, “I will do this thing.” Rather, he addressed it as an opinion, so as not to make him who is weak in faith slack or indifferent. What should he say? “It is good not to eat meat.” Why do I say meat? Whether it's wine, or anything else like that that could be tripped over, let's avoid it.

So there is nothing that can equal the salvation of a brother. This is what Christ demonstrated, after he came from the heavens (incarnated) and suffered everything that he suffered for us. But notice, please, how he arrives at that, saying: “He collides, or stumbles, or becomes weak.” Do not tell me, says Q. Paul, that this matter is unreasonable, but I say to you, whenever you can (correct these matters), correct them. Especially since that person (who is weak in faith) has every right to be offered help in his weakness.” On your part, no harm will befall you, and of course, this angel is not considered hypocrisy, but rather it is construction and planning. Because if you oblige him, and he is broken, he will accuse you, and even more so he will be encouraged to eat, while if you show kindness 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 the right teachings within him. But if he hated you once, you would have closed the door to talking (to him). Therefore, do not force him, but you yourself should turn away (from everything that causes him to stumble) for his sake (that is, for the sake of his salvation. You turn away, not because he is unclean, but because he causes that (brother) to stumble), and in this way he will love you more. This commandment is what the Apostle Paul gave, saying: “It is good that you do not eat meat,” not because eating meat is unclean, but because it stumbles and makes your brother weak.

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

It seems to me here that he is quietly alluding to the vainglory or blossoming of Him who is perfect in faith. What he says means this: 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 means here is not faith about beliefs, but rather faith about the topic that is being talked about. Because he says about that faith: “With the mouth confession leads to salvation.”[2] “Whoever is ashamed of me and of my words, of him will the Son of Man be ashamed.”[3]. Because when that faith is not recognized, it leads to destruction, while this faith (i.e. the faith that is kept in the conscience) when it is recognized, is inappropriate. “Blessed is he who does not want himself in what he approves of.” Once again he afflicts the weakest, and gives him the crown of my illness, the crown of his conscience. Because even if no one sees you, your conscience is enough for you to become blessed. Therefore, He said, “Let it be done for you” so that you do not consider this judgment (judgment of conscience) a simple matter. What He says, for you, is better than the entire inhabited world. Even if everyone still condemns you, but you do not condemn yourself, and your conscience does not torment you, you are blessed. They did not mention this matter, speaking in general to everyone. Because there are many who do not condemn themselves, even though they make many mistakes, and who are more miserable than all. But first it refers to the topic being discussed.

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

 He says this again, hoping that he will suffer for those who are most weak. For who is the brother who, if he eats in doubt, condemns himself? Because I accept the one who eats and does not condemn himself. Have you seen how He urges him not only to eat, but to eat, and to eat with a pure conscience? After that, he speaks about the reason for which he was condemned, adding, “Because it is not from faith.” Not because it is unclean, but because it does not come from faith. Because he (he who ate) did not believe that he was clean, but what he ate as bones was unclean. But by these things it is shown how much mischief they cause when they are obliged, and do not persuade them to eat those foods which at first appear to be unclean to them, in order that at least they may avoid reproach by doing so. “And whatever is not of faith is sin.” So when he says, he has no confidence (i.e., he doubts), and does not believe that he is clean, how can he not have committed sin? All this was said by Q. Paul for the topic being talked about, not for everyone. Pay attention to how careful he is (in his speech) so as not to cause anyone to stumble. Because he said previously, “If your brother becomes sad because of your food, you are no longer walking in love.” But if it should not cause grief, how much more should it cause no one to stumble.

And also, “Do not destroy God’s work for the sake of food.” Because if it is a frightening and foolish thing to demolish churches, it is much more frightening to demolish a spiritual temple, especially since man is more appreciative of the church (as a building). Because Christ did not die for walls, but for these spiritual structures.

5- So let us examine all our affairs from all sides, and not give the slightest motive for “condemnation.” Especially since the present life is a stage, and we must have many eyes on every side (that is, always be alert), and do not imagine that lack of knowledge is sufficient justification (for sin). Because it is possible, yes, it is possible to be condemned for not knowing, when not knowing is something that is unpardonable. Likewise, the Jews showed ignorance, but their ignorance was not worthy of forgiveness, and the Greeks were ignorant, but they had no justification (for their ignorance). Because of course, when you are ignorant of those things that it is not possible to know, you will not be accused of anything, but when you are ignorant of the easy things, and those that could become known, you will be punished more severely. On the other hand, if we do not lack courage, and even give all our money, God will extend His hand to us, in those matters that we also do not know, which is what Q. said. Paul to the Philippians, “Let all of us who are perfect think about this, and if you think anything different, God will reveal this also to you.”[4]. But when we do not want to correct every one of the matters that are controlled by us, we will not even enjoy agreement, which is what happened to the Jews. “For this reason I speak to them in parables. Because they see, you do not see.”[5]. How, while they saw, they did not see? They saw how the demons were cast out, and they said that he had a devil. They saw how the dead were raised, and yet they did not bow down to him, but rather tried to kill him. But Cornelius was not like that. And precisely for this reason, because he did with good desire all those things that depended on him, the rest was spoken to him by God.

So don't say that God allowed so-and-so to be simple and good, even though he was an idol worshiper? Because first, if a person is simple, it is not possible for people to know this well, but it is only known to Him who created hearts. After that, we can also say that many times he did not care, nor did he try. How can he say, he was able, when it was so simple? Notice then, please, this simple and spontaneous one, how he notices the good things in matters of life, and you will see that he shows great accuracy, which if of course he wanted to show in spiritual matters as well, he would not neglect it. Especially since those matters that govern the truth are brighter than the sun, and wherever or whenever a person reaches, it is easy for him to obtain his salvation or complete his salvation, if of course he wants to be careful, and does not consider this a secondary or unimportant work. So, are things limited to Palestine? Have you been confined to a small corner of the world? Did you not hear the Prophet who said: “They will all know me, from the least to the greatest.”[6]. Don't you see that things are true? So how will these people gain forgiveness, when they see that the principle of truth is spread everywhere, and they do not care about this, and do not care to learn it?

You ask these things from a rude and barbaric person, even if there is still a person who is more barbaric than the barbarians who exist now. Because, tell me for what reason, when it comes to matters of life, he knows to oppose when he is wronged, and to resist when he is forced to do something, and he does everything, and manages everything, so that he does not want to be harmed at all, not even for a small or trivial matter, while in spiritual matters Do I not act with this exact same rationality? And when he prostrates himself to a stone, and considers it a god, and holds celebrations, and spends money, and shows a lot of fear, and never shows indifference regarding his naivety, but when he seeks the true God, when you remind me of his naivety and simplicity. These things are not true, the accusations are only about indifference. Because who do you think are more gullible and rude, those who lived in Abram's time, or those who live now? It is very clear that you believe that the most gullible and rude were those who lived in the era of Abraham. At what time do we find it easier to find piety, now, or in the era of Abraham? It's pretty clear now. Because now everyone is calling on the name of God, and the prophets have preached, and things have been completed, and the ideas of the Greeks have been overturned, but in the era of Abraham, many were still ignorant, and sin prevailed, and there was no law to teach, no prophets, no miracles, no teaching, nor that gathering. Who knows things well, nor any other similar matter, but that all things existed as if they were inside complete darkness, a moonless and winter night.

But that amazing and generous man (Abraham), even though there were many obstacles, knew God, practiced virtue, and led many to similar zeal, and all this happened without knowing human wisdom, for how could he have known it at the moment when Did you not discover knowledge and sciences there? But because he gave everything that belonged to him, God then gave him everything that belonged to him. Of course, you cannot say that Abraham accepted piety from his fathers, because he was an idolater, and although he was born from such ancestors (i.e., pagans), and he was a barbarian and grew up among barbarians, and he did not have a teacher of piety, he knew God, He attained far greater dignity than all of his descendants, who enjoyed the law and the prophets as well, in an inexpressible way. Why? Because he did not care excessively about life matters, but devoted himself entirely to spiritual matters. What about Melchizedek? Was he not born in those times, and was he not so distinguished, that he served as a priest of God? Especially it is a weak thing, and even a very weak thing, for this meek person to be closed forever or for him to remain unknown.

So, these matters should not worry you. Rather, you should know that value everywhere is linked to desire. Let us examine our affairs so that we can become better. We must not ask or place responsibility on God, nor should we examine why he left or neglected so-and-so and called so-and-so. Especially when we do the same thing, as if a servant did and carefully examined his master’s management, because he was displeased with him. O wretched and wretched one, while you should have been concerned about shouldering your responsibilities, and how to reconcile yourself with the Lord God, you throw responsibilities on those matters for which you will not give an account, and run towards those matters for which you are obligated to give an account.

6- So what will I say to the pagan (so says Q. Paul)? Tell him the things you have accepted. And be careful not only about what you say to the pagan, but what you say about how you will correct yourself. When he stumbles while examining your life, think about what to say. Because of course you will not give an account of that person, even if he stumbles yet, but if he falls ill because of your way of life, you will suffer a very frightening nail. When he sees that you are philosophizing about the Kingdom of God, and that you are terrified of the adversities of the present life, then take heed. When he sees these things, he judges and says, If you love the kingdom, why do you not despise these present things? If you are awaiting the dreaded judgment, why do you not despise the present difficulties? If you hope for immortality, why not mock death? So when he says all these things, be careful how you defend yourself. When he sees that you are terrified by the loss of money, you who wait 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 things are the ones that stumble the pagan.

Accordingly, if you care for his salvation, defend yourself (for these things), not in words, but in deeds. No one has ever blasphemed God over that matter.

While because of the evil way of life, you want countless blasphemies everywhere. So this is what you must correct, because the pagan will also say to you, How do I know that God commanded things that could happen? Because here you are, while you are an ancestral Christian, and are brought up in this good religion, you do not do anything like this (i.e. of good things). So what will you answer? You will answer in any case, I will mention to you others who do these good things, the monks who live in the desert. After that, aren't you ashamed to admit that you are of course a Christian, but you must pass it on to others, because you cannot show the behavior of Christians? Especially since he (the heathen) will immediately say, Then what need is there for me to walk in the mountains and strive towards the deserts? If, then, it is not possible for a person to believe while living in cities, and the condemnation for this way of life will be great, if we run into the deserts and abandon the cities? But point out to me a person who has a wife, children, and a house, and lives a pious life. So how do we answer this? Shouldn't we bow our heads down and be ashamed? Nor did Christ recommend this, but what did he recommend? 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 live in the mountains, but to pity the condition of those who live in the cities, because they have expelled virtue from them. Therefore, please, let us live by the virtue that the monks live by in the mountains, here in the cities, so that the cities become truly cities. This behavior can reform the pagan and free him from countless pitfalls. Even if you want, and that also frees him from stumbling. And you yourself may enjoy many rewards, improve your life, and make it radiant in every aspect, “so that they may see your good works and glorify your Father who is in heaven.”[8]. Because in this way we too will enjoy the great glory stored up for us, which I wish we could all attain through the grace and love of mankind that belong to our Lord Jesus Christ, who befits Him with the Father and the Holy Spirit. Glory to the ages of ages. Amen.

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