Rom 14:3

“We are not, then, to abstain wholly from various kinds of food, but only are not to be taken up about them. We are to partake of what is set before us, as becomes a Christian, out of respect to him who has invited us, by a harmless and moderate participation in the social meeting; regarding the sumptuousness of what is put on the table as a matter of indifference, despising the dainties, as after a little destined to perish. "Let him who eateth, not despise him who eateth not; and let him who eateth not, not judge him who eateth."”

“Paul wants harmony to prevail in the church between those who are more mature and those who are less.”

“"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 show 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 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 show that he not only does not deserve to be despised, but that he can even despise. But do I condemn him? he means. By no means. For this is why he proceeds, "for God hath received him." Why then speakest thou to him of the law, as to a transgressor? "For God hath received him:" that is, has shown His unspeakable grace about him, and hath freed him from all charges against him; then again he turns to the strong.”

“These people took offense at each other. Those who did not eat judged those who ate as carnal, and those who ate ridiculed those who did not eat as fools and considered them to be superstitious. But God called the one, just as he called the other.”

“The apostle instructed those who ate such food with a clear conscience not to despise the weakness of those who abstained.… And he told the weak not to condemn as polluted those who consumed such meat and wine.… For the strong insisted on despising the weak, and the weak did not hesitate to condemn the strong.”

“Paul wanted to keep the balance, by which scandals are avoided, between those who fast on Saturday and those who do not, so that the one who eats would not despise the one who does not eat, and the one who fasts would not judge the one who eats.”

“And again, when the Apostle Paul is read, and he heareth from him, "Everything which was created by God is holy, and nothing is to be rejected if it be received with thanksgiving; for it is sanctified through the word of God and prayer;" or another verse, "The belly for meats, and meats for the belly;" or that also which he spake, "Let not him that eateth not judge him that eateth." And in the other things like unto these which are written in the doctrine of Paul, the fool rejoiceth, and receiveth them gladly, without understanding the reason of the words. And the glutton is not pleased to hear the other things which have been written by Paul upon fortitude and asceticism, either when he recounteth his numerous fastings, or when he crieth out to his disciples, saying, "Ye are dead unto the world," or when he writeth, "It is good for a man not to eat flesh, and not to drink wine," or his exhortation, "Through many tribulations it is meet for a man to enter into the kingdom of God," or his saying, "God shall bring both the belly and the food to nought;" and the reading of these and such like passages the glutton considereth unnecessary, and he is not pleased even to hear them.”

“And Saint Paul, standing upon the height of this freedom, said, "Let not him that eateth not judge him that eateth," neither let him that eateth because of his freedom despise him that eateth not because of the bondage of the law, because he whom the law leadeth is yet a servant, and hath not yet arrived at the perfect freedom of Christ. See then therefore, and think not that thou standest in the freedom of Christ whilst thou still servest in bondage, and dost eat everything without being permitted so to do.”

“Those who ate everything, being perfect, looked down on those who did not eat, as people of little faith still attached to Judaism. On the other hand, those who did not eat condemned those who ate everything as lacking self-control. Since among them many were from the Gentiles, he says: "God has accepted him," that is, He showed him His ineffable grace. Why then do you argue with him about the law, when Christ has justified him?”

“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). 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. 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.”

“What we eat or do not eat is a matter of personal choice and therefore it should not become a matter for argument.”