This does not apply to one less than the other: wherefore it may well fit with both, both the advanced man that was offended at the observance of meats, and the unadvanced that stumbled at the vehement rebuke given him. But consider, I pray you, the great punishment we shall suffer, if we give offense at all. For if in a case where the thing was against law, yet, as they rebuked unseasonably, he forbade their doing it, in order that a brother might not be made to offend and stumble; when we give an offense without having anything to set right even, what treatment shall we deserve?
For if not saving others be a crime (and that it is so, he who buried the talent proves), what will be the effect of giving him offense also? But what if he gives himself the offense, you may say, by being weak? Why this is just why you ought to be patient. For if he were strong, then he would not require so much attention. But now, since he is of the feebler sort, he does on this ground need considerable care. Let us then yield him this, and in all respects bear his burdens, as it is not of our own sins only that we shall have to give an account, but for those also wherein we cause others to offend.
For if that account, were even by itself hard to pass, when these be added too, how are we to be saved? And let us not suppose, that if we can find accomplices in our sins, that will be an excuse; as this will prove an addition to our punishment. Since the serpent too was punished more than the woman, as was the woman likewise more than the man; and Jezebel also was punished more severely than Ahab, who had seized the vineyard; for it was she that devised the whole matter, and caused the king to offend. And therefore thou, when you are the author of destruction to others, wilt suffer more severely than those who have been subverted by you.
For sinning is not so ruinous as leading others also into the same. Wherefore he speaks of those who “not only do the same, but have pleasure in them that do them.” And so when we see any sinning, let us, so far from thrusting them on, even pull them back from the pit of iniquity, that we may not have to be punished for the ruin of others besides ourselves. And let us be continually in mind of the awful judgment-seat, of the stream of fire, of the chains never to be loosed, of the darkness with no light, the gnashing of teeth, and the venomous worm.
“Ah, but God is merciful!” Are these then mere words? And was not that rich man punished for despising Lazarus? Are not the foolish virgins cast out of the Bride-chamber? Do not they who did not feed Him go away into “the fire prepared for the devil?” Will not he that has soiled garments be “bound hand and foot”, and go to ruin? Will, not he that demanded the hundred pence to be paid, be given over to the tormentors? Is not that said of the adulterers true, that “their worm shall not die, nor their fire be quenched?” Are these but mere threats then?
Yea, it is answered. And from what source pray do you venture to make such an assertion, and that too when you pass judgment of your own opinion? Why, I shall be able to prove the contrary, both from what He said, and from what He did. For if you will not believe by the punishments that are to come, at least believe by those that have happened already. For what have happened, and have come forth into reality, surely are not threats and words. Who then was it that flooded the whole world, and affected that baleful wreck, and the utter destruction of our whole race!
Who was it that after this hurled those thunders and lightnings upon the land of Sodom? Who that drowned all Egypt in the sea? Who that consumed the six hundred thousand men in the wilderness? Who that burnt up the synagogue of Abiram? Who that bade the earth open her mouth for the company of Core and Dathan, and swallow them up? Who that carried off the threescore and ten thousand at one sweep in David's time? Shall I mention also those that were punished individually! Cain, who was given up to a continual vengeance?
(the son of) Charmi, who was stoned with his whole family? Or him, that suffered the same thing for gathering sticks on the sabbath? The forty children who were consumed by those beasts, and obtained no pardon even on the score of their age? And if you would see these same things even after the times of grace, just consider what great suffering the Jews had, how the women ate their children, some roasting them, and some consuming them in other ways: how after being given up to irremediable famine, and wars varied and severe, they threw all previous catastrophes into the shade by the exceeding greatness of their own calamities.
For that it was Christ Who did these things unto them, hear Him declaring as much, both by parables, and clearly and explicitly. By parables, as when He says, “But those that would not that I should reign over them, bring hither and slay them”; and by that of the vineyard, and that of the marriage. But clearly and explicitly, as when He threatens that they shall fall by the edge of the sword, and shall be led away captive into the nations, and there shall be upon the earth “distress of nations with perplexity, at the roaring of the sea and waves; men's hearts failing them for fear.”
(<!--<span class="stiki"></span>-->ib. 21:24, 25, 26.) “And there shall be tribulation, such as there never was, no, nor ever shall be.” And what a punishment Ananias too and Sapphira suffered, for the theft of a few pieces of money, you all know. Do you see not the daily calamities also? Or have these too not taken place? Do you see not now men that are pining with famine? Those that suffer elephantiasis, or are maimed in body? Those that live in constant poverty, those that suffer countless irreparable evils?
Now then will it be reasonable for some to be punished, and some not? For if God be not unjust (and unjust He is not), thou also wilt assuredly suffer punishment, if you sin. But if because He is merciful He does not punish, then ought not these either to have been punished. But now because of these words of yours, God even here punishes many, that when you believe not the words of the threatening, the deeds of vengeance ye may at least believe.
Source: Homilies on Romans (New Advent)