Opening
Romans 12:4-5
For just as we have many members in one body, and all the members do not have the same function, so we, though many, are one body in Christ, and individually members of one another.
Romans XII. 4, 5
For just as we have many members in one body, and all the members do not have the same function, so we who are many are one body in Christ, and individually we are members of one another.
For as we have many members in one body, and all members have not the same office; so we, being many, are one body in Christ, and every one members one of another.
Paul uses the same illustration here as he does with the Corinthians, addressing the same problem. This illustration is a powerful medicine with great force for correcting the disease of pride. He is asking: Why do you think so highly of yourself? And why does someone else completely look down on himself? Are we not all one body, both great and small? Since we together make up just one body, and are members one of another, why do you separate yourself through your pride? Why do you shame your brother? For just as he is a member of you, so you are also a member of him. This is why your claims to honor are so equal. Paul has stated two things that should humble their proud spirit: first, that we are members one of another—not just the small of the great, but also the great of the small; and second, that we are all one body. Or rather there are three points, since he also shows that the gift came by grace. Therefore do not be proud. For it was given to you by God; you did not take it or even find it yourself. This is why, when he discusses the gifts, he does not say that one person received more and another less, but rather that they received different gifts. His words are "having then gifts"—not "less and greater," but "differing." And even if you are not appointed to the same office, the body is still the same. Beginning with gifts, he ends with good deeds. After mentioning prophecy, ministry, and similar things, he concludes with mercy, diligence, and giving aid. Since some people would likely be virtuous yet not have prophecy, he shows that virtue too is a gift, and a much greater one than the other (as he demonstrates in the Epistle to the Corinthians)—greater in that one has a reward, while the other has no recompense. For everything is a matter of gift and grace. This is why he says,
Again he uses the same ensample as he does to the Corinthians, and that to allay the same passion. For great is the power of the medicine, and the force of this illustration for the correcting of this disease of haughtiness. Why (he means) do you think highly of yourself? Or why again does another utterly despise himself? Are we not all one body, both great and small? When then we are in the total number but one, and members one of another, why do you by your haughtiness separate yourself? Why do you put your brother to shame? For as he is a member of you, so are you also of him. And it is on this score that your claims to honor are so equal. For he has stated two things that might take down their haughty spirit: one that we are members one of another, not the small of the great only, but also the great of the small; and another, that we are all one body. Or rather there are three points, since he shows that the gift was one of grace. Therefore be not high-minded. For it was given you of God; thou did not take it, nor find it even. Hence too, when he touches upon the gifts, he does not say that one received more, and another less, but what? different. For his words are, having then gifts, not less and greater, but, differing. And what if you are not appointed to the same office, still the body is the same. And beginning with gifts, he ends with a good deed (4 manuscripts pl.); and so after mentioning prophecy, and ministry, and the like, he concludes with mercy, diligence, and succor. Since then it was likely that some would be virtuous, yet not have prophecy, he shows how that this too is a gift, and a much greater one than the other (as he shows in the Epistle to the Corinthians), and so much the greater, as that one has a reward, the other is devoid of a recompense. For the whole is matter of gift and grace. Wherefore he says,
Since we have gifts that differ according to the grace of God given to us, whether prophecy, let us prophesy according to the proportion of faith.
Ver. 6. Having then gifts differing according to the grace of God that is given unto us, whether prophecy, let us prophesy according to the proportion of faith.
Since he had sufficiently comforted them, he now wants to make them compete with one another and work more earnestly by showing that they themselves provide the reasons for receiving more or less. For he does say that it is given by God (as when he says, "according as God has dealt to every man the measure of faith," and again, "according to the grace given unto us"), in order to humble the proud. But he also says that the starting points lie with themselves, to stir up the lazy. And he does this in the Epistle to the Corinthians as well, to produce both these effects. For when he says, "covet earnestly the gifts," he shows that they themselves were the cause of the differences in what was given. But when he says, "Now all these things works one and the selfsame Spirit, dividing to every man severally as he will," he is proving that those who have received it ought not to be proud, using every means available to calm their disorder. And he does this here also. And again, to rouse those who have become drowsy, he says, "Whether prophecy, let us prophesy according to the proportion of faith." For though it is a grace, it is not poured out randomly, but shaping its measure according to the recipients, it allows as much to flow as it finds the vessel of faith that is brought to be capable of receiving.
Since then he had sufficiently comforted them, he wishes also to make them vie with each other, and labor more in earnest, by showing that it is themselves that give the grounds for their receiving more or less. For he says indeed that it is given by God (as when he says, according as God has dealt to every man the measure of faith; and again, according to the grace given unto us) Romans 12:3, that he may subdue the haughty. But he says also that the beginnings lie with themselves, to rouse the listless. And this he does in the Epistle to the Corinthians also, to produce both these emotions. For when he says, covet earnestly the gifts, 1 Corinthians 12:31, he shows that they were themselves the cause of the differences in what was given. But when he says, Now all these things works one and the selfsame Spirit, dividing to every man severally as he will 1 Corinthians 12:11, he is proving that those who have received it ought not to be elated, so using every way open to him to allay their disorder. And this he does here also. And again, to rouse those who have fallen drowsy, he says, Whether prophecy, let us prophesy according to the proportion of faith. For though it is a grace, yet it is not poured forth at random, but framing its measure according to the recipients, it lets as much flow as it may find the vessel of faith that is brought to be capable of.
Or if it is ministry, let us focus on our ministering.
Ver. 7. Or ministry, let us wait on our ministering.
Here he mentions something comprehensive. For even the Apostleship is called a ministry, and every spiritual work is a ministry. This is indeed a name of a particular office (namely, the diaconate); however, it is used in a general sense. Or he that teaches, on teaching. Notice how indifferently he arranges them, placing the lesser first and the greater afterward, again teaching us the same lesson: not to be puffed up or elated.
Here he names a comprehensive thing. For the Apostleship even is called a ministry, and every spiritual work is a ministry. This is indeed a name of a peculiar office (viz. the diaconate); however, it is used in a general sense. Or he that teaches, on teaching. See with what indifference he places them, the little first and the great afterwards, again giving us the same lesson, not to be puffed up or elated.
Verse 8: Or the one who exhorts, on exhortation.
Ver. 8. Or he that exhorts, on exhortation.
This is also a type of teaching. For Scripture says, "If you have any word of exhortation, speak to the people" (Acts 13:15). Then, to show that it is not much good to pursue virtue unless this is done according to the proper standard, he continues: "He that gives (μεταδιδοὺς, imparts), let him do it with simplicity." For it is not enough to give—we must also do it generously, since this is what the word simplicity constantly means. Even the virgins had oil, but because they did not have enough, they were shut out from everything. "He that defends (προἵστάμενος, rules), with diligence"—for it is not enough simply to undertake the defense. "He that shows mercy, with cheerfulness." For it is not enough to show mercy; we must do it with generosity and without begrudging, or rather not just without begrudging but actually with cheerfulness and joy, since not begrudging does not amount to rejoicing. Paul insisted very strongly on this same point when writing to the Corinthians as well. To stir them toward such generosity he said, "He that sows sparingly shall reap also sparingly, and he which sows bountifully shall reap also bountifully" (2 Corinthians 9:6). But to correct their attitude he added, "Not grudgingly or of necessity" (2 Corinthians 9:7). For the shower of mercy ought to have both: freedom from grudging and pleasure. And why do you lament when giving alms? Why do you grieve at showing mercy and lose the benefit of the good deed? For if you grieve, you are not showing mercy but being cruel and inhuman. For if you grieve, how will you be able to lift up the one who is in sorrow? It is much if he does not suspect something wrong, even when you are giving with joy. For since nothing seems such a disgrace to people as receiving from others, unless by an extremely cheerful expression you remove the suspicion and show that you are receiving rather than giving, you will cast down the receiver rather than lift him up. This is why he says, "He that shows mercy, with cheerfulness." For who receives a kingdom with a sad face? Who receives pardon for his sins and continues looking dejected? Do not focus on the expense of the money, but on the increase that comes from that expense. For if someone who sows rejoices even though sowing with uncertainty of return, how much more should someone who farms Heaven do so. For in this way, even if you give only a little, you will be giving much; just as however much you give with a sad face, you will have made your much into a little. Thus the widow outweighed many talents with the two mites, for her spirit was generous. But how is it possible, someone may ask, for one who lives in extreme poverty and gives out his all to do this with a ready mind? Ask the widow, and you will hear how, and you will know that it is not poverty that creates narrow circumstances, but a person's attitude that produces both this and its opposite. For it is possible even in poverty to be generous (μεγαλόψυχον), and in riches to be stingy. Hence in giving he looks for simplicity, and in showing mercy for cheerfulness, and in patronizing for diligence. For he does not want us to help those in need with money alone, but with words, deeds, in person, and in every other way. And after mentioning the chief kind of assistance (προστασίαν)—namely, that which lies in teaching and that of exhorting (for this is a more necessary kind, in that it nurtures the soul)—he proceeds to that by way of money and all other means. Then, to show how these may be practiced rightly, he brings in their mother, love.
And this is a species of teaching too. For if you have any word of exhortation, it says, speak unto the people. Acts 13:15 Then to show that it is no great good to follow after virtue unless this is done with the proper rule, he proceeds, He that gives ( μεταδιδοὺς, imparts), let him do it with simplicity. For it is not enough to give, but we must do it with munificence also, for this constantly answers to the name of simplicity. Since even the virgins had oil, still, since they had not enough, they were cast out from everything. He that defends (A.V. rules, προἵστάμενος,) with diligence; for it is not enough to do undertake the defense. He that shows mercy, with cheerfulness. For it is not enough to show mercy, but it behooves us to do it with a largeness and an ungrudging spirit, or rather not with an ungrudging, but even with a cheerful and rejoicing one, for not grudging does not amount to rejoicing. And this same point, when he is writing to the Corinthians also, he insisted very strongly upon. For to rouse them to such largeness he said, He that sows sparingly shall reap also sparingly, and he which sows bountifully shall reap also bountifully. 2 Corinthians 9:6 But to correct their temper he added, Not grudgingly or of necessity. 2 Corinthians 9:7 For both the shower of mercy ought to have, both ungrudgingness and pleasure. And why do you bemoan yourself of giving alms? (Aristot. Eth. N. ii. 3 and iv. 1.) Why do you grieve at showing mercy, and lose the advantage of the good deed? For if you grieve you do not do mercy, but are cruel and inhuman. For if you grieve, how shall you be able to raise up him that is in sorrow? For it is much if he suspects no ill, even, when you are giving with joyfulness. For since nothing seems to men such a disgrace as to be receiving from others, unless by an exceedingly cheerful look you remove the suspicion, and showest that you are receiving rather than giving, you will even cast down the receiver rather than raise him up. This is why he says, He that shows mercy, with cheerfulness. For who that is receiving a kingdom, is of sad countenance? Who that is receiving pardon for his sins continues of dejected look? Mind not then the expenditure of the money; but the increase that comes of that expenditure. For if he that sows rejoices though sowing with uncertainty of return, much more should he do so that farms the Heaven. For in this way, even though thou give but little, you will be giving much; even as how much soever you give with a sad countenance, you will have made your much a little. Thus the widow outweighed many talents by the two mites, for her spirit was large. And how is it possible, it may be said, for one that dwells with poverty in the extreme, and empties forth his all, to do this with a ready mind? Ask the widow, and you will hear the way, and will know that it is not poverty that makes narrow circumstances, but the temper of a man that effects both this and its opposite. For it is possible even in poverty to be munificent ( μεγαλόψυχον), and in riches to be niggardly. Hence in giving he looks for simplicity, and in showing mercy for cheerfulness, and in patronizing for diligence. For it is not with money only that he wishes us to render every assistance to those in want, but both with words, and deeds, and in person, and in every other way. And after mentioning the chief kind of aiding ( προστασίαν), that which lies in teaching, namely, and that of exhorting (for this is a more necessary kind, in that it nurtures the soul), he proceeds to that by way of money, and all other means; then to show how these may be practised aright, he brings in the mother of them, love.
For he says, "Let love be without dissimulation."
Ver. 9. For, Let love be without dissimulation, he says,
If you have this, you will not notice the loss of your money, the labor of your body, the effort of your words, your trouble, and your service, but you will bear everything courageously—whether with your body, money, words, or anything else by which you are to help your neighbor. Just as he does not ask for giving alone but giving with simplicity, nor helping alone but helping with diligence, nor almsgiving alone but almsgiving with cheerfulness, so too he requires not just love but love without dissimulation. For this is what love truly is. And if someone has this, everything else follows. For the person who shows mercy does so with cheerfulness (since he is giving to himself), and the person who helps does so with diligence (for it is himself he is helping), and the person who gives does so generously (for he is bestowing it on himself). Then, since there is also a kind of love for evil things—such as the love of the intemperate, or of those who unite in their desire for money, plunder, revels, and drinking parties—he clears love of all these by saying, Abhor that which is evil. And he does not speak of merely refraining from it, but of hating it, and not just hating it, but hating it intensely. For this word apo often has an intensifying force with him, as when he speaks of earnest expectation, looking out for, or complete redemption. Since many who do not do evil things still have a desire for them, he therefore says, Abhor. For what he wants is to purify the mind, and for us to have a mighty enmity, hatred, and war against vice. Do not think, he means, that because I said, Love one another, I mean you should go so far as to cooperate even in bad actions with one another; for the law I am laying down is just the opposite. For it would have you be a stranger not only to the action but even to the inclination toward vice, and not merely a stranger to this inclination but also to have an extreme aversion and hatred of it. And he is not content with only this, but also brings in the practice of virtue: Cleave to that which is good.
If you have this, you will not perceive the loss of your money, the labor of your person, the toil of your words, your trouble, and your ministering, but you will bear all courageously, whether it be with person, or money, or word, or any other thing whatsover, that you are to assist your neighbor. As then he does not ask for giving only, but that with simplicity, nor aiding, but that with diligence, nor alms, but that with cheerfulness; so even love too he requires not alone, but that without dissimulation. Since this is what love is. And if a man have this, everything else follows. For he that shows mercy does so with cheerfulness (for he is giving to himself): and he that aids, aids with diligence; for it is for himself he is aiding: and he that imparts does this with largeness; for he is bestowing it on himself. Then since there is a love even for ill things, such as is that of the intemperate, that of those who are of one mind for money, and for plunder's sake, and for revels and drinking clubs, he clears it of all these, by saying, Abhor ( ἀ ποστυγοὕντες) that which is evil. And he does not speak of refraining from it, but of hating it, and not merely hating it, but hating it exceedingly. For this word ἀ πὸ is often of intensive force with him, as where he speaks of earnest expectation, looking out for, (complete) redemption. For since many who do not evil things still have a desire after them, therefore he says, Abhor. For what he wants is to purify the thought, and that we should have a mighty enmity, hatred and war against vice. For do not fancy, he means, because I said, Love one another, that I mean you to go so far as to coöperate even in bad actions with one another; for the law that I am laying down is just the reverse. Since it would have you an alien not from the action only, but even from the inclination towards vice; and not merely an alien from this same inclination, but to have an excessive aversion and hatred of it too. And he is not content with only this, but he also brings in the practice of virtue. Cleave to that which is good.
He does not speak only of doing, but also of having the right disposition. This is what the command to cleave to it indicates. Similarly, when God joined the man to the woman, He said, "For he shall cleave to his wife." Then he mentions reasons why we ought to love one another.
He does not speak of doing only, but of being disposed too. For this the command to cleave to it indicates. So God, when He knit the man to the woman, said, For he shall cleave to his wife. Genesis 2:24 Then he mentions reasons why we ought to love one another.
Be warmly devoted to one another with brotherly love.
Ver. 10. Be kindly affectioned one to another with brotherly love.
You are brothers and sisters, he means, and have come from the same birth pangs. For this reason alone, you ought to love one another. Moses said this same thing to those who were fighting in Egypt: "You are brothers, why do you wrong one another?" (Exodus 2:13). Now when Paul is speaking about those outside the church, he says, "If it be possible, as much as lies in you, live peaceably with all men" (Romans 12:18). But when he is speaking of his own people, he says, "Be kindly affectioned one to another with brotherly love." In the first case, he requires us to refrain from quarreling, hatred, and hostility. But here he requires actual loving—and not merely loving, but loving like family members. For it is not enough that your love be without pretense; it must also be intense, warm, and burning. Because what good is it to love without fraud if you do not love with warmth? This is why he says "kindly affectioned one toward another"—that is, be friends, and warm friends at that. Do not wait to be loved by another, but rush toward it yourself and be the first to begin it. For in this way you will also receive the reward of his love. Having explained the reason why we ought to love one another, he then tells us the way in which this affection may grow unchangeable. This is why he continues, "In honor preferring one another." For this is how affection is created, and also how it remains once it is created. And nothing makes friends so much as the earnest effort to outdo one's neighbor in honoring him. For what he mentioned before comes from love, and love comes from honor, just as honor also comes from love. Then, so that we may not only honor, he looks for something more when he says,
You are brethren, he means, and have come of the same pangs. Hence even on this head you ought to love one another. And this Moses said to those who were quarrelling in Egypt, You are brethren, why do ye wrong one to another? Exodus 2:13 When then he is speaking of those without, he says, If it be possible, as much as in you lies, live peaceably with all men. Romans 12:18 But when he is speaking of his own, he says, Be kindly affectioned one to another with brotherly love. For in the other case he requires abstinence from quarrelling, and hatred, and aversion: but here loving too, and not merely loving, but the loving of relatives. For not only must one's love be without dissimulation, but intense also, and warm, and glowing. Because, to what purpose would you love without fraud, and not love with warmth? Whence he says, kindly affectioned one towards another, that is, be friends, and warm ones too. Do not wait to be loved by another, but leap at it yourself, and be the first to begin it. For so will you reap the wages of his love also. Having mentioned the reason then why we ought to love one another, he tells us also the way in which the affection may grow unchangeable. Whence he proceeds, In honor preferring one another. For this is the way that affection is produced, and also when produced abides. And there is nothing which makes friends so much, as the earnest endeavor to overcome one's neighbor in honoring him. For what he had mentioned before comes of love, and love of honor, as honor does too of love. Then that we may not honor only, he looks for something besides, when he says,
Verse 11: Not backward in zeal.
Ver. 11. Not backward in zeal.
For this also creates love when we show a readiness to protect along with honor, since nothing makes people so beloved as honor and care for them. For it is not enough to love, but there must be this too—or rather, this also comes from loving, just as loving receives its warmth from this, and they confirm one another. For there are many who love in their minds yet do not reach out their hands to help. This is why he uses every means to build up love. But how are we to become not backward in zeal?
For this also genders love when with honor we also show a readiness to protect: as there is nothing that makes men beloved so much as honor and forethought. For to love is not enough, but there must be this also: or rather this also comes of loving, as also loving has its warmth from this, and they are confirmative one of another. For there are many that love in mind, yet reach not forth the hand. And this is why he uses every means to build up love. And how are we to become not backward in zeal?
Fervent in spirit. Notice how in every case he aims for higher standards. He doesn't just say give, but give generously; not just rule, but do it diligently; not just show mercy, but do it cheerfully; not just honor, but prefer one another; not just love, but love without pretense; not just avoid evil things, but hate them; not just hold to what is good, but cling to it; not just love, but do it with brotherly affection; not just be zealous, but be so without holding back; not just have the Spirit, but have it fervent—that is, so you may be warm and alert. For if you have the things mentioned above, you will draw the Spirit to yourself. And if This remains with you, It will also make you effective for these purposes, and all things will become easy through the Spirit and love, as you are made to burn from both sides. Haven't you seen the bulls that carry a flame on their back—how no one can withstand them? In the same way, you will be more than the devil can endure if you take both these flames. Serving the Lord. For it is possible to serve God in all these ways, since whatever you do to your brother passes on to your Master, and as if He Himself had been benefited, He will reckon your reward accordingly. See to what height he has raised the spirit of the person who does these things! Then to show how the flame of the Spirit might be kindled, he says,
Fervent in spirit. See how in every instance he aims after higher degrees; for he does not say give only, but with largeness; nor rule, but do it with diligence; nor show mercy, but do it with cheerfulness; nor honor, but prefer one another; nor love, but do it without dissimulation; nor refrain from evil things, but hate them; nor hold to what is good, but cleave to it; nor love, but to do it with brotherly affection; nor be zealous, but be so without backwardness; nor have the Spirit, but have it fervent, that is, that you may be warm and awakened. For if you have those things aforesaid, you will draw the Spirit to you. And if This abide with you, It will likewise make you good for those purposes, and all things will be easy from the Spirit and the love, while you are made to glow from both sides. Do you not see the bulls (Hannibal. ap. Liv. xxii. 16) that carry a flame upon their back, how nobody is able to withstand them? So thou also will be more than the devil can sustain, if you take both these flames. Serving the Lord. For it is possible to serve God in all these ways; in that whatever you do to your brother passes on to your Master, and as having been Himself benefited, He will reckon your reward accordingly. See to what height he has raised the spirit of the man that works these things! Then to show how the flame of the Spirit might be kindled, he says,
Rejoicing in hope, patient in tribulation, continuing steadfastly in prayer.
Ver. 12. Rejoicing in hope, patient in tribulation, continuing instant in prayer.
For all these things are fuel for that fire. After he had required the spending of money and the labor of the person, and ruling, and zeal, and teaching, and other laborious tasks, he again supplies the wrestler with love, with the Spirit, through hope. For nothing makes the soul so courageous and ready to venture anything as a good hope. Then, even before the good things that are hoped for, he gives another reward again. Since hope concerns things to come, he says, "patient in tribulation." And before the things to come, in this present life you will gain a great good from tribulation—that of becoming hardy and tested. And after this he provides them another help when he says, "continuing instant in prayer." When love makes things easy, and the Spirit assists, and hope lightens, and tribulation makes you tested and fit for bearing everything nobly, and you have along with these another very great weapon, namely prayer and the help that comes from prayer, what further difficulty can there be in what he is commanding? Surely none. You see how in every way he gives the wrestler firm footing and shows that the commands are perfectly easy. Consider again how he vindicates almsgiving, or rather not almsgiving absolutely, but that to the saints. For above, when he says, "he that shows mercy with cheerfulness," he makes us open-handed to everybody. Here, however, he is speaking on behalf of the faithful. And so he proceeds to say,
For all these things are fuel for that fire. For when he had required the expenditure of money and the labor of the person, and ruling, and zeal, and teaching, and other laborious occupations, he again supplies the wrestler with love, with the Spirit, through hope. For there is nothing which makes the soul so courageous and venturesome for anything as a good hope. Then even before the good things hoped for, he gives another reward again. For since hope is of things to come, he says, patient in tribulation. And before the things to come, in this life present you will gain a great good see on Romans 5:4, p. 397 from tribulation, that of becoming hardy and tried. And after this he affords them another help, when he says, continuing instant in prayer. When therefore love makes things easy, and the Spirit assists, and hope lightens, and tribulation makes you tried and apt for bearing everything nobly, and you have along with these another very great weapon, to wit, prayer and the aidances that come of prayer, what further grievousness can there be in what he is enjoining? Surely none. You see how in every way he gives the wrestler firm footing and shows that the injunctions are perfectly easy. Consider again how he vindicates almsgiving, or rather not almsgiving absolutely, but that to the saints. For above when he says, he that shows mercy with cheerfulness, he makes us open-handed to everybody. Here, however, it is in behalf of the faithful that he is speaking. And so he proceeds to say,
Contributing to the needs (χρείαις, or according to another reading μνείαις, memories) of the saints.
Ver. 13. Sharing with the necessity ( χρείαις, al. μνείαις, memories) of the saints.
He does not say, "Bestow upon," but "share with the necessity of the saints," to show that they receive more than they give—that it is a matter of trade, because it is a partnership. Do you bring in money? They bring you boldness toward God. Given to (Greek: pursuing) hospitality. He does not say doing it, but given to it, so as to teach us not to wait for those who shall ask it and see when they will come to us, but to run to them and be given to finding them.
He does not say, Bestow upon, but share with the necessity of the saints, to show that they receive more than they give, that it is a matter of merchandise, because it is a community. Do you bring in money? They bring you in boldness toward God. Given to (Gr. pursuing) hospitality. He does not say doing it, but given to it, so to instruct us not to wait for those that shall ask it, and see when they will come to us, but to run to them, and be given to finding them.
This is how Lot acted, and how Abraham acted. Abraham spent the whole day at this task, waiting for this worthy prize, and when he saw it, he seized upon it and ran to meet them. He bowed down to the ground and said, "My Lord, if now I have found favor in Your sight, pass not away from Your servant" (Genesis 18:3). This is not how we act. When we happen to see a stranger or a poor man, we furrow our brows and do not even consider speaking to them. And if after thousands of requests we are softened and tell a servant to give them a small amount, we think we have completely done our duty. But Abraham did not act this way. He took on the manner of a suppliant and a servant, even though he did not know who he was taking into his home. But we, who have clear information that it is Christ Whom we receive, do not become gentle even for this reason. Abraham both pleads and entreats and falls on his knees to them, yet we insult those who come to us. He did everything himself along with his wife, whereas we do not do it even through our attendants. If you want to see the table he set before them, there too you will see great generosity, but the generosity came not from excessive wealth but from the riches of a willing heart. Yet how many rich people were there at that time? Still, none did anything of the kind. How many widows were there in Israel? Yet none showed hospitality to Elijah. How many wealthy people were there in Elisha's day? But the Shunamite alone gathered in the fruits of hospitality, as did Abraham also. Besides his generosity and willing heart, we should especially admire him on this ground: that when he had no knowledge of who had come, he still acted this way. Do not be overly curious either, since you receive him for Christ's sake. And if you are always so scrupulous, many times you will pass by an honorable man and lose your reward from him. Yet he who receives one who is not honorable is not found at fault but is even rewarded. For "he that receives a prophet in the name of a prophet shall receive a prophet's reward" (Matthew 10:41). But he who out of this ill-timed scrupulousness passes by one who should be admired will even suffer punishment. Do not busy yourself with examining men's lives and actions. For this is the very extreme of stinginess—to be exact about a man's entire life over one loaf of bread. For if this person is a murderer, a robber, or whatever else, does he therefore seem to you not to deserve a loaf and a few coins? And yet your Master causes even the sun to rise upon him! And do you judge him unworthy of food even for a day? I will present another case to you besides. Now even if you were absolutely certain that he was laden with countless sins, not even then would you have an excuse for depriving him of this day's sustenance. For you are the servant of Him Who said, "You know not what spirit you are of" (Luke 9:55). You are servant to Him Who healed those that stoned Him, or rather Who was crucified for them. And do not tell me that he killed another, for even if he were going to kill you yourself, even then you should not neglect him when he is starving. For you are a disciple of Him Who desired the salvation even of those who crucified Him, Who said upon the Cross itself, "Father, forgive them, for they know not what they do" (Luke 23:34). You are the servant of Him Who healed the one who struck Him, Who upon the Cross itself crowned the man who had scorned Him. And what can equal this? For both robbers at first scorned Him. Still, to one of these He opened Paradise. And He mourns for those who were about to kill Him, and is troubled and dismayed at seeing the traitor, not because He was going to be crucified, but because the traitor was lost. He was troubled as having foreknowledge of the hanging and the punishment after the hanging. And though He knew his wickedness, He bore with him to the last hour and did not thrust away the traitor but even kissed him. Your Master kisses and with His lips receives him who was on the very point of shedding His precious Blood. And do you count the poor not worthy even of a loaf, and do not respect the Law which Christ laid down? Now by this He shows that we ought not to turn aside, not only from the poor, but not even from those who would lead us away to death. Do not tell me that so-and-so has done me grievous harm, but just consider what Christ did near the Cross itself, wishing to correct by His kiss the traitor by whom He was about to be betrayed. And see with how much power to shame him. For He says, "Judas, do you betray the Son of Man with a kiss?" (Luke 23:48). Who is there He would not have softened? Who is there that this statement would not have made yielding? What beast? What stone? Yet not that wretched man. Do not then say that such a person murdered such a person and that is why I turn aside from him. For even if he were about to thrust a sword down into you and plunge his hand into your very neck, kiss this very right hand! Since even Christ kissed that mouth which brought about His death! And therefore do not hate either, but mourn and pity the one who plots against you. For such a person deserves pity from us and tears. For we are the servants of Him Who kissed even the traitor (I will not stop dwelling on that continually) and spoke words to him more gentle than the kiss. For He did not even say, "O you foul and villainous traitor, is this the sort of repayment you give us for so great a benefit?" But in what words? "Judas"—using his own name, which is more like someone mourning and recalling him than someone angry at him. And He does not say "your Teacher, your Master, and Benefactor," but "the Son of Man." For even if He were neither Teacher nor Master, yet is it with One Who is so gently, so genuinely affected toward you, as even to kiss you at the time of betrayal, and that when a kiss was the signal for the betrayal—is it with Him that you play the traitor's part? Blessed are You, O Lord! What humility, what forbearance You have given us as examples! And to him He behaved this way. But to those who came with clubs and swords to Him, was it not the same? What can be more gentle than the words spoken to them? For when He had power to demolish them all in an instant, He did nothing of the kind, but as if reasoning with them, addressed them in the words, "Why, are you come out as against a thief with swords and clubs?" (Matthew 26:55). And having cast them down backward (John 18:6), as they continued insensible, He of His own accord gave Himself up next and held back while He saw them putting manacles upon His holy hands, though He had the power at once to confound all things and overthrow them. But do you even after this deal fiercely with the poor? And even were he guilty of ten thousand sins, want and famine were enough to soften down a soul however hardened. But you stand brutalized and imitate the rage of lions. Yet they never feed on dead bodies. But you, while you see him practically a corpse from distresses, yet leap upon him now that he is down and tear his body by your insults and gather storm after storm and make him as he is fleeing to the haven for refuge to crash upon a rock and bring about a shipwreck more distressing than those at sea. And how will you say to God, "Have mercy upon me," and ask of Him remission of sins, when you are insolent to one who has done no sin and call him to account for this hunger and great necessity, and surpass all the wild beasts by your cruelty? For they indeed by the compulsion of their bellies seize the food they need. But you, when nothing either drives you on or compels you, devour your brother, bite and tear him—if not with your teeth, yet with words that bite more sharply. How then will you receive the sacred Host when you have stained your tongue in human blood? How give the kiss of peace with a mouth filled with war? Indeed, how enjoy every common nourishment when you are gathering so much venom? You do not relieve the poverty—why make it even more grinding? You do not lift up the one who has fallen—why throw him down also? You do not remove despondency—why even increase it? You give no money—why use insulting words besides? Have you not heard what punishment those suffer who do not feed the poor? To what vengeance they are condemned? For He says, "Depart to the fire prepared for the devil and his angels" (Matthew 25:41). If then those who do not feed are so condemned, what punishment are they to
Thus did Lot, thus Abraham. For he spent the whole day upon it, waiting for this goodly prey, and when he saw it, leaped upon it, and ran to meet them, and worshipped upon the ground, and said, My Lord, if now I have found favor in Your sight, pass not away from Your servant. Genesis 18:3 Not as we do, if we happen to see a stranger or a poor man, knitting our brows, and not deigning even to speak to them. And if after thousands of entreaties we are softened, and bid the servant give them a trifle, we think we have quite done our duty. But he did not so, but assumed the fashion of a suppliant and a servant, though he did not know who he was going to take under his roof. But we, who have clear information that it is Christ Whom we take in, do not grow gentle even for this. But he both beseeches, and entreats, and falls on his knees to them, yet we insult those that come to us. And he indeed did all by himself and his wife, whereas we do it not even by our attendants. But if you have a mind to see the table that he set before them, there too you will see great bounteousness, but the bounteousness came not from excess of wealth, but of the riches of a ready will. Yet how many rich persons were there not then? Still none did anything of the kind. How many widows were there in Israel? Yet none showed hospitality to Elijah. How many wealthy persons again were there not in Elisha's day? But the Shunamite alone gathered in the fruits of hospitality; as did Abraham also, whom beside his largeness and ready mind it is just especially to admire, on this ground, that when he had no knowledge who they were that had come, yet he so acted. Do not thou then be curious either: since for Christ thou dost receive him. And if you are always so scrupulous, many a time will you pass by a man of esteem, and lose your reward from him. And yet he that receives one that is not of esteem, has no fault found with him, but is even rewarded. For he that receives a prophet in the name of a prophet, shall receive a prophet's reward. Matthew 10:41 But he who out of this ill-timed scrupulousness passes one that should be admired, shall even suffer punishment. Do not then busy yourself with men's lives and doings. For this is the very extreme of niggardliness, for one loaf to be exact about a man's entire life. For if this person be a murderer, if a robber, or what not, does he therefore seem to you not to deserve a loaf and a few pence? And yet your Master causes even the sun to rise upon him! And do you judge him unworthy of food even for a day? I will put another case to you besides. Now even if you were positively certain that he were laden with countless iniquities, not even then would you have an excuse for depriving him of this day's sustenance. For you are the servant of Him Who said, You know not what spirit you are of. Luke 9:55 You are servant to Him Who healed those that stoned Him, or rather Who was crucified for them. And do not tell me that he killed another, for even if he were going to kill you yourself, even then you should not neglect him when starving. For you are a disciple of Him Who desired the salvation even of them that crucified Him Who said upon the Cross itself, Father, forgive them, for they know not what they do. Luke 23:34 You are the servant of Him Who healed him that smote Him, Who upon the Cross itself crowned the man who had scorned Him. And what can equal this? For both the robbers at first scorned Him. Still to one of these He opened Paradise. And He bewails those who were upon the point of killing Him, and is troubled and confounded at seeing the traitor, not because He was going to be crucified, but because he was lost. He was troubled then as having foreknowledge of the hanging, and the punishment after the hanging. And though He knelt his wickedness, He bore with him to the last hour, and thrust not away the traitor, but even kissed him. Your Master kisses, and with His lips receives him who was on the very point of shedding His precious Blood. And do you count the poor not worthy even of a loaf, and reverencest not the Law which Christ laid down? Now by this He shows that we ought not to turn aside, not only from the poor, but not even from those that would lead us away to death. Do not tell me then, that so and so has done me grievous mischief, but just consider what Christ did near the Cross itself, wishing to amend by His kiss the traitor by whom He was on the point of being betrayed. And see with how much power to shame him. For He says, Judas, do you betray the Son of Man with a kiss? Luke 23:48 Who is there He would not have softened? Who is there that this address would not have made yielding? What beast? What adamant? Yet not that wretched man. Do not then say, that such an one murdered such an one, and that is why I turn aside from him. For even if he were upon the point of thrusting a sword down into you, and to plunge his hand into your neck itself, kiss this very right hand! since even Christ kissed that mouth which wrought His death! And therefore do not thou either hate, but bewail and pity him that plots against you. For such an one deserves pity at our hands, and tears. For we are the servants of Him Who kissed even the traitor (I will not leave off dwelling over that continually), and spoke words unto him more gentle than the kiss. For He did not even say, O thou foul and villanous traitor, is this the sort of recompense you return us for so great a benefit? But in what words? Judas; using his own name, which is more like a person bemoaning, and recalling him, than one angry at him. And he does not say, your Teacher, your Master, and Benefactor, but, the Son of Man. For though He were neither Teacher nor Master, yet is it with One Who is so gently, so unfeignedly affected towards you, as even to kiss you at the time of betrayal, and that when a kiss too was the signal for the betrayal; is it with Him that you play the traitor's part? Blessed are You, O Lord! What lowliness of mind, what forbearance have You given us ensamples of! And to him He so behaved. But to those who came with staves and swords to Him, was it not so too? What can be more gentle than the words spoken to them? For when He had power to demolish them all in an instant, He did nothing of the kind, but as expostulating ( ἐ ντρεπτικὥς), addressed them in the words, Why, are you come out as against a thief with swords and staves? Matthew 26:55 And having cast them down backwards John 18:6, as they continued insensible, He of His own accord gave Himself up next, and forbore while He saw them putting manacles upon His holy hands, while He had the power at once to confound all things, and overthrow them. But do you even after this deal fiercely with the poor? And even were he guilty of ten thousand sins, want and famine were enough to soften down a soul ever so blunted. But you stand brutalized, and imitating the rage of lions. Yet they never taste of dead bodies. But you, while you see him a very corpse ( τεταριχευμένον lit. salter, or, a mummy) for distresses, yet leapest upon him now that he is down, and tearest his body by your insults, and gatherest storm after storm, and makest him as he is fleeing to the haven for refuge to split upon a rock, and bringest a shipwreck about more distressing than those in the sea. And how will you say to God, Have mercy upon me, and ask of Him remission of sins, when you are insolent to one who has done no sin, and callest him to account for this hunger and great necessity, and throwest all the brute beasts into the shade by your cruelty. For they indeed by the compulsion of their belly lay hold of the food needful for them. But you, when nothing either thrusts you on or compels you, devourest your brother, bitest, and tearest him, if not with your teeth, yet with words that bite more cuttingly. How then will you receive the sacred Host ( προσφορὰν), when you have empurpled your tongue in human gore? How give the kiss of peace, with mouth gorged with war? Nay, how enjoy every common nourishment, when you are gathering so much venom? Thou dost not relieve the poverty, why make it even more grinding? thou dost not lift up him that is fallen, why throw him down also? thou dost not remove despondency, why even increase it? You give no money, why use insulting words besides? Have you not heard what punishment they suffer that feed not the poor? To what vengeance they are condemned? For He says, Depart to the fire prepared for the devil and his angels. Matthew 25:41 If then they that feed not are so condemned, what punishment are they to suffer, who besides not feeding, even insult? What punishment shall they undergo? What hell? That we kindle not so great evils against ourselves, whiles we have it in our power, let us correct this evil complaint also, and put a bridle on the tongue. And let us be so far from insulting, as even to invite them, both by words and actions, that by laying up much mercy for ourselves, we may obtain the blessings promised us. Which God grant that we may all attain unto by the grace and love towards man, etc.