Content of the twelfth chapter: The Apostle instructs the Christians at Rome in what pertains to God and the neighbor (their duty toward God and the neighbor*).
Christian Believers Should Consecrate Themselves to God as a Living Sacrifice 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. 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 (12: 1, 2).
I beseech you therefore, brethren, by the mercies of God (12:1).
After the Apostle, in the preceding chapters, has laid the foundation, namely, the true foundation, which is Christ (I Cor. 3:11), or the firm rock upon which the wise man builds (Matt. 7:24); again, after he has destroyed the false foundation, namely, man's own righteousness and merits, which are the sand upon which the foolish man builds (Matt. 7:26), he now builds upon this foundation (Christ') gold, silver, and precious stones (I Cor. 3:12).
Above all, the good works, which are the building, (the superstructure raised from the foundation of Christ), must have a sure and dependable foundation, so that the heart (of the believer) may resolve immovably to stand and build upon this foundation to eternity, so that the foundation remains laid.
In contradistinction to this (building good works upon Christ), the work-righteous come with their good works. They seek to rest
166 Commentary on Romans their trust on their conscience and believe that they have done enough and are safe, if in their own judgment they have done much — (many good works).
For this reason — (to keep his readers from the false doctrine of work-righteousness') — the Apostle makes provision that this may not take place. They (the work-righteous) strive after good works and regard them as the foundation of their righteousness, the refuge of their conscience, and the solace of their soul, although Christ alone exists (as the foundation) before all good works. Has there ever been so foolish a builder who first tried to lay a foundation
(when one already existed)"} Does he not use the foundation which already is laid in the ground? Without our efforts, Christ offers Himself to us as our righteousness, our peace, and our rest for conscience, in order that we may always build upon this
(foundation) our good works.
So far (Chs. 1-11), the Apostle taught how a sinner becomes a new man. He has described the new birth which gives us the new being (life), as we are taught in John 3:3. Now he teaches the (good) works of the new birth which such a person presumes in vain who has not yet become a new man. For the (new) being
(life) precedes (good) works; but before the (new) being first comes the "undergoing" (conversion). So there follow one upon another: the becoming, the being and the working (of good deeds).
(Luther calls the act of conversion an "enduring," or a "suffering" to stress the thought that conversion does not occur, either in whole or in 'part, through man's free will or cooperation, hut alone by faith in Christ which the Holy Ghost works in the heart hy means of the Word and the Sacraments. Luther thus uses the Latin word pati or the German erleiden, that is, suffering. It is understood, of course, that with this "suffering" there is connected no pain; for conversion consists essentially in this, that God, out of pure grace, implants in us faith in Christ.)
As the Apostle teaches Christian ethics, his greatest concern, to the end of the letter, is to root out (man's) own wisdom and selfwill. For this reason he begins with this most pernicious pestilence, because it destroys the spiritual birth under the attractive disguise of blessings, annihilating it by its good works. So he says: "I beseech
Commentary on Romans 167 you by the mercies of God," which you have received. Take care that you have not received divine grace in vain, but rather present your bodies a living sacrifice. In the same way he writes in II Corinthians 6:1: "We then, as workers together with him, beseech you also that ye receive not the grace of God in vain." What he means by "present your bodies a living sacrifice," he shows in II Corinthians 6:4 ff., where he says: "In much patience, in afflictions, in necessities, in distresses," etc.
Present your hodies a living sacrifice, holy, acceptable unto God (12:1). The true sacrifice which belongs to God is not outside us nor outside that which belongs to us; neither is it temporal and confined to the hour, but we ourselves are this (sacrifice) y as we read in Proverbs 23:26: "My son, give me thine heart." It is "living" in contrast to the sacrifices of animals, which were presented dead.
But the term may be understood better of the spiritual life which it should bring forth, namely, of that which is good. It is "holy," that is, separated, detached, kept away from what is unclean, as something that is taken from some other use and set apart only for a use worthy of God, and so dedicated, as we read in Joshua 3 : 5
"Sanctify yourselves: for tomorrow the Lord will do wonders among you." Above all, it signifies the purity which we owe to God. It is "acceptable unto God." This the Apostle writes against man's vain boasting and pride, which commonly turns good into evil.
It is greater to be acceptable to God than to be holy; for to displease oneself and not to regard the displeasure of others is exceedingly difficult for those who possess something because of which they are pleased with themselves, as for example, holiness.
Which is your reasonable service (12:1). That is: I say this because you owe (God") a reasonable sacrifice and not animal sacrifices, for this is proper according to the new Law (of love).
The word "service" stands for the sacrifice itself, or the presentation of such a living sacrifice. He says in short: Present your reasonable service, namely, your bodies as a living sacrifice.
Be ye transformed hy the renewing of your mind (12:2). In this way the Apostle describes (Christian) progress; for he addresses those who already are Christians. The Christian life does not mean to stand still, but to move from that which is good to 168 Commentary on Romans that which is better. St Bernard (of Clairvaux) rightly says: "As soon as you do not desire to become better, then you have ceased to be good." It does not help a tree to have green leaves and flowers if it does not bear fruit besides its flowers. For this reason
— (for not bearing fruit) — many (nominal Christians) perish in their flowering. Man (the Christian) is always in the condition of nakedness, always in the state of becoming, always in the state of potentiality, always in the condition of activity. He is always in sin and always in justification. He is always a sinner, but also always repentant and so always righteous. We are in part sinners, and in part righteous, and so nothing else than penitents. No one is so good as that he could not become better; no one is so evil, as that he could not become worse.
This (fact) the Apostle expresses very nicely by saying: "Be ye transformed by the renewing of your mind/' He adds "By the renewing of your mind" to stress that renewal of the mind, which takes place from day to day and progresses farther and farther, according to the words, II Corinthians 4:16: "The inward man is renewed day by day"; or Colossians 3:10: "Be ye renewed in the spirit of your mind"; or "Put on the new man, which is renewed in knowledge after the image of him that created him."
That ye may prove what is that good, and acceptable, and perfect will of God (12:2). The "good" will of God is that we should do good. The "acceptable" will is that we should be chaste and keep ourselves pure. The "perfect" will of God is that we should desire to please God alone. However, when the Apostle says that the proving of this threefold divine will comes from the transformation or renewing of the mind, he may think of something that goes much deeper than what the words can express, something which we can learn only from experience. Only faith transforms the mind and leads us to where we may prove the will of God. The Apostle speaks of this in Ephesians 3:17: ff.: "That ye. . .may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God."
These words are overflowingly rich in consolation; for just then when afflictions come over us, we should be of good courage, beCommentary on Romans 169 cause that is the good will of God. Therefore we should be greatly pleased when things happen to us which displease us. The "good" will of God creates good out of evil. The "acceptable' will of God moves us cheerfully to love such good. It makes this good acceptable to us, and causes us to agree with it, even if it is evil. The "perfect" will of God will eternally perfect and bring to a (blessed) end all who are glad (in Him).
In Christ Christian Believers Should Love Their Neighbor For 1 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; hut to think soberly, according as God hath dealt to every man the measure of faith. 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. Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; or ministry, let us wait on our ministering^ or he that teacheth, on teaching; or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that showeth mercy, with cheerfulness. Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honor preferring one another; not slothful in business; fervent in spirit; serving the Lord; rejoicing in hope; patient in tribulation; continuing instant in prayer; distributing to the necessity of saints; given to hospitality. Bless them which persecute you: bless and curse not. Rejoice with them that do rejoice, and weep with them that weep. 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.
Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.
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. Be not overcome of evil, but overcome evil with good (12:3-21).
Think soberly, according as God hath dealt to every man the measure of faith (12:3). All this he writes in the interest of unity; for nothing is likely to cause so much division as when people do not stay within the proper bounds of their calling, but neglect their own ministry and break in upon others. God does not give to every person all gifts, as we learn from I Corinthians 12:4-11, where
170 Commentary on Romans the Apostle unfolds the meaning of our text to its widest extent.
Since it is God who distributes all gifts, but does not bestow all of them upon a single person, no one should exalt himself as though he had all and others none; for by this (arrogance) the unity of the Church is destroyed. The Greeks have an {excellent) saying:
"Let every one practice the art which he has learned."
The expression "measure of faith" could be understood in the sense of the extent of faith according to which it is given, exclusive of other gifts. But since the Apostle emphasizes the fact that various gifts are imparted according to the measure of faith, we must take it to mean the measure of the gifts of faith, for with faith many
{spiritual) gifts are granted. Hence believers who have one and the same faith, nevertheless possess a different measure of gifts.
Certainly there is one faith, one baptism, one Church, one Lord, one Spirit, one God, as we are told in Ephesians 4:4-6. Nevertheless, in this one faith, this one Church, this one area of (Christ's) dominion there are differing gifts.
Let us prophesy according to the proportion of faith (12:6).
The Greek expression means "in agreement with, or according to faith." That is Christians should not go beyond faith and its principles. Faith corresponds to prophecy (as it trusts in it). From here on the Apostle unfolds the commandment of love toward the neighbor. It is surprising how little people concern themselves with such important and self-evident instruction, coming from so important an Apostle, indeed, coming from the Holy Spirit Himself.
Instead, we choose vanities, such as erection of church edifices, the enlargement of parishes, the accumulation of funds, and so forth.
All this we regard as the greatest piety and are not a whit concerned about what the Apostle here commands. Nor will I mention pride, boasting, avarice, luxury, vainglory, and other things connected with these (vices).
Or ministry, let us wait on our ministering (12:7). By ministers (here) are meant all who serve in ecclesiastical offices such as pastors, deacons, and all who are about holy things; also, besides those dealing with God's Word are such as aid the ministers of the Word, as the Apostle often speaks of his helpers. Against this
(command) there offend first of all those ambitious persons who, Commentary on Romans 171 because they despise their own office, desire to teach, though they lack not only the (necessary') indoctrination, a thing that might yet be borne, but also the gift of teaching. For it is not sufficient for men to be learned and intelligent, but they must also have God's gracious gift (of teaching) to make them truly called by God for teaching. In Matthew 9:38 the Lord says: "Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest." Therefore they should be satisfied with their (lesser) office who do not know how to preach, or who are not called, even if they (the latter) should have the ability (to teach).
It is strange how much (harm) the good intention does which makes persons believe that by preaching they produce ever so much more fruit, even if they are without the necessary special training, without the (necessary) call, and without the gracious gift (of teaching). When God calls (persons to freach), He calls either those who have this gift, or with the call He grants the gift. Without such (divine) grace men either beat the air (I Cor.
9:26), or the fruit of which they boast exists only in their foolish imagination. I will not mention the stupid and altogether incompetent persons who here and there are put into the pulpit by bishops and abbots. We really cannot regard them as called and sent, even if we wanted to, because here incompetent and unworthy
(persons) are called under God's wrath, which on account of our sins removes from us His Word and permits the increase of babbling, doting talkers.
He that teacheth, on teaching (12:7). Many have the gift of teaching though they do not possess great learning. Others have both, and these are the best teachers as, for example, Augustine, Ambrose, Jerome. Whoever does not use such gifts, but concerns himself with other matters, sins against that which the Apostle, indeed, which God commands. The Apostle here speaks above all of those who are (divinely) called. In the same way he, in all his letters, always emphasizes his call, because without the divine call neither the office nor the preaching can prosper. Thus it happens through the working of Satan that as some (who are not called) presume to preach, conversely teachers flee from teaching so that the Word of God is hindered in both ways. In I Corinthians
172 Commentary on Romans 12:28, as here, the Apostle puts the office of a teacher in the third place.
He that exhorteth, on exhortation (12:8). Exhortation and teaching differ from each other in this respect that teaching is meant for the ignorant and exhortation for those who know. The teacher lays the foundation, while the exhorter builds upon the foundation.
In I Corinthians 3:6 the Apostle thus writes: "I have planted, Apollos watered"; and in I Corinthians 3:10: "As a wise masterbuilder, I have laid the foundation, and another buildeth thereon."
All preachers today must attend to exhortation, for they nurture the faith that already is implanted, unless they work where the Word has not yet been preached. Therefore those who possess this gift (of exhorting) and are called into this office should not occupy themselves with other tasks. Today indeed we find it to be true what already Horace, the heathen (poet), said: "The lazy ox wants to bear the saddle, while the horse wants to plow." No one is satisfied with his calling, but praises those who walk (toil) in other ways. Terrence (the Roman dramatist) says: "We are so constituted that we are not satisfied with what is ours (our work)."
Those who are qualified (for a certain work) detest it; those who are unfit, long for it.
He that giveth, let him do it with simplicity (12:8). As they who possess the gifts of teaching and exhorting are tempted by Satan, so that the divine blessing may not be preserved in purity and integrity, so also they that give will not be spared by the Devil.
There are two ways in which the commandment of giving is transgressed. First, when we give in order that others (to whom we give) may return it with interest. This evil (custom) is now spread amazingly in wide areas. We therefore are told in Luke 14:12-14:
"When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompense be made unto thee. But when thou makest a feast, call the poor, the maimed, the lame, the blind: and thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just."
(Luther has in mind the unconditional giving that does not expect to he repaid.) Commentary on Romans 173 Secondly, the commandment of giving is transgressed when those who are superior give to those who are under them, or when such give to one another as are equal in rank. This affords still greater pleasure, for then the giver may provide glory in and boast of his giving.
(Here, however,*) the Apostle speaks rather of such giving as properly refers to those who teach the Word and are (Christian) leaders. Of this we read in Galatians 6:6: "Let him that is taught in the word communicate unto him that teacheth in all good things."
Such giving should be done in simplicity and not from ulterior motives. God commands this in Deuteronomy 12:19: "Take heed to thyself that thou forsake not the Levite as long as thou livest upon the earth." In Matthew 10:10 the Lord says: "The workman is worthy of his meat." (Cf. also Luke 10:7; I Tim. 5:18.)
He that ruleth, with diligence (12:8). This is what happens today: If any one rules, either in state or in church offices, he does this with luxury and laziness, riches and pleasure, glory and honor, force and tyranny. Of such Ezekiel writes: "Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks? Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed; but ye feed not the flock. The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them" (Ezek. 34: 2-4). A good norm by which to rule is diligence as the Apostle here writes. Only he can be diligent with respect to others who is unconcerned about himself.
He that showeth mercy, with cheerfulness (12:8). In II Corinthians 9:7 we read: "Let him give: not grudgingly, or of necessity: for God loveth a cheerful giver." Persons do not show mercy with cheerfulness when they feel themselves obliged to help the needy because they are ashamed (not to give), or because they fear some other circumstance. Thus today many give alms, yet without any credit (to themselves), because they give reluctantly and sullenly. The same is true of such as give, in order that they may not be regarded as misers or rude and merciless persons.
174 Commentary on Romans Let love be without dissimulation (12:9). This is a very necessary and significant addition; for as nothing should be so altogether free from hypocrisy as love, so nothing is actually more defiled by it than is love. Everything (that men may say or do) is covered with the rouge (of hypocrisy) and is veiled under the deceitful appearance of friendship. There is a twofold hypocritical love. One shows itself and glitters outwardly, while there is hatred in the heart. The other does not hide the fact that it is evil (hypocritical), nor does it show that really it is hatred. Between these (two kinds) there is the hypocrisy of those who speak and do neither what is good nor what is evil.
Abhor that which is evil; cleave to that which is good (12:9).
This command seems easy (to perform) but it is most difficult because of the emotions of hate, love, fear and hope. There is no one who can (truly) say that he abhors what is evil and cleaves to what is good. Still the Apostle gives this command, and certainly with good reason; for man is inclined to what is evil and averse to what is good. His hypocrisy is increased by ignorance of what is good and evil. Everyone calls that good which pleases him, and that evil which displeases him. The Apostle therefore has in mind what is good and evil from the viewpoint of the new man.
Be kindly affectumed one to another with brotherly love (12:10).
The Apostle means to say (when Christians deal with one another), their love must be of a special degree and more complete than when they deal with strangers and enemies. So the Apostle writes in Galatians 6:10: "Let us do good unto all men, especially unto them who are of the household of faith." The Apostle here uses very strong expressions, for he means to say: Love one another most cordially and with ardent love that becomes brethren.
In honour 'preferring one another (12: 10). In Philippians 2:3 the Apostle writes: "In lowliness of mind let each esteem others better than themselves"; and in Luke 14:10 our Lord says: "When thou art bidden, go and sit down in the lowest room." The Apostle here speaks of the inward preferring in honor which consists in a high esteem and appreciation of the neighbor; for the outward preference in honor often is hypocritical and wants to be repaid with greater honor if it is shown. Oh, it is a great obligation to Commentary on Romans 175 prefer one another in love! It is much easier to give (to another) or to serve (others) with the body than to despise oneself and to esteem all others more highly (than oneself).
Not slothful in business (12:11). See how love keeps nothing for itself, but seeks alone that which profits the neighbor. In the preceding verses the Aposde taught us to give our possessions and goods to others by giving them our gifts, our mercy and our love.
Then he taught us to give to others the honor and esteem that we have for ourselves. Now he teaches us to sacrifice ourselves, for also that belongs to our willing, God-pleasing assistance of others, that we give them our own body — (our bodily service) — and so help those in need.
Fervent in spirit (12:11). Against this command all those offend who do their duty indolently, sleep and yawn. In all they do, they only ruin everything. Of such we read in Proverbs 18:9: "He also that is slothful in his work is brother to him that is a great waster."
Such persons are hated not only by men, but also by God. For this reason the Aposde directs himself against this capital sin, that is, against "sloth," or against our aversion to do good work. This evil is so widely spread that hardly anyone regards it as proper to exert himself to the utmost. Who does not hate such (slothful) persons, and indeed rightly so!
Serving the Lord (12:11). This command is directed not only against those who serve their own avarice, the world, or their belly
(their lusts), but also, and that much more emphatically, against those who stubbornly adhere to their own good works, instead of doing other (commanded) tasks in obedience (to God). Therefore they serve themselves rather than God. They refuse to do God's will and persist in such (works) as they have chosen for themselves. What fools! They refuse obedience to God in order to obey
God (according to their own sinful way). They do not know what it means to serve the Lord, for that means to go wherever the Lord calls us, not to resist Him, and not to insist stubbornly upon anything (against His will).
Rejoicing in hope (12:12). That is, do not rejoice in that which is present and which you have experienced and learned to know.
There is a rejoicing in what we see, but that is a vain and transient 176 Commentary on Romans joy. So also there is a rejoicing in what we do not see, but possess only by faith. That is a true, eternal and abiding joy. But there is no rejoicing in what is invisible, unless first we have hope. In Matthew 5:4 we read: "Blessed are they that mourn; for they shall be comforted. " Such (mourners) rejoice in hope. But such rejoicing in hope is ours only when we renounce all (earthly) things which we desire, in which we trust, and in which we find delight; indeed, when, in addition, we are so set apart (from the world) that we no longer find pleasure in any (earthly) boon. If in such cases we willingly endure, then we arrive at hope, and through hope to rejoicing.
Patient in tribulation (12:12). In Romans 5:3-5 the Apostle says:
"Tribulation worketh patience; and patience, experience; and experience, hope; and hope maketh not ashamed/' That is, hope makes us happy, cheerful and without fear.
Continuing instant in 'prayer (12:12). This is a loud alarm which all (Christians), especially all ministers, should heed and consider. The words describe the complete dedication demanded by (true) prayer. Nor is this admonition in vain; for as the ancient
Fathers used to say: "There is no work quite so difficult as praying to God." Such prayer demands a broken and contrite mind, yet also an exalted, victorious spirit.
Distributing to the necessity of saints (12:13). The Apostle, as also the whole Bible, means by "saints'' all those who believe in Christ. Against this command such sin as are indifferent to the needs of (afflicted) Christians. Here the Apostle speaks of such
(believers) as suffer persecution and are deprived of all their possessions. Today the saints live in obscurity; therefore also their needs are unknown. They are sorely tried by both men and the sufferDevil. We therefore owe them help and comfort, for they injustice.
Given to hospitality (12:13). This duty the Apostle urges in his Epistles to Titus and Timothy (Titus 1:8; I Tim. 3:2) especially upon pastors. But here he addresses all Christians in general.
In Hebrews 13:2 we read: "Be not forgetful to entertain strangers: for thereby some have entertained angels unawares." That is, they are not aware that they showed hospitality to angels, as did
Commentary on Romans 177 Abraham and Lot (Gen. 18:2 ff.; 19: 1 ff.). So today we often give or refuse hospitality to saints, without being aware of it.
Here, of course, the Apostle speaks of hospitality that is offered gratis and out of love, without any expectation of pay. The other kind is practiced also by the heathen.
Mind not high things (12:16). The Apostle means to say: Do not regard those who rank highly in the world, and do not be displeased with such as are despised. Take a cordial interest in those that are lowly and have pleasure in them. So St. Augustine says in his "rule": "Do not boast of the high rank of wealthy parents, but of the brotherhood of poor brethren."
Be not wise in your own conceits (12:16). This word is addressed to those who are conceited, stubborn and obstinate. Scrip ture calls them stiff-necked and unbelieving. It is strange how much all men incline to this vice so that we rarely find such as are entirely free from it. There are persons who accept no advice, even though they have been convinced (jof what is right) by every argument of reason. They are the cause of dissensions, the most vicious peacebreakers and destroyers of the unity of faith. For this reason the Apostle writes in Ephesians 4:3: "Endeavouring to keep the unity of the Spirit in the bond of peace;" and in Philippians
2:2: "Be likeminded, having the same love, being of one accord, of one mind."
Recompense to no man evil for evil (12:17). In Psalm 37:27 we read: "Depart from evil, and do good." In I Peter 3:9 St.
Peter explains this (verse) as follows: "Not rendering evil for evil, or railing for railing: but contrariwise, blessing." That is, we should not only do no evil, but we should not repay evil with evil. In Luke 9:55 we are told how Christ rebuked the disciples who wanted to call down fire from heaven (upon the inhospitable Samaritans), telling them: "Ye know not what manner of spirit ye are of." So also we are born, "not ... to destroy men's lives, but to save them" (Luke 9:56).
Provide things honest in the sight of all men (12:17). In I Peter 2:12 we read: "Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in 178 Commentary on Romans the day of visitation/' (Cf. also I Tim. 5:14; Titus 3:1; I Cor.
10:32 f.). From this command stems the excellent rule of St.
Augustine: "He is insensible who does not concern himself about a good reputation. For you personally a good conscience is sufficient, but for your neighbor your good reputation is a necessity."
In so doing thou shah heaf coals of fire on his head (12:20).
St. Augustine says: "We must understand these words thus: We should incite those who have hurt us to repentance by doing them good. For such coals of fire', that is, good deeds, have the power to consume his spirit, or to grieve him." So God converts those whom He does convert by showing them goodness. It is only in this way that we can convert a person, namely, by showing him kindness and love. Whoever is converted by threat or terror is not truly converted, as long as he adheres to the outward form of conversion; for fear causes us to hate those who convert us. But if anyone is converted by love, then the whole person burns against himself and is more angry with himself than anyone else could be angry with him, for he detests himself with the greatest vehemence. It is not necessary to forbid anything to such a person, to watch him, and demand satisfaction from him, for love will teach him all (right things'). Therefore, benefactions, shown to an enemy are "coals of fire."
Be not overcome of evil, hut overcome evil with good (12:21).
That is, see to it that he who hurts you does not make you as he himself is, namely, a wicked person. Nor let his wickedness defeat your goodness. But let your kindness overcome his malice and so change him into a good person. St. Gregory writes: "It is more glorious to escape the wrath (o/ the enemy) by silence, than to overcome him by retort." In Proverbs 26:4 we read: "Answer not a fool according to his folly, lest thou also be like unto him." He answers a fool according to his folly and becomes like him who permits himself to be overcome of evil. So he does not improve the fool, but rather falls into the same folly. But he who overcomes evil with good, answers him in such a way that the fool no longer regards himself as wise, but recognizes his folly and detests and regrets it.