Loving one another with the charity of brotherhood, with honour preventing one another.

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

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

“Having given the foregoing admonition, the Apostle here assigns a reason drawn from the likeness of the mystical body to the natural body. And first, in the natural body he touches on three things. First, indeed, the unity of the body, when he says, for as in one body; second, the plurality of members, when he says, we have many members: for the human body is organic, constituted out of a diversity of members; third, the diversity of functions, when he says, but all the members have not the same act. For the diversity of members would be pointless unless they were ordered to diverse acts. Then he applies these three points to the mystical body of Christ, which is the Church. Ephesians 1:22: he gave him to be head over all the Church, which is his body. Concerning this too he touches on three things. First, indeed, the multitude of the faithful, as it were of members, when he says, so we, being many. Luke 14:16: a certain man made a great supper, and invited many. Isaiah 54:1: many are the children of the desolate. For although they are few in comparison with the fruitless multitude of the damned, according to that saying of Matthew 7:14: narrow is the way that leads to life, and few find it, nevertheless, speaking absolutely, they are many. Apocalypse 7:9: after this I saw a great multitude, which no man could number. Second, he touches on the unity of the mystical body, when he says, are one body. Ephesians 2:16: that he might reconcile both in one body, and so on. Now of this mystical body the unity is spiritual, by which through faith and the affection of charity we are united to one another and to God, according to that saying of Ephesians 4:4: one body, and one spirit. And because the spirit of unity is derived into us from Christ — above, chapter 8:9: if any man have not the spirit of Christ, he is none of his — he therefore adds, in Christ, who through his Spirit, whom he gives us, unites us to one another and to God. John 17:22: that they may be one in us, as we also are one. Third, he touches on the diversity of functions reduced to the common utility, saying, and every one members one of another. For any member has its own act and power; insofar, therefore, as one member by its own power and act benefits another, it is called the member of the other, just as the foot is called a member of the eye, insofar as it carries the eye, and the eye is called a member of the foot, insofar as it directs the foot. 1 Corinthians 12:2: the eye cannot say to the hand, I need not your help. So too in the mystical body, he who has received the grace of prophecy needs him who has received the grace of healings, and so it is in all the rest. Hence, while each one of the faithful, according to the grace given to him, serves another, he is made a member of the other. Galatians, last chapter: bear ye one another's burdens. 1 Peter 4:10: as every man hath received grace, ministering the same one to another. Then, when he says, having gifts, he carries out, part by part, the admonition which he had set down above concerning the sober and moderate use of grace. And first he sets down the diversity of graces, saying: we are, I say, members one of another, not according to the same grace, but having gifts differing according to the grace that is given us — not from a diversity of merits, but according to the grace that has been given to us. 1 Corinthians 7:7: every man hath his proper gift from God, one after this manner, and another after that. Matthew 25:14-15: he called his servants, and delivered to them his goods, and to one he gave five talents, and to another two, and to another one. Second, he teaches the use of the diverse graces, and first, in divine matters, as regards knowledge, saying: whether prophecy — which, having it, let us use according to the rule of faith. Now prophecy is said to be a certain appearance, from divine revelation, of things that are far off. Hence it is said in 1 Kings 9:9: he that is now called a prophet, in time past was called a seer. Now things are far off from our knowledge — future contingents, indeed, in themselves, which because of a defect in their being are not knowable; but divine things are far off from our knowledge not in themselves, since they are supremely knowable, because, as it is said in 1 John 1:5, God is light, and in him there is no darkness at all, but because of a defect in our intellect, which stands to those things that are in themselves most manifest as the eye of the owl stands to the light of the sun. And because a thing is more properly called such-and-such when it is such-and-such in itself, than when it is such-and-such on account of something else, it follows that future contingents are more properly said to be far off from our knowledge. And on this account, prophecy properly concerns these. Amos 3:7: the Lord God will not do any thing, without revealing his secret. Nevertheless prophecy is commonly said also to be the revelation of any hidden things whatsoever. Now this gift of prophecy was not only in the Old Testament, but also in the New — Joel 2:28: I will pour out my spirit upon all flesh, and your sons shall prophesy. Those are also called prophets in the New Testament who expound prophetic sayings, because Sacred Scripture is interpreted by the same spirit by which it was composed. Ecclesiasticus 24:46: yet again will I pour out doctrine as prophecy. Now the gift of prophecy, like the other graces freely given, is ordered to the edification of faith. 1 Corinthians 12:7: to every man is given the manifestation of the spirit for profit. Hebrews 2:3-4: was confirmed — namely, the doctrine of faith — God also bearing witness by signs and wonders, and divers miracles, and distributions of the Holy Ghost. And therefore prophecy is to be used according to the rule of faith, that is, not in vain, but so that through it faith may be confirmed, and not against faith. Hence it is said in Deuteronomy 13:1: if there rise in the midst of thee a prophet, and he say to thee, let us go, and follow strange gods; thou shalt not hear the words of that prophet — namely, because he prophesies against the rule of faith. As regards the administering of the sacraments he adds, or ministry in ministering, that is, if anyone has received the grace or office of ministry, for instance so as to be a bishop or a priest, who are called ministers of God. Isaiah 61:6: you shall be called the priests of the Lord: to you it shall be said, the ministers of our God — let him carry that out, diligently carrying it out in ministering. 2 Timothy 4:5: fulfil thy ministry. Second, he touches on things that pertain to human matters, in which one person can come to the aid of another. First, indeed, as regards knowledge, whether speculative or practical. As regards the speculative, then, he first says, or he that teacheth, that is, he who has the office or the grace of teaching, let him wait on teaching, that is, let him teach studiously and faithfully. Job 4:3: behold thou hast taught many. Matthew, last chapter: going, teach all nations. As regards practical knowledge, he adds, he that exhorteth, that is, he who has the office or the grace of exhorting men to the good, let him use it in exhorting. 1 Thessalonians 2:3: our exhortation was not of error, nor of uncleanness, nor in deceit. Titus 2:15: these things speak and exhort. Then he sets down the things that pertain to exterior works, in which sometimes someone comes to another's aid by giving some gift, and as regards this he says, he that giveth, that is, he who has the means and the grace of giving, let him carry this out with simplicity, that is, so that he intends nothing evil from it, as it were enticing men to evil by gifts. Or also when someone, from a small gift given, intends to acquire much greater things. Ecclesiasticus 20:14-15: the gift of a fool shall do thee no good, for his eyes are sevenfold. He will give little, and upbraid much. And Proverbs 11:28: the simplicity of the just shall guide them. Sometimes, however, someone comes to another's aid by having care of him, and as regards this he says, he that ruleth, that is, he who is established in the office of prelacy, let him use that office with carefulness. Hebrews, last chapter: obey your prelates, and be subject to them. For they watch as being to render an account for your souls. 2 Corinthians 11:28: the care of all the churches. Sometimes, however, someone comes to another's aid by relieving his misery, and as regards this he says, he that showeth mercy, that is, he who has the means and the affection of showing mercy, let him carry this out with cheerfulness, as it were doing this gladly. 2 Corinthians 9:7: not with sadness, or of necessity. For God loveth a cheerful giver. Ecclesiasticus 35:11: in every gift show a cheerful countenance. Then, when he says, let love be without dissimulation, and so on, he teaches the use of the gratuitous gift which is common to all, namely, charity. And first he sets down the things that pertain to charity in general; second he sets down certain things pertaining specially to the love of certain persons, at the point, distributing to the necessities of the saints, and so on. Concerning the first he does three things. First he shows what the love of charity ought to be on the part of the one loving; second, how he ought to conduct himself toward his neighbor, at the point, loving the charity of brotherhood, etc.; third, how he ought to conduct himself toward God, at the point, in carefulness not slothful. Concerning the quality of charity he teaches three things. First, indeed, that love ought to be true. Hence he says, love without dissimulation, that is, so that it is not merely in word, or in exterior appearance, but is in the true affection of the heart, and in the efficacy of the work. 1 John 3:18: let us not love in word, nor in tongue, but in deed, and in truth. Ecclesiasticus 6:15: nothing can be compared to a faithful friend. Second, he teaches that love ought to be pure, when he says, hating that which is evil. For love is then pure too, when a man does not consent to his friend in evil, but so loves the man that he hates his vice. Hence it is said in 1 Corinthians 13:6: charity rejoiceth not in iniquity, but rejoiceth with the truth. Psalm 118:113: I have hated the unjust. Third, he teaches that love ought to be honorable, when he says, cleaving to that which is good, that is, so that someone cleaves to another on account of the good of virtue. Galatians 4:18: be zealous for that which is good, in a good thing always. This is the beautiful love, of which it is said in Ecclesiasticus 24:24: I am the mother of fair love. Then, when he says, loving the charity of brotherhood, he shows how charity ought to conduct itself toward one's neighbor. And first as regards the interior affection, when he says, loving the charity of brotherhood one toward another, so that we should not only love our brothers through charity, but also love charity itself, by which we love them and are loved by them. For thus, if we hold charity dear, we shall not easily let it be dissolved. Hebrews, last chapter: let the charity of brotherhood abide in you. Canticle of Canticles, last chapter: if a man should give all the substance of his house for love, he shall despise it as nothing. Second, as regards the exterior effect, when he says, with honor preventing one another. In this three things are designated. First, indeed, that a man ought to hold his neighbor in reverence, which pertains to the notion of honor. For no one can truly love him whom he despises. Philippians 2:3: in humility, let each esteem others better than themselves. This indeed comes about when someone considers his own defect and the good of his neighbor. Now in honor is understood not only reverence, but also the relief of necessities, just as, when it is said in Exodus 20:12, honor thy father and thy mother, the relief of necessities is enjoined, as is clear from the fact that the Lord, in Matthew 15:3ff, rebukes the Pharisees for impeding, contrary to this precept, children from relieving their parents. Second, it is designated that the effect of love ought to be shown mutually, so that a man should not only wish to receive benefits, but also to bestow them. Ecclesiasticus 4:36: let not thy hand be stretched out to receive, and shut when thou shouldst give. And 14:15-16: give and take. And this is designated when he says, one toward another. Third, it is designated that the effect of love ought to be prompt and swift, which is designated when he says, preventing, so that someone should anticipate a friend in benefits. Ecclesiasticus 37:1: every friend will say, I also have joined in friendship. Then, when he says, in carefulness, etc., he shows how the love of charity ought to conduct itself toward God. And first he begins from the very attentiveness of reason, when he says, in carefulness not slothful, namely, in serving God. Micah 6:8: I will show thee, O man, what is good, and what the Lord requireth of thee; afterward he adds, to walk solicitously with thy God. 2 Timothy 2:15: carefully study to show thyself approved unto God. Second, as regards the effect, when he says, in spirit fervent, namely, in the love of God. Now fervor proceeds from an abundance of heat, hence it is called fervor of spirit, because on account of the abundance of divine love the whole man is aflame toward God — Acts 18:25 it is said that Apollos, being fervent in spirit, spoke. 1 Thessalonians, last chapter: extinguish not the spirit. Third, as regards exterior homage, when he says, serving the Lord, namely, with the service of latria, which is owed to God alone. Deuteronomy 6:13: thou shalt adore the Lord thy God, and him only shalt thou serve. Psalm 2:11: serve ye the Lord with fear. Or, according to another reading, serving the time, so that we may do God's service at the fitting time. Ecclesiastes 8:6: every thing hath its time, and opportunity. Fourth, as regards the reward of service, when he says, rejoicing in hope, namely, of the reward, which is the enjoyment of God. Genesis 15:2: I am thy protector, and thy reward exceeding great. Above, 5:2: we glory in the hope of the glory of the sons of God. Now hope makes a man rejoice by reason of certainty, but nevertheless it afflicts by reason of delay. Proverbs 13:12: hope that is deferred afflicteth the soul. Fifth, as regards the difficulty which a man suffers in the service of God. Hence he adds, in tribulation, namely, that which you endure for God's sake, be patient. Above, 5:3: tribulation worketh patience. Sixth, as regards all the aforesaid, he says, instant in prayer, in which the assiduity of prayer is designated. Luke 18:1: we ought always to pray, and not to faint. 2 Thessalonians 5:17: pray without ceasing. For through prayer carefulness is aroused in us, fervor is kindled, we are incited to the service of God, the joy of hope is increased in us, and we merit help in tribulation. Psalm 119:1: in my trouble I cried to the Lord, and he heard me. Then, when he says, communicating to the necessities of the saints, etc., he determines concerning charity as regards certain special persons. And first indeed as regards those in need; second as regards enemies, at the point, bless them that persecute you. Concerning the first he does two things. First he induces the showing of the benefits of charity to those in need, in general, when he says, communicating to the necessities of the saints. Here three things are to be noted. First, indeed, that alms are to be bestowed out of charity on those in need, or those suffering necessity. Ephesians 4:28: let him labor, working with his hands the thing which is good, that he may have something to give to him that suffereth need. Second, that it is rather to be aided the just and the holy than others. Hence he says, to the necessities of the saints. Ecclesiasticus 12:5: give to the just, and receive not a sinner. This indeed is not to be understood as though sinners are not to be aided even in their necessities, but that they are not to be aided so as to foster their sin. It is more useful, nevertheless, to aid the just, because such almsgiving is fruitful, not only on the part of the giver but also from the support of the recipient. Luke 16:9: make unto you friends of the mammon of iniquity, that when you shall fail, they may receive you into everlasting dwellings — namely, by their support. Second, in particular he admonishes to hospitality, saying, pursuing hospitality, because indeed in this work of mercy the other works of mercy are included. For a host not only provides a house to remain in but also supplies other necessities. Hebrews, last chapter: forget not hospitality. 1 Peter 4:9: using hospitality one towards another, without murmuring.”

“Be kindly affectioned one to another with brotherly love,.... This is one branch of that love, before advised to, which should be unfeigned, and without guile and deceit. The objects of this grace are "brethren", not in such sense as all the descendants of Adam are, or men of the same country be, or as such who are born of the same parents in a natural sense are; to each of whom love is due under their respective characters and relations: but such who are so in a spiritual sense, who are born of God, are of his household, belong to his family, are the brethren of Christ, and one another; and are either members of the same church, incorporated together in the same church state, or at least members of Christ, and of the church universal. Now love to these should be kind, tender, and affectionate, reciprocal and mutual; such should love one another; there should be no love wanting on either side; and it ought to be universal, and reach to all the saints, though of different gifts, light, knowledge and experience, or whether high or low, rich or poor; and should show itself by bearing one another's burdens, bearing with, and forbearing each other, forgiving one another, and by edifying one another in their most holy faith, and praying with, and for one another. In honour preferring one another; saints should think honourably of one another, and entertain an honourable esteem of each other; yea, should esteem each other better thou themselves; and not indulge evil surmises, and groundless jealousies of one another, which is contrary to that love that thinks no evil. They should speak honourably of each other in Christian company, and discourage that evil practice of whisperings, backbitings, and innuendos; they should treat each other with honour and respect in their common conversation, and especially when met together as a church of Christ. They should go before each other in giving honour, and showing respect, as the word signifies: they should set each other an example; and which also may be taken into the sense of the word, should prevent one another, not waiting until respect is shown on one side to return it again. Nor does this rule at all break in upon that order that should subsist, and be maintained in bodies civil and ecclesiastical, which requires superior honour to be given to persons according to their character, office, and station in which they are.”

“Be kindly affectioned one to another with brotherly love - It is difficult to give a simple translation of the original: τῃ φιλαδελφιᾳ εις αλληλους φιλοστοργοι. The word φιλαδελφια signifies that affectionate regard which every Christian should feel for another, as being members of the same mystical body: hence it is emphatically termed the love of the brethren. When William Penn, of deservedly famous memory, made a treaty with the Indians in North America, and purchased from them a large woody tract, which, after its own nature and his name, he called Pennsylvania, he built a city on it, and peopled it with Christians of his own denomination, and called the city from the word in the text, φιλαδελφια, Philadelphia; an appellation which it then bore with strict propriety: and still it bears the name. The word φιλοστοργος, which we translate kindly affectioned, from φιλος and στοργη, signifies that tender and indescribable affection which a mother bears to her child, and which almost all creatures manifest towards their young; and the word φιλος, or φιλεω, joined to it, signifies a delight in it. Feel the tenderest affection towards each other, and delight to feel it. "Love a brother Christian with the affection of a natural brother." In honor preferring one another - The meaning appears to be this: Consider all your brethren as more worthy than yourself; and let neither grief nor envy affect your mind at seeing another honored and yourself neglected. This is a hard lesson, and very few persons learn it thoroughly. If we wish to see our brethren honored, still it is with the secret condition in our own minds that we be honored more than they. We have no objection to the elevation of others, providing we may be at the head. But who can bear even to be what he calls neglected? I once heard the following conversation between two persons, which the reader will pardon my relating in this place, as it appears to be rather in point, and is worthy of regard. "I know not," said one, "that I neglect to do any thing in my power to promote the interest of true religion in this place, and yet I seem to be held in very little repute, scarcely any person even noticing me." To which the other replied: "My good friend, set yourself down for nothing, and if any person takes you for something it will be all clear gain." I thought this a queer saying: but how full of meaning and common sense! Whether the object of this good counsel was profited by it I cannot tell; but I looked on it and received instruction.”

“Be, &c.--better, "In brotherly love be affectionate one to another; in [giving, or showing] honor, outdoing each other." The word rendered "prefer" means rather "to go before," "take the lead," that is, "show an example." How opposite is this to the reigning morality of the heathen world! and though Christianity has so changed the spirit of society, that a certain beautiful disinterestedness and self-sacrifice shines in the character of not a few who are but partially, if at all under the transforming power of the Gospel, it is only those whom "the love of Christ constrains to live not unto themselves," who are capable of thoroughly acting in the spirit of this precept.”