Romans 12:6–14

Paul begins with prophecy, which is the first proof that our faith is rational, for believers prophesied when they received the Spirit. This is given in proportion to the recipient, that is, as much as is necessary for the purpose for which it is given.

Paul is saying here that if someone has the gift of prophecy, then he has the greatest gift, after that of apostleship. For God placed in the church first apostles and second prophets, and thus such a person, knowing that the apostleship comes first, ought to recognize the limitations of prophecy and accept that he is a servant who must follow the rule of service laid down by his superiors, just as the hands must do the bidding of the head.

No one has the capacity to receive all spiritual gifts, but the grace of the Spirit is given proportionately to the faith of each one.

A brother asked a hermit, 'Tell me something good that I may do it and live by it.' The hermit said, 'God alone knows what is good. But I have heard that one of the hermits asked the great Nesteros, who was a friend of Antony, 'What good work shall I do?' and he replied, 'Surely all works please God equally? Scripture says, Abraham was hospitable and God was with him; Elijah loved quiet and God was with him; David was humble and God was with him.' So whatever you find you are drawn to in following God's will, do it and let your heart be at peace.'

"Prophecy" means primarily the explanation of things which are unclear, whether future or past, whether present or hidden. "Prophecy" may also refer to the interpretation of a prophet's words.

"In proportion to our faith" not only applies to prophecy but may be extended by analogy to all the gifts.

"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 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 hath dealt to every man the measure of faith;" and again, "according to the grace given unto us") 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 saith, "covet earnestly the gifts," he shows that they were themselves the cause of the differences in what was given. But when he says, "Now all these things worketh 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 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 letteth as much flow as it may find the vessel of faith that is brought to be capable of.

"Prophecy" refers to the content of the apostle's teaching, not to the means by which it is taught.

The gift does not depend upon us but upon the one who gives it. The glory to come is promised to all who believe, but the person who has a heart so pure that he deserves it receives the charismatic power which God has chosen for him even in this life.If we receive prophecy, it is according to faith, not the law. Or perhaps this means that faith deserves it. For each one receives as much as he believes.

Much more aptly would they have matched the Christian with the elder, and the Jew with the younger son, "according to the analogy of faith," if the order of each people as intimated from Rebecca's womb permitted the inversion: only that (in that case) the concluding paragraph would oppose them; for it will he fitting for the Christian to rejoice, and not to grieve, at the restoration of Israel, if it he true, (as it is), that the whole of our hope is intimately united with the remaining expectation of Israel.

It is to be understood that … we each must use our gifts for the benefit of one another.… Prophecy does not refer only to the prediction of future events but also to the knowledge of things which have been hidden.

He did not say: having gifts greater or lesser, but "different." Thus by the very name he humbles those who exalt themselves! And he does not call them virtues, but "gifts." What you received, he says, is a gift of God, and not your own doing: "grace" gave this to you. So, to humble those who exalt themselves, he says that this is given by God and calls them gifts; but to rouse the lazy, he shows, on the other hand, that for receiving gifts we also contribute something, and says: "prophesy according to the measure of faith." Although this is grace, it is not poured out indiscriminately, but pours out as much as the vessel of faith presented to it can hold. Why does he mention prophecy first? Perhaps without any particular reason, but probably because some were exalting themselves on account of this gift. But if they were exalting themselves, then why did God not deprive them of the gift? For the benefit of people, and for our instruction, so that we would not condemn those who have gifts even when they sin. If I, says God, do not take away My grace, then who are you to despise the one who has a gift?

Then when he says, having gifts, he explains in more detail the previous general admonition to use grace in a sober and moderate way. First, he sets out the variety of graces: we are, I say, members one of another, not on account of the same grace, but by having different gifts; and this is not due to differing merits but according to the grace given to us: each has his own special gift from God, one of one kind and another of another (1 Cor 7:7); he called his servants and gave to each his goods, and to one he gave five talents, to another two, and to another only one (Matt 25:14).

Second, he touches on the use of different graces, and first with respect to knowledge of divine things, saying: if prophecy, the one among us who has it should use it according to the rule of faith.

Prophecy is a kind of apparition arising from the divine revelation of things far remote. Hence it is said in 1 Samuel: he who is now called a prophet was formerly called a seer (1 Sam 9:9). Among matters far remote from our knowledge some are remote of their very nature, as future contingents, which are not knowable, because their causes are indeterminate; but divine matters are remote from our knowledge not of their very nature, for they are knowable in the highest degree, because God is light and there is no darkness in him (1 John 1:5), but on account of the weakness of our intellect, which is related to matters most evident as the eye of an owl to sunlight. And because something is said to be thus and so in a truer sense, when it is thus and so on its own account rather than on account of something else, future contingents are in a truer sense said to be far from our knowledge. For this reason they are the proper concern of prophecy: surely the Lord God does nothing without revealing his secret to his servants the prophets (Amos 3:7). But prophecy in a general sense includes the revelation of any secret things.

This gift of prophecy existed not only in the Old Testament but in the New as well: I will pour out my spirit on all flesh: your sons and daughters shall prophesy (Joel 2:28). In the New Testament those who explained prophetic statements were also called prophets, because Sacred Scripture is explained in the same spirit as it is written: I shall pour out teaching like prophecy (Sir 24:46).

The gift of prophecy, as all the other charismatic graces, is ordained to the building up of faith: to each is given the manifestation of the Spirit for the common good (1 Cor 12:7); It was declared, i.e., the doctrine of faith, by the Lord, while God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit (Heb 2:30). Consequently, prophecy should be used according to the rule of faith, i.e., not in vain but in order that faith be strengthened, not opposed, by it: if a prophet arises among you and says 'let us go after other gods,' you shall not listen to the words of that prophet (Deut 13:1), because he is not prophesying in proportion to the faith.

The minister is strengthened for the service of the church to the extent that he believes he ought to serve, lest he labor beyond his faith and exhaust himself in serving to his ruin.… Likewise Paul says that the teacher is aided in his teaching so that he will be inspired to transmit the divine doctrine to the extent that he has the faith to teach.

The teacher must remain in subjection to the prophets, according to the established order, for the prophets are second (after the apostles) and the teachers are third. In fact, teachers are interpreters of the prophetic word, because they have heard and understood it with their ears and seen it with their eyes. For the prophets themselves called those whom they had taught to serve in the ministry of teaching.

"Or ministry, let us wait on our ministering."

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 teacheth, 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.

These things must both be done "in proportion to our faith," as Paul says [in the previous verse]. For many who received this ministry claimed to know more than they ought to know and, puffed up with pride or lost in their fantasies, they fell headlong.

"Service" refers to the office of elder or deacon.

"Service" means the preaching of the Word; "teaching" means instruction in the commands of God.

There is a ministry and a special gift in the church order, such as the ministry of the seven deacons. But here by the name "ministry" understand generally every spiritual work. Whatever ministry, he says, you have received, "abide" in the fulfillment of it (this word must be supplied here), do not seek anything greater, and do not exalt yourself above another, but be content with what you have received. If one takes ministry in a general sense, then what follows is an enumeration of its types. But if one understands ministry in a special sense (diaconal), then note how he first mentioned the lower, and then placed the higher, that is, teaching, not observing order, and thereby instructing us not to be proud or to exalt ourselves over what seems to us to be higher.

In regard to administering the sacraments he adds: or ministry, in ministering, i.e., if one has received the grace or office of the ministry, such as the bishop or priest who are called God's ministers—you shall be called the priests of the Lord, the ministers of our God (Isa 56:6)—let him perform his office diligently in ministering: fulfill your ministry (2 Tim 4:5).

Second, he touches on matters pertinent to human affairs in which one person can help another: first, with respect to knowledge both speculative and practical. With respect to speculative knowledge he says: or he who teaches, i.e., who has the office or grace of teaching, let him use it in teaching, i.e., teach diligently and faithfully: behold, you have taught man (Job 4:3); go, therefore, and teach all nations (Matt 28:19).

The exhorter is helped in the same way as the above and is prepared by the Spirit to have the grace to provoke, for he stirs up the brethren to do good and unbelievers to accept the faith. The contributor is likewise given a spirit of generosity so that he will not stop giving.He who takes care of his brethren will receive vigilance and authority in proportion to his faith.… Likewise, he who does acts of mercy according to his intention will do it with a cheerful heart and not as if somebody was twisting his arm to do it.

"Exhortation" means the type of sermon in which we call those who are still in ignorance to faith in Christ. We do not at that point lay out the full meaning of the Christian life but give them the hope that if they believe in Christ they will enjoy everlasting blessings.

"Or he that exhorteth, on exhortation."

And this is a species of teaching too. For "if ye have any word of exhortation," it says, "speak unto the people." 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 giveth, let him do it with simplicity." For it is not enough to give, but we must do it with munificence also, for this constantly answereth 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 defendeth, with diligence;" for it is not enough to undertake the defence. "He that showeth 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 soweth sparingly shall reap also sparingly, and he which soweth bountifully shall reap also bountifully." But to correct their temper he added, "Not grudgingly or of necessity." For both the shower of mercy ought to have, both ungrudgingness and pleasure. And why dost thou bemoan thyself of giving alms? Why dost thou grieve at showing mercy, and lose the advantage of the good deed? For if thou grievest thou dost not do mercy, but art cruel and inhuman. For if thou grievest, how shalt thou be able to raise up him that is in sorrow? For it is much if he suspects no ill, even, when thou art giving with joyfulness. For since nothing seems to men such a disgrace as to be receiving from others, unless by an exceedingly cheerful look thou removest the suspicion, and showest that thou art receiving rather than giving, thou wilt even cast down the receiver rather than raise him up. This is why he says, "He that showeth mercy, with cheerfulness." For who that is receiving a kingdom, is of sad countenance? Who that is receiving pardon for his sins continueth of dejected look? Mind not then the expenditure of the money; but the increase that comes of that expenditure. For if he that soweth rejoiceth 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, thou wilt be giving much; even as how much soever thou givest with a sad countenance, thou wilt have made thy 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 thou wilt hear the way, and wilt 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, 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, 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 bringeth in the mother of them, love.

Exhortation is a kind of teaching or word by which afflicted souls are enlightened by the words of holy Scripture which are carefully adapted and collected together for that purpose. For despair often comes when the tribulations of the soul are too many, and it is not an easy matter to put this right with mere words, however polished and plausible they may be. But if the word has the power of God in it, then it penetrates the heart and offers comfort, giving hope to the despairing soul.

And again Paul also commanded the Jews that simplicity should be found with them in their gifts. "He that giveth let him do it with simplicity; and he that standeth at the head, let him rule with diligence." For if cunning be found among those who give they become spies of the affairs of those who receive, and for this cause the gift which simplicity would give without thought is kept back. Now it is the custom of simplicity not to think and then to give, but to all men it divideth and giveth abundantly.

This service, then, if accomplished in simplicity, is glorious with God. He, therefore, who thus ministers in simplicity, will live to God.

Exhortation is a form of teaching. For teaching is generally called reasoning about any subject, while exhortation is properly when someone calms with a word souls disturbed by grief or anger. So, he says, let the exhorter remain in exhortation, doing his own work, and not exalt himself above another. Having spoken about teaching and exhortation, that is, about what pertains to the care of souls, he now speaks about the bodily, as occupying second place. By "simplicity" he means generosity; consequently, he teaches to distribute with generosity. For no virtue is a virtue if it is performed in an improper manner. So too the virgins, although they had oil, did not have enough of it, which is why they were rejected. And a leader must carry out his service carefully and without laziness. "To lead" means to assist the one who needs help, by word and deed. Since he spoke about the distribution of possessions, and not all abound in possessions, he adds: be a leader in another way, and help those in need, only with diligence. He said above that one must give with simplicity or with generosity. But many give much, yet grudgingly and with sorrow, therefore he teaches that generosity must be without sorrow, even with pleasure and joy. You should rejoice that for a small price you receive heaven; understand, then, what the difference is between one who distributes and one who does good. The one who distributes gives alms from what he has received from another, while the one who does good gives from his own possessions.

With respect to practical knowledge he says: he who exhorts, i.e., has the office and grace of exhorting, let him use it in exhorting: our appeal does not spring from error or uncleanness, nor is it made with guile (1 Thess 2:3); declare these things; exhort with all authority (Titus 2:15).

Then he mentions those that pertain to external works in which a person sometimes helps another by giving a gift. In this regard he says, he who contributes, i.e., has the power and grace to contribute, should do this in simplicity, namely, with no evil ulterior motive, such as enticing men to evil with gifts, and with no intention of obtaining a great deal more from the small amount given: a stupid man's gift will bring you no advantage, his eyes look for seven times as much in return. He gives little and reviles much (Sir 20:14); the simplicity of the just shall guide them (Prov 11:3).

Sometimes one helps another, because he has charge of him. In regard to this he says: he who rules, i.e., has been entrusted with the office of prelate, should use that office in carefulness: obey your leaders and submit to them; for they are keeping watch over your souls, as men who will have to give an account (Heb 13:17); my anxiety for all the churches (2 Cor 11:28).

Again, sometimes one helps another by easing his misery. In regard to this he says: he who does acts of mercy, i.e., has the means and a merciful heart, should do this in cheerfulness, as doing it gladly: not reluctantly or under compulsion, for God loves a cheerful giver (2 Cor 9:7); in every gift make your countenance cheerful (Sir 35:11).

And persons are brought to sameness by consent, which is the knowledge of the good things that are enjoyed in common. For community of sentiment is harmony of opinions. "Let your love be without dissimulation," it is said; "and abhorring what is evil, let us become attached to what is good, to brotherly love," and so on, down to "If it be possible, as much as lieth in you, living peaceably with all men." Then "be not overcome of evil," it is said, "but overcome evil with good."

For, in order that men should resist injustice, something more is necessary than that they should think injustice unpleasant. They must think injustice absurd; above all, they must think it startling. They must retain the violence of a virgin astonishment. ... But the optimist sees injustice as something discordant and unexpected, and it stings him into action. The pessimist can be enraged at wrong; but only the optimist can be surprised at it.

Let us then, by all means, be proud of the virtues that we have not got; but let us not be too arrogant about the virtues that we cannot help having. It may be that a man living on a desert island has a right to congratulate himself upon the fact that he can meditate at his ease. But he must not congratulate himself on the fact that he is on a desert island, and at the same time congratulate himself on the self-restraint he shows in not going to a ball every night.

One of the wise and awful truths which this brown-paper art reveals, is this, that white is a colour. It is not a mere absence of colour; it is a shining and affirmative thing, as fierce as red, as definite as black. When, so to speak, your pencil grows red-hot, it draws roses; when it grows white-hot, it draws stars. And one of the two or three defiant verities of the best religious morality, of real Christianity, for example, is exactly this same thing; the chief assertion of religious morality is that white is a colour. Virtue is not the absence of vices or the avoidance of moral dangers; virtue is a vivid and separate thing, like pain or a particular smell. Mercy does not mean not being cruel or sparing people revenge or punishment; it means a plain and positive thing like the sun, which one has either seen or not seen. Chastity does not mean abstention from sexual wrong; it means something flaming, like Joan of Arc.

"Let love be without dissimulation," he says.

If thou hast this, thou wilt not perceive the loss of thy money, the labor of thy person, the toil of thy words, thy trouble, and thy ministering, but thou wilt bear all courageously, whether it be with person, or money, or word, or any other thing whatsover, that thou art to assist thy neighbor. As then he doth 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 showeth mercy does so with cheerfulness (for he is giving to himself): and he that aideth, aideth with diligence; for it is for himself he is aiding: and he that imparteth doth 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 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 "apo" is often of intensive force with him, as where he speaks of "earnest expectation, looking out for," "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 cooperate 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 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." Then he mentions reasons why we ought to love one another.

I think that any love without God is artificial and not genuine. For God, the Creator of the soul, filled it with the feeling of love, along with the other virtues, so that it might love God and the things which God wants. But if the soul loves something other than God and what God wants, this love is said to be artificial and invented. And if someone loves his neighbor but does not warn him when he sees him going astray or correct him, such is only a pretense of love.Perhaps it seems odd to find hatred listed among the virtues, but it is put here of necessity by the apostle. Nobody doubts that the soul has feelings of hatred in it; however, it is praiseworthy to hate evil and to hate sin. For unless a person hates evil he cannot love, nor can he retain the virtues. For example, if someone intends to preserve chastity, he cannot keep it safe unless he hates and despises immodesty.

Complete purity should dwell in the Christian, just as God is pure light, for it is typical of slaves to dissemble. And let us love not only in word but in deed and in truth, so that if it were necessary we would even die for one another.

This is the purport of what Isaiah said, and of (the apostle's own) subsequent quotation of the self-same passage, of the prophet: "Who hath known the mind of the Lord? or who hath been His counsellor? Who hath first given to Him, and it shall be recompensed to him again? " Now, (Marcion, ) since you have expunged so much from the Scriptures, why did you retain these words, as if they too were not the Creator's words? But come now, let us see without mistake the precepts of your new god: "Abhor that which is evil, and cleave to that which is good." Well, is the precept different in the Creator's teaching? "Take away the evil from you, depart from it, and be doing good.

Like deed involves like merit. How shall we observe that principle, if in our loathing we shall not loathe revenge? What honour, moreover, shall we be offering to the Lord God, if we arrogate to ourselves the arbitrament of vengeance? We are corrupt -earthen vessels.

He shows what brings to completion everything said before, and says: "let love be without hypocrisy." For such is true love, and with it everything will be easily accomplished: the benefactor will do good willingly, providing for his neighbor as for himself; the ruler will govern with diligence, striving for his neighbor as for himself, and so on. Above he spoke of love. But since love can also be harmful, for example, among people who conspire together for robbery and the like, he adds: "abhor" (ἀποστυγούντες) evil, that is, hating evil from the soul; for the prefix (από) indicates a hatred that is strong and with the whole heart. There are not a few who, although they do not do evil, nevertheless desire it. Therefore, he says, I require that they hate evil with their whole heart, so that the soul may be purified. Since I, he says, have commanded you to love one another, do not think that I am urging you to assist one another in wicked deeds as well. Quite the contrary, I desire that you shun not only the wicked deed itself, but also every disposition of the soul toward it. It is not enough to turn away from evil; one must also devote oneself to doing good. Therefore he said: "cling to what is good," that is, have a disposition and love toward it. It is in this sense that God, joining husband and wife, said: "he shall cleave to his wife" (Gen. 2:24).

Then when he says, let love be without dissimulation, he shows how to use a gift which is common to all, namely, charity. First, he states what pertains to charity in general; second, charity toward special classes of persons, at communicating to the necessities of the saints.

With respect to the first he does three things: first, he describes the qualities of charity as it exists in the one possessing it; second, the qualities of charity toward one's neighbor, at loving one another with the charity of brotherhood; third, toward God, at in carefulness, not slothful.

In regard to the qualities of charity he teaches three things. First, that charity should be true. Hence he says: let love be without dissimulation, so that it consist not in word or outward appearance but in a genuine affection of heart and in efficacious works: let us not love in word or speech, but in deed and in truth (1 John 3:18); nothing can compare to a faithful friend (Sir 6:15).

Second, he teaches that love should be pure when he says: hating evil. Love is pure when a person does not consent to his friend in evil, but so loves him that he hates his vices: it does not rejoice at wrong, but rejoices in the truth (1 Cor 13:6); I hate the impious (Ps 119:113).

Third, he teaches that love should be honorable when he says: cleaving to good, so that one adheres to another because of his virtuous goodness: always emulate the good in his goodness (Gal 4:18). This is fair love, about which it is said: I am the mother of fair love (Sir 24:24).

Brotherly love is useless unless it is mutual.

I have fulfilled the word of peace. For I have taught that in honour they should prefer one another.

In the father is understood the notion of friendliness: and in this we understand that by reason of origin every person is lovable and ought to be loved, and every person is bound to honor another. Whence the Apostle: In honor anticipating one another; and again: Render to all what is owed; to whom honor, honor. Owe no one anything, except to love one another. For a person ought to love another, willing good to each one with respect to affection, with respect to deed, and with respect to outward expression.

"Be kindly affectioned one to another with brotherly love."

Ye 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, "Ye are brethren, why do ye wrong one to another?" When then he is speaking of those without, he says, "If it be possible, as much as in you lieth, live peaceably with all men." 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 thyself, and be the first to begin it. For so wilt thou 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 abideth. 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...

It happens that we hate things we ought not to, just as we love things we ought not to. We are ordered to love our brothers, not to hate them. If you think that someone is ungodly, remember that "Christ died for the ungodly." And if you think that because your brother is a sinner you do not have to love him, remember that "Christ Jesus came into this world to save sinners." But if he is righteous, then he is much more worthy of love, for "God loves the righteous."

You should love one another as if you had been born of the same mother. If we always observed this injunction we would maintain love and patience. For if we considered ourselves less than everyone else we would neither insult anyone gratuitously nor be deeply hurt if someone insulted us.

Stand fast, therefore, in these things, and follow the example of the Lord, being firm and unchangeable in the faith, loving the brotherhood, and being attached to one another, joined together in the truth, exhibiting the meekness of the Lord in your intercourse with one another, and despising no one. When you can do good, defer it not, because "alms delivers from death." Be all of you subject one to another, "having your conduct blameless among the Gentiles," that ye may both receive praise for your good works, and the Lord may not be blasphemed through you. But woe to him by whom the name of the Lord is blasphemed! Teach, therefore, sobriety to all, and manifest it also in your own conduct.

Then again: "Be kindly affectioned one to another with brotherly love." Now is not this of the same import as: "Thou shalt love thy neighbour as thy self? " (Again, your apostle says: ) "Rejoicing in hope; " that is, of God.

I, he says, have taught you love, and it is very natural for you to fulfill this, for you are brethren, born from one womb, that is, from the font of baptism; consequently, by this very fact you are already obliged to love one another, because the sign and manifestation of brotherhood is friendship, and friendship is produced and strengthened by brotherly love. He teaches how to preserve brotherly love, namely by respecting one another and mutual preference; for "to be kindly affectioned" means to anticipate one another in showing honor.

Then when he says, loving one another with the charity of brotherhood, he shows how charity should be shown to one's neighbor.

And first as regards interior affection, when he says loving one another with the charity of brotherhood i.e., so that through charity we not only love the brethren but even love the very charity by which we love them and are loved by them. For if we regard charity as such a great treasure, we will not allow it to be dissolved so easily: let brotherly love continue (Heb 13:1); if a man offered for love all the wealth of his house, it would be utterly scorned (Song 8:7).

Second, with respect to its outward effect when he says: with honor anticipating one another. Three things are designated here. First, that a person should hold the neighbor in reverence. This pertains to the very notion of honor, for no one can truly love a person he despises: in humility, count others better than yourselves (Phil 2:3). This is realized when one considers his own shortcomings and the good qualities of his neighbor. Under the heading of honor are included not only honor but the provision of necessities, for when it is commanded in Exodus: honor your father and your mother (Exod 20:12), the provision of necessities is commanded. This is clear from the fact that our Lord in Matthew rebuked the Pharisees for violating this precept by hindering children from helping their parents (Matt 5:3ff.).

Second, it designates that the effect of love should be shown mutually, i.e., a person should desire not only to receive benefits but also to grant them: let not your hand be stretched out to receive and clenched when it is time to give (Sir 4:31); in dividing by lot, give and take (Sir 14:15). He refers to this when he says: one another.

Third, he designates that the effect of love should be prompt and swift, when he says: anticipating, so that one should anticipate a friend in doing favors: every friend declares his friendship (Sir 37:1).

This means that we should not be lukewarm in doing God's work or the law, as God says in the Revelation of John: "Because you are lukewarm, I shall spit you out of my mouth." Daily meditation removes laziness and makes people vigilant.

Rowlandson and Gilray did not fight merely because they were naturally pothouse pugilists; they fought because they had something to fight about. It is easy enough to be refined about things that do not matter; but men kicked and plunged a little in that portentous wrestle in which swung to and fro, alike dizzy with danger, the independence of England, the independence of Ireland, the independence of France. ... Perhaps some great virtues have to be generated, as in men like Nelson or Emmet, before we can have these vices at all, even as temptations.

The curse of the Nonconformists is their universal refinement. They dimly connect being good with being delicate, and even dapper; with not being grotesque or loud or violent; with not sitting down on one's hat. Now it is always a pleasure to be loud and violent, and sometimes it is a duty. Certainly it has nothing to do with sin; a man can be loudly and violently virtuous—nay, he can be loudly and violently saintly, though that is not the type of saintliness that we recognise in Dr. Horton.

"Not backward in zeal."

For this also gendereth 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." 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 ye may be warm and awakened. For if thou hast those things aforesaid, thou wilt draw the Spirit to thee. And if This abide with thee, It will likewise make thee good for those purposes, and all things will be easy from the Spirit and the love, while thou art made to glow from both sides. Dost thou not see the bulls that carry a flame upon their back, how nobody is able to withstand them? So thou also wilt be more than the devil can sustain, if thou takest both these flames. "Serving the Lord." For it is possible to serve God in all these ways; in that whatever thou doest to thy brother passes on to thy Master, and as having been Himself benefited, He will reckon thy reward accordingly. See to what height he has raised the spirit of the man that worketh these things! Then to show how the flame of the Spirit might be kindled...

The expression "aglow with the Spirit" proves that the Word of God is hot and fiery.

Do not become slow and lazy in God's work out of concern for the world. The Lord does not love those who are unresponsive and is nauseated by those who are lukewarm. If we are resistant to the world we then manifestly glow with the Spirit, doing all things not for the world or its vices but for the Lord.

Spirit is the word Paul uses here for "grace." … He does the same thing elsewhere when he says: "Do not quench the Spirit." The Spirit is quenched in those who are unworthy of grace.

Since many, it would seem, honor and love one another in their souls, but do not extend their hands to them, he teaches us to care for one another and to help others by deed itself. An objection is anticipated: how can we "not be slothful in zeal"? If, he answers, we are fervent in spirit, that is, if we are diligent and zealous. Note also that "be fervent in spirit" is said after the enumeration of many kinds of virtue; for whoever has fulfilled the above attracts the grace of the Spirit and is kindled by His fire. When you are brotherly in love, when you have love and the other virtues spoken of before, then you are serving the Lord. For He regards as done to Himself what you do for your brother.

Then when he says, in carefulness, he shows the qualities surrounding charity's love of God.

First, he starts with reason's attentiveness when he says: in carefulness, not slothful, when it is a question of worshiping God: he has shown you, O man, what is good; and what does the Lord require of you, and he continues: but to walk carefully with your God? (Mic 6:8); do your best to present yourself to God as one approved (2 Tim 2:15).

Second, the affections when he says: be fervent in the spirit, namely, in loving God. Being fervent comes from an abundance of heat; hence it is called fervor of spirit, because the whole person is fervent toward God on account of the abundance of his love: Apollos, being fervent in spirit, spoke and taught concerning Jesus (Acts 18:25); do not quench the Spirit (1 Thess 5:19).

Third, the outward homage when he says: serving the Lord, namely, with the worship of latria, which is paid to God alone: the Lord your God shall you adore and him alone shall you serve (Deut 6:13); serve the Lord with fear (Ps 2:11).

Or according to another text, serving the time, namely that we should perform our service of God at the fitting time: there is a time and an opportunity for every affair (Eccl 8:6).

Even if the times do not allow us to speak publicly about our faith, nevertheless we must rejoice in tribulation, for this sadness brings joy.… With the joy of hope we can endure tribulation, knowing that the things which are promised to those who suffer are much greater. Prayer is essential if we are to survive tribulation!

We rejoice in hope in order to look forward to the rest to come and so conduct ourselves cheerfully in the midst of toils.

But shall the hope of so great a joy be without joy? Rejoicing in hope, says the Apostle. And David said not that he would rejoice but that he had rejoiced, because he hoped he would go into the house of the Lord. He did not yet hold life, but he had assuredly reaped the hope of life; and he was experiencing in himself the truth of the Scripture that testifies that not only the reward but the very expectation of the just is joy.

"Rejoicing in hope; patient in tribulation; continuing instant in prayer. Given to hospitality; communicating to the necessities of the saints." Such are a few injunctions out of many, for the sake of example, which the Instructor, running over the divine Scriptures, sets before His children; by which, so to speak, vice is cut up by the roots, and iniquity is circumscribed.

God's mercy does not abandon you in these circumstances, but you are constantly and everywhere helped by him in all things.

"Rejoicing in hope, patient in tribulation, continuing instant in prayer."

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 thou wilt gain a great good 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 maketh things easy, and the Spirit assisteth, and hope lighteneth, and tribulation maketh thee tried and apt for bearing everything nobly, and thou hast 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 showeth mercy with cheerfulness," he makes us open-handed to everybody. Here, however, it is in behalf of the faithful that he is speaking.

The person who does not look at what can be seen but eagerly waits for what cannot be seen is the one who rejoices in hope.

Bear everything for the sake of the joy of the hope to come.

Now is not this of the same import as: "Thou shalt love thy neighbour as thy self? " (Again, your apostle says: ) "Rejoicing in hope; " that is, of God.

"Patient in tribulation." You have (this in) the Psalm: "The Lord hear thee in the day of tribulation.

"Bless, and curse not," (says your apostle.

Since what the Apostle demands is something great and difficult, he now teaches that which makes the fulfillment of this easy — he teaches action based on hope. For hope makes the soul more courageous and bold in dangers. Hope relates to the future. But, he says, even in the present you can receive a great good; for endurance in afflictions will make you patient and experienced. This, I mean – prayer, is a great help toward the accomplishment of all the aforementioned. And he did not simply say: pray, but be "constant in prayer." If you do not receive anything immediately, be constant, and you will attain what you desire.

Fourth, the reward of serving when he says: rejoicing in hope, namely of a reward which is the enjoyment of God: I, the Lord, am your reward exceedingly great (Gen 15:2); we rejoice in our hope of sharing the glory of sons of God (Rom 5:2). But hope rejoices a man by reason of its certainty, but it afflicts him by reason of its delay: hope deferred makes the heart sick (Prov 13:12).

Fifth, the difficulty a person endures in the service of God when he says: in tribulation, which you endure for God, patient: tribulation produces patience (Rom 5:3).

Sixth, in the light of all the foregoing he says: constant in prayer, in which is indicated continuance in prayer: we ought always to pray and not lose heart (Luke 18:1); pray constantly (1 Thess 5:17).

For by prayer carefulness is aroused in us and fervor kindled, we are stimulated to serve God, the joy of hope is increased, and we win help in tribulation: in my distress I called on the Lord and he answered me (Hos 120:1).

The imitator and lover of the saints will practice hospitality following the examples of Abraham and Lot as righteous men.

Our brotherhood, considering all these things according to your letter, and sorrowfully examining, have all promptly and willingly and liberally gathered together supplies of money for the brethren, being always indeed, according to the strength of their faith, prone to the work of God, but now even more stimulated to salutary works by the consideration of so great a suffering. For since the Lord in His Gospel says, "I was sick, and ye visited me," with how much greater reward for our work will He say now, "I was captive, and ye redeemed me!" And since again He says, "I was in prison, and ye came unto me," how much more will it be when He begins to say, "I was in the dungeon of captivity, and I lay shut up and bound among barbarians, and from that prison of slavery you delivered me," being about to receive a reward from the Lord when the day of judgment shall come! Finally, we give you the warmest thanks that you have wished us to be sharers in your anxiety, and in so great and necessary a work-that you have offered us fruitful fields in which we might cast the seeds of our hope, with the expectation of a harvest of the most abundant fruits which will proceed from this heavenly and saving operation. We have then sent you a sum of one hundred thousand sesterces, which have been collected here in the Church over which by the Lord's mercy we preside, by the contributions of the clergy and people established with us, which you will there dispense with what diligence you may.

The point here is that we should honor the saints and take care of their needs until they no longer have them.

Paul calls the believers "saints" because they have been called to be holy.

"Sharing with the necessity 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 merchandise, because it is a community. Do you bring in money? They bring you in boldness toward God. "Given to 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.

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 Thy sight, pass not away from Thy servant." 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 thou art always so scrupulous, many a time wilt thou pass by a man of esteem, and lose thy reward from him. And yet he that receiveth one that is not of esteem, hath no fault found with him, but is even rewarded. For "he that receiveth a prophet in the name of a prophet, shall receive a prophet's reward." But he who out of this ill-timed scrupulousness passeth one that should be admired, shall even suffer punishment. Do not then busy thyself 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 thee not to deserve a loaf and a few pence? And yet thy Master causeth even the sun to rise upon him! And dost thou judge him unworthy of food even for a day?

We must not look on the saints as beggars but see them as people who have needs like our own.The practice of hospitality does not simply mean that we should entertain those who come to us. It means also that we should go out and invite others to come in.

Provide for those who need the services of others for a while, because they neglect their own affairs for the sake of Christ. Practice hospitality, because the saints did this too, e.g., Abraham and Lot, who detained even guests who were reluctant to stay.

Paul says that it is right for us always to remember the saints, to regard their needs as our own, and thus to lighten their suffering.

It is not just guests that Paul calls saints but also those (wherever they may come from) who are in any kind of need.

Having said above: "he who shows mercy, with cheerfulness," he opened his hand to all in general, but now he teaches about almsgiving to the faithful: for he calls them saints. And he did not say: help them in their needs, but: "share in them," showing thereby that assistance is a transaction and a common profit; for you give money, and they repay you with heaven. He also did not say: in great expenses, but: "in needs," so as to satisfy the needs of the saints. How then are they not cruel and like beasts, those who do not help the saints in their essential necessities? He did not say: be hospitable, but: "pursue hospitality," teaching us not to wait for those in need to come to us, but to run to them ourselves and overtake them, as Abraham and Lot did.

Then when he says, communicating to the necessities of the saints, he discusses charity with regard to certain particular persons. First, as regards the needy; second, as regards enemies, at bless those who persecute you (Rom 12:14).

Concerning the first he does two things. First, he urges in general that the benefits of charity be afforded to the needy, when he says: communicating to the necessities of the saints. Three things should be noted here: first, that alms be given out of charity to the poor and needy: let him labor, doing honest work with his hands, so that he may be able to give to others in need (Eph 4:28).

Second, that upright and saintly persons should be helped before others; hence he says: to the necessities of the saints: give to the good man; refuse the sinner (Sir 12:4). This does not mean that sinners should not be helped in their needs, but that they should not be helped so as to nourish sin. Yet it is more useful to help the just, because such an alms is fruitful not only for the giver but also from the prayers of the recipient: make friends for yourselves by means of unrighteous mammon, so that when it fails they may receive you into the eternal habitations (Luke 16:19), namely, by their prayers.

Then he urges them to be hospitable when he says: pursuing hospitality, because the other works of mercy are included in this one. For a host offers not only his home as a shelter, but provides for other needs as well: do not neglect to show hospitality to strangers (Heb 13:12); practice hospitality ungrudgingly to one another (1 Pet 4:9).

God makes Christians new people in every respect, so that here too he wants to take away from us the habits of anger which are common to everyone, so that instead of cursing others in anger, which we once did so easily, we might rather overcome our anger and bless them, so that the Lord's teaching might be praised.

How can the Scriptures, which forbid us to curse, contain so many curses themselves? Those curses are not spoken by a person who desires their fulfillment but merely foretell the fact. They do not want this to befall sinners, but because they will doubtless come to pass these curses are proved to be prophecies.

"With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. Wherefore the Scripture saith, Whosoever believeth on Him shall not be ashamed; that is, the word of faith which we preach: for if thou confess the word with thy mouth that Jesus is Lord, and believe in thy heart that God hath raised Him from the dead, thou shalt be saved." There is clearly described the perfect righteousness, fulfilled both in practice and contemplation. Wherefore we are "to bless those who persecute us. Bless, and curse not." "For our rejoicing is this, the testimony of a good conscience, that in holiness and sincerity we know God" by this inconsiderable instance exhibiting the work of love, that "not in fleshly wisdom, but by the grace of God, we have had our conversation in the world."

That we must not curse. In Exodus: "Thou shalt not curse nor speak ill of the ruler of thy people." Also in the thirty-third Psalm: "Who is the man who desires life, and loveth to see good days? Restrain thy tongue from evil, and thy lips that they speak no guile." Of this same thing in Leviticus: "And the Lord spoke to Moses, saying, Bring forth him who hath cursed abroad outside the camp; and all who heard him shall place their hands upon his head, and all the assembly of the children of Israel shall stone him." Of this same thing in Paul's Epistle to the Ephesians: "Let no evil discourse proceed out of your mouth, but that which is good for the edification of faith, that it may give grace to the hearers." Of this same thing to the Romans: "Blessing, and not cursing." Of this same thing in the Gospel according to Matthew: "He who shall say to his brother, Thou fool! shall be liable to the Gehenna of fire." Of this same matter, according to the same Matthew: "But I say unto you, That every idle word which men shall speak, they shall give account for it in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned."

Paul wants them to exhibit such brotherly love that those who want to persecute them will have no excuse for doing so.

"Bless them which persecute you; bless, and curse not."

After teaching them how they ought to be minded towards one another, and after joining the members closely into one, he next proceeds to lead them forth to the battle without, which he makes easier as from this point. For as he who hath not managed things well with those of his own side, will find more difficulty in arranging affairs with strangers, so he, that has practised himself duly among these, will with the more ease have the advantage of those without also. Hence then Paul also as he goes on in his journey, after the one places the other, and says, "Bless them that persecute you." He did not say, be not spiteful or revengeful, but required something far better. For that a man that was wise might do, but this is quite an angel's part. And after saying "bless," he proceeds, "and curse not," lest we should do both the one and the other, and not the former only. For they that persecute us are purveyors of a reward to us. But if thou art sober-minded, there will be another reward after that one, which thou wilt gain thyself. For he will yield thee that for persecution, but thou wilt yield thyself the one from the blessing of another, in that thou bringest forth a very great sign of love to Christ. For as he that curseth his persecutor, showeth that he is not much pleased at suffering this for Christ, thus he that blesseth showeth the greatness of his love. Do not then abuse him, that thou thyself mayest gain the greater reward, and mayest teach him that the thing is matter of inclination, not of necessity, of holiday and feast, not of calamity or dejection. For this cause Christ Himself said, "Rejoice when men speak all manner of evil against you falsely." Hence too it was that the Apostles returned with joy not from having been evil spoken of only, but also at having been scourged. For besides what I have mentioned, there will be another gain, and that no small one, that you will make, both the abashing of your adversaries hereby, and instructing of them by your actions that you are travelling to another life; for if he see thee joyous, and elevated, from suffering ill, he will see clearly from the actions that thou hast other hopes greater than those of this life. So that if thou dost not so, but weepest and lamentest, how is he to be able to learn from that thou art tarrying for any other life? And besides this, thou wilt compass yet another thing. For provided he see thee not vexed at the affronts done thee, but even blessing him, he will leave harassing thee. See then how much that is good comes from this, both a greater reward for thyself and a less temptation, and he will forbear persecuting thee, and God too will be glorified: and to him that is in error thy endurance will be instruction in godliness. For this reason it was not those that insult us only, but even those that persecute us and deal despitefully with us, that he bade us requite with the contrary. And now he orders them to bless, but as he goes on, he exhorts them to do them good in deeds also.

He must not receive a gift from a poor man; so that if he himself has afforded anything, it may be good, inasmuch as it is gratuitous. If any one reviles, he must answer him with a blessing;

Paul does not want those who believe in Christ to curse but rather to speak and to pray for good things so that they may be thought to be servants of a good Lord and disciples of a good Master.… What the apostle says here refers to when we are provoked by our enemies or afflicted by harm. Paul warns us not to repay curses with curses but to do what he says he himself did, as he wrote: "When reviled, we bless."

After the teaching on brotherly love and love for one's own, he finally offers instruction also on how we ought to treat our enemies. He did not say: do not remember wrongs, do not take revenge, but what is far more: "bless," and added: "do not curse," so that we would not curse, but only bless. Whoever blesses those who persecute him for Christ's sake shows that he endures with joy for the sake of the Beloved; but whoever curses shows that he does not rejoice, and thereby makes it known that he does not love the One for whose sake he is persecuted.

Above, the Apostle showed that charity should be practiced toward the needy; now he shows how it should be practiced even toward enemies: first, he gives the admonition; second, he proves what he said, at for it is written.

With respect to the first it should be noted that three things pertain to charity: first, benevolence, which consists in willing good to another and not willing evil; second, concord, which consists in friends willing the same thing and rejecting the same thing; third, beneficence, which consists in doing good and causing no injury to the one loved.

First, therefore, he touches on matters pertaining to benevolence; second, to concord, at rejoice with those who rejoice; third, to beneficence, at to no man rendering evil for evil.

In regard to the first he does two things. First, he urges that benevolence be broad enough to include enemies when he says: bless those who persecute you. Here it should be noted that to bless is to say something good. This can happen in three ways: first, by asserting a good, as when one person praises another's good points: the lips of many shall bless him that is liberal of his bread; and the testimony of his truth is faithful (Sir 31:28). Second, by commanding: to bless in this way belongs to God by whose command something good comes to creatures, or it belongs to his ministers who invoke the Lord's name upon the people: thus shall you bless the sons of Israel and say to them: the Lord bless you and guard you. The Lord show his face to you and have mercy on you. The Lord turn his countenance toward you and give you peace (Num 6:22–26); they shall invoke my name upon the people of Israel and I will bless them (Num 6:27). Third, one blesses by desiring: nor did they who passed by say: the blessing of the Lord be upon you (Hos 129:8). To bless in this way is to will someone's good and, as it were, to pray for his good. This is the way it is taken here.

Hence, this directive, to bless those who persecute you, shows that we must have good will even toward enemies and persecutors by desiring their welfare and praying for them: love your enemies and pray for those who persecute you (Matt 5:44).

This directive can be interpreted in one way as a precept and in another as a counsel. For we are commanded to love our enemies in such a way as not to exclude them from our general love of neighbor and from the prayer one makes for all believers. We are also obliged to show the effect of this love of one's enemies in particular cases of critical need. Hence it says in Exodus: if you meet your enemy's ox or ass going astray, rescue it (Exod 23:4).

But for anyone to give his enemies the benefit of his help beyond cases of manifest need or to say special prayers and indicate a feeling of love in a special way pertains to the perfection of the counsels, because it shows that a person's love of God is so advanced that it triumphs over all human hatred. However, one who repents and seeks forgiveness should no longer be reckoned an enemy or persecutor; hence, there should be no difficulty in showing him marks of charity: forgive your neighbor if he has hurt you: and then your sins shall be forgiven when you pray (Sir 28:2).

Second, he teaches that good-will should be pure, i.e., not mixed with its opposite. Hence he says: bless, and curse not, i.e., so bless that in no way do you curse. This is against those who bless with their mouth and curse in their heart: they speak words of peace to their neighbor, but have evil in their hearts (Ps 27:3). It is also against those who sometimes bless and sometimes curse, or bless some and curse others: from the same mouth come blessing and cursing. My brethren, this ought not to be so (Jas 2:10); do not return reviling for reviling (1 Pet 3:9).

But the fact that many curses are found in Sacred Scripture seems to be against this. For Deuteronomy says: cursed be he that does not abide in the words of this law and does not fulfill them in work (Deut 27:26).

The answer is that to curse is to say something evil. As with blessing, this can happen in three ways, namely, by asserting, by commanding, and by desiring; and in each of these ways something good can be done and something evil.

For something materially evil can be called evil in any of these ways. If it is called evil but has a good aspect, this is blessing rather than cursing and is not illicit. For a thing is judged more according to its form than its matter. But if someone says evil under the aspect of evil, he is speaking evil formally; hence it is altogether illicit.

Both of these cases occur when someone makes known an evil by asserting it. For sometimes a person asserts that something is evil, in order to make known a necessary truth. Hence, he asserts evil under the aspect of a necessary truth, which is something good; hence it is licit. This is the way Job is said to have cursed his day, when he asserted the evil of the present life (Job 3:1), just as the Apostle did in Ephesians: making the most of the time, because the days are evil (Eph 5:17).

But sometimes a person asserts someone's evil under the aspect of evil, namely, to detract from his good name; and this is illicit. For it is stated in 1 Corinthians: the evil-tongued shall not possess God's kingdom (1 Cor 6:10).

Similarly, when one says something evil by commanding, it can happen that he says something materially evil but under a good aspect. For example, it is licit for a person in authority to command that someone undergo the evil of punishment, when it is just. In this way violators of the law are cursed, i.e., justly subjected to punishment.

But when someone commands another's evil unjustly, for example from hatred and revenge, such a curse is illicit: he that curses his father or mother shall die the death (Exod 21:17).

It is the same with regard to saying something evil by desiring. For if the evil is desired under the aspect of good, for example, that through adversity a person may make spiritual progress, it is licit: I have seen a fool with a firm root: and at once I cursed his beauty (Job 5:3).

But if this is done from hatred and revenge, it is altogether illicit: the Philistine cursed David by his gods (1 Sam 17:43).