(Verse 7.) Or ministry, in ministering. For rendering service to the brotherhood the minister is strengthened as far as he believes that he ought to serve; lest, labouring in service beyond his faith, he weary himself in vain; for to each one comes what he strives after from his heart. Or he that teacheth, in teaching. Likewise he says that the teacher is helped in his teaching; so that, as far as his faith goes for teaching, so far is he inspired to hand on the heavenly doctrine.

(Verse 8.) Or he that exhorteth, in exhortation. And this one, in the same way, is made ready by the help of the Spirit in the very thing he aims at, so that he has grace when he urges; for he stirs up the brethren to good, or the unbeliever to faith. He that giveth, in simplicity. To him who gives with a good mind, he says, help is always supplied, the Spirit providing it, so that he who gives in simplicity shall not lack; as Solomon says: He that giveth unto the poor shall not lack (Proverbs 28:27). He gives in simplicity, then, who does not do it in pretence, so that praise may be given him by men, but so that he may obtain merit from God for it. He that ruleth, with diligence. He who takes up the charge of presiding over the brethren receives, according to his faith, watchfulness and authority, so that he may make progress in that over which he is anxious, having fruit in those over whom he presides. He that sheweth mercy, with cheerfulness. Then too, according to his own disposition, he who does mercy with a glad mind, not as though it were wrung from him against his will, is grounded and strengthened by God, so that in this matter he suffers no weakness; knowing what was said by Solomon: While thou hast occasion, do good (Proverbs 3:27). But this is to be understood in many ways; for mercy is manifold under one word. For if above he said, He that giveth, in simplicity, what need was there to repeat it, unless that under the one name of mercy he signified many good works? For to forgive sinners is mercy; and to bring help to one placed in some need or oppressed is mercy; and to clothe the naked, and to break bread for the hungry, and to take up an abandoned infant, and to bury a corpse, and to do other things, is mercy. Therefore, if he has done these things readily and without weariness, he will have the reward of this work both in the present and in the future. All mercy, then, ought to be done both in simplicity and with joy; so that simplicity shuts out hypocrisy, and joy bears witness that he who helps the needy relies on the hope to come.

(Verse 9.) Let love be without dissimulation. To the mind which purposes this — to love a brother for this reason, that it knows this pleases God its Maker, so as not to do it by way of flattery in this present life — the Spirit comes to help; so that, since it seeks this with a devout mind, it may be able to fulfil it in services. For they hear what was said by the Lord: A new commandment I give unto you, that ye love one another (John 13:34).

(Verses 9–11.) Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honour preferring one another. He says that it is no great thing to avoid evil unless one cleaves to good; for the one is done out of fear, the other out of love. Nor is one said to be kind, or to hold to brotherly love, if they have not gone before one another in mutual services. Not slothful in diligence. This is what the prophet Jeremiah says (Jeremiah 48:10): Cursed be he that doeth the work of the Lord negligently. For he who is slothful in the divine way of life is without hope. Therefore he added: Fervent in spirit. That is, that one should not be lukewarm in the exercise of the divine work, or of the Law, as is said in the Apocalypse of John: Because thou art lukewarm, he says, I will spue thee out of my mouth (Revelation 3:16); for daily meditation takes away drowsiness and makes one watchful. And the works of the Lord are those which He commands to be done for the good of the Church, that is, of the brethren. Serving the time. In the Greek it is said to stand thus: “serving God”; which does not even suit the place. For what need was there to set down this sum of all devotion, when he is recounting one by one the parts which belong to the services and the worship of God? For in all these things which he lists, full service is rendered to the Lord. What it is to serve the time he explains elsewhere, when he says: Redeeming the time, because the days are evil; that ye may know how ye ought to answer every man (Ephesians 5:16). For since he had said, Fervent in spirit, lest they should take this to mean that they should thrust the words of religion on men everywhere and out of season, at a hostile time, and so perhaps stir up offence, he at once added: Serving the time; so that they should speak of the faith of religion modestly and with propriety, at fitting places and to fitting persons, and at a fitting time. For there are some, even at this time when there is peace, who so shudder at the words of God that, when they hear them, they blaspheme the way of Christ with great anger. For he himself served the time when he did what he did not wish: for against his will he circumcised Timothy, and, having shaved his head and been purified according to the Law, went up to the temple, to calm the madness of the Jews.

(Verse 12.) Rejoicing in hope. After he said, Serving the time, he added, Rejoicing in hope; so that if perhaps, because of the iniquity of the time, it is not lawful to speak publicly about the faith, but one must be in fear, one may rejoice in hope; for this sorrow gives birth to gladness. Patient in tribulation. This is to rejoice in hope: to be patient in tribulation. For from the joy of hope a man endures tribulation, knowing that the things promised for these are far greater. Continuing instant in prayer. Prayer is very necessary; for, that tribulation may be endured, one must persist in prayers.

(Verse 13.) Communicating in the memorials of the saints. It is plain that he who wishes his prayers to be heard ought to emulate the life of the saints; for when he imitates, he communicates; so that to be mindful of them and to communicate with them is this: to imitate their deeds. And if they are in need of means, we must share with them, as he says in another place, Now concerning the collection for the saints (1 Corinthians 16:1); and to the Galatians, That we should remember the poor (Galatians 2:10). Given to hospitality. The imitator and lover of the saints follows after hospitality, by the examples of holy Abraham and of Lot, a just man.

(Verse 14.) Bless them which persecute you: bless, and curse not. To make Christians new in all things, he wishes to take them away even from this habit, which is common to all: that, stirred by an angry mind, they should not be quick to curse first; but rather, anger being overcome, they should bless, and the Lord’s teaching be held in praise.

(Verse 15.) To rejoice with them that do rejoice, and weep with them that weep. This is what he says in another place: Whether one member suffer, all the members suffer with it; or one member rejoice, all the members rejoice with it (1 Corinthians 12:26). For when someone is a comfort to a believer in need, he lifts up his spirit and lays up merit for himself with God, because he loves a member of the body of Christ; and if he grieves with an unbeliever, he the more invites him to advance in the Lord’s teaching.

(Verse 16.) Being of the same mind one toward another. That is, as has been said, we ought to suffer with a brother in his tribulation, as he says in another epistle too: Considering thyself, lest thou also be tempted. Bear ye one another’s burdens (Galatians 6:1–2). Mind not high things. To mind high things is pride; for the devil too, when he minded high things, fell away. That there should be no elation in the mind, so that a man, presuming perhaps on the soundness of his own conduct, does not grieve with his brother but reproaches him as a sinner: this is pride, which offends when it sets itself above others. This the Lord too marks out, saying: Cast out first the beam out of thine own eye, and then shalt thou see to cast out the mote that is in thy brother’s eye (Luke 6:42). For elation is itself a sin; and even if one were not a sinner — which is impossible — he becomes a sinner when he is proud. Thus Solomon says: God resisteth the proud (Proverbs 3:34). But consent with them that are lowly. That is, laying aside pride, a man should make another’s cause his own, and his own as another’s; so as to have grace with God, since whosoever exalteth himself shall be abased (Luke 14:11). Be not wise in your own conceits (Isaiah 5:21). This is written in the prophet Isaiah, and he sets it down here as though it were his own; so that justice may be held in common, and not that anyone should be just towards himself but unjust towards the rest.

(Verse 17.) Recompense to no man evil for evil. This is what the Lord says: Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall not enter into the kingdom of God (Matthew 5:20). For the commandment in the Law was: Thou shalt love thy neighbour, and hate thine enemy (Leviticus 19:18). This, as far as appears, is justice; but that the righteousness of Christians may exceed it, they are taught not to render evil for evil, so that they may be perfect, and for this a reward may be rendered them at the judgment of God. For the imitator of heavenly justice is seen to go beyond justice itself when, to be better, he does not do what is lawful. So the justice of the world, granted to him by God, makes a man innocent; but heavenly justice makes him perfect, so that he has merit with God. Provide things honest, not only in the sight of God, but also in the sight of all men. To provide is to have good things to come before one’s eyes; so that those things may be done which, after they have been done, cannot come under reproach, but rather redound to praise, whether with God or with men. Lest anyone should think that, since lawful things do not displease God, there is no need to care if they are an offence to a brother, he warns beforehand that what is done ought to be such as both does not displease God and is not an offence to a brother. For even if a thing is lawful, and it offends a brother, it does not please God; for God admonishes us to be zealous for salvation. Good things, then, are provided before God and men in this way: if the things that are lawful are so done as not to cause offence.

(Verse 18.) If it be possible, as much as lieth in you, live peaceably with all men. He wishes all who keep the divine justice to be peaceable. If anyone spurns this peace, so as to be an enemy to such a man — either because perhaps he does not wish to be reproved by him, or because he envies his good things — let him see to it; yet, as far as concerns the other, he is not at odds with those who do well. For he is the unpeaceable one who, setting aside the will of the Law, follows his own right; although David says, With them that hate peace I was peaceable (Psalm 120:7). But that was a matter of necessity, because of the power of the persons concerned: so that he whom pride so lifts up that he spurns the commandments of the Law might be overcome at least by humble services. It may also be that someone shows himself peaceable, out of the fear of God, to one who hates peace. For when he will not repay evil for evil he is peaceable: that is, he overcomes evil with good, so that he whom the commandments of the Law do not overcome may at least be overcome by services. “If it be possible, then,” he says, “as much as lieth in you”; that, doing well, we may be seen to have peace. Now if the other is not a lover of peace, you nevertheless wish to be peaceable, as far as lies in you. But if someone is irreverent and a blasphemer, even though you cannot have peace with him, it will certainly not be laid to your charge; for the apostle John did not allow even a greeting to those who deny that Christ has come in the flesh (2 John 10). We, then, are ready, if it is possible, to have peace with all; but if others resist it will become impossible, not on our account — provided that no complaint can be laid against us. For he who hurts no one is shown to be peaceable.

(Verse 19.) Dearly beloved, avenge not yourselves, but rather give place unto wrath. That the bonds of peace may be kept, he warns that we should pass over wrath; above all since men commonly sin through wrath, when someone, stirred by fury, exacts more than the case of the offence demands; or he does harm to himself, if he wishes to pursue graver sins with an unfitting punishment; for he cripples one whom he could have had amended and sound. Hence Solomon too says: Be not righteous over much; for there is one, he says, that perisheth in his righteousness (Ecclesiastes 7:16–17). For in wishing to answer every single sin, he may find death in the matter of punishment, both for himself and for the one whom he afflicts with blows; for men are wont to sin in punishing. And he forbids even fitting vengeance not only towards those under us, but towards equals and the great as well: that is, if a brother perhaps sins against us, let us not seek to be avenged, but forgive, reserving it to the judgment of God; lest, while we are held fast by wrath, the enemy find a place in which to suggest and urge upon us what is against us. For it is written. To persuade more strongly, he confirms this by the example of the Law, saying: For it is written in Proverbs: Vengeance is mine; I will repay, saith the Lord (Deuteronomy 32:35); so as to show that, if what it teaches is not done by us, God is despised by us. A double profit, then, is gained if vengeance is left to God: for a man both becomes perfect when he overcomes anger, and will be avenged by the judgment of God.

(Verse 20.) 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 (Proverbs 25:21). He shows that we ought not merely to reserve vengeance to God, but also to give benefits to our enemies; so that we may show truly that we have not got enemies by our own deserts, since we strive to overcome them with services, that they may cease from their enmity. If they persist in their enmity through the ungodliness of their mind, our services will serve them for punishment; or else, pricked to the heart by the diligence of our services, they will come to life again like dead coals. So, to make us so perfect that we win for life not only ourselves but others too, the Lord through Solomon not only forbids us to repay our enemies, but exhorts us to invite them to friendship by kindness.

(Verse 21.) Be not overcome of evil, but overcome evil with good. This is the Apostle’s own explanation, as he exhorts us not to repay our enemies, as has been said. For it will profit us much if we give way to malice; for he overcomes evil who for a time seems to be overcome by it. For the Saviour overcame evil in this way, by not resisting; for malice works against itself, and when it is overcome, it thinks it overcomes. For the enemy aims at this: to draw us too away from our purpose, seeking an occasion for us to sin. Therefore, if, when provoked by him, we do not repay him, we overcome him in good. For this is why we do not resist, setting justice aside: to keep the good; since justice drives us to repay.