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HOMILY XXV.

HOMIL.

ROм. xiv. 1, 2.

Him that is weak in the faith receive ye, but not to doubtful disputations. For one believeth that he may eat all things; another, who is weak, eateth herbs.

I AM aware that to most what is here said is a difficulty. XXV. And therefore I must first give the subject of the whole of this passage, and what he wishes to correct in writing this. What does he wish to correct then? There were many of the Jews which believed, who adhered of conscience to the Law, and after their believing, still kept to the observance of meats, as not having courage yet to quit the service of the Law entirely. Then that they might not be observed if they kept from swine's flesh only, they abstained in consequence from all flesh, and ate herbs only, that what they were doing might have more the appearance of a fast than of observance u of the Law. Others again were farther advanced', and kept up no one thing of the kind, who became to those, who did keep them, distressing and offensive, by reproaching them, accusing them, driving them to despondency. Therefore the blessed Paul, out of fear, lest, from a wish to be right about a trifle, they should overthrow the whole, and from a wish to bring them to indifferency about what they ate, should put them in a fair way for deserting the faith, and out of a zeal to put every thing right at once, before the fit opportunity was come, should do mischief on vital points, so by this

τεροι

14, 1. 2.

The weak considered, but chidden for their weakness. 417 continual rebuking setting them adrift from their agreement Rom. in1 Christ, and so they should remain not righted in either 1 όμολο. respect: observe what great judgment he uses, and how he yías sis concerns himself with both interests with his customary wisdom. For neither does he venture to say to those who rebuke, Ye are doing amiss, that he may not seem to be confirming the other in their observances; nor again, Ye are doing right, lest he should make them the more vehement accusers but he makes his rebuke to square with each. And in appearance he is rebuking the stronger, but he pours forth all he has to say against the other in his address to these. For the kind of correction most likely to be less grating is, when a person addresses some one else, while he is striking a blow at a different person, since this does not permit the person rebuked to fly into a passion, and introduces the medicine of correction unperceived. See now with what judgment he does this, and how well-timed he is with it. For after saying, make not provision for the flesh to fulfil the lusts thereof, then he proceeds to the discussion of these points, that he might not seem to be speaking in defence of those who were the rebukers, and were for eating of any thing. For the weaker part ever requires more forethought. Wherefore he aims his blow against the strong, immediately saying as follows, Him that is weak in the faith. You see one blow immediately given to him. For by calling him weak, he points out that he is not 2 árhealthy. Then he adds next, receive, and points out • 3 άρρωστον again that he requires much attention. And this is a sign of extreme debility. Not to doubtful disputations. See, he has laid on a third stripe. For here he makes it appear that his error is of such a nature, that even those who do not transgress in the same manner, and who nevertheless admit him to their affection, and are earnestly bent upon curing him, are at doubt".

a svo, i. e. so as not to have to say any thing against them directly. St. Chrysostom turns the passage in that way more than Theodoret. See on v. 4. which Theod. applies directly against the Judaizers. His general remarks on the rhetoric of the passage

You see how in appearance

are independent of this question.

b He seems to mean, are at doubt whether they may acknowledge such.' So Ecumenius seems to take it, who paraphrases this comment, and adds και χωρίζεσθαι, ' and separate themselves.'

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νοῦντα

1

XXV.

418 The strong tempted to despise, the weak to judge.

HOMIL. he is conversing with these, but is rebuking others secretly and without giving offence. Then by placing them beside each other, one he gives encomiums, the other accusations. For he goes on to say, One believeth that he may eat all things, commending him on the score of his faith. Another who is weak, eateth herbs, disparaging this one again, on the score of his weakness. Then since the blow he had given xigia was deadly ', he comforts him again in these words, (hyperbolical

ly)

Ver. 3. Let not him that eateth, despise him that eateth

not.

He does not say, let him alone, nor does he say, do not blame him, nor yet, do not set him right; but do not reproach him, do not despise him, to shew they were doing a thing perfectly ridiculous. But of this he speaks in other words. Let not him which eateth not, judge him that eateth. For as the more advanced made light of these, as of little faith, and falsely healed, and spurious, and still Judaizers, so they too judged these as law-breakers, or as wholly given to gluttony. And of these it is likely that many were of the Gentiles too. Wherefore he proceeds, for God hath received him. But in the other's case he does not say this. And yet to be despised was the eater's share, as a glutton, but to be judged, his that did not eat, as of little faith. But he has made them change places, to shew that he not only does not deserve to be despised, but that he may even despise. But do I condemn him? he means. By no means. For this is why be proceeds, for God hath received him, that is, has shewn His unspeakable grace about him, and hath freed him from all charges against him; then again he turns to the strong.

Ver. 4. Who art thou, that judgest another man's servant? Whence it appears that they too judged, and did not despise only. To his own Master he standeth or falleth. See here is another stroke. And the indignation seems to be against the strong man, and he attacks him. When he says, Yea, he shall be holden up, he shews that he is still wavering, and requireth so much attention as to call in God as a physician for this, for God, he says, is able to make him stand. And this we say of things we are quite in deThen, that he may not despair, he both gives

spair about.

419

14, 5.

We must not judge where God allows latitude. him the name of a servant when he says, Who art thou that Rom. judgest another man's sevvant? And here again he secretly attacks him. For it is not because he does things worthy to exempt him from being judged, that I bid you not judge him, but because he is Another's servant, that is, not thine, but God's. Then to solace him again he does not say, falleth, but what? standeth or falleth. But whether it be the latter or the former, either of these is the Master's concernment, since the loss also goes to Him, if he does fall, as the riches too, if he stand. And this again if we do not attend to Paul's aim in not wishing them to be rebuked before a fitting opportunity, is very unworthy of the mutual care becoming for Christians. But (as I am always saying) we must examine the mind with which it is spoken, and the subject on which it is said, and the object he would compass when he says it. But he makes them respectful by no slight motive, when he says this: for what he means is, if God, who undergoeth the loss, hitherto doth nothing, how can you be else than ill-timed and out of all measure exact, when you seize on him and annoy him.

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· ἄγκων,

Ver. 5. One man esteemeth one day above another, another throttle esteemeth every day alike.

Here he seems to me to be giving a gentle hint about fasting. For it is not unlikely that some who fasted were always judging those who did not, or amongst the observances it is like that there were some that on fixed days abstained, and on fixed days did not. Whence also he says, Let every man be fully persuaded in his own mind. And in this way he released those who kept the observances from fear, by saying that the thing was indifferent, and he removed also the quarrelsomeness of those who attacked them, by shewing that it was no very desirable' task to be always 2. making a trouble about these things. Yet it was not a very desirable task, not in its own nature, but on account of the dar time chosen, and because they were novices in the faith. For when he is writing to the Colossians, it is with great earnestness that he forbids it, saying, Beware lest spoil you through philosophy and vain deceit, after the see p. 4.

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περισσού.

Col.2,8.

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XXV. Col. 2, 16.

420 St. Paul requires more of older converts.

HOMIL. traditions of men, after the elements of the world, and not after Christ. And again, Let no man judge you in meat or in drink, and, let no man beguile you of your Col. 2, reward. And when writing to the Galatians with great precision, he exacts of them Christian spirit and perfectness in this matter. But here he does not use this vehemency, because the faith was lately planted in them.

18.

Let us therefore not apply the phrase, Let every man be persuaded in his own mind, to all subjects. For when he is speaking of Gal.1,9. doctrines, hear what he says, If any one preacheth unto you

2.

any gospel other than that ye have received, let him be 2 Cor. accursed, even if it be an angel. And again, I fear lest by 11, 3. any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted. And in writing to the Phil. 3, Philippians, he says, Beware of dogs, beware of evil workers, beware of the concision. But with the Romans, since it was not yet the proper time for setting things of this sort right, Let every man, he says, be fully persuaded in his own mind. For he had been speaking of fasting. It was to clear away the vanity of the others and to release these from fear then, that he said as follows.

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Ms. ap.

Ben.

Ver. 6. He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. And, he that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.

He still keeps to the same subject. And what he means is about this. The thing is not concerned with fundamentals. For the thing requisite is, if this person and the other are 1 M. acting for God's sake, the thing requisite is1, if both terminate in thanksgiving. For indeed both this man and that give thanks to God. If then both do give thanks to God, the difference is no great one. But let me draw your notice to the way in which here also he aims unawares a blow at the Judaizers. For if the thing required be this, the giving of thanks, it is plain enough that he which eateth it is that giveth thanks, and not he which eateth not. For how should he, while he still holds to the Law? As then he told the Galatians,

4.

Gal. 5, As many of you as are justified by the Law are fallen from grace; so here he hints it only, but does not unfold it so

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