Hebrews 6.7,8
“Which” (he says) “ye have showed toward His Name, in that ye have ministered to the saints, and do minister.” See how again he soothes them, by adding “and do minister.” Still even at this time (he says) ye are ministering, and he raises them up by showing that they had done [what they did] not to them [the saints], but to God. “Which ye have showed” (he says); and he said not “unto the saints,” but “towards God,” for this is “toward His Name.” It is for His Name’s sake (he means) that ye have done all. He therefore who has the enjoyment from you of so great zeal and love, will never despise you nor forget you.
[7.] Hearing these things, let us, I beseech you, “minister to the saints.” For every believer is a saint in that he is a believer. Though he be a person living in the world, he is a saint. “For” (he says) “the unbelieving husband is sanctified by the wife, and the unbelieving wife by the husband.” (1 Cor. vii. 14.) See how the faith makes the saintship. If then we see even a secular person in misfortune, let us stretch out a hand [to him]. Let us not be zealous for those only who dwell in the mountains; they are indeed saints both in manner of life and in faith; these others however are saints by their faith, and many of them also in manner of life. Let us not, if we see a monk [cast] into prison, in that case go in; but if it be a secular person, refuse to go in. He also is a saint and a brother.
What then (you say) if he be unclean and polluted? Listen to Christ saying, “Judge not that ye be not judged.” (Matt. vii. 1.) Do thou act for God’s sake. Nay, what am I saying? Even if we see a heathen in misfortune, we ought to show kindness to him, and to every man without exception who is in misfortunes, and much more to a believer who is in the world. Listen to Paul, saying, “Do good unto all men, but especially to those who are of the household of faith.” (Gal. vi. 10.)
But I know not whence this [notion] has been introduced, or whence this custom hath prevailed. For he that only seeks after the solitaries, and is willing to do good to them alone, and with regard to others on the contrary is over-curious in his enquiries, and says, ‘unless he be worthy, unless he be righteous, unless he work miracles, I stretch out no hand’; [such an one] has taken away the greater part of charity, yea and in time he will in turn destroy the very thing itself. And yet that is charity, [which is shown] towards sinners, towards the guilty. For this is charity, not the pitying those who have done well, but those who have done wrong.
[8.] And that thou mayest understand this, listen to the Parable: “A certain man” (it is said) “went down from Jerusalem to Jericho, and fell among thieves” (Luke x. 30, &c.); and when they had beaten him, they left him by the way-side, having badly bruised him. A certain Levite came, and when he saw him, he passed by; A priest came, and when he saw him, he hastened past; a certain Samaritan came, and bestowed great care upon him. For he “bound up his wounds” (Luke x. 34), dropped oil on them, set him upon his ass, “brought him to the inn, said to the host, Take care of him” (Luke x. 35); and (observe his great liberality), “and I,” he says, “will give thee whatsoever thou shalt expend.” Who then is his neighbor? “He,” it is said, “that showed mercy on him. Go thou then also,” He says, “and do likewise.” (Luke x. 37.) And see what a parable He spake. He said not that a Jew did [so and so] to a Samaritan, but that a Samaritan showed all that liberality. Having then heard these things, let us not care only for “those that are of the household of faith” (Gal. vi. 10), and neglect others. So then also thou, if thou see any one in affliction, be not curious to enquire further. His being in affliction involves a just claim on thy aid.
For if when thou seest an ass choking thou raisest him up, and dost not curiously enquire whose he is, much more about a man one ought not to be over-curious in enquiring whose he is. He is God’s, be he heathen or be he Jew; since even if he is an unbeliever, still he needs help. For if indeed it had been committed to thee to enquire and to judge, thou wouldst have well said thus, but, as it is, his misfortune does not suffer thee to search out these things. For if even about men in good health it is not right to be over-curious, nor to be a busybody in other men’s matters, much less about those that are in affliction.
[9.] But on another view what [shall we say]? Didst thou see him in prosperity, in high esteem, that thou shouldst say that he is wicked and worthless? But if thou seest him in affliction, do not say that he is wicked. For when a man is in high credit, we fairly say these things; but when he is in calamity, and needs help, it is not right to say that he is wicked. For this is cruelty, inhumanity, and arrogance. Tell me what was ever more iniquitous than the Jews. But nevertheless while God punished them, and that justly, yea, very justly, yet He approved of those who had compassion on them, and those who rejoiced over them He punished. (Amos vi. 6.) For “they were not grieved,” it is said, “at the affliction of Joseph.”
And again it is said “Redeem [Ransom] those who are ready to be slain: spare not.” (Prov. xxiv. 11.) (He said not, enquire curiously, and learn who he is; and yet, for the most part, they who are led away to execution are wicked,) for this especially is charity. For he that doeth good to a friend, doeth it not altogether for God’s sake: but he that [doeth good] to one unknown, this man acts purely for God’s sake. “Do not spare” thy money, even if it be necessary to spend all, yet give.
But we, when we see persons in extreme distress, bewailing themselves, suffering things more grievous than ten thousand deaths, and oftentimes unjustly, we [I say] are sparing of our money, and unsparing of our brethren; we are careful of lifeless things, but neglect the living soul. And yet Paul says, “in meekness instruct those that oppose themselves, if peradventure God should give them repentance to the acknowledging of the truth, and they may recover themselves out of the snare of the devil who are taken captive by him, at His will.” (2 Tim. ii. 25, 26.) “If peradventure,” he says; thou seest of how great long-suffering the word is full.
Let us also imitate Him, and despair of no one. For the fishermen too, when they have cast many times [suppose it], have not succeeded; but afterwards having cast again, have gained all. So we also expect that ye will all at once show to us ripe fruit. For the husbandman too, after he has sown, waits one day or two days, and is a long while in expectation: and all at once he sees the fruits springing up on every side. This we expect will take place in your case also by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and also to the Holy Ghost be glory, might, honor, now and for ever and world without end. Amen.