^14:1 Now him who is weak in faith, take unto you: not in disputes about thoughts. [n. 1081]
^14:2 For one believes that he may eat all things: but he who is weak, let him eat herbs. [n. 1083]
^14:3 Let him who eats despise not him who eats not: and he who eats not, let him not judge him that eats. For God has taken him to him. [n. 1089]
^14:4 Who are you that judges another man’s servant? [n. 1092] To his own lord he stands or falls. And he shall stand: for God is able to make him stand. [n. 1094]
^14:5 For one judges between day and day: and another judges every day. Let every man abound in his own sense. [n. 1097]
^14:6 He who regards the day regards it unto the Lord. And he who eats, eats to the Lord: for he gives thanks to God. And he who eats not, to the Lord he eats not and gives thanks to God. [n. 1099]
^14:7 For none of us lives to himself: and no one dies to himself. [n. 1101]
^14:8 For if we live, we live unto the Lord: or if we die, we die unto the Lord. Therefore, whether we live or whether we die, we are the Lord’s. [n. 1103]
^14:9 For to this end Christ died and rose again: that he might be Lord both of the dead and of the living. [n. 1104]
^14:10 But you, why do you judge your brother? Or you, why do you despise your brother? For we shall all stand before the judgment seat of Christ. [n. 1105]
^14:11 For it is written: as I live, says the Lord, every knee shall bow to me and every tongue shall confess to God. [n. 1106]
^14:12 Therefore every one of us shall render an account to God for himself. [n. 1112]
^14:13 Let us not therefore judge one another any more. [n. 1114]

1081. After showing how one ought to become perfect, the Apostle now shows how the perfect should act toward the imperfect.

First, he shows that they ought not scandalize or judge them;

second, that they ought to uphold them, at we that are stronger (Rom 15:1).

In regard to the first he does two things:

first, he forbids improper judgments;

second, he forbids placing stumbling blocks before the weak, at but judge this rather (Rom 14:13).

In regard to the first he does three things:

first, he gives an admonition;

second, he explains it, at for one believes;

third, he assigns a reason, at for God has taken him to him.

1082. In regard to the first it should be noted that in the early Church some of the Jews converted to Christ believed that the practices of the law must be observed along with the Gospel, as is clear from Acts (Acts 15:1). These the Apostle calls weak in the faith of Christ, as though not yet perfectly believing that faith in Christ is sufficient for salvation. He calls those perfect or strong in faith who believed that the faith of Christ was to be observed without the practices of the law. And there were some of both types among the believers in Rome.

Therefore, the Apostle addresses the perfect in faith, saying: We have said that you should put on the Lord Jesus Christ, take unto you, i.e., join to yourselves in a spirit of charity and support, the man who is weak in faith, to whom can be applied the words of Wisdom: I am a man who is weak and short-lived, with little understanding of judgment and laws (Wis 9:5); welcome one another, therefore, as Christ has welcomed you (Rom 15:7); help a poor man for the commandment’s sake (Sir 29:9). But not for disputes of opinions, i.e., not discussing the fact that one’s opinion is contrary to another’s. For those who observed the practices of the law considered as violators those who did not observe them; and those who did not observe them despised as errant and ignorant those who did observe them: their conflicting thoughts accuse or perhaps excuse them (Rom 2:15).

1083. Then when he says, for one believes, he explains what he had said:

first, he shows who are weak in faith;

second, how disputes over opinions are to be avoided, at let him who eats.

1084. In regard to the first it should be noted that among the observances of the law one dealt with distinguishing among foods, because some foods were forbidden in the law, as is clear from Leviticus 11:2 et seq.; and indeed every day it was necessary to apply this observance or not. Therefore, the Apostle mentions this in particular, saying: for one believes, namely, the one perfect in faith, that he may eat all things, since he does not consider himself bound to the observance of the law: not what goes into the mouth defiles a man (Matt 15:11); everything created by God is good, and nothing is to be rejected if it is received with thanksgiving (1 Tim 4:4).

1085. It was not because they were naturally unclean that certain foods were forbidden in the old law. For just as in the case of words, the word ‘fool’ signifies something not good, although the word itself is good, so in the case of animals, some animal is good according to its nature but evil in what it signifies, as a pig which signifies uncleanness. Therefore, the ancients were forbidden to eat its flesh, for in avoiding it they signified avoidance of uncleanness. For the entire life of that earlier people was centered on figures. But with the coming of Christ, who is the truth, the figures ceased.

1086. He adds in regard to the weak: but he who is weak, let him eat herbs. As if to say: he eats those foods which involve nothing unclean forbidden in the law. For among the classes of animals, say of land, sky, and water, some classes were permitted and some forbidden; but no herbs or trees were forbidden, as is clear in Leviticus (Lev 11).

There can be two reasons for this: one is that the produce of the earth had been granted man to eat from the beginning: behold, I have given you every plant yielding seed, which is upon the face of all the earth, and every tree with seed in its fruit; you shall have them for food (Gen 1:29). But the first permission to eat flesh seems to have been granted after the flood. Hence it says in Genesis: as I gave you the green plants, I give you everything (Gen 9:3), i.e., types of animals.

The other reason is that in Paradise man had transgressed the first prohibition about abstaining from certain fruits of the earth, as is clear in Genesis 3; for this reason a similar prohibition was not repeated.

1087. But since the practices of the law ceased during the passion of Christ, it seems out of place for the Apostle to permit those weak in faith to abstain from foods forbidden in the law, a practice no longer granted to Christians by the Church.

But according to Augustine, three periods of time respecting the practices of the law must be distinguished. The first is the time before Christ, when the practices of the law were in full vigor and still alive. The second is the time after the passion of Christ but before the spreading of the Gospel, when the practices were dead, because no one was bound by them; and when they were practiced, no one benefited by them. Although dead, they were not death-dealing, because the Jews converted to Christ could practice them without sin. It is to this time that the Apostle refers here. The third is the time after the spreading of the Gospel, when the practices of the law were not only dead but death-dealing, so that whoever practiced them sinned mortally.

1088. The Gloss explains this in another way, namely, that the weak person is the one prone to fall into sensual vices. Such a person should be advised to eat vegetables, i.e., mild and meager foods, which do not foment vices, and to abstain from foods which stimulate sensual desire. But a stronger person believes that he can eat anything without danger. This difference appears between Christ’s disciples, who did not fast because they were strengthened by Christ’s presence, and the disciples of John the Baptist, who fasted. Hence, too, those who perform penances abstain from certain foods, not because they are unclean, but in order to restrain sensual desire.

1089. Then when he says, let him who eats, he explains how to avoid differences of opinion.

First, in regard to the perfect he says: let him who eats, namely, with a secure conscience or even without danger of sensual desire, despise not him who eats not from certain foods, as weak in faith or prone to sensual vices: woe to you, despiser, will you not be despised in turn? (Isa 33:1); he who rejects you rejects me (Luke 10:16).

Second, in regard to the weak, saying: and he who eats not from certain foods, either because he is weak in faith, about which the Apostle speaks, or because he is prone to sensual desire, let him not judge him who eats as though he were a transgressor of the law or as rushing headlong into sensual vices: judge not that you may not be judged (Matt 7:1); you have no excuse, O man, when you judge another (Rom 2:1).

1090. Then when he says, for God has taken him to him, he assigns three reasons why we should abstain from false judgment.

The second is given at his master;

the third at you who judge.

The first reason is based on the authority of the one judging, hence:

first, he shows that this authority belongs to God;

second, he concludes that judgment does not belong to men, at who are you.

1091. First, therefore, he says: I have been correct in saying that one who eats should not judge him who does not, for God has taken him to him, namely, as a servant to be judged by him: I took two rods, i.e., two peoples (Zech 11:7); he drew me out of many waters (Ps 18:16).

But the one who is drawn to the judgment of a superior should not be judged by an inferior.

1092. Therefore, he concludes, who are you, i.e., of what authority and power are you, who judges another man’s servant? That is, your neighbor, who is a servant of God? For a judge must have authority, as it says in Exodus: who made you a prince and a judge over us? (Exod 2:14). Man, who made me a judge or divider over you? (Luke 12:14).

1093. But from this reasoning it seems to follow that a man’s judgment about another man is illicit.

The answer is that a man’s judgment is licit, as long as he acts with divinely granted authority. Hence, it says in Deuteronomy: hear them and judge what is righteous (Deut 1:16), and later he adds, judgment is God’s, i.e., passed with God’s authority. But if someone desires to usurp judgment over matters not divinely granted him to judge, the judgment is rash, just as if a judge delegated by the Pope wished to go beyond the limits of his mandate. But God has reserved to himself the judging of hidden things, which are mainly the thoughts of the heart and the future. Therefore, if anyone presumed to judge about these matters, the judgment would be rash. Hence Augustine says in The Lord’s Sermon on the Mount: a judgment is rash in these two cases, since there is uncertainty about the intention with which something was done, or uncertainty about the future of one who now seems to be good or evil.

1094. Then when he says: to his own lord he stands or falls, he presents the second reason, which is taken from the end of merit or demerit.

For one could say that although a man has no authority to judge, he should involve himself in the judgment of another on account of the harm or benefit that comes from it. But the Apostle says here that this pertains to God rather than to man. And so even for this reason we should leave to God judgments about our neighbor, unless we are acting in his stead in judging by authority committed to us.

In regard to this he does three things:

first, he states his proposition;

second, he gives an example, at for one judges between day and day;

third, he proves the proposition, at he that regards the day.

1095. In regard to the first he does two things: first, he proposes that whatever happens to man pertains to God when he says: to his own lord he stands, i.e., by doing right: our feet have been standing within your gates, O Jerusalem (Ps 122:2), or falls, i.e., by sinning: fallen, no more to rise is the virgin Israel (Amos 5:1).

He presents it as a disjunctive, stands or falls, on account of the uncertainty, for many seem to fall who stand, and vice versa, as it says in Ecclesiastes: then I saw the wicked buried; they used to go in and out of the holy place and were praised in the city, where they had done such things (Eccl 8:10). But the Apostle is speaking here in terms of a likeness to a human servant, to whose master pertains everything done in regard to him.

Nor should we suppose that God is harmed or benefited, if a man stands or falls. For it says in Job: if you have sinned, what do you accomplish against him? If you are righteous, what do you give him? (Job 35:6). But in relation to men acts of justice look to God’s glory: that they may see your good works and give glory to your Father in heaven (Matt 5:16). The fact that we fall by sinning is for men the occasion for blaspheming God: the name of God is blasphemed among the gentiles (Rom 2:24).

Or the words to his own lord he stands or falls should be explained as regarding the judgment of his master: the one who judges me is the Lord (1 Cor 4:4).

1096. Second, he shows that it pertains to God to judge a man, saying, and he will be upheld. As if to say: even though someone now falls by sinning, it is possible that he will stand again. And this will certainly happen, if he has been predestined: will he not rise again from where he lies? (Ps 41:8); rejoice not over me, O my enemy, when I fall, I shall rise (Mic 7:8).

For this reason if we see someone obviously sinning, we should not despise him and rashly judge that he will never rise again; rather, we should presume that he will stand again, not considering the human condition but God’s power. Hence, when he says: for God is able to make him stand, we should presume that he will make him stand again on account of his goodness: the Spirit entered into me and set me upon my feet (Ezek 3:24), just as Paul said earlier: and even the others, if they do not persist in their unbelief, will be grafted in, for God has the power to graft them in again (Rom 11:23).

1097. Then when he says, for one judges, he exemplifies what he had said. First, he proposes that human opinions vary, saying: I say that to his own lord he stands or falls . . . for one judges between day and day, i.e., he judges between one day and another, so that he abstains on one day and not on another. This seems to refer to those weak in faith, who suppose that the practices of the law must still be observed. For it says in Leviticus: on the tenth day of this seventh month is the day of atonement; and you shall afflict yourselves on this day (Lev 23:27). And in Judith it is stated that Judith fasted all the days of her life, except on Sabbaths, new moons, and feasts of the house of Israel (Jdt 8:6).

And another judges every day alike as far as observing the practices of the law, because these had now ceased. Hence this seems to refer to the perfect in faith: bless his name from day to day (Ps 96:2).

This can also refer to cases of abstaining performed to control sensual desires. Some abstain in this manner every day; for example, those who always abstain from meat or wine or fast, although some abstain on certain days and not on others: for everything there is a season (Eccl 3:1).

1098. Second, he shows that all these things can pertain to the glory of God, saying: let every man abound in his own sense, i.e., be left to his own judgment: God made man from the beginning and left him in the hand of his own counsel (Sir 15:14). Or in his own sense, i.e., according to his own mind let him be zealous to abound to the glory of God, according to 1 Corinthians: seek to abound unto the edifying of the Church (1 Cor 14:12).

But this seems to apply to things that are not of themselves evil. In things that are of themselves evil, however, man must not be left to follow his own mind. But that a person discriminates between days seems to be evil of itself according to the first explanation. For it says in Galatians: you observe days and months and seasons and years! I fear that I have labored over you in vain (Gal 4:10). And he is speaking there about those who claimed that days must be observed according to the ceremonies of the law.

The answer is that the Apostle is speaking here in regard to that time in which it was lawful for Jews converted to the faith to observe the practices of the law. But in regard to the second explanation it seems to be illicit for him to say: and another judges every day. For there are some days on which it is unlawful to fast. For Augustine says in his Letter to Casulanus: whoever thinks that a fast should be decreed on the Lord’s day would not be a small scandal to the Church, and rightfully so. For on those days about which the Church or Sacred Scripture has decreed nothing definite, the customs of the people of God and the decrees of the major authorities must be considered the law. And in the Decretals it is written (Decretal 30): if on account of a public penance received from a priest a presbyter were to fast without any other need on the Lord’s day, let him be anathema.

But one should understand that the Apostle is speaking here about those abstinences that can be licitly undertaken on any day without clashing with the common custom, or with the customs established by those in authority.

1099. Then when he says, he who regards the day, he proves his proposition, namely, that each one stands or falls before his own master. And he does this in three ways.

First, he proves it by appealing to the act of believers;

second, by their intention, at for none of us lives;

third, by their condition, at for whether we live, or whether we die.

1100. First, therefore, he proves how each of the faithful stands or falls before his master, because in everything he does according to his conscience, he gives thanks to God. Hence he says: he who regards the day by abstaining one day and refraining from it on another day, regards it unto the Lord, i.e., he discriminates between foods out of reverence for God, just as we ourselves distinguish between the vigils of feasts when we fast, and the feast days when we break the fast out of reverence for God: why is any day better than another and light better than light (Sir 33:7).

Then he speaks with respect to those who esteem all days alike. Some of these ceased from fasting every day, as Matthew says that Christ’s disciples did not fast (Matt 9:14). Hence he says: and he who eats, namely, every day, eats in honor of the Lord, i.e., to the glory of God; which is proved by the fact that he gives thanks to God, namely, for the food he eats: some enjoin abstinence from foods which God created to be received with thanksgiving (1 Tim 4:3); the poor shall eat and be filled (Ps 22:26).

Finally in regard to those who look on days in such a way that they abstain every day, he says: and he who eats not, i.e., abstains every day, to the Lord, i.e., unto the honor of the Lord, he eats not. This is clear, because he gives thanks to God, who gave him the will and virtue to abstain: give thanks in all circumstances (1 Thess 5:18).

But what the Apostle says here about those who abstain every day or cease abstaining should be understood with respect to that time when this was not contrary to the decrees of major authorities or to the common customs of the people of God.

1101. Then when he says, for none of us lives to himself, he proves the same thing from the intention of believers.

First, he rejects an inordinate intention, saying: I am correct in saying that everyone stands or falls before his master, for none of us lives to himself , in his natural or in his supernatural life, about which it says in Hebrews: my just man lives by faith (Heb 2:4). To himself, i.e., for himself, because that would be to enjoy himself: not seeking what is useful for me (1 Cor 10:33); not to us, O Lord, not to us give the glory (Ps 114:9); or to himself, i.e., according to his own rule, as those who say: let our might be our law of right (Wis 2:11); or to himself, i.e., according to his own judgment: I do not even judge myself (1 Cor 4:3).

And none dies to himself, namely, a bodily death or a spiritual death by sinning, or even a spiritual death wherein one dies to his vices, as in baptism, as it says above: he who has died is freed from sin (Rom 6:7). For to himself, i.e., to his own judgment or on account of himself or to his own example; but to the example of Christ, someone dies to vices: the death he died to sin, he died once (Rom 6:10); and later: so you also must consider yourselves dead to sin (Rom 6:11).

1102. Second, he describes the right intention of believers, saying: if we live with our bodily life, we live unto the Lord, i.e., to the glory of the Lord; and if we die a bodily death, we die unto the Lord, i.e., to the honor of the Lord: Christ will be magnified in my body whether through death or through life (Phil 1:20).

Or it is understood such that he says we live and we die about a spiritual life and death; it ought to be explained that he says unto the Lord, i.e., in the judgment of the Lord who was appointed by God to be the judge of the living and the dead (Acts 10:42).

1103. Then when he says, therefore, whether we live, he clarifies his proposition by considering the condition of believers.

First, he concludes from the foregoing the condition of the faithful, namely, that they are not their own but someone else’s. For those who are their own are free men; they live to themselves and die to themselves.

Therefore, because it has been stated that the faithful do not live or die to themselves but to the Lord, he concludes: therefore, whether we live or whether we die, we are the Lord’s, servants, as it were, of him who has power over life and death: you were bought with a price; do not become slaves of men (1 Cor 7:23); you were bought with a great price (1 Cor 6:20); we are yours, O David, and with you, O son of Jesse! (1 Chr 12:18).

1104. Second, he assigns the cause of this condition, saying: for to this end Christ died and rose again, i.e., by his death and resurrection he obtained the right to be Lord of the living, because he rose to begin a new and perpetual life, and of the dead, because by dying he destroyed our death: he died for all that those who live might live no longer for themselves, but for him who for their sake died and arose (2 Cor 5:15).

Thus, therefore, by all the foregoing the Apostle has proved that each one stands or falls before his master, namely, by the fact that believers give thanks to God and that they live and die to the Lord and that in life and in death we are the Lord’s.

1105. Then when he says, but you, why do you judge, he presents the third reason, which is based on the future judgment.

In regard to this he does three things: first, he suggests that a judgment at present is unnecessary, saying: but you, why do you judge, i.e., of what use or need is your judgment, your brother, rashly judging hidden matters not committed to your judgment? Or you, who are judged, why do you despise your brother, regarding as nothing the fact that you are judged by him? Why does each one despise his brother? (Mic 2:10).

1106. Second, he foretells the future judgment of Christ: As if to say: I am correct in stating why you pass judgment, because you should not fear that anyone will remain unjudged. For we shall all stand before the tribunal of Christ. The tribunal of Christ is so called on account of his judiciary power, as it says in Matthew: when the Son of man comes in his glory and all the angels with him, then he will sit on the glorious throne (Matt 25:20).

He says that we shall all stand, as if to be judged, both good and evil in regard to reward or punishment: we must all appear before the judgment seat of Christ, so that each one may receive good or evil according to what he has done in the body (2 Cor 5:10).

But as to the proceedings, not all will stand to be judged, but some will sit as judges: you will also sit on twelve thrones, judging the twelve tribes of Israel (Matt 19:28).

1107. Third, when he says, for it is written, he proves what he had said:

first, he appeals to an authority;

second, he draws the conclusion, at therefore every one of us.

1108. First, therefore, he says: I have stated that all of us will stand before the tribunal of Christ. This is clear from the testimony of Sacred Scripture: for it is written: as I live, says the Lord, every knee shall bow to me, and every tongue shall confess to God (Isa 45:23).

Our text has this: I have sworn by myself that to me every knee shall bow and every tongue shall swear.

1109. Three things are stated in these words: first, the oath sometimes used by God to show that what is said is as solid as the unchangeableness of God’s plan and not changeable as things foretold according to lower causes, as prophecies that threaten. Hence it says in a psalm: the Lord has sworn and will not change his mind (Ps 110:4). But men, as the Apostle says in Hebrews, swear by someone greater than themselves (Heb 6:16). But because God has none greater than himself on which the strength of his truth depends, he swears by himself.

Furthermore, God is life itself and the source of life, as it says in Deuteronomy: he is your life and the length of your days (Deut 30:20); with you is the fountain of life (Ps 36:9). Therefore, the formula of the Lord’s oath is, as I live. As if to say: I swear by the life I uniquely live.

1110. Second, the coming subjection of the creature to God is foretold, when it is said: every knee shall bow to me, i.e., to Christ. In this is designated the complete subjection of the rational creature to Christ. For men are wont to signify subjection by bending the knee. Hence it says in Philippians: at the name of Jesus every knee shall bend in heaven and on the earth and under the earth (Phil 2:11).

1111. Third, he foretells the confession of faith by which all will confess the glory of Christ. Hence he continues: and every tongue shall confess to God, i.e., will confess that Christ is God, as it says in Philippians: every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father (Phil 2:11).

Every tongue can be understood as the expression of the knowledge of men or of angels, as it says in 1 Corinthians: if I speak in the tongues of men and of angels (1 Cor 13:1).

This is fulfilled now in this life, not as to each man but as to the classes of each man. From each class of men some are not subjected to Christ and confess him by faith, but in the future judgment all and each will be subjected to him: the good voluntarily and the evil unwillingly. Hence, it says in Hebrews: now in subjecting everything to him, he left nothing outside his control (Heb 2:8).

1112. Then when he says, therefore every one of us, he draws the conclusion from the foregoing.

First, the conclusion intended from what he had just said, saying: therefore, from the fact that every knee will bend before Christ, every one of us shall render an account to God for himself, i.e., before the tribunal of Christ: on the day of judgment every man shall render an account for every careless word he uttered (Matt 12:36); the kingdom of heaven may be compared to a king who wished to settle accounts with his servants (Matt 18:23).

1113. But it seems that not everyone will give an account of himself, but one for someone else: obey your leaders and submit to them. For they are keeping watch over your souls, as men who will have to give an account (Heb 13:17).

The answer is that in the very fact that prelates will render an account for others, they will render an account for their own actions, which they should have performed for their subjects. For if they have done what their duties demanded, they will not be held accountable, if their subjects perished. But they would be held accountable, if they neglected to do what their office required. Hence it says in Ezekiel: if I say to the wicked, ‘you shall surely die,’ and you give him no warning, nor speak to warn the wicked from his wicked way, in order to save his life, that wicked man shall die in his iniquity, but his blood I shall require at your hand. But if you warn the wicked and he does not turn from his wickedness, he shall die in his iniquity, but you will have saved your life (Ezek 3:18ff.).

1114. Second, he draws the conclusion chiefly intended from the entire preceding part, saying: let us not therefore judge one another any more, i.e., with a rash judgment, which is included in the reason given above: do not pronounce judgment before the time (1 Cor 4:5).