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ROM. XII. 4, 5.
"For as we have many members in one body, and all members have not
the same office; so we, being many, are one body in Christ, and
every one members one of another."
AGAIN he uses the same ensample as he does to the Corinthians,
and that to allay the same passion. For great is the power of the
medicine, and the force of this illustration for the correcting of this
disease of haughtiness. Why (he means) dost thou think highly of
thyself? Or why again does another utterly despise himself? Are we
not all one body, both great and small? When then we are in the total
number but one, and members one of another, why dost thou by thy
haughtiness separate thyself? Why dost thou put thy brother to shame?
For as he is a member of thee, so art thou also of him. And it is on
this score that your claims to honor are so equal. For he has stated
two things that might take down their haughty spirit: one that we are
members one of another, not the small of the great only, but also the
great of the small; and another, that we are all one body. Or rather
there are three points, since he shows that the gift was one of grace.
"Therefore be not high-minded." For it was given thee of God;
thou didst not take it, nor find it even. Hence too, when he touches
upon the gifts, he does not say that one received more, and another
less, but what? different. For his words are, "having then
gifts," not less and greater, but, "differing." And what if thou
art not appointed to the same office, still the body is the same. And
beginning with gifts, he ends with a good deed (4 Mss. p].);
and so after mentioning prophecy, and ministry, and the like, he
concludes with mercy, diligence, and succor. Since then it was
likely that some would be virtuous, yet not have prophecy, he shows
how that this too is a gift, and a much greater one than the other (as
he shows in the Epistle to the Corinthians), and so much the
greater, as that one has a reward, the other is devoid of a
recompense. For the whole is matter of gift and grace. Wherefore he
saith, Ver. 6. "Having then gifts differing according to the
grace of God that is given unto us, whether prophecy, let us prophesy
according to the proportion of faith."
Since 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") (Rom. xii. 3),
that he may subdue the haughty. But he says also that the beginnings
lie with themselves, to rouse the listless. And this he does in the
Epistle to the Corinthians also, to produce both these emotions.
For when he saith, "covet earnestly the gifts," (1 Cor. xii.
31), 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" (ib. 11), he is proving that those who have received it
ought not to be elated, so using every way open to him to allay their
disorder. And this he does here also. And again, to rouse those who
have fallen drowsy, he says, "Whether prophecy, let us prophesy
according to the proportion of faith." For though it is a grace, yet
it is not poured forth at random, but framing its measure according to
the recipients, it letteth as much flow as it may find the vessel of
faith that is brought to be capable of.
Ver. 7. "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.
Ver. 8. "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." (Acts xiii.
15.) Then to show that it is no great good to follow after virtue
unless this is done with the proper rule, he proceeds, "He that
giveth" (metadidois, imparteth), "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"
(A. V. ruleth, proistamenos,) "with diligence;" for it is not
enough to do 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. (2 Cor. ix. 6.) But to correct
their temper he added, "Not grudgingly or of necessity." (ib.
7.) For both the shower of mercy ought to have, both ungrudgingness
and pleasure. And why dost thou bemoan thyself of giving alms?
(Aristot. Eth. N. ii. 3 and iv. 1,) 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
(megaLoyucon), 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 (prostasian), 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.
Ver. 9. For, "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
(apostugountes) 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," (complete) "redemption." For since many who do not evil
things still have a desire after them, therefore he says, "Abhor."
For what he wants is to purify the thought, and that we should have a
mighty enmity, hatred and war against vice. For do not fancy, he
means, because I said, "Love one another," that I mean you to go
so far as to co perate 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."
(Gen. ii. 24.) Then he mentions reasons why we ought to love
one another.
Ver. 10. "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?" (Exod. ii. 13.) 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." (Rom. xii. 18.)
But when he is speaking of his own, he says, "Be kindly affectioned
one to another with brotherly love." For in the other case he
requires abstinence from quarrelling, and hatred, and aversion: but
here loving too, and not merely loving, but the loving of relatives.
For not only must one's "love be without dissimulation," but
intense also, and warm, and glowing. Because, to what purpose would
you love without fraud, and not love with warmth? Whence he says,
"kindly affectioned one towards another, that is, be friends, and
warm ones too. Do not wait to be loved by another, but leap at it
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, when he says, Ver. 11. "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
(Hannibal. ap. Liv. xxii. 16)
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, he says, Ver.
12. "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 (see on Rom. v.
4, p. 397) from tribulation, that of becoming hardy and tried.
And after this he affords them another help, when he says,
"continuing instant in prayer." When therefore love 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. And so he proceeds to say,"
Ver. 13. "Sharing with the necessity (creiais, al.
mneiais, memories) of the saints."
He does not say, Bestow upon, but "share with the necessity of the
saints," to show that they receive more than they give, that it is a
matter of merchandise, because it is a community. Do you bring in
money? They bring you in boldness toward God. "Given to (Gr.
pursuing) hospitality." He does not say doing it, but "given" to
it, so to instruct us not to wait for those that shall ask it, and see
when they will come to us, but to run to them, and be given to finding
them.
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." (Gen. xviii. 3.) Not as we do, if we happen to
see a stranger or a poor man, knitting our brows, and not deigning
even to speak to them. And if after thousands of entreaties we are
softened, and bid the servant give them a trifle, we think we have
quite done our duty. But he did not so, but assumed the fashion of a
suppliant and a servant, though he did not know who he was going to
take under his roof. But we, who have clear information that it is
Christ Whom we take in, do not grow gentle even for this. But he
both beseeches, and entreats, and falls on his knees to them, yet we
insult those that come to us. And he indeed did all by himself and his
wife, whereas we do it not even by our attendants. But if you have a
mind to see the table that he set before them, there too you will see
great bounteousness, but the bounteousness came not from excess of
wealth, but of the riches of a ready will. Yet how many rich persons
were there not then? Still none did anything of the kind. How many
widows were there in Israel? Yet none showed hospitality to Elijah.
How many wealthy persons again were there not in Elisha's day? But
the Shunamite alone gathered in the fruits of hospitality; as did
Abraham also, whom beside his largeness and ready mind it is just
especially to admire, on this ground, that when he had no knowledge
who they were that had come, yet he so acted. Do not thou then be
curious either: since for Christ thou dost receive him. And if 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." (Matt. x. 41.) 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? I will put another case to you
besides. Now even if you were positively certain that he were laden
with countless iniquities, not even then wouldest thou have an excuse
for depriving him of this day's sustenance. For thou art the servant
of Him Who said, "Ye know not what spirit ye are of." (Luke
ix. 55.) Thou art servant to Him Who healed those that stoned
Him, or rather Who was crucified for them. And do not tell me that
he killed another, for even if he were going to kill thee thyself,
even then thou shouldest not neglect him when starving. For thou art a
disciple of Him Who desired the salvation even of them that crucified
Him Who said upon the Cross itself, "Father, forgive them, for
they know not what they do." (Luke xxiii. 34.) Thou art the
servant of Him Who healed him that smote Him, Who upon the Cross
itself crowned the man who had scorned Him. And what can equal this?
For both the robbers at first scorned Him. Still to one of these He
opened Paradise. And He bewails those who were upon the point of
killing Him, and is troubled and confounded at seeing the traitor,
not because He was going to be crucified, but because he was lost.
He was troubled then as having foreknowledge of the hanging, and the
punishment after the hanging. And though He knelt his wickedness,
He bore with him to the last hour, and thrust not away the traitor,
but even kissed him. Thy Master kisseth, and with His lips
receiveth him who was on the very point of shedding His precious
Blood. And dost thou count the poor not worthy even of a loaf, and
reverencest not the Law which Christ laid down? Now by this He
shows that we ought not to turn aside, not only from the poor, but not
even from those that would lead us away to death. Do not tell me
then, that so and so hath done me grievous mischief, but just consider
what Christ did near the Cross itself, wishing to amend by His kiss
the traitor by whom He was on the point of being betrayed. And see
with how much power to shame him. For He says, "Judas, betrayest
thou the Son of Man with a kiss?" (ib. xxii. 48.) Who is
there He would not have softened? who is there that this address would
not have made yielding? What beast? what adamant? yet not that
wretched man. Do not then say, that such an one murdered such an
one, and that is why I turn aside from him. For even if he were upon
the point of thrusting a sword down into thee, and to plunge his hand
into thy neck itself, kiss this very right hand! since even Christ
kissed that mouth which wrought His death! And therefore do not thou
either hate, but bewail and pity him that plotteth against thee. For
such an one deserveth pity at our hands, and tears For we are the
servants of Him Who kissed even the traitor (I will not leave off
dwelling over that continually), and spoke words unto him more gentle
than the kiss. For He did not even say, O thou foul and villanous
traitor, is this the sort of recompense thou returnest us for so great
a benefit? But in what words? "Judas;" using his own name, which
is more like a person bemoaning, and recalling him, than one wroth at
him. And he does not say, thy Teacher, thy Master, and
Benefactor, but, "the Son of Man." For though He were neither
Teacher nor Master, yet is it with One Who is so gently, so
unfeignedly affected towards thee, as even to kiss thee at the time of
betrayal, and that when a kiss too was the signal for the betrayal; is
it with Him that thou playest the traitor's part? Blessed art
Thou, O Lord l What lowliness of mind, what forbearance hast Thou
given us ensamples of! And to him He so behaved. But to those who
came with staves and swords to Him, was it not so too? What can be
more gentle than the words spoken to them? For when He had power to
demolish them all in an instant, He did nothing of the kind, but as
expostulating (entreptikws), addressed them in the words, "Why,
are ye come out as against a thief with swords and staves?" (Matt.
xxvi. 55.) And having east them down backwards (John xviii.
6), as they continued insensible, He of His own accord gave
Himself up next, and forbore while He saw them putting manacles upon
His holy hands, while He had the power at once to confound all
things, and overthrow them. But dost thou even after this deal
fiercely with the poor? And even were he guilty of ten thousand sins,
want and famine were enough to soften down a soul ever so blunted. But
thou standest brutalized, and imitating the rage of lions. Yet they
never taste of dead bodies. But thou, while thou seest him a very
corpse (tetarikeumenon lit. salter, or, a mummy) for distresses,
yet leapest upon him now that he is down, and tearest his body by thine
insults, and gatherest storm after storm, and makest him as he is
fleeing to the haven for refuge to split upon a rock, and bringest a
shipwreck about more distressing than those in the sea. And how wilt
thou say to God, Have mercy upon me, and ask of Him remission of
sins, when thou art insolent to one who hath done no sin, and callest
him to account for this hunger and great necessity, and throwest all
the brute beasts into the shade by thy cruelty.
For they indeed by the compulsion of their belly lay hold of the food
needful for them. But thou, when nothing either thrusts thee on or
compels thee, devourest thy brother, bitest, and tearest him, if not
with thy teeth, yet with words that bite more cuttingly. How then
wilt thou receive the sacred Host (prosforan), when thou hast
empurpled thy tongue in human gore? how give the kiss of peace, with
mouth gorged with war? Nay, how enjoy every common nourishment, when
thou art gathering so much venom? Thou dost not relieve the poverty,
why make it even more grinding? thou dost not lift up him that is
fallen, why throw him down also? thou dost not remove despondency,
why even increase it? thou givest no money, why use insulting words
besides? Hast thou not heard what punishment they suffer that feed not
the poor? to what vengeance they are condemned? For He says,
"Depart to the fire prepared for the devil and his angels."
(Matt. xxv. 41.) If then they that feed not are so condemned,
what punishment are they to suffer, who besides not feeding, even
insult? What punishment shall they undergo? what hell? That we
kindle not so great evils against ourselves, whiles we have it in our
power, let us correct this evil complaint also, and put a bridle on
the tongue. And let us be so far from insulting, as even to invite
them, both by words and actions, that by laying up much mercy for
ourselves, we may obtain the blessings promised us. Which God grant
that we may all attain unto by the grace and love towards man, etc.
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