Homilies on Romans

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 among the observances it is likely 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 showing that it was no very desirable (or urgent, περισπούδαστον) task to be always making a trouble about these things. Yet it was not a very desirable task, not in its own nature, but on account of the 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 any man spoil you through philosophy and vain deceit, after the 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 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. 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 doctrines, hear what he says, “If any one preaches unto you any gospel other than that you have received, let him be accursed”, “even” if it be “an”angel. And again, “I fear lest by any means as the serpent beguiled Eve through his subtlety, so your minds should be corrupted.” And in writing to the 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:

Ver. 6. “He that regards the day, regards it unto the Lord; and he that regards not the day, to the Lord he does not regard it.” And, “He that eats, eats to the Lord, for he gives God thanks; and he that eats not, to the Lord he eats not, and gives 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 acting for God's sake, the thing requisite is (these words are repeated 3 manuscripts), 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 eats it is that “gives thanks,” and not “he which eats not.” For how should he, while he still holds to the Law? As then he told the Galatians, “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 much. For as yet it was not time to do so. But for the present he bears with it (see p. 337): but by what follows he gives it a further opening. For where he says,

<!--<span class="stiki"></span>-->Ver. 7, 8. “For none of us lives unto himself, and no man dies unto himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord,” by this too he makes the same clearer. For how can he that lives unto the Law, be living unto Christ? But this is not the only thing that he effects by this, he also holds back the person who was in so much haste for their being set right, and persuades him to be patient, by showing that it is impossible for God to despise them, but that in due time He will set them right. What is the force then of “none of us lives to himself?” It means, We are not free, we have a Master who also would have us live, and wills not that we die, and to whom both of these are of more interest than to us. For by what is here said he shows that he has a greater concern for us than we have ourselves, and considers more than we do, as well our life to be wealth, as our death to be a loss. For we do not die to ourselves alone, but to our Master also, if we do die. But by death here he means that from the faith. However, this were enough to convince us that He takes care for us, in that it is to Him we live, and to Him we die. Still he is not satisfied with saying this, but proceeds further. For after saying, “Whether we live, therefore, or die, we are the Lord's,” and passing from that death to the physical one, that he may not give an appearance of harshness to his language, he gives another very great indication of His care for us. Now of what kind is this?

Ver. 9. “For to this end Christ both died, and rose, and revived, that He might be Lord both of the dead and living.”

And so let us at least convince you, that He is thoughtful for our salvation. For had He not had this great care for us, where were the need of the Dispensation (or Incarnation, οἰκονομίας)? He then that has shown so much anxiety about our becoming His, as to take the form of a servant, and to die, will He despise us after we have become so? This cannot be so, assuredly it cannot! Nor would He choose to waste so much pains. “For to this end (he says) he also died,” as if any one were to say, Such an one will not have the heart to despise his servant. For he minded his own purse. For indeed we are not so much in love with money, as is He with our salvation. Wherefore it was not money, but His own Blood that He gave as bail for us. And for this cause He would not have the heart to give them up, for whom He had laid down so great a price. See too how he shows that His power also is unspeakable. For he says, “to this end He both died and revived, that He might be Lord both of the dead and the living.” And above he said, “for whether we live or die, we are His.” See what a wide extended Mastery! see what unconquerable might! see what exact providence over us! For tell me not, he means, of the living. Even for the departed He takes care. But if He does of the departed, it is quite plain that He does of the living also. For He has not omitted any point for this Mastery, making out for Himself more claims than men do, and especially beside all other things in order to take care of us. For a man puts down money, and for this clings strongly to his own slave. But He Himself paid down His death; and the salvation of one who was purchased at so great a price, and the Mastery over whom He had gained with so much anxiety and trouble, He is not likely to count of no value. But this he says to make the Judaizer abashed, and to persuade him to call to mind the greatness of the benefit, and how that when dead he had come to be alive, and that there was nothing that he gained from the Law, and how that it would be the last degree of unfeelingness, to leave Him Who had shown so much care toward him, and run away back to the Law. After attacking him then sufficiently, he relaxes again, and says,

Ver. 10. “But why do you judge your brother? Or why do you set at nought your brother?”