THEOSISJohn Chrysostom
I know that these words are difficult for many to understand. Therefore, before anything else, it is necessary to set forth the meaning of this whole passage and say what the Apostle wished to correct when he wrote about this. What then did he wish to correct? There were many Jews who had believed, whose conscience was still bound by the law. Even after receiving the faith, they observed a strict discrimination in foods, not yet daring to depart completely from the law. Then, while abstaining only from pork, they later began to abstain from all meat so as not to incur reproach. They ate only vegetables, so that what was happening would appear to be observance of fasting and not of the law. On the other hand, there were also those more perfect in faith.
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They themselves observed no such discrimination in foods, but burdened and grieved those who observed it with reproaches and rebukes, casting them into despondency. Therefore blessed Paul feared that, while intending to correct a minor defect, they would ruin everything. Wishing to turn the weak in faith away from discrimination in foods, they might bring them to apostasy from the faith. Striving to raise everything to perfection before the time, they might harm the good that was already present in them. By their constant reproaches they might shake them in the confession of Christ. After that neither one nor the other could be corrected. See then how prudently the Apostle acts, and how, with his characteristic wisdom, he cares for the benefit of both sides. He does not decide to say to those who reproached them, 'You are doing wrong,' lest he confirm the others in discrimination. Likewise he does not say, 'You are doing well,' lest they attack still more strongly. Instead, he uses a measured prohibition. He seems to rebuke the stronger side, yet his rebuke falls wholly on the opposite side as well. This is the easiest way of correction, when by addressing one person you strike another too. Then the one to whom the prohibition is given has no occasion for anger, and the medicine of correction is poured into him imperceptibly. Notice how prudently and fittingly the Apostle does this. Having said, 'Make no provision for the flesh, to fulfill its desires' (Rom 13:14), he suddenly passes to the present subject. Thus no one could think he was speaking in favor of those who forbade discrimination and advised eating everything. The weaker side must always be guarded more carefully. Therefore the Apostle addresses the stronger side directly and says, 'the weak in faith.' Do you see that one blow has already been dealt to the one who observes discrimination? By calling him weak, the Apostle shows that he is sick. Then he deals another blow by saying, 'receive.' By this he again shows that he needs great care, which is also a sign of extreme sickness. 'Not for disputes over opinions.' Here he has dealt a third blow. By these words he shows that his sin is so great that it awakens doubt even in those who do not participate in the sin themselves, yet are joined by bonds of friendship with those who commit it and care for its healing. Do you notice how he seems to speak to one group, yet then imperceptibly and gently reproves the other as well?