Opening
Romans 14:14
Rom. XIV. 14
I know and am convinced in the Lord Jesus that nothing is unclean in itself, but to anyone who considers something to be unclean, it is unclean to that person.
I know, and am persuaded by (Gr. in) the Lord Jesus, that there is nothing unclean of itself, but to him that esteems anything to be unclean, to him it is unclean.
After first rebuking the person who judges his brother and urging him to stop this reproaching, Paul then explains himself more fully on the doctrinal point and teaches the weaker believers in a calm tone, showing in this case too a great deal of gentleness. For he does not say the weak person will be punished, or anything like that, but simply relieves him of his fears on the matter, and does so with the aim of persuading him more easily with what he is telling him. And he says, I know, and am persuaded. And then to prevent any of those who did not trust him from saying, And what does it matter to us if you are persuaded? For you are no trustworthy witness to set against such a great law and against oracles handed down from above, he adds, in the Lord. That is, as having learned from Him, as having my confidence from Him. The judgment then is not just one person's opinion. What is it that you are persuaded of and know? Tell us. That there is nothing unclean of itself. By physis, he says, nothing is unclean, but it becomes so by the attitude with which a person uses it. Therefore it becomes so to that person only, and not to everyone. For to him that esteems anything to be unclean, to him it is unclean. What then? Why not correct your brother, so that he may think it is not unclean? Why not authoritatively call him away from this mindset and way of thinking, so that he may never make it common? My reason is, he says, I am afraid to grieve him. Therefore he continues,
After first rebuking the person who judges his brother, and moving him to leave off this reproaching, he then explains himself further upon the doctrinal part, and instructs in a dispassionate tone the weaker sort, displaying in this case too a great deal of gentleness. For he does not say he shall be punished, nor anything of the sort, but merely disburdens him of his fears in the matter, and that with a view to his being more easily persuaded with what he tells him; and he says, I know, and am persuaded. And then to prevent any of those who did not trust him (or believe, τὥν οὐ πιστὥν) saying, And what is it to us if you are persuaded? For you are no trustworthy evidence to be set in competition with so great a law, and with oracles brought down from above, he proceeds, in the Lord. That is, as having learned from Him, as having my confidence from Him. The judgment then is not one of the mind of man. What is it that you are persuaded of and know? Tell us. That there is nothing unclean of itself. By nature, he says, nothing is unclean but it becomes so by the spirit in which a man uses it. Therefore it becomes so to himself only, and not to all. For to him that esteems anything to be unclean, to him it is unclean. What then? Why not correct your brother, that he may think it not unclean? Why not with full authority call him away from this habit of mind and conception of things, that he may never make it common? My reason is, he says, I am afraid to grieve him. Wherefore he proceeds,
If your brother is grieved by what you eat, you are no longer walking in love.
Ver. 15. But if your brother be grieved with your meat, now you do not walk charitably.
You can see how far he goes for now in showing affection for this person, demonstrating that he values him so highly that he doesn't even dare to command things of great importance in order not to grieve him. Instead, he would rather win him over through yielding and through charity. For even after he has freed him from his fears, he doesn't drag or force him but leaves him as his own master. After all, keeping someone from eating certain foods is not as serious as overwhelming him with grief. You can see how much emphasis he places on charity. This is because he knows that it can accomplish everything. For this reason he makes a somewhat greater demand on them. He says that not only should they avoid distressing you at all, but they ought even, if necessary, to be willing to condescend to you. This is why he goes on to say, "Destroy not him with your meat, for whom Christ died." Do you not value your brother enough even to purchase his salvation at the cost of abstaining from certain foods? And yet Christ did not refuse to become a slave or even to die for him; but you won't even give up food so that you may save him. Yet for all that, Christ was not going to gain everyone, but still He died for all, thus fulfilling His own part. But you are aware that through food you are overthrowing him in more important matters, and yet you keep arguing about it? And the one who is the object of such great care to Christ—do you consider him so contemptible and dishonor someone whom He loves? Yet He died not only for the weak but even for an enemy. And will you not refrain from certain foods even for someone who is weak? Yet Christ did what was greatest even, but you won't do even what is less. And He was Master, you are a brother. These words then were enough to silence him. For they show him to be small-spirited, and that after receiving the benefit of great things from God, he doesn't give back even little things in return.
You see how far, for the present, he goes in affection for him, showing that he makes so great account of him, that with a view not to grieve him he does not venture even to enjoin things of great urgency, but by yieldingness would rather draw him to himself, and by charity. For even when he has freed him of his fears, he does not drag him and force him, but leaves him his own master. For keeping a person from meats is no such matter as overwhelming with grief. You see how much he insists upon charity. And this is because he is aware that it can do everything. And on this ground he makes somewhat larger demand upon them. For so far he says from its being proper for them to distress you at all, they ought even, if need be, not to hesitate at condescending to you. Whence he proceeds to say, Destroy not him with your meat, for whom Christ died. Or do you not value your brother enough even to purchase his salvation at the price of abstinence from meats? And yet Christ refused not to become a slave, nor yet to die for him; but thou dost not despise even food, that you may save him. And yet with it all Christ was not to gain all, yet still He died for all; so fulfilling His own part. But are you aware that by meat you are overthrowing him in the more important matters, and yet makest a disputing? And him who is the object of such care unto Christ, do you consider so contemptible, and dishonor one whom He loves? Yet He died not for the weak only, but even for an enemy. And will you not refrain from meats even, for him that is weak? Yet Christ did what was greatest even, but thou not even the less. And He was Master, thou a brother. These words then were enough to tongue-tie him. For they show him to be of a little spirit, and after having the benefit of great things from God, not to give in return even little ones.
Let your good not be spoken of as evil, then. For the kingdom of God is not about food and drink.
Ver. 16, 17. Let not then your good be evil spoken of. For the kingdom of God is not meat and drink.
By their good, he means here either their faith, or their hope for future rewards, or the completeness of their religious life. For it is not only that you fail to help your brother, he means, but the doctrine itself, and the grace of God, and His gift, you cause to be spoken against. Now when you fight, when you quarrel, when you are troublesome, when you create division in the Church, and rebuke your brother, and are distant from him, those who are outside will speak against you. And so not only does no good come from this, but just the opposite happens. For your good is charity, love for the brothers and sisters, being united, being bound together, living in peace, living in gentleness (ἐπιεικείας, gentleness). Again, to put an end to his fears and the other's argumentativeness, he says, For the kingdom of God is not meat and drink. Is it by these, he means, that we are to be approved? As he says in another passage too, Neither if we eat are we the better, neither if we eat not are we the worse. And he does not need any proof, but is content with simply stating it. And what he says is this: If you eat, does this lead you to the Kingdom? And this was why, by way of mocking them as greatly pleased with themselves in this matter, he said, not meat only, but drink. What then are the things that do bring us there? Righteousness, and peace, and joy, and a virtuous life, and peace with our brothers and sisters (which this quarreling opposes), the joy that comes from unity, which this rebuking destroys. But this he said not to one party only, but to both of them, since it was a fitting time to say it to both. Then since he had mentioned peace and joy, but there is a peace and joy over wicked actions also, he adds, in the Holy Ghost. Since the one who ruins his brother has both destroyed peace and wronged joy, more grievously than the one who steals money. And what is worse is that Another saved him, and you wrong and ruin him. Since then eating, and the supposedly perfect state, does not bring in these virtues, but actually brings in the things that subvert them, how can it be anything but right to treat little things as unimportant in order to strengthen great ones? Then since this rebuking took place to some degree out of vanity, he proceeds to say,
By their good, he means here either their faith, or the hope of rewards hereafter, or the perfectness of their religious state. For it is not only that you fail to profit your brother, he means, but the doctrine itself, and the grace of God, and His gift, you cause to be evil spoken of. Now when you fight, when you quarrel, when you are vexatious, when you make schism in the Church, and reproachest your brother, and are distant with him, those that are without will speak evil of you. And so good is so far from coming of this, that just the opposite is the case. For your good is charity, love of the brotherhood, being united, being bound together, living at peace, living in gentleness ( ἐ πιεικείας). He again, to put an end to his fears and the other's disputatiousness, says, For the kingdom of God is not meat and drink. Is it by these, he means, that we are to be approved? As he says in another passage too, Neither if we eat are we the better, neither if we eat not are we the worse. And he does not need any proof, but is content with stating it. And what he says is this, If you eat, does this lead you to the Kingdom? And this was why, by way of satirizing them as mightily pleased with themselves herein, he said, not meat only, but drink. What then are the things that do bring us here? Righteousness, and peace, and joy, and a virtuous life, and peace with our brethren (whereto this quarrelsomeness is opposed), the joy from unanimity, which this rebuking puts an end to. But this he said not to one party only, but to both of them, it being a fit season for saying it to both. Then as he had mentioned peace and joy, but there is a peace and joy over bad actions also, he adds, in the Holy Ghost. Since he that ruins his brother, has at once subverted peace, and wronged joy, more grievously than he that plunders money. And what is worse is, that Another saved him, and you wrong and ruinest him. Since then eating, and the supposed perfect state, does not bring in these virtues, but the things subversive of them it does bring in, how can it be else than right to make light of little things, in order to give firmness to great ones? Then since this rebuking took place in some degree out of vanity, he proceeds to say,
For the one who serves Christ in these things is acceptable to God and approved by people.
Ver. 18. For he that in these things serves Christ, is acceptable to God, and approved of men.
People will not admire you as much for your perfect state as everyone will admire you for peace and harmony. For peace is a good thing that benefits everyone, whereas that perfect state benefits no one else.
For they will not admire you so much for your perfect state, as all will for peace and amity. For this is a goodly thing, that all will have the benefit of, but of that not one even will.
Let us therefore pursue the things that make for peace and the things by which we may edify one another.
Ver. 19. Let us therefore follow after the things which make for peace, and things wherewith one may edify one another.
This applies to one person, so that he may become more peaceful. But it also applies to the other person, so that he may not destroy his brother. Yet he has made both statements apply to each of them again by saying "one another," and by showing that without peace it is not easy to edify.
This applies to the other, that he may grow peaceable. But the other to the latter too, that he may not destroy his brother. Still he has made both apply to either again, by saying, one another, and showing that without peace it is not easy to edify.
For the sake of food, do not destroy the work of God.
Ver. 20. For meat destroy not the work of God.
By calling it the salvation of a brother and greatly increasing the severity of the warning, he shows that one is doing the opposite of what one intends. For you, he says, are so far from building up as you think, that you are actually destroying—and destroying not a building of man but of God, and not for any great purpose either, but for a trivial thing. For it was for meat, he says. Then, lest so many concessions should confirm the weaker brother in his error, he again becomes doctrinal, as follows,
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 you intend, that you 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 lest so many indulgences should confirm the weaker brother in his misconception, he again becomes doctrinal, as follows,
All things are indeed pure, but it is evil for the person who eats in a way that causes offense.
All things indeed are pure, but it is evil for that man who eats with offense.
The person who eats with a bad conscience, that is. So if you pressure him and he does eat, nothing is gained. It's not the eating itself that defiles, but the attitude with which someone eats. If you don't correct that attitude, you've accomplished nothing and made things worse. Thinking something is unclean is not as bad as actually eating it while believing it is unclean. In this case you're making two mistakes: first, you're reinforcing his wrong belief through your quarreling, and second, you're getting him to eat what he considers unclean. Therefore, as long as you haven't convinced him, don't force him.
Who does it, that is, with a bad conscience. And so if you should force him, and he should eat, there would be nothing gained. For it is not the eating that makes unclean, but the intention with which a man eats. If then thou dost not set that aright, you have done all to no purpose, and hast made things worse: for thinking a thing unclean is not so bad as tasting it when one thinks it unclean. Here then you are committing two errors, one by increasing his prejudice through your quarrelsomeness, and another by getting him to taste of what is unclean. And so, as long as you do not persuade him, do not force him.
Ver. 21. It is good neither to eat meat, nor to drink wine, nor to do anything that causes your brother to stumble, or to be offended, or to be made weak.
Ver. 21. It is good neither to eat flesh, nor to drink wine, nor anything whereby your brother stumbles, or is offended, or is made weak.
Again, he requires the greater alternative: that they should not only avoid forcing him, but even accommodate him. For Paul often did this himself, as when he circumcised Timothy, when he had his hair cut, and when he offered that Jewish sacrifice. He does not direct this command to the individual directly, but states it as a general principle to avoid making the weaker person too complacent. And what does he say? It is good not to eat meat. And why do I mention meat? If it is wine or anything else of that kind that causes offense, abstain from it. For nothing is as important as your brother's salvation. Christ demonstrates this, since He came from Heaven and endured all that He went through for our sake. And please observe how Paul also emphasizes this to the other person through the words stumbles, is offended, or is made weak. Do not tell me (he means) that he is unreasonable, but that you have the power to correct it. For the other person has a legitimate claim to be helped in his weakness, and for you this is no loss, since it is not a case of hypocrisy but of edification and economy. For if you force him, he is immediately destroyed, and he will condemn you and become more firmly entrenched in not eating. But if you accommodate him, then he will love you and will not be suspicious of you as a teacher, and you will later gain the ability to plant the right views in him gradually. But if he once hates you, then you have closed the door to your reasoning. Therefore, do not compel him, but even refrain yourself for his sake, not abstaining from it as if it were unclean, but because he is offended and he is weak. This is what Paul also advises when he says, It is good not to eat meat—not because it is unclean, but because the brother is offended and is weak.
Again, he requires the greater alternative, that they should not only not force him, but even condescend to him. For he often did this himself also, as when he circumcised Acts 16:3, when he was shorn Acts 18:18, when he sacrificed that Jewish sacrifice. Acts 21:26. And he does not say to the man do so, but he states it in the form of a sentiment to prevent again making the other, the weaker man, too listless. And what are his words? It is good not to eat flesh. And why do I say flesh? If it be wine, or any other thing of the sort besides, which gives offense, refrain. For nothing is so important as your brother's salvation. And this Christ shows us, since He came from Heaven, and suffered all that He went through, for our sakes. And let me beg you to observe, how he also drives it home upon the other, by the words stumbles, or is offended, or is made weak. And do not tell me (he means) that he is so without reason but, that you have power to set it right. For the other has a sufficient claim to be helped in his weakness, and to you this were no loss, not being a case of hypocrisy, but of edification and economy. For if you force him, he is at once destroyed, and will condemn you, and fortify himself the more in not eating. But if you condescend to him, then he will love you, and will not suspect you as a teacher, and you will afterwards gain the power of sowing imperceptibly in him the right views. But if he once hate you, then you have closed the entrance for your reasoning. Do not then compel him, but even yourself refrain for his sake, not refraining from it as unclean, but because he is offended, and he will love you the more. So Paul also advises when he says, It is good not to eat flesh, not because it was unclean, but because the brother is offended and is weak.
Verse 22. Do you have faith? Keep it to yourself.
Ver. 22. Have you faith? Have it to yourself.
Here he seems to me to be giving a gentle warning to the more advanced about vanity. What he is saying is this: Do you want to show me that you are perfect and fully equipped? Don't show it to me—let your conscience be enough. By faith here, he means faith concerned not with doctrines but with the matter at hand. For about doctrinal faith it says, "With the mouth confession is made unto salvation" (Romans 10:10), and "Whosoever shall deny Me before men, him will I also deny" (Luke 9:26). Doctrinal faith ruins us when it is not confessed, and this faith ruins us when it is confessed at the wrong time. Happy is he that condemns not himself in the thing which he allows. Again he rebukes the weaker person, and gives the stronger person a sufficient crown—that of his conscience. Even if no one sees, you can be happy in yourself. After saying "Have it to yourself," he tells you this is better for you than the whole world, to prevent you from thinking this is a contemptible court of judgment. Even if everyone accuses you, if you do not condemn yourself and your conscience brings no charge against you, you are happy. But he did not make this statement to apply to just anyone. Many people do not condemn themselves and yet are great wrongdoers, and these are the most miserable of people. But he is still keeping to the subject at hand.
Here he seems to me to be giving a gentle warning to the more advanced on the score of vanity. And what he says is this, Do you wish to show me that you are perfect, and fully furnished? Do not show it to me, but let your conscience suffice. And by faith, he here means that concerned not with doctrines, but with the subject in hand. For of the former it says, With the mouth confession is made unto salvation Romans 10:10; and, Whosoever shall deny Me before men, him will I also deny. Luke 9:26 For the former by not being confessed, ruins us; and so does this by being confessed unseasonably. Happy is he that condemns not himself in the thing which he allows. Again he strikes at the weaker one, and gives him (i.e. the stronger) a sufficient crown, in that of his conscience. Even if no man see, that is, you are able to be happy in yourself. For after saying, Have it to yourself, to prevent his thinking this a contemptible tribunal, he tells him this is better to you than the world. And if all accuse you, and thou condemn not yourself, and your conscience lay no charge against you, you are happy. But this is a statement he did not make to apply to any person whatever. For there are many that condemn not themselves, and yet are great transgressors: and these are the most miserable of men. But he still keeps to the subject in hand.
Verse 23. And the one who doubts is condemned if he eats.
Ver. 23. And he that doubts is condemned if he eat.
Again, he says this to urge him to be considerate of the weaker person. For what benefit is there if someone eats while doubting and condemns himself? I approve of the person who both eats and does so without doubting. Notice how he encourages him not only to eat, but to eat with a good conscience as well. Then he also gives the reason why the person is condemned, continuing with these words,
Again, it is to exhort him to spare the weaker, that he says this. For what good is it if he eat in doubt, and condemn himself? For I approve of him, who both eats, and does it not with doubting. See how he induces him not to eating only, but to eating with a good conscience too. Then he mentions likewise the reason why he is condemned continuing in these words,
Because he eats not of faith. Not because it is unclean, but because it is not of faith. For he did not believe that it is clean, but touched it even though he thought it was unclean. But by this Paul shows them what great harm they do by forcing people, rather than persuading them, to touch things that had previously seemed unclean to them, so that they might at least stop their criticism for this reason. For whatsoever is not of faith is sin. For when a person is not sure and does not believe that something is clean, how can he do anything but sin? Now all these things have been said by Paul about the subject at hand, not about everything. And notice what care he takes not to offend anyone. He had said before, "If your brother is grieved by your food, you are no longer walking in love." But if one should not grieve him, much less ought one to give him offense. And again, "For the sake of food, do not destroy the work of God." For if it were a serious act of wickedness to tear down a church building, how much more so is it to do this to the spiritual temple. Since a human being is more valuable than a church building. For Christ did not die for walls, but for these temples.
Because he eats not of faith. Not because it is unclean, but because it is not of faith. For he did not believe that it is clean, but though unclean he touched it. But by this he shows them also what great harm they do by compelling men, and not persuading them, to touch things which had hitherto appeared unclean to them, that for this at all events they might leave rebuking. For whatsoever is not of faith is sin. For when a person does not feel sure, nor believe that a thing is clean, how can he do else than sin? Now all these things have been spoken by Paul of the subject in hand, not of everything. And observe what care he takes not to offend any; and he had said before, If your brother be grieved with your meat, now you do not walk charitably. But if one should not grieve him, much less ought one to give him offense. And again, For meat destroy not the work of God. For if it were a grievous act of iniquity to throw down a Church, much more so is it to do so to the spiritual Temple. Since a man is more dignified than a Church: for it was not for walls that Christ died, but for these temples.
Let us watch our own conduct from every angle and give no one even the slightest reason to stumble. This present life is a race-course, and we need to have thousands of eyes on every side. We must not imagine that ignorance will serve as an adequate excuse, for it is definitely possible to be punished for ignorance when that ignorance is inexcusable. The Jews were ignorant, but not in an excusable way. The Gentiles were ignorant, but they are without excuse. When you are ignorant of things that are impossible to know, you will not be held accountable for it. But when you are ignorant of things that are easy and possible to know, you will be punished with the utmost severity. If we are not excessively lazy but contribute our own full share, God will also reach out His hand to us in those things of which we are ignorant. This is what Paul said to the Philippians as well: "If in anything you are otherwise minded, God shall reveal even this unto you." But when we are not willing to do even what is within our power, we will not receive His assistance in this either. This was also the case with the Jews. For this reason, He says, "I speak to them in parables, because seeing they see not." In what sense did they see but not see? They saw devils cast out and said, "He has a devil." They saw the dead raised and did not worship but attempted to kill Him. But Cornelius was not like this. For this reason, when he was doing his whole duty with sincerity, God added to him what was also lacking. Do not say, then, "How did God neglect such and such a person who was genuine and a good man, though a Gentile?" First, no one can possibly know for certain whether a person is genuine except the One who formed each heart severally. And then there is also this to be said: perhaps such a person was neither thoughtful nor earnest. "But how could he be," someone may ask, "since he was very uninformed?" Let me ask you to consider this simple and single-hearted man and observe him in the affairs of life, and you will see him as a model of the utmost scrupulousness. If he had shown this same quality in spiritual matters, he would not have been overlooked, for the facts of the truth are clearer than the sun. Wherever a man may go, he can easily lay hold of his own salvation if he is willing to be attentive and not treat this as secondary work. Were these events confined to Palestine or to a little corner of the world? Have you not heard the prophet say, "All shall know Me from the least even to the greatest?" Do you not see that the facts themselves proclaim the truth? How then can these people be excused when they see the doctrine of truth spread far and wide yet do not trouble themselves or care to learn it? "But do you require all this," someone asks, "of a rude savage?" Yes, not only of a rude savage but of anyone who is more savage than people of the present day. Why is it, please tell me, that in worldly matters he knows how to respond when wronged and to resist when violence is done to him, and to do and devise everything to prevent his will from being thwarted even in the slightest degree, but in spiritual concerns he has not used this same judgment? When a man worships a stone and thinks it is a god, he both keeps feasts to it, spends money on it, shows great fear toward it, and never becomes careless because of his simplicity. But when he must seek the very and true God, do you then mention singleness and simplicity to me? These things are not so—assuredly they are not! These complaints are nothing but laziness. Which do you think were more simple and rude, those in Abraham's day or those now? Clearly the former. And when was it easier to discover true religion, now or then? Clearly now. For now the Name of God is proclaimed even by all people, and the Prophets have preached, the things have come to pass, and the Gentiles have been convinced. But in that day the majority were still uninstructed, and sin was dominant. There was no law to instruct, nor prophets, nor miracles, nor doctrine, nor a multitude of people acquainted with it, nor anything else of the kind. All things then lay as if in deep darkness, in a moonless and stormy night. Yet even then that wonderful and noble man, though the obstacles were so great, still knew God and practiced virtue and led many to the same zeal—and this though he did not even have the wisdom of those outside the faith. For how could he, when letters had not even yet been invented? Yet still he brought his own contribution, and God supplied what was lacking to him. You cannot even say that Abraham received his religion from his fathers, because Terah was an idolater. But still, though he came from such ancestors, was uncivilized, lived among uncivilized people, and had no instructor in religion, he attained to a knowledge of God. Compared with all his descendants, who had the advantage of both the Law and the Prophets, he was so much more illustrious than words can express. Why was this? It was because in worldly things he did not give himself great anxiety, but in spiritual things he applied his whole attention. And what of Melchizedek? Was he not also born around those times and was so distinguished that he was called even a priest of God? For it is utterly impossible that the sober-minded should ever be overlooked. Let these things not trouble us. Knowing that it is the mind that holds the power in each case, let us look to our own duties so that we may grow better. Let us not demand an account from God or inquire why He left such a person alone but called another. We would be doing the same as if a servant who had given offense were to pry into his master's household management. Wretched and miserable man, when you ought to be thoughtful about the account you must give and how you will reconcile your master, do you call him to account for things you are not to give an account of, while passing over those things of which you must give a reckoning? "What am I to say to the Gentile?" he asks. Why, the same thing I have been saying. Do not look merely to what you will say to the Gentile but also to the means of amending yourself. When he is offended by examining your life, then consider what you will say. For if he is offended, you will not be called to account for him, but if it is your way of life by which he is injured, you will face the greatest danger. When he sees you philosophizing about the kingdom yet clinging to the things of this life, at once afraid of hell yet trembling at the calamities of this life, then take it to heart. When he sees this and accuses you, saying, "If you are in love with the Kingdom, how is it you do not look down upon the things of this life? If you are expecting the awful judgment, why do you not despise the terrors of this world? If you hope for immortality, why do you not think scorn of death?"—when he says this, be anxious about what defense you will make. When he sees you trembling at the thought of losing your money, you who expect the heavens, and exceedingly glad about a single penny, and selling your soul again for a little money, then take it to heart. For these things, just these, are what make the Gentiles stumble. And so, if you are thoughtful about his salvation, make your defense on these points, not by words but by actions. For it is not through that question that anybody ever blasphemed God, but through people's bad lives there are thousands of blasphemies everywhere. Set him right then. For the Gentile will next ask you, "How am I to know that God's commands are feasible? For you who are of Christian birth and have been brought up in this fine religion do not do anything of the kind." And what will you tell him? You will surely say, "I will show you others who do—monks who dwell in the deserts." And are you not ashamed to confess to being a Christian yet to send him to others, as if unable to show that you display the character of a Christian? For he will also say immediately, "What need have I to go to the mountains and hunt through the deserts? For if there is no possibility for a person living in the midst of cities to be a disciple, this is a sad indictment of this rule of conduct—that we must leave the cities and run to the deserts. Show me a man who has a wife and children and a household and yet pursues wisdom." What are we to say to all this? Must we not hang our heads and be ashamed? For Christ gave us no such commandment. But what did He say? "Let your light shine before men"—not before mountains, deserts, wildernesses, and out-of-the-way places. I say this not to criticize those who have taken up life in the mountains but to lament those who dwell in cities because they have banished virtue from there. Therefore I
Let us then watch our own conduct on all sides, and afford to no one ever so little handle. For this life present is a race-course and we ought to have thousands of eyes Hilary in Psalm 119 on every side, and not even to fancy that ignorance will be an adequate excuse. For there is such a thing, there certainly is, as being punished for ignorance, when the ignorance is inexcusable. Since the Jews too were ignorant, yet not ignorant in an excusable way. And the Gentiles were ignorant, but they are without excuse. Romans 1:20 For when you are ignorant of those things which it is not possible to know, you will not be subject to any charge for it: but when of things easy and possible, you will be punished with the utmost rigor. Else if we be not excessively supine, but contribute our own share to its full amount, God will also reach forth His hand unto us in those things which we are ignorant of. And this is what Paul said to the Philippians likewise. If in anything ye be otherwise minded, God shall reveal even this unto you. Philippians 3:15 But when we are not willing to do even what we are masters of, we shall not have the benefit of His assistance in this either. And this was the case with the Jews too. For this cause, He says, speak I unto them in parables, because seeing they see not. Matthew 13:13 In what sense was it that seeing they saw not? They saw devils cast out, and they said, He has a devil. They saw the dead raised, and they worshipped not, but attempted to kill Him. But not of this character was Cornelius. Matthew 12:24 For this reason then, when he was doing the whole of his duty with sincerity, God added unto him that which was lacking also. Say not then, how came God to neglect such and such a one who was no formalist ( ἄ πλαστος) and a good man, though a Gentile? For in the first place no man can possibly know for certain whether a person is no formalist, but He only who formed ( πλάσαντι) the hearts severally. Psalm 33:15 And then there is this to be said too, that perchance ( πολλάκις) such an one was neither thoughtful nor earnest. And how, it may be said, could he, as being very uninformed? ( ἄ πλαστος.) Let me beg you to consider then this simple and single-hearted man, and take notice of him in the affairs of life, and you will see him a pattern of the utmost scrupulousness, such that if he would have shown it in spiritual matters he would not have been overlooked: for the facts of the truth are clearer than the sun. And wherever a man may go, he might easily lay hold of his own salvation, if he were minded, that is, to be heedful, and not to look on this as a by-work. For were the doings shut up into Palestine, or in a little corner of the world? Have you not heard the prophet say, All shall know Me from the least even to the greatest? Jeremiah 31:34; Hebrews 8:11 Do not you see the things themselves uttering the truth? How then are these to be excused, seeing as they do the doctrine of the truth spread far and wide, and not troubling themselves, or caring to learn it? And do you require all this, it is asked, of a rude savage? Nay not of a rude savage only, but of any who is more savage than men of the present day. For why is it, pray, that in matters of this world he knows how to answer when he is wronged, and to resist when he has violence done him, and do and devise everything to prevent his ever having his will thwarted even in the slightest degree; but in spiritual concerns he has not used this same judgment? And when a man worships a stone, and thinks it a god, he both keeps feasts to it, and spends money on it, and shows much fear towards it, and in no case becomes listless from his simpleness. But when he has to seek to the very and true God, do you then mention singleness and simpleness to me? These things are not so, assuredly they are not! For the complaints are those of mere listlessness. For which do you think the most simple and rude, those in Abraham's day or those now? Joshua 24:2 Clearly the former. And when that it was easiest to find religion out now or then? Clearly now. For now the Name of God is proclaimed even by all men, and the Prophets have preached, the things come to pass, the Gentiles been convinced. Genesis 32:29; Judges 13:18 But at that day the majority were still in an uninstructed state, and sin was dominant. And there was no law to instruct, nor prophets, nor miracles, nor doctrine, nor multitude of men acquainted with it, nor anything else of the kind, but all things then lay as it were in a deep darkness, and a night moonless and stormy. And yet even then that wondrous and noble man, though the obstacles were so great, still knew God and practised virtue, and led many to the same zeal; and this though he had not even the wisdom of those without. For how should he, when there were no letters even yet invented? Yet still he brought his own share in, and God joined to bring in what was lacking to him. For you cannot say even this, that Abraham received his religion from his fathers, because he Terah, see Joshua 24:2 was an idolater. But still, though he was from such forefathers and was uncivilized, and lived among uncivilized people, and had no instructor in religion, yet he attained to a knowledge of God, and in comparison with all his descendants, who had the advantage both of the Law and the Prophets, he was so much more illustrious as no words can express. Why was it then? It was because in things of this world he did not give himself any great anxiety, but in things of the spirit he applied his whole attention. (In Gen. Hom. 33, etc.) And what of Melchizedek? Was not he also born about those times, and was so bright as to be called even a priest of God? (In Gen. Hom. 35, 36.) For it is impossible in the extreme, that the sober-minded ( νήφοντα) should ever be overlooked. And let not these things be a trouble to us, but knowing that it is the mind with which in each case the power lies, let us look to our own duties, that we may grow better. Let us not be demanding an account of God or enquire why He let such an one alone, but called such an one. For we are doing the same as if a servant that had given offense were to pry into his master's housekeeping. Wretched and miserable man, when you ought to be thoughtful about the account you have to give, and how you will reconcile your master, do you call him to account for things that you are not to give an account of, passing over those things of which you are to give a reckoning? What am I to say to the Gentile? He asks. Why, the same that I have been saying. And look not merely to what you shall say to the Gentile, but also to the means of amending yourself. When he is offended by examining into your life, then consider what you will say. For if he be offended, you will not be called to a reckoning for him, but if it be your way of life by which he is injured, you will have to undergo the greatest danger. When he sees you philosophizing about the kingdom, and fluttering at the things of this life, and at once afraid about hell, and trembling at the calamities of this life, then lay it to mind. When he sees this, and accuses you, and says, If you are in love with the Kingdom, how is it thou dost not look down upon the things of this life? If you are expecting the awful judgment, why do you not despise the terrors of this world? If you hope for immortality, why do you not think scorn of death? When he says this, be thou anxious what defense you will make. When he sees you trembling at the thought of losing your money, you that expectest the heavens, and exceedingly glad about a single penny, and selling your soul again for a little money, then lay it to mind. For these are the things, just these, that make the Gentiles stumble. And so, if you are thoughtful about his salvation, make your defense on these heads, not by words, but by actions. For it is not through that question that anybody ever blasphemed God, but through men's bad lives it is, that there are thousands of blasphemies in all quarters. Set him right then. For the Gentile will next ask you, How am I to know that God's commands are feasible? For thou that art of Christian extraction, and hast been brought up in this fine religion, dost not do anything of the kind. And what will you tell him? You will be sure to say, I will show you others that do; monks that dwell in the deserts. And are you not ashamed to confess to being a Christian, and yet to send to others, as unable to show that you display the temper of a Christian? For he also will say directly, What need have I to go to the mountains, and to hunt up the deserts? For if there is no possibility for a person who is living in the midst of cities to be a disciple, this is a sad imputation on this rule of conduct, that we are to leave the cities, and run to the deserts. But show me a man who has a wife, and children, and family, and yet pursues wisdom. What are we then to say to all this? Must we not hang down our heads, and be ashamed? For Christ gave us no such commandment; but what? Let your light shine before men Matthew 5:16, not mountains, and deserts, and wildernesses, and out-of-the-way places. And this I say, not as abusing those who have taken up with the mountains, but as bewailing those that dwell in cities, because they have banished virtue from thence. Wherefore I beseech you let us introduce the discipline they have there here also, that the cities may become cities indeed. This will improve the Gentile. This will free him from countless offenses. And so if you would set him free from scandal, and yourself enjoy rewards without number, set your own life in order, and make it shine forth upon all sides, that men may see your good works, and glorify your Father which is in heaven. For so we also shall enjoy that unutterable and great glory, which God grant that we may all attain to, by the grace and love toward man, etc.