John Chrysostom

Giving this name to the salvation of a brother, and adding greatly to the fears, and showing that he is doing the opposite of that he desires. For thou, he says, art so far from building up as thou intendest, that thou dost even destroy, and that a building too not of man but of God, and not for any great end either, but for a trivial thing. For it was "for meat," he says. …

Homily on Romans 26 ↗

Theophylact of Ohrid

He calls the salvation of a brother the work of God. Therefore, do not destroy that which was acquired for him by God, and moreover for the sake of food, that is, by an unwillingness to abstain from pork, in order to gain benefit for yourself. Having made a strict prohibition to the perfect one, he feared lest the weak one be confirmed in evil thoughts. Therefore he again turns to the doctrine and says that all things are clean, but it is bad for the one who eats with a bad conscience and after having been scandalized. …

Commentary on Romans ↗

Clement of Alexandria

"It is good, then, neither to eat flesh nor to drink wine," as both he and the Pythagoreans acknowledge. For this is rather characteristic of a beast; and the fumes arising from them being dense, darken the soul. If one partakes of them, he does not sin. Only let him partake temperately, not dependent on them, nor gaping after fine fare. For a voice will whisper to him, saying, "Destroy not the work of God for the sake of food."

The Instructor Book 2 ↗

Thomas Aquinas

Then when he says, destroy not the work of God for food, he presents the fourth argument, which is taken from our reverence for God's works, to which we owe this reverence in the sense that what God does we should not destroy for some bodily convenience: And this is what he says: for food, which is used by the body, destroy not the work of God. This, of course, does not mean just any work of God. …

Commentary on Romans ↗