Bible Verses and Early Church Commentary | Historical Christian Faith

¹ I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. ² And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. ³ For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. ⁴ For as we have many members in one body, and all members have not the same office: ⁵ So we, being many, are one body in Christ, and every one members one of another. ⁶ Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; ⁷ Or ministry, let us wait on our ministering: or he that teacheth, on teaching; ⁸ Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness. ⁹ Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. ¹⁰ Be kindly affectioned one to another with brotherly love; in honour preferring one another; ¹¹ Not slothful in business; fervent in spirit; serving the Lord; ¹² Rejoicing in hope; patient in tribulation; continuing instant in prayer; ¹³ Distributing to the necessity of saints; given to hospitality. ¹⁴ Bless them which persecute you: bless, and curse not. ¹⁵ Rejoice with them that do rejoice, and weep with them that weep. ¹⁶ Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. ¹⁷ Recompense to no man evil for evil. Provide things honest in the sight of all men. ¹⁸ If it be possible, as much as lieth in you, live peaceably with all men. ¹⁹ Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. ²⁰ Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. ²¹ Be not overcome of evil, but overcome evil with good.

[AD 407] John Chrysostom on Romans 9:22-23:24

What he means is somewhat as follows. Pharaoh was a vessel of wrath, that is, a man who by his own hard-heartedness had kindled the wrath of God. For after enjoying much long-suffering, he became no better, but remained unimproved. Wherefore he calls him not only "a vessel of wrath," but also one "fitted for destruction." That is, fully fitted indeed, but by his own proper self. For neither had God left out anything of the things likely to recover him, nor did he leave out anything of those that would ruin him, and put him beyond any forgiveness. Yet still, though God knew this, "He endured him with much long-suffering," being willing to bring him to repentance. For had He not willed this, then He would not have been thus long-suffering. But as he would not use the long-suffering in order to repentance, but fully fitted himself for wrath, He used him for the correction of others, through the punishment inflicted upon him making them better, and in this way setting forth His power. For that it is not God's wish that His power be so made known, but in another way, by His benefits, namely, and kindnesses, he had shown above in all possible ways. For if Paul does not wish to appear powerful in this way ("not that we should appear approved," he says, "but that you should do that which is honest,") [2 Corinthians 13:7], much less does God. But after that he had shown long-suffering, that He might lead to repentance, but he did not repent, He suffered him a long time, that He might display at once His goodness and His power, even if that man were not minded to gain anything from this great long-suffering. As then by punishing this man, who continued incorrigible, He showed His power, so by having pitied those who had done many sins but repented, He manifested His love toward man. But it does not say, love towards man, but glory, to show that this is especially God's glory, and for this He was above all things earnest. But in saying, "which He had afore prepared unto glory," he does not mean that all is God's doing. Since if this were so, there were nothing to hinder all men from being saved. But he is setting forth again His foreknowledge, and doing away with the difference between the Jews and the Gentiles. And on this topic again he grounds a defense of his statement, which is no small one. For it was not in the case of the Jews only that some men perished, and some were saved, but with the Gentiles also this was the case. Wherefore he does not say, all the Gentiles, but, "of the Gentiles," nor, all the Jews, but, "of the Jews." As then Pharaoh became a vessel of wrath by his own lawlessness, so did these become vessels of mercy by their own readiness to obey. For though the more part is of God, still they also have contributed themselves some little. Whence he does not say either, vessels of well-doing, or vessels of boldness (παρρησίας), but "vessels of mercy," to show that the whole is of God. For the phrase, "it is not of him that wills, nor of him that runs," even if it comes in the course of the objection, still, were it said by Paul, would create no difficulty. Because when he says, "it is not of him that wills, nor of him that runs," he does not deprive us of free-will, but shows that all is not one's own, for that it requires grace from above. For it is binding on us to will, and also to run: but to confide not in our own labors, but in the love of God toward man. And this he has expressed elsewhere. "Yet not I, but the grace which was with me." [1 Corinthians 15:10] And he well says, "Which He had afore prepared unto glory." For since they reproached them with this, that they were saved by grace, and thought to make them ashamed, he far more than sets aside this insinuation. For if the thing brought glory even to God, much more to them through whom God was glorified. But observe his forbearance, and unspeakable wisdom. For when he had it in his power to adduce, as an instance of those punished, not Pharaoh, but such of the Jews as had sinned, and so make his discourse much clearer, and show that where there were the same fathers, and the same sins, some perished, and some had mercy shown them, and persuade them not to be doubtful-minded, even if some of the Gentiles were saved, while the Jews were perishing; that he might not make his discourse irksome, the showing forth of the punishment he draws from the foreigner, so that he may not be forced to call them "vessels of wrath." But those that obtained mercy he draws from the people of the Jews. And besides, he also has spoken in a sufficient way in God's behalf, because though He knew very well that the nation was fitting itself as a vessel of destruction, still He contributed all on His part, His patience, His long-suffering, and that not merely long-suffering, but "much long-suffering;" yet still he was not minded to state it barely against the Jews. Whence then are some vessels of wrath, and some of mercy? Of their own free choice. God, however, being very good, shows the same kindness to both. For it was not those in a state of salvation only to whom He showed mercy, but also Pharaoh, as far as His part went. For of the same long-suffering, both they and he had the advantage. And if he was not saved, it was quite owing to his own will: since, as for what concerns God, he had as much done for him as they who were saved. Having then given to the question that answer which was furnished by facts, in order to give his discourse the advantage of other testimony in its favor, he introduces the prophets also making the same declarations aforetime. For Hosea, he says, of old put this in writing, as follows:

Source: Homily 16 on Romans

[AD 202] Irenaeus on Romans 12:1

Then again, Paul exhorts us "to present our bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service."

Source: Fragments from the Lost Writings of Irenaeus

[AD 220] Tertullian on Romans 12:1

These must be "the bodies" which he "beseeches" the Romans to "present" as "a living sacrifice, holy, acceptable unto God." But how a living sacrifice, if these bodies are to perish? How a holy one, if they are profanely soiled? How acceptable to God, if they are condemned? Come, now, tell me how that passage (in the Epistle) to the Thessalonians-which, because of its clearness, I should suppose to have been written with a sunbeam-is understood by our heretics, who shun the light of Scripture: "And the very God of peace sanctify you wholly.

Source: On the Resurrection of the Flesh

[AD 220] Tertullian on Romans 12:1

For matters of this kind belong not to religion, but to superstition, being studied, and forced, and of curious rather than rational ceremony; deserving of restraint, at all events, even on this ground, that they put us on a level with Gentiles.

Source: On Prayer

[AD 253] Origen of Alexandria on Romans 12:1

Paul says that the sacrifice is living because it has eternal life in it, which is Christ. Elsewhere he says: “We always carry in the body the death of Jesus so that the life of Jesus may also be manifested in our bodies.” He calls it holy because the Holy Spirit dwells in it, as he says elsewhere: “Do you not know that you are God’s temple and that the Spirit of God dwells in you?”

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 253] Origen of Alexandria on Romans 12:1

The divine Word wants you to offer your flesh to God in purity, with the understanding of your reason.

Source: HOMILIES ON LEVITICUS 1.5.1

[AD 258] Cyprian on Romans 12:1

But there cannot be felt any loss of either religion or faith, most beloved brethren, in the fact that now there is given no opportunity there to God's priests for offering and celebrating the divine sacrifices; yea, you celebrate and offer a sacrifice to God equally precious and glorious, and that will greatly profit you for the retribution of heavenly rewards, since the sacred Scripture speaks, saying, "The sacrifice of God is a broken spirit; a contrite and humbled heart God doth not despise." You offer this sacrifice to God; you celebrate this sacrifice without intermission day and night, being made victims to God, and exhibiting yourselves as holy and unspotted offerings, as the apostle exhorts and says, "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God. And be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God."

Source: Epistle LXXVI

[AD 258] Cyprian on Romans 12:1

That we must press on and persevere in faith and virtue, and in completion of heavenly and spiritual grace, that we may attain to the palm and the crown. In the book of Chronicles: "The Lord is with you so long as ye also are with Him; but if ye forsake Him, He will forsake you." In Ezekiel also: "The righteousness of the righteous shall not deliver him in what day soever he may transgress." Moreover, in the Gospel the Lord speaks, and says: "He that shall endure to the end, the same shall be saved." And again: "If ye shall abide in my word, ye shall be my disciples indeed; and ye shall know the truth, and the truth shall make you free." Moreover, forewarning us that we ought always to be ready, and to stand firmly equipped and armed, He adds, and says: "Let your loins be girded about, and your lamps burning, and ye yourselves like unto men that wait for their lord when he shall return from the wedding, that when he cometh and knocketh they may open unto him. Blessed are those servants whom their lord, when he cometh, shall find watching." Also the blessed Apostle Paul, that our faith may advance and grow, and attain to the highest point, exhorts us, saying: "Know ye not, that they which run in a race run all indeed, yet one receiveth the prize? So run, that ye may obtain. And they, indeed, that they may receive a corruptible crown; but ye an incorruptible." And again: "No man that warreth for God binds himself to anxieties of this world, that he may be able to please Him to whom he hath approved himself. Moreover, also, if a man should contend, he will not be crowned unless he have fought lawfully." And again: "Now I beseech you, brethren, by the mercy of God, that ye constitute your bodies a living sacrifice, holy, acceptable unto God; and be not conformed to this world, but be ye transformed in the renewing of your spirit, that ye may prove what is the will of God, good, and acceptable, and perfect." And again: "We are children of God: but if children, then heirs; heirs indeed of God, but joint-heirs with Christ, if we suffer together, that we may also be glorified together." And in the Apocalypse the same exhortation of divine preaching speaks, saying, "Hold fast that which thou hast, lest another take thy crown; " which example of perseverance and persistence is pointed out in Exodus, when Moses, for the overthrow of Ama-lek, who bore the type of the devil, raised up his open hands in the sign and sacrament of the cross, and could not conquer his adversary unless when he had stedfastly persevered in the sign with hands continually lifted up. "And it came to pass," says he, "when Moses raised up his hands, Israel prevailed; but when he let down his hands, Amalek grew mighty. And they took a stone and placed it under him, and he sate thereon. And Aaron and Hur held up his hands on the one side and on the other side, and Moses' hands were made steady even to the going down of the sun. Anti Jesus routed Amalek and all his people. And the Lord said unto Moses, Write this, and let it be a memorial in a book, and tell it in the ears of Jesus; because in destroying I will destroy the remembrance of Amalek from under heaven."

Source: Treatise XI. Exhortation to Martyrdom, Addressed to Fortunatus.

[AD 384] Ambrosiaster on Romans 12:1

Paul pleads with them through the mercy of God, by which the human race is saved.… This is a warning that they should remember that they have received God’s mercy and that they should take care to worship the one who gave it to them.God’s will is our sanctification, for bodies subject to sin are considered not to be alive but dead, since they have no hope of obtaining the promise of eternal life. It is for this purpose that we are cleansed from our sins by God’s gift, that henceforth we should lead a pure life and stir up the love of God in us, not making his work of grace of no effect. For the ancients killed sacrifices which were offered in order to signify that men were subjected to death because of sin. But now, since by the gift of God men have been purified and set free from the second death, they must offer a living sacrifice as a sign of eternal life. For now it is no longer the case that bodies are sacrificed for bodies, but instead of bodies it is the sins of the body which must be put to death.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 395] Gregory of Nyssa on Romans 12:1

How can the person who is conformed to this age, who is not transformed in the newness of his mind and who does not walk in the newness of this life but instead follows the life of the old man, obey Paul, who commanded you to present your body as a sacrifice living, holy and pleasing to God? How can you be a priest for God, having been anointed for this very purpose of offering a gift to God, not a gift that is completely alien or fraudulent because it consists of what is external to you but a gift which is truly yours because it consists of what is internal to you, which is the man inside you helping you to be perfect and blameless according to the word of the Lamb, free from all stain and dishonor? How will you place these offerings before God if you do not listen to the law which forbids an unholy man to be a priest?

Source: ON VIRGINITY 23

[AD 407] John Chrysostom on Romans 12:1

"I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service."

After discoursing at large upon the love of God toward man, and pointing out His unspeakable concern for us, and unutterable goodness, which cannot even be searched into, he next puts it forward with a view of persuading those who have received the benefit to exhibit a conversation worthy of the gift. And though he is so great and good a person, yet he does not decline beseeching them, and that not for any enjoyment he was likely to get himself, but for that they would have to gain. And why wonder that he does not decline beseeching, where he is even putting God's mercies before them? For since, he means, it is from this you have those numberless blessings, from the mercies of God, reverence them, be moved to compassion by them. For they themselves take the attitude of suppliants, that you would show no conduct unworthy of them. I entreat you then, he means, by the very things through which you were saved. As if any one who wished to make a person, who had had great kindnesses done him, show regard, was to bring him the benefactor himself as a suppliant. And what do you beseech? Let me hear. "That ye would present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service." For when he had said sacrifice, to prevent any from thinking he bade them kill themselves, he immediately added (Greek order) "living." Then to distinguish it from the Jewish, he calls it "holy, acceptable to God, your reasonable service." For theirs was a material one, and not very acceptable either. Since He says, "Who has required this at your hands?" [Isaiah 1:12] And in sundry other passages He clearly throws them aside. For it was not this, but this with the other, that He looked to have presented. Wherefore he says, "The sacrifice of praise shall glorify Me." And again, "I will praise the name of my God with a song, and this shall please him better than a bullock that puts forth horns and hoofs." [Psalm 50:23; 69:30, 31] And so in another place He rejects it, and says, "Shall I eat the flesh of bulls, or drink goat's blood?" [Psalm 50:13] and proceeds with, "Offer unto God a sacrifice of praise, and pay your vows unto the Most High." [Psalm 49:14] So Paul also here bids us "present our bodies a living sacrifice." And how is the body, it may be said, to become a sacrifice? Let the eye look upon no evil thing, and it has become a sacrifice; let your tongue speak nothing filthy, and it has become an offering; let your hand do no lawless deed, and it has become a whole burnt offering. Or rather this is not enough, but we must have good works also: let the hand do alms, the mouth bless them that cross one, and the hearing find leisure evermore for lections of Scripture. For sacrifice allows of no unclean thing: sacrifice is a first-fruit of the other actions. Let us then from our hands, and feet, and mouth, and all other members, yield a first-fruit unto God. Such a sacrifice is well pleasing, as that of the Jews was even unclean, for, "their sacrifices," it says, "are unto them as the bread of mourning." [Hosea 9:4] Not so ours. That presented the thing sacrificed dead: this makes the thing sacrificed to be living. For when we have mortified our members, then we shall be able to live. For the law of this sacrifice is new, and so the sort of fire is a marvellous one. For it needs no wood or matter under it; but our fire lives of itself, and does not burn up the victim, but rather quickens it. This was the sacrifice that God sought of old. Wherefore the Prophet says, "The sacrifice of God is a broken spirit." [Psalm 51:17] And the three Children offer this when they say, "At this time there is neither prince, or prophet, or leader, or burnt offering, or place to sacrifice before You, and to find mercy. Nevertheless, in a contrite heart and an humble spirit let us be accepted." [Daniel 3:15-16] And observe how great the exactness wherewith he uses each word. For he does not say, offer ποιήσατε [Exodus 29:39, Septuagint] your bodies as a sacrifice, but "present" (παραστήσατε see below) them, as if he had said, never more have any interest in them. You have given them up to another. For even they that furnish (same word) the war-horses have no further interest in them. And thou too hast presented your members for the war against the devil and for that dread battle-array. Do not let them down to selfish appliances. And he shows another thing also from this, that one must make them approved, if one means to present them. For it is not to any mortal being that we present them, but to God, the King of the universe; not to war only, but to have seated thereon the King Himself. For He does not refuse even to be seated upon our members, but even greatly desires it. And what no king who is but our fellow-servant would choose to do, that the Lord of Angels chooses. Since then it is both to be presented (i.e. as for a King's use) and is a sacrifice, rid it of every spot, since if it have a spot, it will no longer be a sacrifice. For neither can the eye that looks lecherously be sacrificed, nor the hand be presented that is grasping and rapacious, nor the feet that go lame and go to play-houses, nor the belly that is the slave of self-indulgence, and kindles lusts after pleasures, nor the heart that has rage in it, and harlots' love, nor the tongue that utters filthy things. Hence we must spy out the spots on our body upon every side. For if they that offered the sacrifices of old were bid to look on every side, and were not permitted to offer an animal "that has anything superfluous or lacking, or is scurvy, or scabbed" [Leviticus 22:22-23], much more must we, who offer not senseless animals, but ourselves, exhibit more strictness, and be pure in all respects, that we also may be able to say as did Paul, "I am now ready to be offered, and the time of my departure is at hand." [2 Timothy 4:6] For he was purer than any sacrifice, and so he speaks of himself as "ready to be offered." But this will be brought about if we kill the old man, if we mortify our members that are upon the earth, if we crucify the world unto ourselves. In this way we shall not need the knife any more, nor altar, nor fire, or rather we shall want all these, but not made with the hands, but all of them will come to us from above, fire from above, and knife also, and our altar will the breadth of Heaven be. For if when Elijah offered the visible sacrifice, a flame, that came down from above consumed the whole water, wood, and stones, much more will this be done upon you. And if you have anything in you relaxed and secular, and yet offerest the sacrifice with a good intention, the fire of the Spirit will come down, and both wear away that worldliness, and perfect (so Field: manuscripts "carry up") the whole sacrifice. But what is "reasonable (λογικὴ) service?" It means spiritual ministry, conversation according to Christ. As then he that ministers in the house of God, and officiates, of whatever sort he may be, then collects himself συστέλλεται Ezekiel 44:19, and becomes more dignified; so we ought to be minded all our whole life as serving and ministering. And this will be so, if every day you bring Him sacrifices (3 manuscripts "yourself as a sacrifice"), and become the priest of your own body, and of the virtue of your soul; as, for example, when you offer soberness, when almsgiving, when goodness and forbearance. For in doing this you offer "a reasonable service" (or worship, λατρείαν), that is, one without anything that is bodily, gross, visible. Having then raised the hearer by the names bestowed, and having shown that each man is a priest of his own flesh by his conversation, he mentions also the way whereby we may compass all this. What then is the way?

Source: Homily 20 on Romans

[AD 407] John Chrysostom on Romans 12:1

How is the body to become a sacrifice? Let the eye look on no evil thing, and it has already become a sacrifice. Let the tongue say nothing filthy, and it has become an offering. Let your hand do nothing evil, and it has become a whole burnt offering. But even this is not enough, for we must have good works also. The hand must do alms, the mouth must bless those who curse it, and the ears must find time to listen to the reading of Scripture. Sacrifice allows of no unclean thing. It is the first fruits of all other actions.

Source: HOMILIES ON ROMANS 20

[AD 418] Pelagius on Romans 12:1

Because Paul has already mentioned the mind of the Lord, he now instructs them how they ought to conduct themselves so that they are worthy to have the mind of the Lord. They possessed nothing greater than the mercy of God because they had been set free by it. They were to present their bodies, not those of animals, as under the law, which (in spite of the fact that they were a symbolic offering) were nevertheless offered up healthy and unblemished. The living sacrifice was to be pure and free from the total death of sin. It should be pleasing only to God, not to other people. Every good work pleases God if it is done in a reasonable manner. For one is deprived of one’s reward if, for example, one fasts for public notice, for then one is performing a good deed in a foolish way. And the same applies to all vices that border on virtues.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 420] Jerome on Romans 12:1

Idolatry is not confined to casting incense upon an altar with finger and thumb or to pouring libations of wine out of a cup into a bowl. Covetousness is idolatry, or else the selling of the Lord for thirty pieces of silver was a righteous act. Lust involves sacrilege, or else men may defile with common harlots those members of Christ which should be “a living sacrifice, acceptable to God.”

Source: EPISTLES 14.5

[AD 430] Augustine of Hippo on Romans 12:1

If the body, which is less than the soul and which the soul uses as a servant or a tool, is a sacrifice when it is used well and rightly for the service of God, how much more so is the soul when it offers itself to God? In this way, aflame in the fire of divine love and with the dross of worldly desire melted away, it is remolded into the unchangeable form of God and becomes beautiful in his sight by reason of the bounty of beauty which he has bestowed upon it.

Source: City of God 10.6

[AD 458] Theodoret of Cyrus on Romans 12:1

Paul has already exhorted us to make our members instruments of righteousness and to present ourselves before God as if we had risen from the dead. But here he exhorts us to make our members a sacrifice, and one which he describes as “living.” He does not command us to kill our bodies but demands that they should be dead to sin.

Source: INTERPRETATION OF THE LETTER TO THE ROMANS

[AD 471] Gennadius of Constantinople on Romans 12:1

As the fullness of God’s mercies toward us is limitless, I am obliged and I challenge us all to be set apart and offered to God as a complete sacrifice. For the present sacrifice does not lead to death, as did that under the law, but by making us holy it leads to eternal life, because it is pleasing to God and the offering of rational creatures is much more valuable than that of dumb ones.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 523] Philoxenus of Mabbug on Romans 12:1

Just as with the former law of Moses, all the priests … must first offer a rational sacrifice to God for themselves, and only then for the people. In his prayer, the priest asks in the first place for forgiveness of his own sins and a cleansing of his own soul and body from all sinful thoughts and actions. Then each priest offers these prayers to God in accordance with the measure of his own purity of soul.

Source: ON THE INDWELLING OF THE HOLY SPIRIT

[AD 735] Bede on Romans 12:1

If we display our bodies as a living sacrifice, holy and pleasing to God, he will with heavenly condescension deign to see to it that we are rewarded with the same glory as those who have given their bodies up to death for the Lord’s sake.

Source: Homilies on the Gospels 2.21

[AD 1274] Thomas Aquinas on Romans 12:1

953. Having shown the need for virtues and the origin of grace [n. 97], here the Apostle teaches how grace should be used, a subject pertaining to moral instruction. And he does two things in this regard. First he sets out a general moral teaching; Second, he descends to more particular questions related to the recipients of his letter, around the middle of chapter 15 at [verse 14; n. 1163] I myself am assured. And regarding the first, he does two things. First, he teaches how one should use grace to be a perfect man; Second, how the perfect man should sustain the imperfect, in chapter 14 there [verse 1; n. 1081] at Now as for the man who is weak. Concerning the first, he does three things. 471 First he offers instruction about that perfection of life relating to the sanctity by which we a man serves God; Second, relating to righteous dealings with one’s neighbor, in chapter 13 at [verse 1; n. 1016] Let every soul; Third, relating to that purity a man must preserve within himself, around the end of the thirteenth chapter at [verse 11; n. 1060] And knowing this. Regarding the first, he does two things. First he admonishes that a man should present himself holy to God; Second, he teaches how one should use the gifts of God’s grace that make one holy, there [n. 968] at For I say, by the grace. First he teaches how one should present himself to God as regards the body; Second, as regards the soul, there [n. 965] at And be not conformed. 954. Regarding the first, he does two things [n. 957]. First he leads them to heed what he has taught, and this in two ways [n. 956]. First on his own account, when he says, I beseech you therefore, brothers, as though to say: God’s judgment were described as beyond all comprehension, and his ways as beyond all investigation, and so I beseech you, brothers, that you heed that you have been taught. 955. Now he resorts to beseeching them for three reasons. First, to show his humility: "With supplication speaks the poor man," the one who puts no trust in his own wealth, and on this account attempts to compel men to good deeds not by what belongs to him but by what belongs to God. For to beseech [obsecrare] is to call on sacred things as witnesses [ob sacra contestari]. 472 31 Augustine, City of God, book 10, chapter 5. Second, to move his readers more by asking than by fear, than by commanding as one in authority: "Accordingly, though I am bold enough in Christ to command you to do what is required, yet for love's sake I prefer to appeal to you" (Phm 8-9); "You who are spiritual, instruct such a one in a spirit of gentleness" (Gal 6:1). Third, out of reverence for the Romans, to whom he wrote: "Do not rebuke an older man but exhort him as you would a father." 956. Next he leads them to heeding on God’s account when he says, by the mercy of God, that mercy by which you are saved: "According to his mercy he saved us" (*** 3:5). And so when we consider God’s mercy we should do what we have been taught: "Should you not have had mercy on your fellow servant, as I had mercy on you?" (Matt 18:33). Or it could mean by the mercy of God, i.e., in virtue of the apostolic authority mercifully entrusted to me: "I give my opinion as one who by the Lord’s mercy is trustworthy" (I Cor 7:25). 957. Secondly, he gives the admonition when he says: present your bodies as a living sacrifice. Here it should be noted that, as Augustine says in the tenth book of The City of God,31 a visible sacrifice offered outwardly to God is a sign of an invisible sacrifice, whereby one offers himself and all he possesses for God’s service. 958. Now man possesses three goods. First, he has the soul, which is presented to God by humble devotion and contrition: "The sacrifice acceptable to God is a contrite spirit" (Ps 51:17). 473 Secondly, a man has external goods, which he presents to God by giving alms: "Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God" (Heb 13:16). Thirdly, a man has the good which is his own body. In regard to this he says: present, i.e., to God, your bodies, as a spiritual sacrifice. Now an animal offered to God was called a sacrifice [hostia], either because it was offered for victory over enemies [hostium] or for protection from enemies [hostium] or because it was offered in the entrance [ostium] of the Tabernacle. 959. A person can present his body to God as a sacrifice in three ways. First, when he exposes his body to suffering and death for God’s sake, as it is said of Christ: "He gave himself up for us, a fragrant offering and sacrifice to God" (Eph 5:2); and as the Apostle says of himself: "Even if I am to be poured as a libation upon the sacrificial offering of your faith, I rejoice" (Phil 2:17). Secondly, when he weakens his body by fasts and watchings in the service of God: "I pommel my body and subdue it" (I Cor 9:27). Thirdly, when he uses his body to perform acts of righteousness and of divine worship: "Present your members to serve righteousness for sanctification" (Rom 6:19). 960. Moreover, one should recall that the offering sacrificed to God had four features. First, the thing offered was to be sound and unimpaired; hence Malachi 1(:14), "Cursed be the cheat who has a male in his flock and vows it, and yet sacrifices to the Lord what is blemished." And this is why he says living, i.e., that the offering we make 474 32 Proprie autem sanctitas dicitur per respectum ad Deum, inquantum scilicet homo servat ea quae sunt iusta, quoad Deum. to God of our body be living by faith formed by love: "The life I now live in the flesh I live by faith in the Son of God" (Gal 2:20). Note here that a natural sacrificial offering previously alive was killed and immolated to show that death as yet ruled the human race so long as sin reigned, as was said above (Rom 5:12ff). But this spiritual sacrificial offering is always alive and increasing in vigor, in accord with John 10(:10), "I came that they may have life and have it abundantly," because sin has now been removed through Christ; unless we say that the sacrificial offering of our body is something alive to God through the righteousness of faith but is dead to the desires of the flesh: "Put to death, therefore, what is earthly in you" (Col 3:5). 961. Secondly, the sacrificial offering presented to God was sanctified in its very immolation. Hence it is written: "Every man of your race who, having an uncleanness, approaches these things that are consecrated, and that the children of Israel offer to the Lord, shall perish before the Lord" (Lev 22:3). Therefore, he adds holy, made so by the devotion with which we bind our bodies to the service of God: "Consecrate yourselves, therefore, and be holy, because I the Lord your God am holy" (Lev 20:7). Now "holiness" in the proper sense bespeaks a relation to God, insofar as one does what is righteous before God.32 962. Thirdly, when the sacrifice was consummated, it was described as a sacrifice pleasing and acceptable to God: "The priest shall burn the whole on the altar as a burnt offering, an offering by fire, a pleasing odor to the Lord" (Lev 1:9). Hence, he says: 475 33 This phrase is omitted from Mark 9:49 in modern critical texts of the New Testament and so does not appear in modern English translations. pleasing to God, by reason of a right intention: "That I may be pleasing to God in the light of the living" (Ps 56:13). 963. Fourthly, in the preparation of the sacrifice, salt was added: "You shall season all your offerings with salt" (Lev 2:13); "Every victim shall be salted with salt" (Mk 9:49).33 Now salt signifies a wise discretion; hence he says: "Conduct yourselves wisely toward outsiders. Let your speech always be gracious, seasoned with salt" (Col 4:5). Hence, he continues: your spiritual worship [your reasonable service], i.e., be discreet in presenting your bodies to God as a sacrifice whether by martyrdom or abstinence or any other righteous work, because "all things should be done decently and in order" (I Cor 14:40); "The king’s honor loves judgment" (Ps 99:4). 964. The righteous man is related one way to internal acts, by which He serves God, and another way to external acts. For a man’s good and his righteousness consist mainly in the internal acts, by which he believes, hopes and loves. Hence it says in Luke 17(:21), "The kingdom of God is within you." For it does not consist principally of interior works, as is said below in chapter 14(:7), "The kingdom of God is not food and drink." Hence, internal acts stand as an end sought for its own sake, whereas external acts, in which our bodies are presented to God, stand as means to the end. No limit is set on something sought as an end; rather, the greater it is the better it is. But on what is sought as a means to an end, a limit is set in accord with its proportion to that end. Thus, a doctor seeks as much health as possible, but he does not give as much medicine as he can; rather, he limits it to the amount required for restoring health. 476 Similarly, a person should set no limit on his faith, hope and love; rather, the more he believes and hopes and loves, the better he is. Hence it is stated in Deuteronomy 6(:4), "You shall love the Lord your God with all your heart and with all your soul and with all your might." But in external acts a discreet limit is imposed by the requirements of love. Hence Jerome says: "Does not rational man lose his dignity, if he chooses to fast and watch at the expense of his bodily health or incur the marks of madness or sadness from singing the Psalms and office?" 965. Then when he says, do not be conformed and so on, he explains how one should present himself to God as regards the soul. And first he forbids conformity to the age, when he says do not be conformed to this age, i.e., to things that pass with time. For the present age is the measure of things that slide past in time. And a person is conformed to temporal things when he clings to them with love: "They became detestable, like the things they loved" (Hos 9:10); "Religion that is pure and undefiled before God and the Father is this: to visit orphans and widows in their affliction and to keep oneself unstained from this world" (Jas 1:27). The one who imitates worldly lifestyles is also conformed to this age: "I testify in the Lord that you must no longer live as the Gentiles do" (Eph 4:17). 966. Secondly, he tells them to reform their minds inwardly, when he says: but be reformed by the newness of your sense. 477 34 Sensus here translates the Greek word nous, best rendered "mind"; the Nova Vulgata has mentis. Man’s sense is here called his "reason," because with the senses man forms judgments about what is to be done.34 When man was created, this sense was sound and vigorous: "He filled their hearts with sense, and showed them good and evil" (Sir 17:7); but by sin it was corrupted and, as it were, grown old: "You have grown old in a foreign land" (Bar 3:10). As a consequence, it lost its beauty and charm: "From the daughter of Zion has departed all her charm" (Lam 1:6). Therefore, the Apostle tells us to be reformed, i.e., to take up again that beauty and elegance which the mind once had. This is accomplished by the grace of the Holy Spirit. If a person does not share in this grace, he should desire to do so, and if he does share in it, he should desire to progress in it: "Be renewed in the spirit of your minds" (Eph 4:23); "Your youth shall be renewed like the eagle’s" (Ps 103:5). Or, interpreting in another way, be renewed in your outward actions in the newness of your sense, i.e., in the newness of grace, which you have received in your mind. 967. Thirdly, he gives a reason for this admonition when he says: that you may perceive what is the will of God. Here it should be noted that just as a person with a diseased palate misjudges the taste of foods and sometimes recoils from the tasty but approves the disgusting, whereas a person with a healthy palate judges tastes correctly; so a person whose affections are corrupted by conformity to worldly things misjudges the good, whereas a person whose affections are upright and sound, his sense having been renewed by grace, judges the good correctly. 478 That is why he said: Do not be conformed to this world, but be reformed by the newness of your sense, namely that you may prove, i.e., know by experience: "Taste and see that the Lord is sweet" (Ps 34:8). What is the will of God, by which he wills that you be saved: "This is the will of God, your sanctification" (1Thess 4:3). That will is good, i.e., he wills that we will the honorable good and by his precepts leads us to it: "I will show you, O man, what is good, and what God requires of you" (Mic 6:8). And acceptable, inasmuch as what God wills that we will is pleasant to a well-disposed person: "The precepts of the Lord are right, rejoicing the heart" (Ps 19:8). Indeed, what God wills is not only useful for attaining our end but also perfect, uniting us, as it were, with the end: "You must be perfect as your heavenly Father is perfect" (Mt 5:48); "Walk before me and be perfect" (Gen 17:1). God’s will is experienced as good, pleasing and perfect by those who are not conformed to this age, but are reformed in the newness of their sense. On the other hand, those who continue in their oldness, being conformed to this age, judge that God’s will is not good but burdensome and unprofitable: "Wisdom seems very harsh to the uninstructed" (Sir 6:20). 968. Then when he says, For I say, by the grace that is given me, he teaches how God’s gifts should be used. First, he teaches this in regard to gifts that are not common to all, such as the graces freely given [gratia gratis data]; secondly, in regard to the gift of charity, which is common to all, there [verse 9; n. 983] at love without pretense. In regard to the first he does two things. 479 First, he teaches in general how one ought to use gratia gratis data; secondly, he follows this up in the parts, there [verse 6; n. 976] at having gifts. Concerning the first, he does two things. First he sets out the instruction; second, he gives the reason for it, there [verse 4; n. 972] at For as in one body. 969. In regard to the first he does three things. First, he warns against excess, saying: I have encouraged you to be renewed by the newness of your sense, but you should do this in moderation, for I say, i.e., I command, by the grace of the apostleship and the apostolic authority given to me: "When they perceived the grace that was given to me among the Gentiles" (Gal 2:9); "to me, the least of all the saints, this grace was given" (Eph 3:8). Every one among you, because it is profitable to every one: "I wish that all were as I myself am" (I Cor 7:7). This, I say, I command: not to be more wise than it is necessary to be wise, i.e., no one should presume, relying on his own sense or wisdom beyond his limitations: "Be not wiser than is necessary" (Ec 7:16); "I have not walked among great things, nor among marvels above me" (Ps 131:1). 970. Secondly, he exhorts them to a middle course, saying but be wise unto sobriety, i.e., I direct you to be wise commensurate with the grace given to you. For although sobriety implies a measure. And although the word taken in its proper sense has to do with drinking wine, it can be used in regard to any matter in which a person should observe a due measure: "Training us to live sober, upright and godly lives in this world" (*** 2:12). 480 971. Thirdly, he teaches how the middle course should be gauged when he says: and this, I say, as God has divided, i.e., distributed, to each one the measure of faith, i.e., the measure of his gifts, which are given for the building up of the faith: "To each is given the manifestation of the Spirit for the common good" (I Cor 12:7). For God does not give such gifts the same to all, but distributes different ones to different persons: "There are varieties of gifts" (I Cor 12:4). Nor does he give them equally to all, but to each according to a definite measure: "Grace was given to each of us according to the measure of Christ’s gift" (Eph 4:7). That is why the Apostle, thinking with sober judgment according to this measure, said: "We will not boast beyond measure, but will keep to the measure of the rule by which God has measured out to us" (2 Cor 10:13). To Christ alone has the Spirit been given without measure, as it says in John 3(:34). God gives not only the gratia gratis data according to a measure, but even that faith which works through love. Hence the apostles said to Christ: "Lord, increase our faith" (Lk 17:15).

[AD 215] Clement of Alexandria on Romans 12:2

"Be not conformed "says the apostle, "to this world: but be ye transformed in the renewal of the mind, that ye may prove what is that good, and acceptable, and perfect, will of God."

[AD 253] Origen of Alexandria on Romans 12:2

By this Paul shows that there is one form of this world and another of the world to come. If there are those who love this present life and the things which are in the world, they are taken up with the form of the present age and pay no attention to what is not seen. But the things which are not seen are eternal, and they are being transformed and renewed in the form of the age to come. For this reason the world does not acknowledge them but hates them and persecutes them. But the angels of God, who belong to the age to come, see that form.“Be transformed by the renewal of your mind” tells us what form is guilty, for every soul once had the form of wickedness. But the apostle’s words urge us to cast that off and to be reformed in the likeness of the individual virtues, so that once the face of our heart is revealed we may be transformed by God’s image and contemplate his glory.… Our mind is renewed by the practice of wisdom and reflection on the Word of God and the spiritual understanding of his law. The more one reads the Scriptures daily and the greater one’s understanding is, the more one is renewed always and every day. I doubt whether a mind which is lazy toward the holy Scriptures and the exercise of spiritual knowledge can be renewed at all.
Many people think they know what God’s will is, and they are mistaken. Those who do not have a renewed mind err and go wrong. It is not every mind but only one which is renewed and conformed (as I say) to the image of God which can tell whether what we think, say and do in particular instances is the will of God or not.
“What is the will of God, what is good and acceptable and perfect.” If we read this according to the Latin manuscripts, the meaning is as follows: Because the will of God is something good and acceptable and perfect, there is no doubt that it is pleasing to God. For God cannot will anything which is not good, and if something is good and perfect, then it must be pleasing to God. But if we read this according to the Greek manuscripts, i.e., “that you may prove that the will of God is good and acceptable and perfect,” it can also be interpreted in the same sense. Yet something else may be felt in these words, viz., that God’s will is always good but that we do not always deserve to receive what is good by his will, nor what is acceptable and perfect. For example, when Saul was anointed king it was according to God’s will, but it was not acceptable or perfect. For God was angry at the people because they refused to have him as their king, and he ordered a man to be set over them as king. … Thus from time to time God’s will gives us what we want and desire, but the man who is renewed in his mind must ask whether this will of God is good and acceptable and perfect, and not more likely to indulge our lusts than to serve our needs.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 380] Apostolic Constitutions on Romans 12:2

We therefore, who have been vouchsafed the favour of being the witnesses of His appearance, together with James the brother of our Lord, and the other seventy-two disciples, and his seven deacons, have heard from the mouth of our Lord Jesus Christ, and by exact knowledge declare "what is the will of God, that good, and acceptable, and perfect will"

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 382] Apollinaris of Laodicea on Romans 12:2

This is what the prophet Jeremiah meant when he talked about writing the law of God on the heart. For in the pursuit of God the spiritually minded heart will know what is good and acceptable and perfect, and it will only like the things which are pleasing to God. Filled with the goodness of the good Father it will want to do his will and will try to encourage everyone to do good.However, it is not enough merely to do good; one must resist evil as well. For it is the rejection of evil which represents true progress toward the good.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 395] Gregory of Nyssa on Romans 12:2

The perfect will of God is that the soul be changed by reverence, having been brought to the full flower of its beauty by the grace of the Spirit, which attends to the sufferings of the person who undergoes the change.

Source: ON THE CHRISTIAN MODE OF LIFE

[AD 407] John Chrysostom on Romans 12:2

For the fashion of this world is grovelling and worthless, and but for a time, neither has ought of loftiness, or lastingness, or straightforwardness, but is wholly perverted. If then you would walk upright (or aright ὀ ρθὰ]), figure not yourself after the fashion of this life present. For in it there is nought abiding or stable. And this is why he calls it a fashion (σχἥμα); and so in another passage, "the fashion of this world passes away." [1 Corinthians 7:31] For it has no durability or fixedness, but all in it is but for a season; and so he calls it this age (or world, Gr. αἰ& 241·ν), hereby to indicate its liableness to misfortune, and by the word fashion its unsubstantialness. For speak of riches, or of glory, or beauty of person, or of luxury, or of whatever other of its seemingly great things you will, it is a fashion only, not reality, a show and a mask, not any abiding substance (ὑ πόστασις). But "be not thou fashioned after this, but be transformed," he says, "by the renewing of your mind." He says not change the fashion, but "be transformed" (μεταμορφοὕ), to show that the world's ways are a fashion, but virtue's not a fashion, but a kind of real form, with a natural beauty of its own, lacking not the trickeries and fashions of outward things, which no sooner appear than they go to nought. For all these things, even before they come to light, are dissolving. If then you throw the fashion aside, you will speedily come to the form. For nothing is more strengthless than vice, nothing so easily wears old. Then since it is likely that being men they would sin every day, he consoles his hearer by saying, "renew yourself" from day to day. This is what we do with houses, we keep constantly repairing them as they wear old, and so do thou unto yourself. Have you sinned today? Have you made your soul old? Despair not, despond not, but renew it by repentance, and tears [Hilary on Psalm 119], and confession, and by doing of good things. And never fail of doing this. And how are we to do this?

"That ye may prove (things more expedient (διαφέροντα]), and know ) what is that good, and acceptable, and perfect will of God."

Either he means by this, be renewed, that you may learn what is more expedient for you, and what the will of God. Or rather, that you can get so renewed if you learn the things expedient, and what God may will. For if you see this, and know how to distinguish the nature of things, you are in possession of the whole way of virtue. And who, it may be said, is ignorant of what is expedient, and what is the will of God? They that are flurried with the things of this world, they that deem riches an enviable thing, they that make light of poverty, they that follow after power, they that are gaping after outward glory, they that think themselves great men when they raise fine houses, and buy costly sepulchres, and keep herds of slaves, and carry a great swarm of eunuchs about with them; these know not what is expedient for them, or what the will of God is. For both of these are but one thing. For God wills what things are expedient for us, and what God wills, that is also expedient for us. What then are the things which God wills? To live in poverty, in lowliness of mind, in contempt of glory; in continency, not in self-indulgence; in tribulation, not in ease; in sorrow, not in dissipation and laughter; in all the other points whereon He has given us laws. But the generality do even think these things of ill omen; so far are they from thinking them expedient, and the will of God. This then is why they never can come near even to the labors for virtue's sake. For they that do not know so much even as what virtue may be, but reverence vice in its place, and take unto their bed the harlot instead of the modest wife, how are they to be able to stand aloof from the present world? Wherefore we ought above all to have a correct estimate of things, and even if we do not follow after virtue, to praise virtue, and even if we do not avoid vice, to stigmatize vice, that so far we may have our judgments uncorrupted. For so as we advance on our road, we shall be able to lay hold on the realities. This then is why he also bids you be renewed, "that you may prove what is the will of God." But here he seems to me to be attacking the Jews too, who cling to the Law. For the old dispensation was a will of God, yet not the ultimate purpose, but allowed owing to their feebleness. But that which is a perfect one, and well-pleasing, is the new conversation. So too when he called it "a reasonable service," it was to set it in contrast with that other (v. note p. 496) that he gave it such a name.

Source: Homily 20 on Romans

[AD 407] John Chrysostom on Romans 12:2

The fashion of this world is groveling and worthless, and temporal as well. It has nothing noble or uplifting about it but is wholly perverted. The second part [of the verse] may mean either that we should be renewed, in order to learn what is expedient for us, or that if we learn what is expedient for us we shall be renewed. Either way, God wills what is expedient for us, and whatever he wills is by definition expedient for us.

Source: HOMILIES ON ROMANS 20

[AD 418] Pelagius on Romans 12:2

Do not be like the children of the world, you who have been made children of God, but renew your mind, by which the body is governed and all the members are directed. Thus even the movements of the body will be renewed, so that you may be able to recognize the will of God and his mind, for these are revealed only to a renewed mind.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 430] Augustine of Hippo on Romans 12:2

Those who are moved … to turn again to the Lord out of that state of deformity wherein worldly desires conformed them to this world must receive from the Lord their reformation.

Source: THE TRINITY 14.22

[AD 458] Theodoret of Cyrus on Romans 12:2

Paul calls the things of this present life “forms,” e.g., wealth, power and every other splendor. But reality is what is yet to come, which will be stable and eternal.

Source: INTERPRETATION OF THE LETTER TO THE ROMANS

[AD 202] Irenaeus on Romans 12:3

For this cause also the apostle says, "Be not wise beyond what it is fitting to be wise, but be wise prudently"

Source: Against Heresies Book V

[AD 253] Origen of Alexandria on Romans 12:3

In his usual way, the apostle says that he is speaking by the grace which has been given to him and not by the power of human persuasion, nor by philosophy.… There is an enormous difference between speaking by grace and speaking by human cleverness. Many people speak with a smooth voice and a clever style but do not edify their audience. They cannot get anyone to obey them, because they do not practice what they preach. People like that are not speaking by grace, which was given to Paul.Everyone ought to know what the measure is of the grace which has been given to him, for which he has been prepared by his faith. One person receives grace from God to be wise in the work of charity, or in the service of visiting or toward the needs of the poor, or concerning the care of the sick, or the defense of widows and children, or hospitality. For God has apportioned these to each person according to the measure of his faith. But suppose someone has received grace in order to be wise about one of these things but does not understand the measure of the grace which has been given to him and wants to know more about the wisdom of God, the word of doctrine, the meaning of deeper knowledge, for which he has not received grace. He does not want to learn so much as to teach what he does not know. Because he does not know enough, he wants to know more than he ought to know.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 379] Basil of Caesarea on Romans 12:3

Paul clearly allots to each one the form of ministry which is right for him and forbids him to encroach on another’s territory when he says this.

Source: CONCERNING BAPTISM 2.8

[AD 384] Ambrosiaster on Romans 12:3

Here Paul teaches us that we ought to know that the bounds of righteousness must not be transgressed, so that not only will it be of service to us but it will not harm anyone else either.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 12:3

After saying above, "I beseech you by the mercies," here he says again, "by the grace." Observe the teacher's lowliness of mind, observe a spirit quite subdued! He means to say that he is in no respect worthy to be trusted in such an exhortation and counsel. But at one time he takes the mercies of God along with him, at another His grace. It is not my word, he would say, that I am speaking, but one from God. And he does not say, For I say unto you by the wisdom of God, or, for I say unto you by the Law given of God, but, "by the grace," so reminding them continually of the benefits done them, so as to make them more submissive, and to show that even on this account, they were under an obligation to obey what is here said. "To every man that is among you." Not to this person and to that merely, but to the governor and to the governed, to the slave and to the free, to the unlearned and to the wise, to the woman and to the man, to the young and to the old. For the Law is common to all as being the Lord's. And by this he likewise makes his language inoffensive, setting the lessons he gives to all, even to such as do not come under them, that those who do come under them may with more willingness accept such a reproof and correction. And what do you say? Let me hear. "Not to think more highly than he ought to think." Here he is bringing before us the mother of good deeds, which is lowliness of mind, in imitation of his own Master. For as He, when He went up into the mountain, and was going to give a tissue of moral precepts, took this for his first beginning, and made this the foundation, in the words, "Blessed are the poor in spirit" [Matthew 5:3]; so Paul too, as he has now passed from the doctrinal parts to those of a more practical kind, has taught us virtue in general terms, by requiring of us the admirable sacrifice; and being on the point of giving a more particular portrait of it, he begins from lowliness of mind as from the head, and tells us, "not to think more highly of one's self than one ought to think," (for this is His will), (many manuscripts om. for etc.), "but to think soberly." But what he means is about this. We have received wisdom not that we should use it to make us haughty, but to make us sober-minded. And he does not say in order to be lowly in mind, but in order to sobriety, meaning by sobriety (σωφροσύνη) here not that virtue which contrasts with lewdness, nor the being free from intemperance, but being sober and healthful in mind. And the Greek name of it means keeping the mind safe. To show then that he who is not thus modest (μετριάζοντα), cannot be sober either, that is, cannot be staid and healthful minded (because such an one is bewildered, and out, of his wits, and is more crazed than any madman), he calls lowliness of mind, soberness of mind.

"According as God has dealt to every man the measure of faith." For since having gifts given them had made many unreasonably elated, both with these and with the Corinthians, see how he lays open the cause of the disease, and gradually removes it. For after saying that we should think soberly, he proceeds, "according as God has dealt to every man the measure of faith," meaning here the gift by faith: and by using the word "dealt," he solaces him who had the less, and humbles him who had the greater share. For if God dealt it, and it is no achievement of yours, why think highly of yourself? But if any one says that faith here does not mean the gift, this would only the more show that he was humbling the vain boasters. For if that which is the cause of the gift (so Field with most manuscripts: Vulg. "If the faith by which miracles are wrought is the cause of the gift"), that faith by which miracles are wrought, be itself from God, on what ground do you think highly of yourself? If He had not come, or been incarnate, then the things of faith would not have fared well either. And it is from hence that all the good things take their rise. But if it is He that gives it, He knows how He deals it. For He made all, and takes like care of all. And as His giving came of His love towards man, so does the quantity which He gives. For was He Who had shown His goodness in regard to the main point, which is the giving of the gift, likely to neglect you in regard to the measure? For had He wished to do you dishonor, then He had not given them at all. But if to save you and to honor you was what He had in view (and for this He came and distributed such great blessings), why are you confounded and disturbed, and abusest your wisdom to foolishness, making yourself more disgraceful than one who is by nature so? For being foolish by nature is no ground of complaint. But being foolish through wisdom, is at once bereaving one's self of excuse, and running into greater punishment.

Such then are those, who pride themselves upon their wisdom, and fall into the excess of recklessness. For recklessness of all things makes a person a fool. Wherefore the Prophet calls the barbarian by this name. But "the fool," he says, "shall speak folly." [Isaiah 32:6] But that you may see the folly of him from his own words, hear what he says. "Above the stars of heaven will I place my throne, and I will be like the Most High." [Isaiah 14:14] "I will take hold of the world as a nest, and as eggs that are left will I take them away." [Isaiah 10:14] Now what can be more foolish than these words? And every instance of haughty language immediately draws on itself this reproach. And if I were to set before you every expression of them that are reckless, you would not be able to distinguish whether the words are those of a reckless man or a fool. So entirely the same is this failing and that. And another of a strange nation says again, "I am God and not man" [Ezech. 28:2]; and another again, Can God save you, or deliver you out of my hand? [Daniel 3:15] And the Egyptian too, "I know not the Lord, neither will I let Israel go." [Exodus 5:2] And the foolish body in the Psalmist is of this character, who has "said in his heart, There is no God." [Psalm 14:1] And Cain, "Am I my brother's keeper?" [Genesis 4:9] Can you now distinguish whether the words are those of the reckless or those of the fool? For recklessness going out of due bounds, and being a departure from reason (whence its name recklessness, ἀ πόνοια), makes men both fools and vainglorious. For likewise, "the beginning of wisdom is the fear of the Lord" [Proverbs 9:10], so then the beginning of folly is surely not knowing the Lord. If then knowing be wisdom, and not knowing Him folly, and this ignorance come of haughtiness (ὑ περηφανία), (for the beginning of haughtiness is the not knowing of the Lord), then is haughtiness the extreme of folly. Such was Nabal, if not to Godward, at least toward man, having become senseless from his recklessness. But he afterwards died of fear. For when any falls from the measure of wisdom, he becomes at once a coward and bold (θρασυδειλοὶ Ar. Eth. iii.), his soul having been made feeble. For as the body when it loses its proper tone having become out of condition, is a prey to any disease, thus too the soul when it has lost its greatness of nature and lowly-mindedness, having gotten any feeble habit (ἕ ξιν), becomes fearful, as well as bold and unreasonable, and loses its powers of self-consciousness. And he that has lost these, how is he to know things above himself? For as he that is seized with a frenzy, when he has so lost them, knows not even what is right before him; and the eye, when it is dimmed, darkens all the other members; so does it happen with this recklessness. Wherefore these are more miserable than the mad, or than those silly by nature. For like them they stir laughter, and like them they are ill-tempered. And they are out of their wits as the others are, but they are not pitied as they are. And they are beside themselves, as are these, but they are not excused, as are these, but are hated only. And while they have the failings of either, they are bereaved of the excuse of either, being ridiculous not owing to their words only, but to their whole appearance also. For why, pray, do you stiffen up your neck? Or why walk on tiptoe? Why knit up your brows? Why stick your breast out? You can not make one hair white or black, [Matthew 5:36] and you go with as lofty gait as if you could command everything. No doubt you would like to have wings, and not go upon the earth at all! No doubt you would wish to be a prodigy! For have you not made yourself prodigious now, when you are a man and triest to fly? Or rather flying from within, and bloated in every limb? What shall I call you to quit you of your recklessness? Shall I call you ashes, and dust, and smoke, and pother? I have described your worthlessness to be sure, but still I have not laid hold of the exact image I wanted. For I want to put their bloatedness before me, and all its emptiness. What image am I to find then which will suit with all this? To me it seems to be like tow in a blaze. For it seems to swell when lighted, and to lift itself up; but when it is submitted to a slight touch of the hand, it all tumbles down, and turns out to be more worthless than the veriest ashes. Of this sort are the souls of these men; that empty inflatedness of theirs even the commonest attack may humble and bring down. For he that behaves recklessly must of necessity be a thoroughly feeble person, since the height he has is not a sound one, but even as bubbles are easily burst, so are these men easily undone. But if you dost not believe, give me a bold reckless fellow, and you will find him more cowardly than a hare even at the most trivial circumstance. For as the flame that rises from dry sticks is no sooner lighted than it becomes dust, but stiff logs do not by their nature easily kindle up, and then keep up their flame a long time burning; so souls that be stern and firm are not easily kindled or extinguished; but these men undergo both of these in a single moment. Since then we know this, let us practise humble-mindedness. For there is nothing so powerful as it, since it is stronger even than a rock and harder than adamant, and places us in a safety greater than that of towers and cities and walls, being too high for any of the artillery of the devil. As then recklessness makes men an easy prey even to ordinary occurrences, being, as I was saying, easier broken than a bubble, and rent more speedily than a spider's web, and more quickly dissolved than a smoke; that we then may be walking upon the strong rock, let us leave that and take to this. For thus in this life present we shall find rest, and shall in the world to come have every blessing, by the grace and love toward man, etc.

Source: Homily 20 on Romans

[AD 407] John Chrysostom on Romans 12:3

Paul addresses these words not to one group of people only but to everyone. The governor and the governed, the slave and the free, the ignorant and the wise, the woman and the man, the young and the old—all are included. The law is the Lord’s and is therefore common to everyone.

Source: HOMILIES ON ROMANS 20

[AD 418] Pelagius on Romans 12:3

Since Paul is about to disallow human wisdom that goes beyond the law, he declares that he is not speaking his own mind but by the authority of a spiritual gift. He is writing to all those who are priests or teachers, whose example the others follow.One who searches into matters of which the law does not speak is trying to be wiser. That is why Solomon says: “Do not enquire after things higher than yourself and do not search after things greater than yourself but think always on the things that God has commanded you.” Note that Paul calls the Holy Spirit God, for to the Corinthians he declares that the Holy Spirit apportions gifts to each person as he wishes. A charismatic power, which only believers receive, is to be regarded as a measure of faith.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 458] Theodoret of Cyrus on Romans 12:3

In the Gospel the Lord decreed that those who possessed humility were first among the blessed: “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” Paul laid this command on everyone, rich and poor, servant and master.

Source: INTERPRETATION OF THE LETTER TO THE ROMANS

[AD 471] Gennadius of Constantinople on Romans 12:3

Paul said this in criticism of those brothers who were running after charismatic gifts. God did not give us his gift in order that we should hate each other or that spiritual things should become an excuse for warfare, but so that we should enjoy harmony and friendship and the common salvation of all. None of you has anything by right, but the one who is worthy of the greatest, as well as the one who is worthy of the least of the charismatic gifts, has been given it by God. Knowing this he ought to use it according to the measure of his faith.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 500] Desert Fathers on Romans 12:3

A hermit said to a brother, ‘When a proud or vain thought enters your mind, examine your conscience to see if you are keeping God’s commandments; ask yourself if you love your enemies; if you rejoice in your enemy’s triumph, and if you are sad at his downfall; do you know yourself to be an unprofitable servant and a sinner beyond all others? But not even then must you think that you have corrected all your faults; to entertain such a thought as that would undo all the other good you have done.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 253] Origen of Alexandria on Romans 12:4

One person gives all his energy to the wisdom of God and the teaching of the Word; he is the eye of the whole body. Another, as we said above, looks after the needs of the brethren and of the poor; he is the hand of the holy body. Another is an attentive listener to the Word of God; he is the ear of the body. Another is busy admonishing the slack, comforting the suffering and aiding those in need; he is without any doubt called the foot of the body of the church. Each of these has his special task, but none can function properly without the others.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 384] Ambrosiaster on Romans 12:4

By using the example of the body, Paul teaches that it is impossible for any one of us to do everything on our own, for we are members of each other and need one another. For this reason we ought to behave toward one another with care, because we need each other’s gifts.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 12:4

Paul says not that one person received more and another less of God’s gifts but only that they are different. We all have different functions, but the body is one and the same.

Source: HOMILIES ON ROMANS 21

[AD 407] John Chrysostom on Romans 12:4-5

"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) do you think highly of yourself? Or why again does another utterly despise himself? Are we not all one body, both great and small? When then we are in the total number but one, and members one of another, why do you by your haughtiness separate yourself? Why do you put your brother to shame? For as he is a member of you, so are you also of him. And it is on this score that your claims to honor are so equal. For he has stated two things that might take down their haughty spirit: one that we are members one of another, not the small of the great only, but also the great of the small; and another, that we are all one body. Or rather there are three points, since he shows that the gift was one of grace. "Therefore be not high-minded." For it was given you of God; thou did not take it, nor find it even. Hence too, when he touches upon the gifts, he does not say that one received more, and another less, but what? different. For his words are, "having then gifts," not less and greater, but, "differing." And what if you are not appointed to the same office, still the body is the same. And beginning with gifts, he ends with a good deed (4 manuscripts pl.); and so after mentioning prophecy, and ministry, and the like, he concludes with mercy, diligence, and succor. Since then it was likely that some would be virtuous, yet not have prophecy, he shows how that this too is a gift, and a much greater one than the other (as he shows in the Epistle to the Corinthians), and so much the greater, as that one has a reward, the other is devoid of a recompense. For the whole is matter of gift and grace. Wherefore he says,

Source: Homily 21 on Romans

[AD 418] Pelagius on Romans 12:4

Paul exhorts them to live in harmony by comparing them with the body, in case they are not roused by the fact that they have received different gifts. For as individuals they could not have had all the gifts, for then they might have become proud.… Nor could they all have the same gift, for then the likeness of the body of Christ would not be present among us.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 1274] Thomas Aquinas on Romans 12:4

972. After this admonition the Apostle assigns a reason based on the mystical body’s likeness to a natural body. First, he touches on three things in a natural body; first, its unity when he says: For as in one body; secondly, the multiplicity of members when he says: we have many members; for the human body is an organism consisting of various members; thirdly, the variety of functions when he says: all the members do not 482 have the same function. For the variety of members would serve no purpose unless they were ordered to different functions. 973. Then he likens these three aspects to the mystical body of Christ, which is the Church: "He made him the head over all things for the church, which is his body" (Eph 1:22). Concerning which he touches on three things [n. 974ff]. First, he touches on the number of members, i.e., of believers when he says: so we, though many: "A man once gave a great banquet and invited many" (Lk 14:16); "Many are the children of the desolate" (Is 54:1). For although they are few compared to the unfruitful multitude of the damned, according to Matthew 7(:14), "Narrow is the way that leads to life, and few there are who find it," yet absolutely speaking, they are many: "After this he looked, and behold, a great multitude which no man could number" (Rev 7:9). 974. Secondly, he touches on the unity of the mystical body when he says we are one body: "that he might reconcile us both to God in one body through the cross" (Eph 2:16). This mystical body has a spiritual unity through we are united to one another and to God by faith and love: "There is one body and one spirit" (Eph 4:4). And because the Spirit of unity flows into us from Christ—"Anyone who does not have the Spirit of Christ does not belong to him" (Rom 8:9)—he adds in Christ, who unites us to one another and to God by his Spirit whom he gives us: "That they may be one even as we are one" (Jn 18:22). 483 35 The verse in Matthew continues: "…to each according to his ability." 975. Thirdly, he touches on the variety of functions, which is rooted in the common good [utilitatem], when he says: and individually members one of another. For any given member has its own function and power. Therefore, inasmuch as the function and power of one member aids another, it is said to be the other’s member; thus, the foot is called the eye’s member, inasmuch as it directs the foot: "the eye cannot say to the hand, ‘I have no need of you’" (I Cor 12:21). So, too, in the mystical body one who has received the gift of prophecy needs the one who has received the gift of healing, and so on for all the others. Hence, as long as each believer uses the grace given him to help another, he becomes the other’s member: "Bear one another’s burdens" (Gal 6:2); "As each has received a gift, employ it for one another" (I Pt 4:10). Then when he says, having gifts, he explains in more detail the previous general admonition [n. 968] 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" (I 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" (Mt 25:14).35 977. Secondly, 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. 978. Prophecy is a kind of apparition arising from the divine revelation of things far remote. Hence it is said in I Sam 9(:9), "He who is now called a prophet was 484 formerly called a seer." 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" (I Jn 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" (Am 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" (Jl 2:28). In the Old 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). 979. 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" (I 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 in proportion to our 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 485 words of that prophet’" (Dt 13:1), because he is not prophesying in proportion to the faith. 980. In regard to administering the sacraments he adds: if service, in our serving, 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" (Is 56:6) - let him perform his office diligently by ministering: "Fulfill your ministry" (2 Tim 4:5). 981. Secondly, 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: 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" (Jb 4:3); "Go, therefore, and teach all nations" (Mt 28:19). 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" (I Th 2:3); "Declare these things; exhort with all authority" (*** 2:15). 982. 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 486 you no advantage, his eyes look for seven times as much in return. He gives little and reviles much" (Pr 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 with zeal [solicitude]: "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 with 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). 983. Then [n. 968] when he says, let love be genuine, he shows how to use a gift which is common to all, namely, charity. First, he states what pertains to charity in general; secondly, charity toward special classes of persons [v. 13; n. 993]. With respect to the first he does three things: first, he describes the qualities of charity as it exists in the one possessing it; secondly, the qualities of charity toward one’s neighbor [v. 10; n. 985]; thirdly, toward God [v. 11; n. 987]. 984. In regard to the qualities of charity he teaches three things. First, that charity should be true. Hence he says: let love be genuine [without pretense], so that it consist not in word or outward appearance but in a genuine affection 487 of heart and in efficacious works: "Let us not love in word or speech, but in deed and in truth" (I Jn 3:18); "Nothing can compare to a faithful friend" (Sir 6:15). Secondly, he teaches that love should be pure when he says: hate what is 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" (I Cor 13:6); "I hate the impious" (Ps 119:113). Thirdly, he teaches that love should be honorable when he says: hold fast to what is good, so that one adheres to another because of his virtuous goodness: "Always emulate the good in his goodness" (Gal 4:18). 985. Then when he says, love one another with brotherly affection, he shows how charity should be shown to one’s neighbor. And first as regards interior affection, when he says love one another with brotherly affection, 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). 986. Secondly, with respect to its outward effect when he says: outdo one another in showing honor. 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 488 included not only honor but the provision of necessities, for when it is commanded in Ex (20:12): "Honor your father and your mother," the provision of necessiti4es is commanded. This is clear from the fact that Our Lord in Mt (a5:3ff) rebuked the Pharisees for violating this precept by hindering children from helping their parents. Secondly, 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" (Si 4:31); "In dividing by lot, give and take" (Si 14:15). He refers to this when he says: one another. Thirdly, he designates that the effect of love should be prompt and swift, when he says: anticipate, so that one should anticipate a friend in doing favors: "Every friend declares his friendship" (Sir 37:1). 987. Then when he says, in zeal, he shows the qualities surrounding charity’s love of God. First, he starts with reason’s attentiveness when he says: never flag in zeal [carefulness], when it is a question of worshiping God: "He has showed 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). 988. Secondly, the affections when he says: be aglow in the spirit, namely, in loving God. Being aglow [fervor] comes from an abundance of heat; hence it is called fervor of spirit, because the whole person is aglow toward God on account of the abundance of 489 his love: "Apollos, being fervent in spirit, spoke and taught concerning Jesus" (Ac 19:25); "Do not quench the Spirit" (I Th 5:19). 989. Thirdly, the outward homage when he says: serve 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" (Dt 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" (Ecc 8:6). 990. Fourthly, 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 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" (Pr 13:12). 991. Fifthly, the difficulty a person endures in the service of God when he says: in tribulation, which you endure for God, be patient: "Tribulation produces patience "(Rom 5:3) 992. Sixthly, in the light of all the foregoing he says: be constant in prayer, in which is indicated continuance in prayer: "We ought always to pray and not lose heart" (Lk 18:1); "Pray constantly" (I Th 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" (Os 120:1). 490 993. Then when he says, contribute, he discusses charity with regard to certain particular persons. First, as regards the needy; second, as regards enemies [v. 14; n. 996]. 994. Concerning the first he does two things. First, he urges in general that the subventions of charity be afforded to the needy, when he says: Contribute to the needs 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). Secondly, that upright and saintly persons should be helped before others; hence he says: to the needs 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" (Lk 16:19), namely, by their prayers. 995. Then he urges them to be hospitable when he says: practice 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" (I Pt 4:9).

[AD 99] Clement of Rome on Romans 12:5

Why do we divide and tear to pieces the members of Christ and raise up strife against our own body, and why have we reached such a height of madness as to forget that “we are members one of another?”

Source: THE FIRST EPISTLE OF CLEMENT 46

[AD 384] Ambrosiaster on Romans 12:5

This is what it means to love Christ, that we should encourage one another to live in a way which corresponds to the way in which the body is made perfect in Christ.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 461] Leo the Great on Romans 12:5

The bond of our unity cannot be firm unless the bond of charity has tied us together in indivisible solidarity.… It is the connection of the entire body which makes for one health, one beauty. And this connection requires the unanimity of the entire body, but especially it demands harmony among the bishops.

Source: LETTER 14

[AD 220] Tertullian on Romans 12:6

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.

Source: On Modesty

[AD 253] Origen of Alexandria on Romans 12:6

“Prophecy” refers to the content of the apostle’s teaching, not to the means by which it is taught.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 379] Basil of Caesarea on Romans 12:6

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.

Source: THE LONG RULES 7

[AD 382] Apollinaris of Laodicea on Romans 12:6

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.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 384] Ambrosiaster on Romans 12:6

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.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 390] Diodorus of Tarsus on Romans 12:6

“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.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 407] John Chrysostom on Romans 12:6

Since then he had sufficiently comforted them, he wishes also to make them vie with each other, and labor more in earnest, by showing that it is themselves that give the grounds for their receiving more or less. For he says indeed that it is given by God (as when he says, "according as God has dealt to every man the measure of faith;" and again, "according to the grace given unto us") [Romans 12:3], that he may subdue the haughty. But he says also that the beginnings lie with themselves, to rouse the listless. And this he does in the Epistle to the Corinthians also, to produce both these emotions. For when he says, "covet earnestly the gifts," [1 Corinthians 12:31], he shows that they were themselves the cause of the differences in what was given. But when he says, "Now all these things works one and the selfsame Spirit, dividing to every man severally as he will" [1 Corinthians 12:11], he is proving that those who have received it ought not to be elated, so using every way open to him to allay their disorder. And this he does here also. And again, to rouse those who have fallen drowsy, he says, "Whether prophecy, let us prophesy according to the proportion of faith." For though it is a grace, yet it is not poured forth at random, but framing its measure according to the recipients, it lets as much flow as it may find the vessel of faith that is brought to be capable of.

Source: Homily 21 on Romans

[AD 407] John Chrysostom on Romans 12:6

Although prophecy is a grace, it does not flow forth freely at random but is given only in proportion to our faith.

Source: HOMILIES ON ROMANS 21

[AD 418] Pelagius on Romans 12:6

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.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 458] Theodoret of Cyrus on Romans 12:6

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.

Source: INTERPRETATION OF THE LETTER TO THE ROMANS

[AD 471] Gennadius of Constantinople on Romans 12:6

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

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 500] Desert Fathers on Romans 12:6-8

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.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 253] Origen of Alexandria on Romans 12:7

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.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 382] Apollinaris of Laodicea on Romans 12:7

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.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 384] Ambrosiaster on Romans 12:7

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.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 12:7

Here he names a comprehensive thing. For the Apostleship even is called a ministry, and every spiritual work is a ministry. This is indeed a name of a peculiar office (viz. the diaconate); however, it is used in a general sense. "Or he that teaches, on teaching." See with what indifference he places them, the little first and the great afterwards, again giving us the same lesson, not to be puffed up or elated.

Source: Homily 21 on Romans

[AD 407] John Chrysostom on Romans 12:7

The word service is comprehensive, covering everything from the apostleship itself to any spiritual function. It is indeed the name of a particular office [viz., the diaconate], but here it is used in a general sense.

Source: HOMILIES ON ROMANS 21

[AD 418] Pelagius on Romans 12:7

“Service” refers to the office of elder or deacon.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 458] Theodoret of Cyrus on Romans 12:7

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

Source: INTERPRETATION OF THE LETTER TO THE ROMANS

[AD 160] Shepherd of Hermas on Romans 12:8

This service, then, if accomplished in simplicity, is glorious with God. He, therefore, who thus ministers in simplicity, will live to God.
Cleanse yourself from this wicked grief, and you will live to God; and all will live to God who drive away grief from them, and put on all cheerfulness."

Source: Shepherd of Hermas Commandment Second

[AD 215] Clement of Alexandria on Romans 12:8

Rejoicing in hope; patient in tribulation; continuing instant in prayer. Given to hospitality; communicating to the necessities of the saints."

Source: Clement of Alexandria The Instructor Book III

[AD 253] Origen of Alexandria on Romans 12:8

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.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 384] Ambrosiaster on Romans 12:8

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.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 390] Diodorus of Tarsus on Romans 12:8

“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.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 407] John Chrysostom on Romans 12:8

And this is a species of teaching too. For "if you have any word of exhortation," it says, "speak unto the people." [Acts 13:15] Then to show that it is no great good to follow after virtue unless this is done with the proper rule, he proceeds, "He that gives" (μεταδιδοὺς, imparts), "let him do it with simplicity." For it is not enough to give, but we must do it with munificence also, for this constantly answers to the name of simplicity. Since even the virgins had oil, still, since they had not enough, they were cast out from everything. "He that defends" (A.V. rules, προἵστάμενος,) "with diligence;" for it is not enough to do undertake the defense. "He that shows mercy, with cheerfulness." For it is not enough to show mercy, but it behooves us to do it with a largeness and an ungrudging spirit, or rather not with an ungrudging, but even with a cheerful and rejoicing one, for not grudging does not amount to rejoicing. And this same point, when he is writing to the Corinthians also, he insisted very strongly upon. For to rouse them to such largeness he said, He that sows sparingly shall reap also sparingly, and he which sows bountifully shall reap also bountifully. [2 Corinthians 9:6] But to correct their temper he added, "Not grudgingly or of necessity." [2 Corinthians 9:7] For both the shower of mercy ought to have, both ungrudgingness and pleasure. And why do you bemoan yourself of giving alms? (Aristot. Eth. N. ii. 3 and iv. 1.) Why do you grieve at showing mercy, and lose the advantage of the good deed? For if you grieve you do not do mercy, but are cruel and inhuman. For if you grieve, how shall you be able to raise up him that is in sorrow? For it is much if he suspects no ill, even, when you are giving with joyfulness. For since nothing seems to men such a disgrace as to be receiving from others, unless by an exceedingly cheerful look you remove the suspicion, and showest that you are receiving rather than giving, you will even cast down the receiver rather than raise him up. This is why he says, "He that shows mercy, with cheerfulness." For who that is receiving a kingdom, is of sad countenance? Who that is receiving pardon for his sins continues of dejected look? Mind not then the expenditure of the money; but the increase that comes of that expenditure. For if he that sows rejoices though sowing with uncertainty of return, much more should he do so that farms the Heaven. For in this way, even though thou give but little, you will be giving much; even as how much soever you give with a sad countenance, you will have made your much a little. Thus the widow outweighed many talents by the two mites, for her spirit was large. And how is it possible, it may be said, for one that dwells with poverty in the extreme, and empties forth his all, to do this with a ready mind? Ask the widow, and you will hear the way, and will know that it is not poverty that makes narrow circumstances, but the temper of a man that effects both this and its opposite. For it is possible even in poverty to be munificent (μεγαλόψυχον), and in riches to be niggardly. Hence in giving he looks for simplicity, and in showing mercy for cheerfulness, and in patronizing for diligence. For it is not with money only that he wishes us to render every assistance to those in want, but both with words, and deeds, and in person, and in every other way. And after mentioning the chief kind of aiding (προστασίαν), that which lies in teaching, namely, and that of exhorting (for this is a more necessary kind, in that it nurtures the soul), he proceeds to that by way of money, and all other means; then to show how these may be practised aright, he brings in the mother of them, love.

Source: Homily 21 on Romans

[AD 407] John Chrysostom on Romans 12:8

Exhortation is a form of teaching.… In giving Paul looks for liberality; in showing mercy, for cheerfulness; in caregiving, for diligence. For it is not just with money that Paul wants us to help those in need but with words, deeds, in person and in every other way.

Source: HOMILIES ON ROMANS 21

[AD 215] Clement of Alexandria on Romans 12:9

Says Poetry. More nobly the apostle says, "Be haters of the evil; cleave to the good.".
"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.".
Such shall he be "who cleaves to that which is good "according to the apostle,

[AD 220] Tertullian on Romans 12:9

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.

Source: Against Marcion Book V

[AD 220] Tertullian on Romans 12:9

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.

Source: Of Patience

[AD 253] Origen of Alexandria on Romans 12:9

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.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 407] John Chrysostom on Romans 12:9

If you have this, you will not perceive the loss of your money, the labor of your person, the toil of your words, your trouble, and your ministering, but you will bear all courageously, whether it be with person, or money, or word, or any other thing whatsover, that you are to assist your neighbor. As then he does not ask for giving only, but that with simplicity, nor aiding, but that with diligence, nor alms, but that with cheerfulness; so even love too he requires not alone, but that without dissimulation. Since this is what love is. And if a man have this, everything else follows. For he that shows mercy does so with cheerfulness (for he is giving to himself): and he that aids, aids with diligence; for it is for himself he is aiding: and he that imparts does this with largeness; for he is bestowing it on himself. Then since there is a love even for ill things, such as is that of the intemperate, that of those who are of one mind for money, and for plunder's sake, and for revels and drinking clubs, he clears it of all these, by saying, "Abhor (ἀ ποστυγοὕντες]) that which is evil." And he does not speak of refraining from it, but of hating it, and not merely hating it, but hating it exceedingly. For this word ἀ πὸ is often of intensive force with him, as where he speaks of "earnest expectation, looking out for," (complete) "redemption." For since many who do not evil things still have a desire after them, therefore he says, "Abhor." For what he wants is to purify the thought, and that we should have a mighty enmity, hatred and war against vice. For do not fancy, he means, because I said, "Love one another," that I mean you to go so far as to coöperate even in bad actions with one another; for the law that I am laying down is just the reverse. Since it would have you an alien not from the action only, but even from the inclination towards vice; and not merely an alien from this same inclination, but to have an excessive aversion and hatred of it too. And he is not content with only this, but he also brings in the practice of virtue. "Cleave to that which is good."

He does not speak of doing only, but of being disposed too. For this the command to "cleave to" it indicates. So God, when He knit the man to the woman, said, "For he shall cleave to his wife." [Genesis 2:24] Then he mentions reasons why we ought to love one another.

Source: Homily 21 on Romans

[AD 407] John Chrysostom on Romans 12:9

If you have love, you will not notice the loss of your money, the labor of your body, the toil of your words, your trouble or your ministering, but you will bear everything courageously.

Source: HOMILIES ON ROMANS 21

[AD 418] Pelagius on Romans 12:9

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.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 155] Polycarp of Smyrna on Romans 12:10

“Stand fast therefore in these things and follow the example of the Lord,” being firm in the faith and immovable, in love of the brotherhood kindly affectioned to one another, “partners with the truth,” forestalling one another “in the gentleness of the Lord,” despising no one.

Source: THE EPISTLE TO THE PHILIPPIANS 10

[AD 220] Tertullian on Romans 12:10

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.

Source: Against Marcion Book V

[AD 253] Origen of Alexandria on Romans 12:10

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.”

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 380] Apostolic Constitutions on Romans 12:10

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

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 384] Ambrosiaster on Romans 12:10

Brotherly love is useless unless it is mutual.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 12:10

You are brethren, he means, and have come of the same pangs. Hence even on this head you ought to love one another. And this Moses said to those who were quarrelling in Egypt, "You are brethren, why do ye wrong one to another?" [Exodus 2:13] When then he is speaking of those without, he says, "If it be possible, as much as in you lies, live peaceably with all men." [Romans 12:18] But when he is speaking of his own, he says, "Be kindly affectioned one to another with brotherly love." For in the other case he requires abstinence from quarrelling, and hatred, and aversion: but here loving too, and not merely loving, but the loving of relatives. For not only must one's "love be without dissimulation," but intense also, and warm, and glowing. Because, to what purpose would you love without fraud, and not love with warmth? Whence he says, kindly affectioned one towards another, that is, be friends, and warm ones too. Do not wait to be loved by another, but leap at it yourself, and be the first to begin it. For so will you reap the wages of his love also. Having mentioned the reason then why we ought to love one another, he tells us also the way in which the affection may grow unchangeable. Whence he proceeds, "In honor preferring one another." For this is the way that affection is produced, and also when produced abides. And there is nothing which makes friends so much, as the earnest endeavor to overcome one's neighbor in honoring him. For what he had mentioned before comes of love, and love of honor, as honor does too of love. Then that we may not honor only, he looks for something besides, when he says,

Source: Homily 21 on Romans

[AD 407] John Chrysostom on Romans 12:10

You should love one another because you are brothers and have been born from the same spiritual womb. … There is nothing which makes friends so much as the earnest endeavor to overcome one’s neighbor by honoring him.

Source: HOMILIES ON ROMANS 21

[AD 418] Pelagius on Romans 12:10

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.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 253] Origen of Alexandria on Romans 12:11

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

Source: ON FIRST PRINCIPLES 2.8.3

[AD 384] Ambrosiaster on Romans 12:11

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.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 12:11

For this also genders love when with honor we also show a readiness to protect: as there is nothing that makes men beloved so much as honor and forethought. For to love is not enough, but there must be this also: or rather this also comes of loving, as also loving has its warmth from this, and they are confirmative one of another. For there are many that love in mind, yet reach not forth the hand. And this is why he uses every means to build up love. And how are we to become "not backward in zeal?"

"Fervent in spirit." See how in every instance he aims after higher degrees; for he does not say "give" only, but "with largeness;" nor "rule," but do it "with diligence;" nor "show mercy," but do it "with cheerfulness;" nor "honor," but "prefer one another;" nor "love," but do it "without dissimulation;" nor refrain from "evil" things, but "hate" them; nor hold to "what is good," but "cleave" to it; nor "love," but to do it "with brotherly affection;" nor be zealous, but be so without backwardness; nor have the "Spirit," but have it "fervent," that is, that you may be warm and awakened. For if you have those things aforesaid, you will draw the Spirit to you. And if This abide with you, It will likewise make you good for those purposes, and all things will be easy from the Spirit and the love, while you are made to glow from both sides. Do you not see the bulls (Hannibal. ap. Liv. xxii. 16) that carry a flame upon their back, how nobody is able to withstand them? So thou also will be more than the devil can sustain, if you take both these flames. "Serving the Lord." For it is possible to serve God in all these ways; in that whatever you do to your brother passes on to your Master, and as having been Himself benefited, He will reckon your reward accordingly. See to what height he has raised the spirit of the man that works these things! Then to show how the flame of the Spirit might be kindled, he says,

Source: Homily 21 on Romans

[AD 407] John Chrysostom on Romans 12:11

Love by itself is not enough; there must be zeal as well. For zeal also comes out of loving and gives it warmth, so that the one confirms the other. For there are many who have love in their mind but who do not stretch out their hand. This is why Paul calls on every means he knows to build up love.

Source: HOMILIES ON ROMANS 21

[AD 418] Pelagius on Romans 12:11

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.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 458] Theodoret of Cyrus on Romans 12:11

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.

Source: INTERPRETATION OF THE LETTER TO THE ROMANS

[AD 220] Tertullian on Romans 12:12

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.

Source: Against Marcion Book V

[AD 220] Tertullian on Romans 12:12

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

Source: Against Marcion Book V

[AD 220] Tertullian on Romans 12:12

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

Source: Against Marcion Book V

[AD 253] Origen of Alexandria on Romans 12:12

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.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 384] Ambrosiaster on Romans 12:12

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!

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 12:12

For all these things are fuel for that fire. For when he had required the expenditure of money and the labor of the person, and ruling, and zeal, and teaching, and other laborious occupations, he again supplies the wrestler with love, with the Spirit, through hope. For there is nothing which makes the soul so courageous and venturesome for anything as a good hope. Then even before the good things hoped for, he gives another reward again. For since hope is of things to come, he says, "patient in tribulation." And before the things to come, in this life present you will gain a great good [see on Romans 5:4, p. 397] from tribulation, that of becoming hardy and tried. And after this he affords them another help, when he says, "continuing instant in prayer." When therefore love makes things easy, and the Spirit assists, and hope lightens, and tribulation makes you tried and apt for bearing everything nobly, and you have along with these another very great weapon, to wit, "prayer" and the aidances that come of prayer, what further grievousness can there be in what he is enjoining? Surely none. You see how in every way he gives the wrestler firm footing and shows that the injunctions are perfectly easy. Consider again how he vindicates almsgiving, or rather not almsgiving absolutely, but that to the saints. For above when he says, "he that shows mercy with cheerfulness," he makes us open-handed to everybody. Here, however, it is in behalf of the faithful that he is speaking. And so he proceeds to say,

Source: Homily 21 on Romans

[AD 407] John Chrysostom on Romans 12:12

All these things are fuel for the fire of the Spirit.… There is nothing which makes the soul so courageous and venturesome for anything as a good hope.

Source: HOMILIES ON ROMANS 21

[AD 418] Pelagius on Romans 12:12

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

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 430] Augustine of Hippo on Romans 12:12

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

Source: LETTER 55

[AD 471] Gennadius of Constantinople on Romans 12:12

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

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 253] Origen of Alexandria on Romans 12:13

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.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 258] Cyprian on Romans 12:13

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.

Source: Epistle LIX

[AD 384] Ambrosiaster on Romans 12:13

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

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 390] Diodorus of Tarsus on Romans 12:13

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

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 407] John Chrysostom on Romans 12:13

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 Your sight, pass not away from Your servant." [Genesis 18:3] Not as we do, if we happen to see a stranger or a poor man, knitting our brows, and not deigning even to speak to them. And if after thousands of entreaties we are softened, and bid the servant give them a trifle, we think we have quite done our duty. But he did not so, but assumed the fashion of a suppliant and a servant, though he did not know who he was going to take under his roof. But we, who have clear information that it is Christ Whom we take in, do not grow gentle even for this. But he both beseeches, and entreats, and falls on his knees to them, yet we insult those that come to us. And he indeed did all by himself and his wife, whereas we do it not even by our attendants. But if you have a mind to see the table that he set before them, there too you will see great bounteousness, but the bounteousness came not from excess of wealth, but of the riches of a ready will. Yet how many rich persons were there not then? Still none did anything of the kind. How many widows were there in Israel? Yet none showed hospitality to Elijah. How many wealthy persons again were there not in Elisha's day? But the Shunamite alone gathered in the fruits of hospitality; as did Abraham also, whom beside his largeness and ready mind it is just especially to admire, on this ground, that when he had no knowledge who they were that had come, yet he so acted. Do not thou then be curious either: since for Christ thou dost receive him. And if you are always so scrupulous, many a time will you pass by a man of esteem, and lose your reward from him. And yet he that receives one that is not of esteem, has no fault found with him, but is even rewarded. For "he that receives a prophet in the name of a prophet, shall receive a prophet's reward." [Matthew 10:41] But he who out of this ill-timed scrupulousness passes one that should be admired, shall even suffer punishment. Do not then busy yourself with men's lives and doings. For this is the very extreme of niggardliness, for one loaf to be exact about a man's entire life. For if this person be a murderer, if a robber, or what not, does he therefore seem to you not to deserve a loaf and a few pence? And yet your Master causes even the sun to rise upon him! And do you judge him unworthy of food even for a day? I will put another case to you besides. Now even if you were positively certain that he were laden with countless iniquities, not even then would you have an excuse for depriving him of this day's sustenance. For you are the servant of Him Who said, "You know not what spirit you are of." [Luke 9:55] You are servant to Him Who healed those that stoned Him, or rather Who was crucified for them. And do not tell me that he killed another, for even if he were going to kill you yourself, even then you should not neglect him when starving. For you are a disciple of Him Who desired the salvation even of them that crucified Him Who said upon the Cross itself, "Father, forgive them, for they know not what they do." [Luke 23:34] You are the servant of Him Who healed him that smote Him, Who upon the Cross itself crowned the man who had scorned Him. And what can equal this? For both the robbers at first scorned Him. Still to one of these He opened Paradise. And He bewails those who were upon the point of killing Him, and is troubled and confounded at seeing the traitor, not because He was going to be crucified, but because he was lost. He was troubled then as having foreknowledge of the hanging, and the punishment after the hanging. And though He knelt his wickedness, He bore with him to the last hour, and thrust not away the traitor, but even kissed him. Your Master kisses, and with His lips receives him who was on the very point of shedding His precious Blood. And do you count the poor not worthy even of a loaf, and reverencest not the Law which Christ laid down? Now by this He shows that we ought not to turn aside, not only from the poor, but not even from those that would lead us away to death. Do not tell me then, that so and so has done me grievous mischief, but just consider what Christ did near the Cross itself, wishing to amend by His kiss the traitor by whom He was on the point of being betrayed. And see with how much power to shame him. For He says, "Judas, do you betray the Son of Man with a kiss?" [Luke 23:48] Who is there He would not have softened? Who is there that this address would not have made yielding? What beast? What adamant? Yet not that wretched man. Do not then say, that such an one murdered such an one, and that is why I turn aside from him. For even if he were upon the point of thrusting a sword down into you, and to plunge his hand into your neck itself, kiss this very right hand! since even Christ kissed that mouth which wrought His death! And therefore do not thou either hate, but bewail and pity him that plots against you. For such an one deserves pity at our hands, and tears. For we are the servants of Him Who kissed even the traitor (I will not leave off dwelling over that continually), and spoke words unto him more gentle than the kiss. For He did not even say, O thou foul and villanous traitor, is this the sort of recompense you return us for so great a benefit? But in what words? "Judas;" using his own name, which is more like a person bemoaning, and recalling him, than one angry at him. And he does not say, your Teacher, your Master, and Benefactor, but, "the Son of Man." For though He were neither Teacher nor Master, yet is it with One Who is so gently, so unfeignedly affected towards you, as even to kiss you at the time of betrayal, and that when a kiss too was the signal for the betrayal; is it with Him that you play the traitor's part? Blessed are You, O Lord! What lowliness of mind, what forbearance have You given us ensamples of! And to him He so behaved. But to those who came with staves and swords to Him, was it not so too? What can be more gentle than the words spoken to them? For when He had power to demolish them all in an instant, He did nothing of the kind, but as expostulating (ἐ ντρεπτικὥς), addressed them in the words, "Why, are you come out as against a thief with swords and staves?" [Matthew 26:55] And having cast them down backwards [John 18:6], as they continued insensible, He of His own accord gave Himself up next, and forbore while He saw them putting manacles upon His holy hands, while He had the power at once to confound all things, and overthrow them. But do you even after this deal fiercely with the poor? And even were he guilty of ten thousand sins, want and famine were enough to soften down a soul ever so blunted. But you stand brutalized, and imitating the rage of lions. Yet they never taste of dead bodies. But you, while you see him a very corpse (τεταριχευμένον lit. salter, or, a mummy) for distresses, yet leapest upon him now that he is down, and tearest his body by your insults, and gatherest storm after storm, and makest him as he is fleeing to the haven for refuge to split upon a rock, and bringest a shipwreck about more distressing than those in the sea. And how will you say to God, Have mercy upon me, and ask of Him remission of sins, when you are insolent to one who has done no sin, and callest him to account for this hunger and great necessity, and throwest all the brute beasts into the shade by your cruelty. For they indeed by the compulsion of their belly lay hold of the food needful for them. But you, when nothing either thrusts you on or compels you, devourest your brother, bitest, and tearest him, if not with your teeth, yet with words that bite more cuttingly. How then will you receive the sacred Host (προσφορὰν), when you have empurpled your tongue in human gore? How give the kiss of peace, with mouth gorged with war? Nay, how enjoy every common nourishment, when you are gathering so much venom? Thou dost not relieve the poverty, why make it even more grinding? thou dost not lift up him that is fallen, why throw him down also? thou dost not remove despondency, why even increase it? You give no money, why use insulting words besides? Have you not heard what punishment they suffer that feed not the poor? To what vengeance they are condemned? For He says, "Depart to the fire prepared for the devil and his angels." [Matthew 25:41] If then they that feed not are so condemned, what punishment are they to suffer, who besides not feeding, even insult? What punishment shall they undergo? What hell? That we kindle not so great evils against ourselves, whiles we have it in our power, let us correct this evil complaint also, and put a bridle on the tongue. And let us be so far from insulting, as even to invite them, both by words and actions, that by laying up much mercy for ourselves, we may obtain the blessings promised us. Which God grant that we may all attain unto by the grace and love towards man, etc.

Source: Homily 21 on Romans

[AD 418] Pelagius on Romans 12:13

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.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 428] Theodore of Mopsuestia on Romans 12:13

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.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 458] Theodoret of Cyrus on Romans 12:13

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

Source: INTERPRETATION OF THE LETTER TO THE ROMANS

[AD 471] Gennadius of Constantinople on Romans 12:13

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

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 215] Clement of Alexandria on Romans 12:14

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."

Source: Clement of Alexandria Stromata Book IV

[AD 253] Origen of Alexandria on Romans 12:14

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.”

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 258] Cyprian on Romans 12:14

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."

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 325] Lucius Caecilius Firmianus Lactantius on Romans 12:14

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;

[AD 384] Ambrosiaster on Romans 12:14

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.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 12:14

"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 has 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 ether, and not the former only. For they that persecute us are purveyors of a reward to us. But if you are sober-minded, there will be another reward after that one, which you will gain yourself. For he will yield you that for persecution, but you will yield yourself the one from the blessing of another, in that you bring forth a very great sign of love to Christ. For as he that curses his persecutor, shows that he is not much pleased at suffering this for Christ, thus he that blesses shows the greatness of his love. Do not then abuse him, that you yourself may gain the greater reward, and may 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." [Matthew 5:11] Hence too it was that the Apostles returned with joy not from having been evil spoken of only, but also at having been scourged. [Acts 5:40-41] 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 you joyous, and elevated, (πτερούμενον) from suffering ill, he will see clearly from the actions that you have other hopes greater than those of this life. So that if you dost not so, but weepest and lamentest, how is he to be able to learn from that that you are tarrying for any other life? And besides this, you will compass yet another thing. For provided he see you not vexed at the affronts done you, but even blessing him, he will leave harassing you. See then how much that is good comes from this, both a greater reward for yourself and a less temptation, and he will forbear persecuting you, and God too will be glorified: and to him that is in error your 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.

Source: Homily 22 on Romans

[AD 407] John Chrysostom on Romans 12:14

Those who persecute us are conveyors of a reward to us. If you are levelheaded, there will be another reward after that one which you will earn yourself. For your enemy will let you get a reward for persecution, but you will earn a further reward by blessing him, because by doing so you will be demonstrating a very great sign of love for Christ. Just as the man who curses his persecutor shows that he is not pleased to be suffering this for Christ’s sake, he who blesses his persecutor shows the greatness of his love.

Source: HOMILIES ON ROMANS 22

[AD 471] Gennadius of Constantinople on Romans 12:14

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

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 542] Caesarius of Arles on Romans 12:14

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.

Source: SERMON 48.2

[AD 1274] Thomas Aquinas on Romans 12:14

996. 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; secondly, he proves what he said [v. 19b; n. 1013]. 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; secondly, concord, which consists in friends willing the same thing and rejecting the same thing; thirdly, beneficence, which consists in doing good and causing no injury to the one loved. First, therefore, he touches on matters pertaining to benevolence; 492 secondly, to concord [v. 15; n. 1003]; thirdly, to beneficence [v. 17; n. 1007]. 997. 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 [bene-dicere] 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). Secondly, by commanding: to bless in this way belongs to God by Whose command something good comes to creatu4es, 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). Thirdly, one blesses by desiring: "Nor did they who passed by say: "The blessing of the Lord be upon you.’" (Os 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. 998. 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" (Mt 5:44). 493 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 Ex (23:4): "If you meet your enemy‘s ox or ass going astray, rescue it." 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). 999. Secondly, he teaches that good-will should be pure, i.e., not mixed with its opposite. Hence he says: Bless and do not curse them, 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" (I Pt 3:9). 1000. But the fact that many curses are found in Sacred Scripture seems to be against this. For Dt (27:26) says: "Cursed be he that does not abide in the words of this law and does not fulfill them in work." 494 The answer is that to curse [male-dicere] is to say something evil [malum dicere]. 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 (3:1) is said to have cured his day, when he asserted the evil of the present life, just as the Apostle did in Eph (5:17): "Making the most of the time, because the days are evil." 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 I Cor (6:10): "The evil-tongued shall not possess God’s kingdom." 1001. 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. 495 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" (Ex 21:17). 1002. 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" (Jb 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). 1003. Then when he says: Rejoice with those that rejoice, He teaches about concord: first, he sets out nature of concord; secondly, the obstacles to it [v. 16b; n. 1006]. 1004. Concord can be considered in two ways [cf. n. 1005]. In one way, as regards the effect it produces in reacting to good and evil. In regard to good it makes one rejoice in the good of others; hence he says: Rejoice with those that rejoice: "I am glad and rejoice with you all" (Phil 2:17). But this refers to rejoicing with one who rejoices in the good. For there are some who take joy in evil: "Some are glad when they have done evil, and rejoice in things most wicked" (Pr 2:17). In such cases one must not rejoice with others, for in I Cor (13:6) it is said of charity that "it does not rejoice over wickedness but rejoices in the truth." 496 In regard to evil the effect of concord is that it makes one grieve over another’s evil. Hence, he says: Weep with those who weep: "I wept for him who was afflicted" (Jb 30:25); "Comfort them that weep, and walk with them that mourn" (Si 7:38). For the compassion of a commiserating friend itself brings consolation in two ways: first, because it is convincing proof of friendship: "In a man’s adversity his friend is known" (Si 12:9), and that itself is a joy, namely, to know that one has a true friend. Secondly, because the condolence of a friend implies that he is offering to carry the burden which causes the sorrow, and it is easier when a burden is carried by two than by one person alone. 1005. Secondly, concord consists in unity of opinion. In regard to this he says: Live in harmony with one another, i.e., agree on the same matters: "That all of you agree and that there be no dissensions among you" (I Cor 1:10); "Complete my joy by being of the same mind" (Phil 2:2). Yet it should be noted that there are two kinds of opinion: one pertains to the intellect’s judgment about speculative matters, such as are considered in geometry and astronomy. Disagreement here does not militate against friendship or love, because love exists in the will, whereas judgments about these matters do not arise from the will but from the necessity of reason. The other opinion pertains to reason’s judgment about actions. Disagreement in these is contrary to love, because such dissension involves contrariety of will. And because faith is not only speculative but also practical inasmuch as it functions through love, as is stated in Gal (5:6), dissent from correct faith is contrary to love. 497 1006. Then when he says, not minding high things, he removes the two obstacles to concord. The first is pride which inclines one to pursue his own excellence inordinately and to refuse subjection, as the same time desiring to subject someone else and impede his excellence. From this follows discord: "Among the proud there are always quarrels" (Pr 13:10). Hence to remove this obstacle he says: not minding high things, so that you seek inordinately your own excellence: Do not be proud, but stand in awe" (Rom 11:20). But consenting to the humble, i.e., accept humble things, i.e., when it is fitting, do not refuse what seems to be lowly: "I prefer to be one of no account in the house of my God" (Ps 83:11); "Humble yourselves under the mighty hand of God" (Pt 5:6). The second obstacle to concord is over-confidence in one’s wisdom or one’s prudence, so that the opinion of others is not believed. To remove this he says: Do not be prudent in your own conceits, so that you judge as prudent only what seems so according to you: "Woe to you that are wise in your own eyes and prudent in your own conceits" (Is 5:21); "Lest you be wise in your own conceits" (Rom 11:25). 1007. Then when he says, Repay, he teaches what pertains to beneficence by excluding its contrary: first, he teaches not to do evil to another for revenge; secondly, he teachings not to do evil for the sake of defense [v. 19; n. 1011]. 1008. In regard to the first he does three things: first, he forbids revenge when he says: Repay no one evil for evil: "If I have returned evil for evil" (Ps 7:5); "Do not repay evil with evil" (I Pt 3:9). 498 But this must be understood in a formal sense, as when we spoke above of evil. For we are forbidden to return evil for evil when it is inspired by hatred or envy, so that we take pleasure in another’s evil. But if in return for the evil of guilt which someone commits a judge pronounces an evil of punishment in a just way to compensate for malice, he does, indeed, return evil materially, but formally and in itself he returns a good. Hence, when a judge hangs a criminal for murder, he does not return evil for evil but good for evil. This is the way the Apostle handed over to Satan the man guilty of incest, "for the destruction of the flesh, that his spirit may be saved" (I Cor 5:5). 1009. Secondly, he shows hat even good things must be provided for our neighbor, saying: Take thought for what is noble in the sight of all, so that you do things pleasing to men: "Give no offense to Jews or to Greeks, or to the church of God, just as I try to please all men in everything I do" (1 Cor 11:32). But this can be done properly and improperly. For if it is done for human approval, it is not proper conduct: "Beware of practicing your piety before men in order to be seen by them" (Mt 6:1). But it is proper, when it is done for the glory of God: "Let your light so shine before men, that they may see your good works and give glory to your Father who is in heaven" (Mt 5:16). 1010. Thirdly, he gives the reason for this advice. For we should refrain from returning evil and should provide good things in the sight of all, in order that we might be at peace with men; therefore, he adds: Live peaceably with all. But he qualifies this when he says: if possible. For sometimes other people’s malice prevents us from having peace with them, namely, because no peace is possible 499 with them unless we consent to their malice. Such peace, of course, is illicit: "I came not to send peace but the sword" (Mt 10:34). Another qualifier is added when he says: so far as it depends on you, i.e., even if they act against peace, we should do all in our power to preserve peace with them: "I am for peace; but when I speak, they are for war" (Ps 120:7). 1011. Then when he says, Never avenge, he shows that we should not do evil to our neighbor in vengeance. First, he presents the teaching: You should not avenge yourselves, dearly beloved, but as is said of Christ: "I gave my back to the smiters, and my cheeks to those who pulled out the beard" (Is 50:6) and "Like a sheep that before its shearers is dumb, so he opened not his mouth" (Is 53:7). Hence, the Lord Himself commanded: "If anyone strikes you on the right cheek, turn to him the other also" (Mt 5:39). But, as Augustine says, the things done by holy men in the New Testament are valid examples for understanding the commands given in Scripture. For the Lord Himself, when He was struck on the cheek, did not say: "Here is the other cheek," but "If I have spoken ill, give testimony of the evil; but if well, why do you strike me." This shows that one must be prepared in the heart to offer the other cheek. For the Lord was prepared not only to offer the other cheek for man’s salvation but His whole body to be crucified. 1012. Secondly, he assigns the reason when he says: but leave it to the wrath of God, i.e., to divine judgment. As if to say: Entrust yourself to God Who can defend and vindicate you by His judgment, as it says in I Pt (5:7): "Cast all your anxieties on him, for he cares about you." 500 But this applies to cases in which no opportunity is left to us to do otherwise according to justice. But because, as it says in Dt (1:17): "Judgment is the Lord’s, "when someone authorized by a judge seeks vengeance in order to repress malice and not because of hatred, or on the authority of his superior procures his own defense, he is understood to leave matters to the wrath of God, since magistrates are God’s ministers. Hence, even Paul obtained a bodyguard against the plots of the Jews (Ac 23:12ff). 1013. Then when he says, As it is written, he proves what he had said: first, by an authority; secondly, by reason [v. 21; n. 1015]. 1014. In regard to the first he does two things: first, he proves what he said about revenge being forbidden, saying: Leave it to the wrath of God, i.e., to divine judgment, for it is written: "Vengeance is mine, I will repay, says the Lord." (Dt 32:35). Our text has this: "Vengeance is mine, and I will repay in due time"; "God the Lord of vengeance" (Ps 93:1); "The Lord is a jealous God, an avenger" (Nah 1:2). Secondly, he proves what he said about kindness to one’s enemies by an appeal an authority. First, he presents the scriptural teaching that we help enemies who are in danger of death, because this binds by a necessity of precept, as stated earlier. And this is what it says: If your enemy is hungry, feed him; if he is thirsty, give him drink: "Do good to those who hate you" (Mt 5:44). Secondly, he assigns the reason, saying: for by so doing you will heap burning coals upon his head. This can be given a sinister interpretation, so that the sense would be: if you do good to him, your good will turn out evil for him, because from it he will 501 incur eternal fire by his ingratitude. But this sense is opposed to charity, against which a person would be acting, if he helped someone, so that the help would turn out evilly for him. Therefore, it must be given a good sense, namely, by doing so,, i.e., helping them in time of need, burning coals, i.e., the love of charity, of which Song 8(:6) says, "the lamps thereof are as lamps of fire and flame"; you shall heap, i.e., gather together, upon his head, i.e., on his mind. For, as Augustine says: "There is no greater incitement to love than to be the first to love. For the man is exceedingly hard who, though unwilling to bestow love, refuses to return love." 1015. Then when he says, do not be overcome by evil, he proves what he had said by reason. For it is natural to man that he wish to overcome his adversary and not be overcome by him. But that is overcome by another which is drawn to that other, as water is overcome by fire, when it is drawn to the heat of fire. Therefore, if a good man, on account of the evil done him by another, is drawn to do evil in return, the good man is overcome by the evil. If, on the other hand, on account of a favor which the good man does for his persecutor, he draws the latter to his love, the good man overcomes the evil.

[AD 220] Tertullian on Romans 12:15

The first point, indeed, on which I shall join issue is this: whether a servant of God ought to share with the very nations themselves in matters of his kind either in dress, or in food, or in any other kind of their gladness. "To rejoice with the rejoicing, and grieve with the grieving," is said.

Source: On Idolatry

[AD 220] Tertullian on Romans 12:15

(And how worthy a thing is this, that, under the auspices of faith, men should congregate from all quarters to Christ! "See, how good and how enjoyable for brethren to dwell in unity!" This psalm you know not easily how to sing, except when you are supping with a goodly company!) But those conclaves first, by the operations of Stations and fastings, know what it is "to grieve with the grieving," and thus at last "to rejoice in company with the rejoicing." If we also, in our diverse provinces, (but) present mutually in spirit, observe those very solemnities, whose then celebration our present discourse has been defending, that is the sacramental law.

Source: On Fasting

[AD 253] Origen of Alexandria on Romans 12:15

Here we must make a clear and appropriate distinction. For the joys of Christians are not to be linked with every sort of joy, nor are our tears to be connected with just any sort of tears. For if I see people rejoicing because they have made a lot of money, or acquired a lot of property, or gained worldly honor, I ought not to rejoice with them, because I know that sorrow and tears follow joys of that kind.Therefore we ought to rejoice only with those whom we see doing a work which deserves to be written in heaven, whether it is a work of righteousness, of charity, of peace or of mercy.… Likewise, if we see people turn from error, leave the darkness of ignorance behind and come to the light of truth and the forgiveness of sins, we ought to rejoice with them.
Likewise, in weeping with those who weep we ought not to weep with those who are mourning their dead or losses in this world.… Our tears ought not to be joined with theirs; rather we should weep for someone who is weeping for his sins, who after doing wrong is converted to repentance and who is washing his error in tears. We ought to weep with someone who groans at finding himself in this position and wants to return to Christ, and his holy desire is consoled by an outpouring of tears.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 384] Ambrosiaster on Romans 12:15

If you weep with an unbeliever, you may provoke him to accept the Lord’s teaching.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 12:15

Since it is possible to bless and not to curse, and yet not to do this out of love, he wishes us to be penetrated with the warmth of friendship throughout. And this is why he goes on in these words, that we are not only to bless, but even feel compassion for their pains and sufferings, whenever we happen to see them fallen into trouble. Yes, it will be said, but to join in the sorrows of mourners one can see why he ordered them, but why ever did he command them the other thing, when it is no such great matter? Aye, but that requires more of a high Christian temper, to rejoice with them that do rejoice, than to weep with them that weep. For this nature itself fulfils perfectly: and there is none so hard-hearted as not to weep over him that is in calamity: but the other requires a very noble soul, so as not only to keep from envying, but even to feel pleasure with the person who is in esteem. And this is why he placed it first. For there is nothing that ties love so firmly as sharing both joy and pain one with another. Do not then, because you are far from difficulties yourself, remain aloof from sympathizing too. For when your neighbor is ill-treated, you ought to make the calamity your own. Take share then in his tears, that you may lighten his low spirits. Take share in his joy, that you may make the joy strike deep root, and fix the love firmly, and be of service to yourself rather than to him in so doing, by your weeping rendering yourself merciful, and by your feeling his pleasure, purging yourself of envy and grudging. And let me draw your attention to Paul's considerateness. For he does not say, Put an end to the calamity, lest you should say in many cases (or perchance πολλάκις]) that it is impossible: but he has enjoined the easier task, and that which you have in your power. For even if you are not able to remove the evil, yet contribute tears, and you will take the worst half away. And if you be not able to increase a man's prosperity, contribute joy, and you will have made a great addition to it. Therefore it is not abstaining from envy only, but what is a much greater thing that he exhorts us to, namely, joining in the pleasure. For this is a much greater thing than not envying.

Source: Homily 22 on Romans

[AD 407] John Chrysostom on Romans 12:15

Paul wants us to be penetrated with the warmth of friendship. This is why he goes on to say that we are not merely to bless but that we are to feel compassion for their pains and sufferings whenever we happen to see them fall into trouble.

Source: HOMILIES ON ROMANS 22

[AD 418] Pelagius on Romans 12:15

The Lord was brought to tears by the tears of Mary, to give us an example. For do not suppose that he wept for Lazarus, whom he would bring back to life, nor because of the unbelief of those who again and again did not believe him when he performed wonders. But now we do the opposite—we weep over those who rejoice and rejoice over those who weep. For if someone has been praised, we are unhappy. If someone has fallen, we leap for joy. When we behave in this way we show that we do not belong to the body of Christ, we who do not grieve for a member who has been cut off but are enemies of our own side and friends of the opposite side, who do not grieve when the strongest men of our battle line fall and do not rejoice if we see them fighting bravely, even though we ourselves are not mighty in battle.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 202] Irenaeus on Romans 12:16

As also the apostle taught, saying, "Minding not high things, but consenting to things of low estate; "

Source: Against Heresies Book V

[AD 220] Tertullian on Romans 12:16

But what better teacher of this will you find than Him who created all things, and blessed them? "Mind not high things, but condescend to men of low estate. Be not wise in your own conceits." For against such a disposition Isaiah pronounces a woe.

Source: Against Marcion Book V

[AD 253] Origen of Alexandria on Romans 12:16

The conceited person is stupid in his own arrogance, nor can he know the wisdom of God if he clings to his own foolishness as if it were wisdom.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 311] Peter of Alexandria on Romans 12:16

Then, fired with a holy zeal, gave themselves up to this, using much boldness, and especially when they saw those who were drawn aside and lapsed, on their account they were roused mightily within, and, as it were by some inward voice, impelled to war down and subdue the adversary who was exulting; for this they earnestly contended, that he might not seem "to be wise in his own conceit"

[AD 384] Ambrosiaster on Romans 12:16

To be haughty is pride, which is how the devil fell.… Solomon says that “God resists the proud.” Put pride aside and make other people’s cares your own so that you might be acceptable to God.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 12:16

Here again he insists much upon lowliness of mind, the subject he had started this exhortation with. For there was a probability of their being full of high-mindedness, both on account of their city (see p. 343), and from sundry other causes; he therefore keeps drawing off (ὑ ποσύρει], 2 manuscripts ὐ πορύττει) the morbid matter, and lowers the inflammation. For there is nothing that makes such schisms in the Churches as vanity does. And what does he mean by, "Be of the same mind one towards another?" Has a poor man come into your house? Be like him in your bearing, do not put on any unusual pompous air on account of your riches. There is no rich and poor in Christ. Be not then ashamed of him because of his external dress, but receive him because of his inward faith. And if you see him in sorrow, do not disdain to comfort him, nor if you see him in prosperity, feel abashed at sharing his pleasure, and being gladdened with him, but be of the same mind in his case, that you would be of in your own. For it says, "Be of the same mind one towards another." For instance, if you think yourself a great man, therefore think him so likewise. Do you suspect that he is mean and little? Well then, pass this same sentence upon yourself, and cast aside all unevenness. And how is this to be? By your casting aside that reckless temper. Wherefore he proceeds: "Mind not high things, but condescend to men of low estate." That is, bring yourself down to their humble condition, associate with them, walk with them, do not be humbled in mind only, but help them also, and reach forth your hand to them, not by means of others, but in your own person, as a father taking care of a child, as the head taking care of the body. As he says in another place, "being bound with them that are in bonds." [Hebrews 13:3] But here he means by those of low estate not merely the lowly-minded, but those of a low rank, and which one is apt to think scorn of.

"Be not wise in your own conceits." This is, do not think that you can do for yourselves. Because the Scripture says in another place besides, "Woe to them that are wise in their own eyes, and prudent in their own sight." [Isaiah 5:22] And by this again, he secretly draws off recklessness, and reduces conceit and turgidity. For there is nothing that so elates men and makes them feel different from other people, as the notion that they can do by themselves. Whence also God has placed us in need one of another, and though thou be wise you will be in need of another: but if you think that you are not in need of him, you will be the most foolish and feeble of men. For a man of this sort bares himself of all succor, and in whatever error he may run into, will not have the advantage either of correction or of pardon, and will provoke God by his recklessness, and will run into many errors. For it is the case, aye, and often too, that a wise man does not perceive what is needful, and a man of less shrewdness hits upon somewhat that is applicable. And this happened with Moses and his father-in-law, and with Saul and his servant, and with Isaac and Rebecca. Do not then suppose that you are lowered by needing another man. For this exalts you the more, this makes you the stronger, and the brighter too, and the more secure.

Source: Homily 22 on Romans

[AD 407] John Chrysostom on Romans 12:16

Here again Paul insists on humility, which is how he started this whole exhortation. For since there was a probability that the Romans would be high minded because of the greatness of their city and for many other reasons, he keeps drawing off the sickness of pride.… There is nothing so likely to cause schisms in the church as vanity.…If a poor man comes into your house, behave like him and do not put on airs because of your riches. In Christ there is no rich or poor. Do not be ashamed of him because of his outward dress, but receive him because of his inward faith. If you see him in sorrow, do not hesitate to comfort him, and if he is prospering, do not feel shy about sharing in his pleasure.… If you think you are a great person, then think others are also. If you think they are humble and lowly, then think the same of yourself.

Source: HOMILIES ON ROMANS 22

[AD 418] Pelagius on Romans 12:16

Regard one another as you regard yourselves. The person who desires to avenge his wrongs by himself thinks proud thoughts and does not agree to things humble, i.e., to humiliation. Do not boast of human wisdom, but be fools to the world so that you may be wise in the Lord.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 458] Theodoret of Cyrus on Romans 12:16

“Never be conceited” means: Be ready to accept the advice of others.

Source: INTERPRETATION OF THE LETTER TO THE ROMANS

[AD 220] Tertullian on Romans 12:17

This precept is absolute.

Source: ON PATIENCE 10

[AD 220] Tertullian on Romans 12:17

"Recompense to no man evil for evil." (Like unto which is the Creator's precept: ) "Thou shalt not remember thy brother's evil against thee.

Source: Against Marcion Book V

[AD 220] Tertullian on Romans 12:17

In evil doing there is no account taken of order, nor does place separate what similarity conjoins. And the precept is absolute, that evil is not to be repaid with evil. Like deed involves like merit.

Source: Of Patience

[AD 220] Tertullian on Romans 12:17

(That) we all know; provided, however, we remember what the same (God) has said through the apostle: "Let your probity appear before men." For what purpose, except that malice may have no access at all to you, or that you may be an example and testimony to the evil? Else, what is (that): "Let your works shine? " Why, moreover, does the Lord call us the light of the world; why has He compared us to a city built upon a mountain; if we do not shine in (the midst of) darkness, and stand eminent amid them who are sunk down? If you hide your lamp beneath a bushel, you must necessarily be left quite in darkness, and be run against by many.

Source: On the Apparel of Women Book II

[AD 220] Tertullian on Romans 12:17

So, too, "Eye for eye, and tooth for tooth," has now grown old, ever since "Let none render evil for evil" grew young.

Source: On Exhortation to Chastity

[AD 253] Origen of Alexandria on Romans 12:17

If as some people think it is wrong to do evil but not wrong to repay it, it may be just but it is still a similar sin, or in my opinion, even a worse one. For the one who does evil to begin with may perhaps not realize that what he has done is wrong. But the one who repays evil and who is moved by thoughts of revenge has already admitted that he knew it was wrong to do it.… Note that the apostle does not tell us to do what is pleasing to everyone. But we should do what is right whether other people like it or not.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 258] Cyprian on Romans 12:17

That evil is not to be returned for evil. In the Epistle of Paul to the Romans: "Rendering to no man evil for evil." Also in the same place: "Not to be overcome of evil, but overcome evil with good." Of this same thing in the Apocalypse: "And He said unto me, Seal not the words of the prophecy of this book; because now the time is at hand. And let those who persist in hurting, hurt: and let him who is filthy, be filthy still: but let the righteous do still more righteousness: and in like manner, let him that is holy do still more holiness. Behold, I come quickly; and my reward is with me, to render to every man according to his deeds."

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 384] Ambrosiaster on Romans 12:17

The law said: “Love your neighbor and hate your enemy,” but the Lord says: “Unless your righteousness exceeds the righteousness of the scribes and the Pharisees, you will not enter the kingdom of God.” Therefore, in order for this to be the case, it is taught that we should not repay evil with evil.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 12:17

For if you find fault with another who plots against you, why do you make yourself liable to this accusation? If he did amiss how do you come not to shun imitating him? And observe how he puts no difference here but lays down one law for all. For he does not say, "recompense not evil" to the believer, but to "no man," be he heathen, be he contaminated, or what not. "Provide things honest in the sight of all men."

Source: Homily 22 on Romans

[AD 407] John Chrysostom on Romans 12:17

Paul means this: As far as possible, play your part and give nobody, either Jew or Gentile, any cause for fighting. But if you see the faith suffering anywhere, do not put harmony above truth. Make a noble stand, even to the point of death. And even then, do not be at war in your soul or of an adverse temper, but concentrate on the things themselves.

Source: HOMILIES ON ROMANS 22

[AD 407] John Chrysostom on Romans 12:17

If you find fault with someone who is plotting against you, why expose yourself to the same accusation?

Source: HOMILIES ON ROMANS 22

[AD 418] Pelagius on Romans 12:17

It is human wisdom if you seek to repay your enemies in turn, for it is foolishness in this world if, having been struck, you offer the other cheek as well. But if you have such great patience and humility, you will be found praiseworthy not only in the Lord’s eyes but also in the eyes of all people. Take care not to act so that you seek to please not God but only other people.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 500] Desert Fathers on Romans 12:17-21

He also said, ‘Evil cannot drive out evil. If anyone hurts you, do good to him and your good will destroy his evil.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 500] Desert Fathers on Romans 12:17-21

A brother asked a hermit, ‘What is humility?’ He answered, ‘To do good to them that do evil to you.’ The brother said, ‘Suppose a man cannot attain that standard, what is he to do?’ The hermit answered, ‘He should run away, and choose silence.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 220] Tertullian on Romans 12:18

"Live peaceably with all men." The retaliation of the law, therefore, permitted not retribution for an injury; it rather repressed any attempt thereat by the fear of a recompense.

Source: Against Marcion Book V

[AD 253] Origen of Alexandria on Romans 12:18

The apostle here gives a very balanced command because he knows perfectly well that peace depends on both parties, and the other party may well be hostile and block peace. What he asks is that our mind should always be ready for peace and that the blame for any discord should lie with the other side and not with us.Of course there are times when this command cannot be applied; for example, we cannot have peace and fellowship with evil. It is one thing to love people but quite another to love crimes. Whoever loves people loves God’s creatures, but whoever loves crimes loves the inventions of the devil. Therefore, those who are perfect will love the sinner but hate his sin.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 384] Ambrosiaster on Romans 12:18

Paul wants everyone who serves God’s righteousness to be peaceful.… The person who is not peaceful is the one who has rejected the law of God and who follows his own law instead.… Even if the other person is not a lover of peace, you should want to be peaceful insofar as you can be.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 12:18

This is that: "let your light shine before men" [Matthew 5:16], not that we are to live for vanity, but that we are not to give those who have a mind for it a handle against us. Whence he says also in another place, "Give none offense, neither to the Jews, nor to the Gentiles, nor to the Church of God." [1 Corinthians 10:32] And in what follows he limits his meaning well, by saying, "If it be possible." For there are cases in which it is not possible, as, for instance, when we have to argue about religion, or to contend for those who are wronged. And why be surprised if this be not universally possible in the case of other persons, when even in the case of man and wife he broke through the rule? "But if the unbelieving depart, let him depart." [1 Corinthians 7:15] And his meaning is nearly as follows: Do your own part, and to none give occasion of war or fighting, neither to Jew nor Gentile. But if you see the cause of religion suffering anywhere, do not prize concord above truth, but make a noble stand even to death. And even then be not at war in soul, be not averse in temper, but fight with the things only. For this is the import of "as much as in you lies, be at peace with all men." But if the other will not be at peace, do not thou fill your soul with tempest, but in mind be friendly (φίλος, several manuscripts φιλόσοφος) as I said before, without giving up the truth on any occasion.

Source: Homily 22 on Romans

[AD 418] Pelagius on Romans 12:18

Inasmuch as you can, be at peace with everybody … desiring their conversion and salvation.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 458] Theodoret of Cyrus on Romans 12:18

If someone blesses those who persecute him and does not harm those who do him harm, how will he attract hatred or revenge on himself?

Source: INTERPRETATION OF THE LETTER TO THE ROMANS

[AD 471] Gennadius of Constantinople on Romans 12:18

Paul says that he wants Christians to have the right spirit, even if others think differently.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 500] Desert Fathers on Romans 12:18

Two hermits lived together for many years without a quarrel. One said to the other, ‘Let’s have a quarrel with each other, as other men do.’ The other answered, ‘I don’t know how a quarrel happens.’ The first said, ‘Look here, I put a brick between us, and I say, “That’s mine.” Then you say, “No, it’s mine.” That is how you begin a quarrel.’ So they put a brick between them, and one of them said, ‘That’s mine.’ The other said, ‘No; it’s mine.’ He answered, ‘Yes, it’s yours. Take it away.’ They were unable to argue with each other.

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 217] Pope Zephyrinus on Romans 12:19

Who also has thundered through His servants, saying, "Vengeance is mine, I will repay."

[AD 220] Tertullian on Romans 12:19

To a people which was very obdurate, and wanting in faith towards God, it might seem tedious, and even incredible, to expect from God that vengeance which was subsequently to be declared by the prophet: "Vengeance is mine; I will repay, saith the Lord." Therefore, in the meanwhile, the commission of wrong was to be checked by the fear of a retribution immediately to happen; and so the permission of this retribution was to be the prohibition of provocation, that a stop might thus be put to all hot-blooded injury, whilst by the permission of the second the first is prevented by fear, and by this deterring of the first the second fails to be committed.

Source: Against Marcion Book II

[AD 220] Tertullian on Romans 12:19

He who counselled that an injury should be forgotten, was still more likely to counsel the patient endurance of it. But then, when He said, "Vengeance is mine, and I will repay," He thereby teaches that patience calmly waits for the infliction of vengeance.

Source: Against Marcion Book IV

[AD 220] Tertullian on Romans 12:19

(Again: ) "Avenge not yourselves; " for it is written, "Vengeance is mine, I will repay, saith the Lord.

Source: Against Marcion Book V

[AD 220] Tertullian on Romans 12:19

(Again: ) "Avenge not yourselves; " for it is written, "Vengeance is mine, I will repay, saith the Lord." "Live peaceably with all men.

Source: Against Marcion Book V

[AD 220] Tertullian on Romans 12:19

Is there any risk of a different result in the case of a Lord so just in estimating, so potent in executing? Why, then, do we believe Him a Judge, if not an Avenger too? This He promises that He will be to us in return, saying, "Vengeance belongeth to me, and I will avenge; " that is, Leave patience to me, and I will reward patience.

Source: Of Patience

[AD 253] Origen of Alexandria on Romans 12:19

There are two ways of dealing with the anger which comes when we are offended. The first is to hold back and let it pass, for once the fury of rage has subsided it will not return, and we can learn to swallow it. The second way is to give it to God and store up the wrath against the day of judgment, when God will reward each person according to his works. For if we avenge ourselves, there is not much we can do apart from demanding an eye for an eye or a tooth for a tooth, or else insulting others as they have insulted us. But if we reserve these things to the vengeance of God, he will without doubt punish them far more severely than we ever could.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 258] Cyprian on Romans 12:19

For this reason it is that none of us, when he is apprehended, makes resistance, nor avenges himself against your unrighteous violence, although our people are numerous and plentiful. Our certainty of a vengeance to follow makes us patient. The innocent give place to the guilty; the harmless acquiesce in punishments and tortures, sure and confident that whatsoever we suffer will not remain unavenged, and that in proportion to the greatness of the injustice of I our persecution so will be the justice and the severity of the vengeance exacted for those persecutions. Nor does the wickedness of the impious ever rise up against the name we bear, without immediate vengeance from above attending it. To say nothing of the memories of ancient times, and not to recur with wordy commemoration to frequently repeated vengeance on behalf of God's worshippers, the instance of a recent matter is sufficient to prove that our defence, so speedily, and in its speed so powerfully, followed of late in the ruins of things, in the destruction of wealth, in the waste of soldiers, and the diminution of forts. Nor let any one think that this occurred by chance, or think that it was fortuitous, since long ago Scripture has laid down, and said. "Vengeance is mine; I will repay, saith the Lord." And again the Holy Spirit forewarns, and says, "Say not thou, I will avenge myself of mine enemy, but wait on the Lord, that He may be thy help." Whence it is plain and manifest, that not by our means, but for our sakes, all those things are happening which come down from the anger of God.

Source: Treatise V An Address to Demetrianus

[AD 384] Ambrosiaster on Romans 12:19

Paul warns us to avoid anger, especially because so often anger is the chief cause of sin. Someone who is motivated by wrath will demand more than the cause of the sin merits or will put himself out to do more harm while seeking revenge.… In the end he will destroy someone when he could have corrected and restored him instead.Paul forbids us to seek revenge not only from those under us but also from those who are our equals or superiors.… We are not to seek to avenge ourselves against brethren who may have sinned against us but rather to commit everything to God’s judgment, so that an enemy will find no way of promoting or advancing what is against our interest while we are too angry to notice what is happening.
Paul quotes Proverbs [25:22] to back up his point. If we do not do what God teaches, he will show us contempt. But if we give revenge over to God it benefits us in two ways: it overcomes our anger and tends toward our perfection and justification in God’s sight.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 390] Diodorus of Tarsus on Romans 12:19

Paul uses the word wrath to describe God’s punishment, not because it is some kind of passion in God but because men would find it difficult to understand God’s judgment if they did not hear it compared to wrath. For since men respond to those who sin against them in wrath and anger, Scripture uses the same words to describe God’s reaction, because then the average person can hear and understand it.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 397] Ambrose of Milan on Romans 12:19

This is written lest another’s wrath draw you into sin when you want to offer resistance, when you want to be avenged. You can take the fault from him and from yourself if you decide to yield to the other.

Source: LETTER 59

[AD 407] John Chrysostom on Romans 12:19

Unto what wrath? To the wrath of God. Now since what the injured man desires most to see is, himself having the pleasure of revenge, this very thing he gives him in full measure, that if you dost not avenge yourself, he means, God will be your avenger. Leave it then to Him to follow up your wrongs. For this is the force of "give place unto wrath." Then to give further comfort, he brings the quotation forward also, and after winning him more throughly to himself in this way, he demands more Christian heroism (φιλοσόφιάν]) of him, and says:

Source: Homily 22 on Romans

[AD 407] John Chrysostom on Romans 12:19

What the injured man most desires to see is revenge, and God will give it to him in full measure, provided that he does not try to avenge himself. Leave it to God to follow up the wrongs done to you.

Source: HOMILIES ON ROMANS 22

[AD 418] Pelagius on Romans 12:19

I will avenge the wrong, says the Lord, as my own, not as yours.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 500] Desert Fathers on Romans 12:19

A brother who was hurt by another brother went to the Theban Sisois and said, ‘I want to get back at a brother who has hurt me.’ The hermit begged him, ‘Don’t do that, my son, leave vengeance in the hands of God.’ But he said, ‘I can’t rest till I get my own back.’ The hermit said, ‘My brother, let us pray.’ He stood and said, ‘O God, we have no further need of you, for we can take vengeance by ourselves.’ The brother heard it and fell at the hermit’s feet, saying, ‘I won’t quarrel with my brother any longer; I beg you to forgive me.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 253] Origen of Alexandria on Romans 12:20

The Lord himself commanded the same thing in the Gospels. For insofar as we do good to our enemies and do not repay evil for evil, we store up wrath for them on the day of judgment, as I have just said.… Jeremiah [Isaiah] says: “You have coals of fire; sit on them for they will help you.” Perhaps here also these coals of fire which are heaped on the head of an enemy are heaped for his benefit. For it may be that a savage and barbarous mind, if it feels our good will, our kindness, our love and our godliness, may be struck by it and repent, and he will swear that as his conscience torments him for the wrong which he has done, it is as if a fire were enveloping him.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 384] Ambrosiaster on Romans 12:20

Paul teaches us not just to let God take revenge but also to give good things to our enemies, so that we may demonstrate that we do not have these enemies because of anything we have done. Rather, we are trying to get them to desist from evil by doing them service. If by their ungodliness they continue in their evil ways, our service to them will lead to punishment for them.… Thus the Lord not only forbids us to repay our enemies in kind but also exhorts us to seek friendship by acts of kindness, both because that serves to mature us and because it is a means of winning others to eternal life.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 390] Diodorus of Tarsus on Romans 12:20

Paul is not suggesting that we do anything wicked; on the contrary, he is wisely and cleverly checking and containing the violence of the one who is angry.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 407] John Chrysostom on Romans 12:20

Paul said this in order to humble the wrongdoer by fear and to make the person wronged more ready to act, through hope of receiving some reward. For the one who has been wronged, when he is feeble, is not so much taken with his own goods as with the vengeance which he wants to wreak on the person who has hurt him. There is nothing so sweet as to see an enemy chastised.

Source: HOMILIES ON ROMANS 22

[AD 407] John Chrysostom on Romans 12:20-21

Why, he means, am I telling you that you must keep peace? For I even insist upon your doing kindness. For he says, "give him to eat, and give him to drink." Then as the command he gave was a very difficult and a great one, he proceeds: "for in so doing you shall heap coals of fire upon his head." And this he said both to humble the one by fear, and to make the other more ready-minded through hope of a recompense. For he that is wronged, when he is feeble, is not so much taken with any goods of his own as with the vengeance upon the person who has pained him. For there nothing so sweet as to see an enemy chastised. What he is longing for, then, that he gives him first, and when he has let the venom go, then he again gives advice of a higher tone, saying, "Be not overcome of evil." For he knew that if the enemy were a very brute, he would not continue an enemy when he had been fed. And if the man injured be of ever so little a soul, still when feeding him and giving him to drink, he will not himself even have any farther craving for his punishment. Hence, out of confidence in the result of the action, he does not simply threaten, but even dwells largely upon the vengeance. For he did not say, "you shall take vengeance" but, "you shall heap coals of fire upon his head." Then he further declares him victor, by saying, "be not overcome of evil, but overcome evil with good." And he gives a kind of gentle hint, that one is not to do it with that intention, since cherishing a grudge still would be "being overcome of evil." But he did not say it at once, as he did not find it advisable yet. But when he had disburdened the man of his anger, then he proceeded to say, "overcome evil with good." Since this would be a victory. For the combatant is rather then the conqueror, not when he brings himself under to take the blows, but when he withdraws himself, and makes his antagonist waste his strength upon the air. And in this way he will not be struck himself, and will also exhaust the whole of the other's strength. And this takes place in regard to affronts also. For when you do affronts in return, you have the worse, not as overcome (so 1 manuscript νικηθεὶς], Sav. κινηθεὶς) by a man, but what is far more disgraceful, by the slavish passion of anger. But if you are silent, then you will conquer, and erect a trophy without a fight, and will have thousands to crown you, and to condemn the slander of falsehood. For he that replies, seems to be speaking in return as if stung. And he that is stung, gives reason to suspect that he is conscious of being guilty of what is said of him. But if you laugh at it, by your laughing you do away with the sentence against you. And if you would have a clear proof of what has been said, ask the enemy himself, when he is most vexed? When you are heated, and insult him in return? Or when you laugh at him as he insults you? And you will be told the last rather. For he too is not so much pleased with not being insulted in return, as he is vexed because his abuse was not able to gain any hold upon you. Did you never see men in a passion, how they make no great account of their own wounds, but rush on with much violence, and are worse than very wild boars for seeking the hurt of their neighbor, and look to this alone, and are more given to this than to being on their guard against getting harmed? When therefore you deprive him of that he desires most, you bereave him of everything, by holding him thus cheap, and showing him to be easy to be despised, and a child rather than a man; and you indeed have gained the reputation of a wise man, and him you invest with the character of a noisome beast. This too let us do when we are struck, and when we wish to strike, let us abstain from striking again. But, would you give a mortal blow? "Turn to him the other cheek also" [Matthew 5:39], and you will smite him with countless wounds. For they that applaud, and wonder at you, are more annoying to him than men to stone him would be; and before them, his conscience will condemn him, and will exact the greatest punishment of him, and so he will go off with a confused look as if he had been treated with the utmost rigor. And if it is the estimation of the multitude that you look for, this too you will have in larger share. And in a general way we have a kind of sympathy with those who are the sufferers; but when we also see that they do not strike (several manuscripts resist, ἀ ντιπίπτοντας) in return, but even give themselves up to it, we not only pity them, but even feel admiration for them.

Here then I find reason to lament, that we who might have things present, if we listened to Christ's Law as we should, and also attain to things to come, are cast out of both by not paying attention to what has been told us, but giving ourselves to unwarranted philosophising about them. For He has given us laws upon all these points for our good, and has shown us what makes us have a good name, what brings us to disgrace. And if it was likely to have proved His disciples ridiculous, He would not have enjoined this. But since this makes them the most notable of men namely, the not speaking ill, when we have ill spoken of us; the not doing ill when we have ill done us; this was His reason for enjoining it. But if this be so, much more the speaking of good when we have ill spoken of us, and the praising of those that insult us, and the doing good to those that plot against us, will make us so. This then was why He gave these laws. For He is careful for His own disciples, and knowing well what it is that makes little or great. If then He both cares and knows, why do you quarrel with Him, and wish to go another road? For conquering by doing ill is one of the devil's laws. Hence in the Olympic games which were celebrated to him it is so that all the competitors conquer. But in Christ's race this is not the rule about the prize, for, on the contrary, the law is for the person smitten, and not for the person smiting, to be crowned. For such is the character of His race, it has all its regulations the other way; so that it is not in the victory only, but also in the way of the victory, that the marvel is the greater. Now when things which on the other side are signs of a victory, on this side he shows to be productive of defeat, this is the power of God, this the race of Heaven, this the theatre of Angels. I know that you are warmed thoroughly now, and have become as soft as any wax, but when you have gone hence you will spew it all out. This is why I sorrow, that what we are speaking of, we do not show in our actions, and this too though we should be greatest gainers thereby. For if we let our moderation be seen, we shall be invincible to any man; and there is nobody either great or small, who will have the power of doing us any hurt. For if any one abuses you, he has not hurt you at all, but himself severely. And if again he wrong you, the harm will be with the person who does the wrong. Did you never notice that even in the courts of law those who have had wrong done them are honored, and stand and speak out with entire freedom, but those who have done the wrong, are bowed down with shame and fear? And why do I talk of evil-speaking (Sav. conj. and 5 manuscripts κακηγορίαν]) and of wrong? For were he even to whet his sword against you, and to stain his right hand in your life-blood (εἰς τὸν λαιμὸν, as p. 505), it is not you that he has done any harm to, but himself that he has butchered. And he will witness what I say who was first taken off thus by a brother's hand. For he went away to the haven without a billow, having gained a glory that dies not away; but the other lived a life worse than any death, groaning, and trembling, and in his body bearing about the accusation of what he had done. Let us not follow after this then, but that. For he that has ill done him, has not an evil that takes up its constant abode with him, since he is not the parent of it; but as he received it from others, he makes it good by his patient endurance. But he that does ill, has the well of the mischief in himself. Was not Joseph in prison, but the harlot that plotted against him in a fine and splendid house? Which then would you wish to have been? And let me not hear yet of the requital, but examine the things that had taken place by themselves. For in this way you will rate Joseph's prison infinitely above the house with the harlot in it. For if you were to see the souls of them both, you would find the one full of enlargement and boldness, but that of the Egyptian woman in straitness, shame, dejection, confusion, and great despondency. And yet she seemed to conquer; but this was no real victor. Knowing all this then, let us fit ourselves for bearing ills, even that we may be freed from bearing ills, and may attain to the blessings to come. Which that we may all attain to, God grant, by the grace and love toward man, etc.

Source: Homily 22 on Romans

[AD 418] Pelagius on Romans 12:20

Do not deny your enemy what God denies no one, even if he is a godless blasphemer. When he realizes that coals have been heaped upon him through your undeserved mercy, he may shake them off, that is, repent, and may love you whom at one time he hated. Otherwise it is not mercy but cruelty, if you show mercy so that something worse might befall him, for whom you are called to intercede to the Lord.

Source: PELAGIUS’S COMMENTARY ON ROMANS

[AD 420] Jerome on Romans 12:20

He who avenges himself is not worthy of the vengeance of the Lord.

Source: Against Rufinus 3.2

[AD 420] Jerome on Romans 12:20

We are not to revile and condemn our enemy, as the world does, but rather we are to correct him and lead him to repentance so that, being won over by our good deeds, he may be softened by the fire of charity and may cease to be an enemy.

Source: Against the Pelagians 1.30

[AD 420] Jerome on Romans 12:20

If someone does you a wrong and in return you do him good you will be heaping coals of fire on his head. In other words, you are curing him of his vices and burning out his malice, in order to bring him to repentance.

Source: HOMILIES ON THE PSALMS 41

[AD 430] Augustine of Hippo on Romans 12:20

This may seem to many people to contradict what the Lord teaches, that we should love our enemies and pray for those who persecute us, or the apostle’s own statements [in verses 14 and 17] above. For how can it be love to feed and nourish someone just in order to heap coals of fire on his head, assuming that “coals of fire” means some serious punishment? Therefore we must understand that this means that we should provoke whoever does us harm to repentance by doing him a good turn. For the coals of fire serve to burn, i.e., to bring anguish to his spirit, which is like the head of the soul, in which all malice is burnt out when one is changed for the better through repentance. These coals of fire are mentioned in the Psalms: “What should be given to you or what appointed to you, for your deceitful tongue? Sharp arrows of the warrior with devouring burning coals.”

Source: AUGUSTINE ON ROMANS 71

[AD 253] Origen of Alexandria on Romans 12:21

It is the nature of evil to increase and grow by similar acts, rather like adding fire to fire.

Source: COMMENTARY ON THE EPISTLE TO THE ROMANS

[AD 258] Cyprian on Romans 12:21

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 384] Ambrosiaster on Romans 12:21

It will do us much good if we refrain from evil. The person who appears to be overcome by evil for a time in fact may be overcoming evil, just as the Savior overcame evil by not resisting it. Evil works against itself, and when it is overcome it thinks that it has won! Our enemy acts in such a way as to divert us from our purpose, looking for an opportunity to make us sin. Therefore if we are provoked by him and do not reply in kind, we overcome him with good. Therefore we do not resist, in order to serve the good by ignoring the demands of justice for retribution.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on Romans 12:21

After giving the wronged person what he wants, Paul goes on to give him advice of a higher tone, telling him not to be overcome with evil. For he knew that even if the enemy was a brute he would not go on being an enemy once he was fed.… To overcome evil with good is true victory.

Source: HOMILIES ON ROMANS 22

[AD 430] Augustine of Hippo on Romans 12:21

The evil man who is overcome by good is set free, not from an exterior, foreign evil but from an interior, personal one, by which he is more grievously and ruinously laid waste than he would be by the inhumanity of any enemy from without.

Source: LETTER 138

[AD 458] Theodoret of Cyrus on Romans 12:21

Revenge is mean-spirited. True victory is returning good for evil.

Source: INTERPRETATION OF THE LETTER TO THE ROMANS