Opening
Romans 14:25-27
Now to him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages but has now been disclosed and through the prophetic writings has been made known to all nations, according to the command of the eternal God, to bring about the obedience of faith—to the only wise God be glory forevermore through Jesus Christ! Amen.
Rom. XIV. 25-27
Now to Him who has the power to establish you according to my Gospel and the preaching of Jesus Christ according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and by the Scriptures of the Prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: to God, who alone is wise, be glory through Jesus Christ our Lord. Amen.
Now to Him that is of power to establish you according to my Gospel, and the preaching of Jesus Christ according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and (manuscripts τε which Sav. omits) by the Scriptures of the Prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: to God only wise, to Him be glory through Jesus Christ our Lord. Amen.
Paul always makes it a habit to end his exhortations with prayers and doxologies. He knows this is no trivial matter. He does this out of love and careful concern. It is the mark of a teacher devoted to his students and to God—he does not merely instruct them with words, but also brings down God's help upon his teaching through prayer. This is what he does here as well. The logic runs as follows: "To Him that is of power to establish you, be glory forever. Amen." Once again he focuses on the weaker believers and addresses his words to them. When he was rebuking, he included everyone in his rebuke, but now when he prays, he takes the posture of a suppliant on behalf of these weaker ones. After saying "to establish," he explains the manner of it: "according to my Gospel." He says this to show that they are not yet firmly grounded but are standing, though unsteadily. Then to give weight to what he says, he continues "and the preaching of Jesus Christ"—that is, the preaching that Christ Himself proclaimed. But if He preached it, the doctrines are not ours but His laws. Next, in discussing the nature of this preaching, he shows that this gift brings much benefit and great honor. He proves this first from the identity of the one who declares it, and then from the content of what is declared. For it was good news. Moreover, God had not made any of these things known to anyone before us. He hints at this in the words "according to the revelation of the mystery." This is a sign of the greatest friendship—to share the mysteries with us and with no one before us. "Which was kept secret since the world began, but now is made manifest." It had been determined long ago but was only revealed now. How was it made manifest? By the Scriptures of the Prophets. Here again he is freeing the weaker person from fear. What are you afraid of? That you are departing from the Law? This is what the Law itself wants, what it foretold long ago. But if you pry into why it was revealed now, you are doing something unsafe by being curious about God's mysteries and demanding He explain Himself. With such matters we must not be busybodies, but be content and satisfied with them. This is why he himself puts a check on this kind of attitude by adding "according to the commandment of the everlasting God, for the obedience of faith." Faith requires obedience, not curiosity. When God commands, one ought to obey, not question. Then he uses another argument to encourage them, saying "made known to all nations." That is, you are not alone—the whole world shares this Creed, having had not man but God as Teacher. This is why he adds "through Jesus Christ." But it was not only made known but also confirmed. Both are His work. This is also why it should be read "Now to Him that is of power to establish you through Jesus Christ." As I was saying, he ascribes both to Him—or rather, not just both of these, but also the glory that belongs to the Father. This is why he said "to Whom be glory forever, Amen." He uses a doxology again out of awe at how incomprehensible these mysteries are. For even now that they have appeared, there is no way to grasp them through reasoning; we must come to know them by faith, for there is no other way. He rightly says "To the only wise God." If you will only consider how He brought in the nations and joined them with those who had done well in former times, how He saved those who were without hope, how He brought people unworthy of the earth up to heaven and brought those who had fallen from the present life into that undying and unchangeable life, how He made those who had been trampled by demons worthy to rival Angels, how He opened Paradise and put an end to all the old evils—and did this in a short time and by an easy and straightforward way—then you will understand His wisdom. You will see that what neither Angels nor Archangels knew, the Gentiles learned suddenly through Jesus. It is right, then, to admire His wisdom and give Him glory. But you keep dwelling on small matters, still sitting in the shadow. This is not much like someone who gives glory. For the one who has no confidence in Him and no trust in the faith does not bear witness to the greatness of His works. But Paul himself offers up glory on their behalf in order to bring them to the same zeal. When you hear him say "to the only wise God," do not think this is said to diminish the Son. For if all these things by which His wisdom is made apparent were done or made by Christ, and without Him not a single one, then it is quite clear that He is equal in wisdom also. Why then does he say "only"? To set Him in contrast with every created being. After giving the doxology, he then moves from prayer back to exhortation, now directing his words against the stronger believers and saying as follows:
It is always a custom with Paul to conclude his exhortation with prayers and doxologies. For he knows that the thing is one of no slight importance. And it is out of affectionateness and caution that he is in the habit of doing this. For it is the character of a teacher devoted to his children, and to God, not to instruct them in words only, but by prayer too to bring upon his teaching the assistance which is from God. And this he does here also. But the connection is as follows: To Him that is of power to establish you, be glory forever. Amen. For he again clings to those weak brethren, and to them he directs his discourse. For when he was rebuking, he made all share his rebuke; but now, when he is praying, it is for these that he wears the attitude of a suppliant. And after saying, to establish, he proceeds to give the mode of it, according to my Gospel; and this was what one would do to show that as yet they were not firmly fixed, but stood, though with wavering. Then to give a trustworthiness to what he says, he proceeds, and the preaching of Jesus Christ; that is, which He Himself preached. But if He preached it, the doctrines are not ours, but the laws are of Him. And afterwards, in discussing the nature of the preaching, He shows that this gift is one of much benefit, and of much honor; and this he first proves from the person of the declarer thereof, and then likewise from the things declared. For it was glad tidings. Besides, from His not having made anything of them known to any before us. And this he intimates in the words, according to the revelation of the mystery. And this is a sign of the greatest friendliness, to make us share in the mysteries, and no one before us. Which was kept secret since the world began, but now is made manifest. For it had been determined long ago, but was only manifested now. How was it made manifest? By the Scriptures of the Prophets. Here again he is releasing the weak person from fear. For what do you fear? Is it lest thou depart from the Law? This the Law wishes, this it foretold from of old. But if you pry into the cause of its being made manifest now, you are doing a thing not safe to do, in being curious about the mysteries of God, and calling Him to account. For we ought not with things of this nature to act as busybodies, but to be well pleased and content with them. Wherefore that he might himself put a check upon a spirit of this sort, he adds, according to the commandment of the everlasting God, for the obedience of faith. For faith requires obedience, and not curiosity. And when God commands, one ought to be obedient, not curious. Then he uses another argument to encourage them, saying made known to all nations. That is, it is not thou alone but the whole world that is of this Creed, as having had not man, but God for a Teacher. Wherefore also he adds, through Jesus Christ. But it was not only made known, but also confirmed. Now both are His work. And on this ground too the way it is to be read is, Now to Him that is of power to establish you through Jesus Christ; and, as I was saying, he ascribes them both to Him; or rather, not both of these only, but the glory belonging (or ascribed, Gr. τὴν εἰς) to the Father also. And this too is why he said, to Whom be glory forever, Amen. And he uses a doxology again through awe at the incomprehensibleness of these mysteries. For even now they have appeared, there is no such thing as comprehending them by reasonings, but it is by faith we must come to a knowledge of them, for in no other way can we. He well says, To the only wise God. For if you will only reflect how He brought the nations in, and blended them with those who in olden time had wrought well, how He saved those who were desperate, how He brought men not worthy of the earth up to heaven, and brought those who had fallen from the present life into that undying and unalterable life, and made those who were trampled down by devils to vie with Angels, and opened Paradise, and put a stop to all the old evils, and this too in a short time and by an easy and compendious way, then will you learn His wisdom — when you see that which neither Angels nor Archangels knew, they of the Gentiles learned on a sudden through Jesus. (2 manuscripts add then will you know His power.) Right then is it to admire His wisdom, and to give Him glory! But you keep dwelling over little things, still sitting under the shadow. And this is not much like one that gives glory. For he who has no confidence in Him, and no trust in the faith, does not bear testimony to the grandeur of His doings. But he himself offers glory up in their behalf, in order to bring them also to the same zeal. But when you hear him say, to the only wise God, think not that this is said in disparagement of the Son. For if all these things whereby His wisdom is made apparent were done or made, see John 1:3 by Christ, and without Him no single one, it is quite plain that he is equal in wisdom also. What then is the reason of his saying only? To set Him in contrast with every created being. After giving the doxology then, he again goes from prayer to exhortation, directing his discourse against the stronger, and saying as follows:
Chapter 15, verse 1. "We then that are strong, ought" — he means we are obligated, not that we are doing a favor. What is it that we ought to do? To bear the infirmities of the weak.
Chap. xv. ver. 1. We then that are strong, ought — it is we ought, not we are so kind as to. What is it we ought to do?– to bear the infirmities of the weak.
See how he has stirred up their attention through his praises—not only by calling them powerful, but also by placing them alongside himself. And not only by this, but also by showing them the benefit of what he asks and that it is not burdensome. For you, he says, are powerful, and you are not harmed at all by condescending. But for him the danger is of the utmost seriousness if he is not borne with. And he does not say "the infirm," but "the infirmities of the weak," so drawing him and bending him toward mercy. As in another place he also says, "You that are spiritual restore such an one" (Galatians 6:1). Have you become powerful? Give something back to God for making you so. And you will give it back if you set right the weakness of the sickly. For we too were weak, but by grace we have become powerful. And we are to do this not only in this case, but also in the case of those who are weak in other respects. For instance, if anyone is passionate, or insolent, or has any such failing, bear with him. And how is this to be done? Listen to what comes next. For after saying "we ought to bear," he adds, "and not to please ourselves."
See how he has roused their attention by his praises, not only by calling them powerful, but also by putting them alongside of himself. And not by this only, but by the advantage of the thing he again allures them, and by its not being burdensome. For thou, he says, art powerful, and art no whit the worse for condescending. But to him the hazard is of the last consequence, if he is not borne with. And he does not say the infirm, but the infirmities of the weak, so drawing him and bending him to mercy. As in another place too he says, You that are spiritual restore such an one. Galatians 6:1 Are you become powerful? Render a return to God for making you so. But render it you will if you set the weakness of the sickly right. For we too were weak, but by grace we have become powerful. And this we are to do not in this case only, but also in the case of those who are weak in other respects. As, for instance, if any be passionate, or insolent, or has any such like failing bear with him. And how is this to be? Listen to what comes next. For after saying we ought to bear, he adds, and not to please ourselves.
Let each one of us please his neighbor for his good, with the aim of building him up.
Ver. 2. Let every one of us please his neighbor for his good to edification.
But what he says is this. Are you powerful? Let the weak experience your power. Let him come to know your strength; please him. And he does not simply say please, but for his good, and not simply for his good, in case the advanced person should say, "Look, I am drawing him to his good!" But he adds, to edification. And so if you are rich or in power, do not please yourself, but the poor and the needy, because in this way you will at once have true glory to enjoy and be doing much service. For glory from things of the world soon flies away, but that from things of the Spirit is lasting, if you do it to edification. Therefore he requires this of all people. For it is not just this or that person who is to do it, but each of you. Then since it was a great thing he had commanded them, and had told them even to relax their own perfectness in order to correct the other's weakness, he again introduces Christ in the following words:
But what he says is this. Are you powerful? Let the weak have trial of your power. Let him come to know your strength; please him. And he does not barely say please, but for his good, and not barely for his good, lest the advanced person should say, See I am drawing him to his good! But he adds, to edification. And so if you be rich or be in power, please not yourself, but the poor and the needy, because in this way you will at once have true glory to enjoy, and be doing much service. For glory from things of the world soon flies away, but that from things of the Spirit is abiding, if you do it to edification. Wherefore of all men he requires this. For it is not this and that person that is to do it, but each of you. Then since it was a great thing he had commanded them, and had bidden them even relax their own perfectness in order to set right the other's weakness; he again introduces Christ, in the following words:
For even Christ did not please Himself.
Ver. 3. For even Christ pleased not Himself.
Paul always does this. When he was discussing alms, he brought Christ forward and said, "You know the grace of the Lord, that though He was rich, yet for our sakes he became poor" (2 Corinthians 8:9). When he was urging charity, he urged it from Christ in the words "As Christ also loved us" (Ephesians 5:25). When he was giving advice about enduring shame and dangers, he took refuge in Christ and said, "Who for the joy that was set before Him endured the Cross, despising the shame" (Hebrews 12:2). So in this passage too he shows how Christ also did this, and how the prophet proclaimed it long ago. Therefore he continues:
And this he always does. For when he was upon the subject of alms, he brought Him forward and said, You know the grace of the Lord, that though He was rich, yet for our sakes he became poor. 2 Corinthians 8:9 And when he was exhorting to charity, it was from Him that he exhorted in the words As Christ also loved us. Ephesians 5:25 And when he was giving advice about bearing shame and dangers, he took refuge in Him and said, Who for the joy that was set before Him endured the Cross, despising the shame. Hebrews 12:2. So in this passage too he shows how He also did this, and how the prophet proclaimed it from of old. Wherefore also he proceeds:
The reproaches of them that reproached You fell upon Me. Psalm 69:9 But what does it mean when Paul says "He pleased not Himself"? Christ had the power not to be reproached, the power not to suffer what He suffered, if He had chosen to look after His own interests. But He didn't choose that. Instead, by looking to our good, He neglected His own. Why didn't Paul simply say "He emptied Himself"? Philippians 2:7 It's because he wanted to point out more than just that Christ became man—he also wanted to show that Christ was mistreated and got a bad reputation among many people, being regarded as weak. For Scripture says, "If Thou be the Son of God, come down from the Cross." Matthew 27:40 And "He saved others, Himself He cannot save." Matthew 27:42 This is why Paul mentions a detail that serves his present purpose and actually proves much more than he set out to prove. He shows that it wasn't Christ alone who was reproached, but the Father as well. For "the reproaches of them that reproached You fell," he says, "upon Me." What Paul is essentially saying is this: What has happened is nothing new or strange. Those who developed the habit of reproaching God in the Old Testament also raged against His Son. These things were written down so that we should not imitate them. And then Paul equips them for patient endurance of temptations.
The reproaches of them that reproached You fell upon Me. Psalm 69:9 But what is the import of, He pleased not Himself? He had power not to have been reproached, power not to have suffered what He did suffer, had He been minded to look to His own things. But yet He was not so minded. But through looking to our good He neglected His own. And why did he not say, He emptied Himself? Philippians 2:7 It is because this was not the only thing he wished to point out, that He became man, but that He was also ill-treated, and obtained a bad reputation with many, being looked upon as weak. For it says, If Thou be the Son of God, come down from the Cross. Matthew 27:40. And, He saved others, Himself He cannot save. Matthew 27:42. Hence he mentions a circumstance which was available for his present subject, and proves much more than he undertook to do; for he shows that it was not Christ alone that was reproached, but the Father also. For the reproaches of them that reproached You fell, he says, upon Me. But what he says is nearly this, What has happened is no new or strange thing. For they in the Old Testament who came to have a habit of reproaching Him, they also raved against His Son. But these things were written that we should not imitate them. And then he supplies (Gr. anoints) them for a patient endurance of temptations.
For whatsoever things were written beforehand, he says, were written for our learning, so that we, through the patience and comfort of the Scriptures, might have hope.
Ver. 4. For whatsoever things were written aforetime, he says, were written for our learning, that we, through patience and comfort of the Scriptures, might have hope.
That is, so that we might not fall away (for there are various conflicts both inside and outside us), so that being strengthened and comforted by the Scriptures, we might show patience, and by living in patience we might remain in hope. For these things produce one another—patience produces hope, and hope produces patience. And both of them are brought about by the Scriptures. Then he again turns his discourse into the form of a prayer, and says,
That is, that we might not fall away, (for there are sundry conflicts within and without), that being nerved and comforted by the Scriptures, we might exhibit patience, that by living in patience we might abide in hope. For these things are productive of each other, patience of hope, and hope of patience. And both of them are brought about by the Scriptures. Then he again brings his discourse into the form of prayer, and says,
Now the God of patience and consolation grant you to be like-minded one toward another, according to Christ Jesus.
Ver. 5. Now the God of patience and consolation grant you to be like-minded one towards another, according to Christ Jesus.
For since he had given his own advice and had also urged the example of Christ, he added the testimony of the Scriptures as well, to show that Scripture itself also gives patience. And this is why he said, "Now the God of patience and consolation grant you to be like-minded one towards another, according to Christ Jesus." For this is what love would do—be minded toward another even as toward oneself. Then to show again that it is not mere love that he requires, he adds "according to Christ Jesus." And he does this in all places, because there is also another sort of love. And what is the advantage of their agreeing?
For since he had given his own advice, and had also urged the example of Christ, he added the testimony of the Scriptures also, to show that with the Scripture Himself gives patience also. And this is why he said, Now the God of patience and consolation grant you to be like-minded one towards another, according to Christ Jesus. For this is what love would do, be minded toward another even as toward himself. Then to show again that it is not mere love that he requires, he adds, according to Christ Jesus. And this he does, in all places, because there is also another sort of love. And what is the advantage of their agreeing?
That you may, he says, with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.
Ver. 6. That ye may with one mind, he says, and one mouth, glorify God, even the Father of our Lord Jesus Christ.
He does not say merely with one mouth, but tells us to do it with one will as well. See how he has united the whole body into one, and how he concludes his speech again with a doxology, by which he provides the strongest motivation for unanimity and harmony. Then again from this point he continues with the same exhortation as before, and says,
He does not say merely with one mouth, but bids us do it with one will also. See how he has united the whole body into one, and how he concludes his address again with a doxology, whereby he gives the utmost inducement to unanimity and concord. Then again from this point he keeps to the same exhortation as before, and says,
Ver. 7. Therefore receive one another, just as Christ also received us, to the glory of God.
Ver. 7. Wherefore receive ye one another, as Christ also received us, to the glory of God.
The example is again the same as before, and the benefit is beyond words. For nothing brings God special glory like close unity. So even if you are at odds with your brother against your will and for Christ's sake, remember that by ending your anger you are glorifying your Master. If not for your brother's sake, then be reconciled to him at least for this reason—or rather, for this reason first. For Christ insists on this in every possible way, and when addressing His Father He said, "By this shall all men know that You have sent Me, if they be one" (John 17:21).
The example again is as before, and the gain unspeakable. For this is a thing that does God special glory, the being closely united. And so if even against your will (Field being grieved for His sake, after Savile, but against manuscripts) and for His sake, thou be at variance with your brother, consider that by putting an end to your anger you are glorifying your Master, and if not on your brother's account, for this at all events be reconciled to him: or rather for this first. For Christ also insists upon this upon all possible grounds, and when addressing His Father he said, By this shall all men know that You have sent Me, if they be one. John 17:21
Let us obey then, and bind ourselves to one another. For here Paul is not addressing only the weak, but everyone. Even if someone is determined to break with you, do not break with him yourself. Do not say that cold phrase, "I love those who love me; if my own eye does not love me, I tear it out." These are satanic sayings, fit for tax collectors and the petty mindset of pagans. But you who are called to a greater citizenship and enrolled in the books of heaven are subject to greater laws. Do not speak this way, but when someone refuses to love you, then show even more love in order to draw him to you. For he is a member, and when a member is torn from the body by any force, we do everything to unite it again, and then pay more attention to it. The reward is greater when you draw to yourself a person who does not want to love. If Christ commands us to invite to supper those who cannot repay us, so that the reward may be greater, how much more ought we to do this in friendship. Now the person who is loved and loves in return does pay you a recompense. But the person who is loved and does not love has made God your debtor in his place. Besides, when he loves you he does not need much effort, but when he does not love you, then he stands in need of your help. Do not turn a reason for effort into a reason for laziness, and do not say, "Because he is sick, that is why I do not care for him"—for a dulling of love is indeed a sickness—but warm again what has grown cold. But suppose he will not be warmed, what then? Continue to do your own part. What if he grows more perverse? He is only procuring for you a greater return, and shows you to be a greater imitator of Christ. For if loving one another was to be the distinguishing mark of disciples ("By this all men will know that you are My disciples, if you love one another"), consider how great it must be to love one who hates you. For your Master loved those who hated Him and called them to Himself, and the weaker they were, the greater care He showed them. He cried out and said, "Those who are well have no need of a physician, but those who are sick." He deemed tax collectors and sinners worthy of the same table with Him. And as great as the dishonor the Jewish people showed Him, so great was the honor and concern He showed for them—indeed, much greater. Imitate Him, for this good work is not a light one, but one without which not even a martyr can greatly please God, as Paul says. Do not say then, "I am hated, and that is why I do not love." For this is exactly why you ought to love most. Besides, it is not in the nature of things for a person who loves to be easily hated, but even a brute loves those who love him. For this is what Christ says the pagans and tax collectors do. But if everyone loves those who love him, who would not love those who love even while being hated? Display this conduct then, and do not stop saying, "Hate me as much as you like; I will not stop loving you," and you will humble his quarrelsomeness and cast out all coldness. For this disorder comes either from excessive heat (inflammation) or from coldness, but love's power is able by its warmth to correct both. Have you never seen those who indulge a shameful love beaten, spit upon, called names, and mistreated in a thousand ways by prostitutes? What then? Do the insults break off this love? Not at all—they kindle it even more. And yet those who do these things, besides being harlots, are of a disreputable and low class. But those who submit to it often have illustrious ancestors to count and much other nobility to boast of. Yet still none of these things breaks the tie or keeps them away from the woman they love. Are we not ashamed then that the devil's love and the demons' love has such great power, and we are not able to display as much in love according to God? Do you not perceive that this is a very great weapon against the devil? Do you not see that the wicked demon stands by, dragging to himself the man you hate and trying to snatch away the member? And do you run by and give up the prize of the conflict? For your brother, lying between you, is the prize. If you win, you receive a crown; but if you are careless, you go away without a crown. Stop saying that satanic phrase, "If my eye hates me, I cannot look at it." For nothing is more shameful than this saying, and yet most people put it forward as a sign of a noble spirit. But nothing is more ignoble than all this, nothing more senseless, nothing more foolish. Therefore I am indeed deeply grieved that the actions of vice are held to be those of virtue, that looking down on people and despising them should seem honorable and dignified. This is the devil's greatest snare, to dress up iniquity with a good reputation, which makes it hard to erase. For I have often heard people taking credit for not going near those who dislike them. Yet your Master found glory in this. How often have people despised Him? How often shown aversion to Him? Yet He does not stop running to them. Do not say then, "I cannot bear to come near those who hate me," but say, "I cannot bear to despise those who despise me." This is the language of Christ's disciple, while the other is the devil's. This makes people honorable and glorious, while the other makes them shameful and ridiculous. This is why we admire Moses, because even when God said, "Let Me alone, that I may destroy them in My anger," he could not bear to despise those who had so often shown aversion to him, but said, "If You will forgive their sin, forgive it; otherwise blot me out also." This was because he was a friend of God and an imitator of Him. Let us not take pride in things for which we ought to hide our faces. Do not use the language of those lewd fellows who are the scum of humanity, "I know how to scorn thousands." But even if another uses it, let us laugh him down and stop his mouth for taking delight in what he ought to feel ashamed of. What are you saying? Do you scorn a believer whom Christ did not scorn even when he was an unbeliever? Why do I say did not scorn? He had such love toward him when he was vile and unsightly as even to die for him. He loved so much, and such a person, and do you now, when he has been made beautiful and admirable, scorn him—now that he has been made a member of Christ and made your Master's body? Do you not consider what you are saying, or perceive what you are daring to do? He has Christ as Head, Table, Garment, Life, Light, and Bridegroom; Christ is everything to him, and do you dare to say, "This person I despise"—and not only this, but thousands of others along with him? Stop, O man, and cease from your madness. Get to know your brother. Learn that these are words of unreasonableness and frenzy, and say on the contrary, "Though he despise me ten thousand times, I will never stand aloof from him." In this way you will both gain your brother and live to the glory of God and share in the good things to come. May God grant that we may all attain these, by His grace and love toward humankind.
Let us obey then, and knit ourselves to one another. For in this place it is not any longer the weak, but all that he is rousing. And were a man minded to break with you, do not thou break also. Nor give utterance to that cold saying, Him I love that loves me; if my right eye does not love me, I tear it out. For these are satanical sayings, and fit for publicans, and the little spirit of the Gentiles. But thou that art called to a greater citizenship, and are enrolled in the books of Heaven, art liable to greater laws. Do not speak in this way, but when he is not minded to love you, then display the more love, that you may draw him to you. For he is a member; and when by any force a member is sundered from the body, we do everything to unite it again, and then pay more attention to it. For the reward is the greater then, when one draws to one a person not minded to love. For if He bids us invite to supper those that cannot make us any recompense, that what goes for recompense may be the greater, much more ought we to do this in regard to friendship. Now he that is loved and loves, does pay you a recompense. But he that is loved and loves not, has made God a debtor to you in his own room. And besides, when he loves you he needs not much pains; but when he loves you not, then he stands in need of your assistance. Make not then the cause for painstaking a cause for listlessness; and say not, because he is sick, that is the reason I take no care of him (for a sickness indeed the dulling of love is), but do thou warm again that which has become chilled. But suppose he will not be warmed, what then? is the reply. Continue to do your own part. What if he grow more perverse? He is but procuring to you so much greater return, and shows you so much the greater imitator of Christ. For if the loving one another was to be the characteristic of disciples ( For hereby, He says, shall all men know that you are My disciples, if you love one another), John 13:35 consider how great an one loving one that hates us must be. For your Master loved those that hated Him, and called them to Him; and the weaker they were, the greater the care He showed them; and He cried and said, They that are whole need not a physician, but they that are sick. Matthew 9:12 And He deemed publicans and sinners worthy of the same table with Him. And as great as was the dishonor wherewith the Jewish people treated Him, so great was the honor and concern He showed for them, yea, and much greater. Him do thou also emulate: for this good work is no light one, but one without which not even he that is a martyr can please God much, as Paul says. Say not then, I get hated, and that is why I do not love. For this is why you ought to love most. And besides, it is not in the nature of things for a man who loves to be soon hated, but brute as a person may be, he loves them that love him. For this He says the heathens and the publicans do. Matthew 5:46 But if every one loves those that love him, who is there that would not love those who love while they are hated? Display then this conduct, and cease not to use this word, Hate me as much as you may, I will not leave off loving you, and then you will humble his quarrelsomeness, and cast out all coldness. For this disorder comes either from excessive heat ( φλεγμονἥς, inflammation), or from coldness; but both of these is the might of love wont to correct by its warmth. Did you never see those who indulge a base love beaten, spit upon, called names, ill-treated in a thousand ways by those fornicatresses? What then? Do the insults break off this love? In no wise: they even kindle it the more. And yet they who do these things, besides being harlots, are of a disreputable and low grade. But they who submit to it, have often illustrious ancestors to count up, and much other nobility to boast of. Yet still none of these things break the tie, nor keep them aloof from her whom they love. And are we not ashamed then to find what great power the love of the devil (v. p. 520) and the demons has, and not to be able to display as much in the love according to God? Do you not perceive that this is a very great weapon against the devil? Do you not see, that that wicked demon stands by, dragging to himself the man you hate, and desiring to snatch away the member? And do you run by, and give up the prize of the conflict? For your brother, lying between you, is the prize. And if you get the better, you receive a crown; but if you are listless, you go away without a crown. Cease then to give utterance to that satanical saying, if my eye hates me, I cannot see it. For nothing is more shameful than this saying, and yet the generality lay it down for a sign of a noble spirit. But nothing is more ignoble than all this, nothing more senseless, nothing more foolish. Therefore I am indeed quite grieved that the doings of vice are held to be those of virtue, that looking down on men, and despising them, should seem to be honorable and dignified. And this is the devil's greatest snare, to invest iniquity with a good repute, whereby it becomes hard to blot out. For I have often heard men taking credit to themselves at their not going near those who are averse to them. And yet your Master found a glory in this. How often do not men despise ( διέπτυσαν) Him? How often show aversion to Him? Yet He ceases not to run unto them. Say not then that I cannot bear to come near those that hate me, but say, that I cannot bear to despise ( διαπτύσαι) those that despise me. This is the language of Christ's disciple, as the other is of the devil's. This makes men honorable and glorious, as the other does shameful and ridiculous. It is on this ground we feel admiration for Moses, because even when God said, Let Me alone, that I may destroy them in Mine anger, Exodus 32:10 he could not bear to despise those who had so often shown aversion to him, but said, If you will forgive them their trespass, forgive it; else blot out me also. Exodus 32:32 This was owing to his being a friend of God, and a copyer of Him. And let us not pride ourselves in things for which we ought to hide our faces. Nor let us use the language of these lewd fellows, that are the scum of men, I know how to scorn ( καταπτύσαι, spit at) thousands. But even if another use it, let us laugh him down, and stop his mouth for taking a delight in what he ought to feel ashamed of. What say you, pray, do you scorn a man that believes, whom when unbelieving Christ scorned not? Why do I say scorned not? Why He had such love towards him, when he was vile and unsightly, as even to die for him. He then so loved, and that such a person, and do you now, when he has been made fair and admirable, scorn him; now he is made a member of Christ, and has been made your Master's body? Do you not consider what you are uttering, nor perceive what you are venturing to do? He has Christ as a Head, and a Table, and a Garment, and Life, and Light, and a Bridegroom, and He is everything to him, and do you dare to say, this fellow I despise? and not this only, but thousands of others along with him? Stay you, O man, and cease from your madness; get to know your brother. Learn that these be words of unreasonableness, and frenzy, and say on the contrary, though he despise me ten thousand times, yet will I never stand aloof from him. In this way you will both gain your brother, and will live to the glory of God, and will share the good things to come. To which God grant that we may all attain, by the grace and love toward man, etc.