羅馬書講道集 第 7 章 第 1/2 段

What then? Are we better than they? Not at all;

for we have already charged that both Jews and Greeks are all under sin;

There is none righteous, no, not one; there is none that understands, there is none that seeks after God.

They have all turned aside, together they have become unprofitable;

there is none that does good, no, not so much as one.

Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips;

whose mouth is full of cursing and bitterness; their feet are swift to shed blood;

and misery is in their ways, and the way of peace they have not known;

there is no fear of God before their eyes.

He accused the Greeks, he accused the Jews;

it was consistent that he should thereafter speak of the righteousness which is through faith.

For if neither the law of nature profited, nor the written law accomplished anything more, but both weighed down those who used them not as they ought, and showed them to be deserving of a greater punishment, then the salvation which is through grace is henceforth necessary.

Speak of it then, O Paul, and show it.

But he does not yet take courage, being suspicious of the effrontery of the Jews, but again brings the discourse round to the accusation of them, and first introduces David as an accuser, saying at length these things which Isaiah said all in brief, thus forging a strong bridle for them, so that none of his hearers, being sufficiently forestalled by the accusations of the prophets, might leap away nor start aside any longer from the arguments exercised concerning the faith.

For indeed the prophet sets down three excesses: that all together were doing evil, saying so, and that they did not mingle good deeds with the evil, but pursued wickedness alone, and that they did this with all intensity.

Then, lest they should say, What then, if these things were spoken to others? he added:

Now we know that whatsoever the law says, it speaks to those who are within the law.

For this reason, after Isaiah who confessedly directed his words against them, he brought in David, in order to show that these things too are of the same sequence.

For what necessity was there, he says, for the prophet who was sent for your correction to accuse others? For neither was the law given to others, but to you.

And why did he not say, We know that whatsoever the prophet says, but, Whatsoever the law speaks? Because Paul is accustomed to call the whole Old Testament law.

Do you not hear the law, that Abraham had two sons? And here he called the Psalms law, saying:

We know that whatsoever the law says, it speaks to those who are within the law.

Then he shows that these things are not spoken merely for the sake of accusation, but that the law might once again prepare the way for the faith.

So great is the harmony of the Old with the New, that even the accusations and the reproofs came about entirely for this purpose: that the door of faith might be opened in splendour before the hearers.

For since this above all destroyed the Jews, namely, thinking highly of themselves;

which very thing he also said as he went on, that Being ignorant of God's righteousness, and seeking to establish their own righteousness, they did not submit themselves to the righteousness of God;

the law and the prophet, anticipating this, cast down their high thoughts beforehand, and repressed their swelling pride, in order that, coming to a consciousness of their own sins, and emptying out all their arrogance, and seeing themselves in peril of the utmost dangers, they might with much eagerness run to Him who bestows on them the remission of their sins, and receive grace through faith.

This then is what Paul also here hinted at, when he said:

We know that whatsoever the law says, it speaks to those who are within the law;

that every mouth may be stopped, and all the world may become subject to the judgment of God.

For here he shows that they are destitute of the boldness which comes from works, but boastful and shameless only in their words.

Wherefore also he used the expression fittingly, saying, That every mouth may be stopped, indicating their shameless and hardly restrained boasting, and their tongue which is stopped only with strictness;

for like an unbearable torrent, so did this rush forth;

but the prophet dammed it up.

But when Paul says, That every mouth may be stopped, he does not mean this, that they sinned for this reason, that their mouth might be stopped, but that they were reproved for this reason, that they might not be ignorant that in this very thing they were sinning.

And all the world may become subject to the judgment of God.

He did not say, The Jew, but, All mankind.

For the words, That every mouth may be stopped, are a covert allusion to those men, even if it is not plainly set down, so that the discourse might not become too harsh;

but the words, That all the world may become subject to the judgment of God, are spoken concerning both Jews and Greeks alike.

And this is no small thing toward putting down their

arrogance, when here too they have nothing more than the Greeks, but are alike delivered over, so far as concerns the word of salvation.

For he properly may be called liable to judgment who is not able to suffice for his own defense, but stands in need of another's help;

such was our whole condition also, since we had lost the things that make for salvation.

For 'through the law is the knowledge of sin.'

Again he made a spring upon the law, yet with sparing;

for what is said is no accusation of it, but of the sloth of the Jews;

nevertheless he has been earnest here, since he is about to introduce the discourse concerning faith, to show that it had been very greatly weakened.

For if you boast in the law, he says, it rather puts you to shame;

this it is that makes a public show of your sins.

But he did not put it so harshly, but again with abatement;

for 'through the law is the knowledge of sin.'

Therefore the punishment also is the greater, but it falls upon the Jews.

For the law effected this, to make sin manifest to you, but what remained thereafter was yours, namely to flee it;

having then not fled it, you rather drew punishment upon yourself, and the law's achievement became for you the occasion of greater chastisement.

When therefore he had heightened the fear, then at length he brings in the things of grace, having established in them a great longing for the remission of sins, and he says:

'But now apart from the law a righteousness of God has been made manifest.'

He uttered a great thing here, one needing much establishing.

For if those who lived in the law not only did not escape punishment, but were even the more weighed down, how is it possible apart from the law not only to flee vengeance, but even to be justified? For he has set down two extreme things here: both the being justified, and the attaining of these good things apart from the law.

For this reason he did not say simply 'righteousness,' but 'the righteousness of God,' showing from the dignity of the person both that the gift is greater and that the promise is able to be fulfilled;

and he did not say 'was given,' but 'has been made manifest,' cutting off the charge of innovation;

for that which is made manifest is made manifest as something old and hitherto hidden.

And not this only, but by what follows also he shows that this is not something recent;

for having said 'has been made manifest,' he added, 'being witnessed by the law and the prophets.'

Be not troubled, he says, because it has now been given, nor disturbed as at some new and strange matter;

for from of old both the law and the prophets foretold it.

And some things he showed by this establishing, while others he is about to show, in the foregoing having brought forward Habakkuk saying:

'The just shall live by faith;'

while in what comes after these, he brings forward Abraham and David, themselves also discoursing to us concerning these matters.

For great was the account of these persons among them;

for the one was a patriarch and prophet, the other a king and prophet;

and the promises concerning these things had been made to both these men.

Wherefore also Matthew, at the beginning of the Gospel, makes mention of both these men first, and then in due order brings in the forefathers.

For having said, 'The book of the generation of Jesus Christ,' he did not wait to say, after Abraham, both Isaac and Jacob, but together with Abraham he made mention of David;

and what is indeed marvelous, that he set down David even before Abraham, saying thus:

and then he began to reckon up Isaac and Jacob and all that follow in order.

Wherefore the Apostle also here continually turns them about, and says:

'But a righteousness of God witnessed by the law and the prophets.'

But lest anyone should say, And how is it that we are saved when they contribute nothing to the matter in hand? he shows that we too bring in no small thing toward this, I mean faith.

Accordingly, having said 'the righteousness of God,' he added, 'through faith, unto all and upon all that believe.'

Again here the Jew is troubled, having nothing special beyond the rest, but being numbered with the whole world.

In order then that he may not experience this, he again restrains him by fear, adding:

For do not tell me, that so-and-so is a Greek, so-and-so a Scythian, so-and-so a Thracian;

for all are in the same case.

For even if you received a law, one thing

only did you learn from the law, namely to know sin, not to flee it.

Then, lest they should say, that Even if we sinned, yet not so as those did, he added:

'And come short of the glory of God.'

So that even if you did not sin the same things as the rest, yet you are alike deprived of the glory;

for you are of those who have given offense;

and he who has given offense is not of those who are glorified, but of those who are put to shame.

for I said these things for this reason, not that I might cast you into despair, but that I might show the loving-kindness of the Master.

'Being justified freely by his grace, through the redemption that is in Christ Jesus, whom God set forth as a propitiation through faith in his blood, for a demonstration of his righteousness.'

See through how many things he establishes what has been said.

First, from the dignity of the person;

for it is not a man who works these things, so that he should grow weak, but God who is able to do all things;

'for it is a righteousness of God,' he says.

Secondly, from the law and the prophets;

for do not, because you heard 'apart from the law,' be afraid;

for this seems good even to the law itself.

Thirdly, from the sacrifices that were in the Old Testament;

for on this account he said, 'in his blood,' reminding them of those sheep and calves.

For if the slayings of irrational beasts, he says, loosed sins, much more this blood.

And he did not say simply 'redemption,' but 'full redemption,' so that we should no more return again to the same slavery.

And he calls it a propitiation for this very reason, showing that if the type had so great strength, much more will the reality display the same.

And showing again that this is not something newer, nor novel, he says, 'set forth.'

And having said, 'God set forth,' and shown the achievement of the Father, he shows that the same is the Son's also;

for the Father set forth, but Christ accomplished the whole in his own blood.

'For a demonstration of his righteousness.'

What is 'a demonstration of righteousness'? Just as a demonstration of wealth is not merely that one should be rich oneself, but should also make others rich;

And it is a proof of His life, that He is not only Himself living, but also gives life to the dead;

and of His power, that He is not only Himself mighty, but also strengthens the weak;

so too it is a demonstration of His righteousness, that He is not only Himself righteous, but also suddenly makes righteous others who had rotted away in their sins.

Interpreting this very thing, then, he himself went on to say what the demonstration is:

'That He might be just, and the justifier of him who is of the faith of Jesus.'

For it is not of works, but of faith.

Do not flee, then, from the righteousness of God;

for its benefit is twofold, in that it is both light to bear, and set before all men alike;

neither be ashamed nor blush for it.

For if He Himself displays this as His own doing, and, as one might say, glories and prides Himself in it, how is it that you sink down and hide your face over that in which your Master is glorified? Having therefore lifted up the hearer by saying that these things are a demonstration of the righteousness of God, he again by fear urges on the man who shrinks back and hesitates to draw near, speaking thus:

'Because of the passing over of the sins that were formerly committed.'

Do you see how continually he reminds them of their transgressions? For above he said, 'For by the law is the knowledge of sin,' and after that, that 'All have sinned,' but here more forcibly.

For he did not say, 'because of the sins,' but 'because of the passing over,' that is to say, the deadness.

For there was no longer any hope of health, but just as a body that has been paralyzed needed a hand from on high;

so too the soul, having been made dead.

And what is indeed the more grievous, this very thing which he places as though it were the cause, he shows to be the greater charge.

But what is this? That the passing over took place in the forbearance of God.

'For neither could you say,' he means, 'that you did not enjoy much forbearance and goodness.'

And the words 'at this present time' are meant to show the great forbearance and lovingkindness.

For 'when we had been despaired of,' he says, 'and it was the season for the sentence, and the evils had grown great, and the sins had been filled up, then He displayed His own power, that you might learn how great with Him is the abundance of righteousness.'

For had this been done at the beginning, it would not have appeared so marvelous and paradoxical as now, when every remedy had failed.

'Where then is the boasting? It is excluded,' he says.

'By what law? Of works? Nay, but by the law of faith.'

Great is the struggle for Paul to show that faith had such strength as the law never even imagined.

For since he had said that God justifies man from faith, he again lays hold of the law.

And he does not say, 'Where then are the good deeds of the Jews? Where is their righteous conduct?' but 'Where is the boasting?' everywhere showing that they only talked big, as though they had something more than others, while displaying no work at all.

And having said, 'Where then is the boasting?' he did not say 'It was made to vanish and perished,' but 'It was excluded,' which rather belongs to unseasonableness;

for just as when the judgment is at hand, those who wish to repent no longer have the opportunity;

so too, when the sentence has now been pronounced, and all are about to perish, and He who by grace looses these terrors is come, those men no longer had any opportunity to put forward the correction that comes from the law.

For if it had been necessary to rely on these things, it ought to have been before His coming;

but when He who saves through faith had come, the season for such struggles was thenceforth done away.

for as though all had been convicted, so He saves by grace.

Wherefore also He came now, that they might not say:

'Had He come at the beginning, it would have been possible to be saved through the law, and by our own labors and good deeds.'

So then, to stop this shamelessness of theirs, He waited a long time, so that after they had been clearly proved through all things to be insufficient for themselves, He might then save them through His own grace.

Wherefore also above, when saying, 'For a demonstration of the righteousness,' he added, 'at this present time.'

But if some should gainsay, they do the very same as if a man who had greatly sinned and had been unable to make his defense in court, but had been condemned and was about to be punished, and then, being released by a royal act of grace, should after his release shamelessly boast, saying that he had committed no sin at all.

For before the gift came, he ought to have proved his case;

but once it had come, he would no longer have any occasion to boast.

Which is exactly what happened also in the case of the Jews.

For since they had of themselves been already given up, for this reason He came, doing away with the boasting by the very fact of His coming.

For he who says he is a teacher of babes, and boasts in the law, and names himself an instructor of the foolish, being, like those others, in need of the One who teaches and saves, could have no pretext for boasting.

For if even before this circumcision became uncircumcision, much more now; for it is cast out of both seasons alike.

And having said, 'It was excluded,' he shows also in what manner.

'How then was it excluded?' he says. 'By what law? Of works? Nay, but by the law of faith.'

Behold, he has called faith also a law, dwelling fondly on the terms, so as to soothe away what seemed to be an innovation.

But what is the law of faith? To be saved by grace.

Here he shows the power of God, that He not only saved, but also justified, and led to boasting, and that too without needing works, but seeking faith only.

And he says these things both to bring the Jew who has believed to moderation, and to check the one who has not believed, so as to draw him on.

For the one who has been saved, if he thinks great things of himself in his attention to the law, will hear that he himself stopped his own mouth, he himself accused himself, he himself renounced his own salvation, and shut out his boasting;

while the one who has not believed, being on the other hand humbled by these same things, will be able to be led to the faith.

Do you see how great the abundance of faith is? How it has removed us from the former things, not even allowing us to boast in them? 'Therefore we conclude that a man is justified by faith without the works of the law.'

When he had shown that they were, from faith, higher than the Jews, then at last with much boldness he discourses also concerning faith itself, and again heals what here seems to cause disturbance.

For there were these two things that troubled the Jews: one, whether it were possible for those who were not saved with works to be saved without works;

and the other, whether it were just that the uncircumcised should enjoy the same things as those who had for so long a time been reared in the law;

which troubled them far more than the former.

For this reason, having established the former point, he passes on to this one;

which so troubled the Jews that they even blamed Peter after his faith on account of this same matter, because of Cornelius and the things that concerned him.

What then does he say? 'Therefore we conclude that a man is justified by faith without the works of the law.'

He did not say 'a Jew,' or 'him who is under the law,' but, leading the discourse out into open space and opening the doors of salvation to the whole world, he says 'a man,' setting down the common name of our nature.

Then, taking his occasion from this, he resolves an objection that had not been raised.

For since it was likely that the Jews, on hearing that faith justifies every man, would be vexed and stumble, he added:

'Is He the God of the Jews only?' as if he were saying:

'For why does this seem to you absurd, that every man should be saved? Is God then partial? Hereby showing that when they wish to insult the Gentiles, they rather do outrage to the glory of God, if indeed they will not grant Him to be the God of all.'

But if He is the God of all, He also provides for all;

and if He provides for all, He saves all alike through faith.

'Is He the God of the Jews only? Is He not also of the Gentiles? Yes, of the Gentiles also.'

For He is not partial, like the fables of the Greeks, but common to all and one;

that is to say, the same Master both of these and of those.

But if you tell me of the ancient things, even then the workings of His providence were common to all, though in differing measure;

For to you a written law was given, and to them a natural law; and they were in no way inferior, if only they had willed it, but were even able to overcome.

Wherefore also he added this very thing, hinting at it obscurely:

'Who shall justify the circumcision by faith, and the uncircumcision through faith';

reminding them of what had been said earlier concerning uncircumcision and circumcision, by which he had shown that there was no difference at all.

But if even then there was no difference, much more is there none now;

and now, establishing this yet more clearly, he showed that each alike stands in need of faith.

'Do we then,' he says, 'make void the law through faith? God forbid!'

Do you see his varied and unspeakable wisdom? For by the very saying 'We establish it,' he showed that it was not standing, but had been dissolved.

And mark the surpassing power of Paul, and with how great abundance he establishes what he wishes.

For here he shows that faith, so far from doing harm to the law, actually assists it, even as the law in turn prepared the way for faith.

For as the law, going before, bore witness to faith—

'for it is witnessed,' he says, 'by the law and the prophets'—

so also faith, in its turn, set the law upon its feet when it had grown weak.

'And how did it set it up?' he asks. What was the work of the law, and for what purpose did it do all things? That it might make man righteous.

But that the law was not strong enough to accomplish;

'for all,' he says, 'have sinned';

but faith, when it came, achieved it;

for at once a man believed and was justified.

Therefore faith established the will of the law, and that for which the law did all things, this faith brought to its consummation.

It did not then make it void, but perfected it.

Three things, then, he here demonstrated: both that it is possible to be justified apart from the law, and that the law was not strong enough for this, and that faith is not at variance with it.

For since this above all troubled the Jews—the seeming that faith stood opposed to it—he shows more than the Jew desires: not only that it is not contrary, but that it is even a most powerful ally and fellow-worker;

which was the very thing they most longed to hear.

But since, after this grace by which we were justified, there is also need of a right way of life, let us display a zeal worthy of the gift;

and we shall display it, if we guard love, the mother of all good things, with much diligence.

But love is not bare words nor mere greetings, but protection and a showing-forth in deeds;

such as to relieve poverty, to succour the sick, to deliver from dangers, to stand by those in straits, to weep with them that weep, to rejoice with them that rejoice;

for this too belongs to love.

And yet this seems a small thing—to rejoice with them that rejoice;

yet it is exceedingly great, and requires a truly philosophic mind;

and we should find many who accomplish the harder task, yet grow faint before this one;

they weep with them that weep, but no longer rejoice with them that rejoice; rather they shed tears when others are rejoicing;

which is envy and jealousy.

It is then no small achievement to rejoice when one's brother rejoices—nay, it is even greater than the other;

and perhaps it is greater not only than weeping with them that weep, but even than standing by others in dangers.

Many, at any rate, have shared in others' dangers, yet have been stung when those same men came to honour;

so great is the tyranny of envy.

And yet the one is a matter of toils and sweat, but the other of choice and disposition alone;

yet nevertheless, having endured the harder thing, many have not accomplished the easier, but pine away and perish whenever they see others in good repute, or a whole Church profited, whether by word or by some other means;

than which what could be worse? For such a man contends no longer merely with his brother, but with the very will of God.

Considering this, then, cease from the disease; and if you will not for your neighbour's sake, at least deliver yourself from ten thousand ills.

Why do you bring war into your thoughts? Why fill your soul with turmoil? Why work up a tempest? Why turn all things upside down? How, being so disposed, will you be able to ask forgiveness of sins? For if to those who forgive not the offences committed against themselves, neither does He forgive their sins, what forgiveness will He grant to those who set themselves to wrong men that have done them no injury? For this is a proof of the utmost wickedness.

Such men, together with the devil, wage war against the Church;

nay, perhaps far worse;

for against him it is possible to be on guard, but these men, putting on the mask of friendship, secretly kindle the pyre, casting themselves first into the furnace, and sick with a sickness that not only cannot find pity, but even carries much derision with it.

For why do you turn pale, tell me, and tremble, and stand full of fear? What dreadful thing has happened? That your brother is illustrious and renowned and of good repute? Then you ought to be crowned, and to rejoice, and to glorify God, because your own member is illustrious and renowned;

but you grieve because God is glorified.

Do you see whither the war tends? But 'it is not because God is glorified,' one says, 'but because my brother is.'

But through him the glory ascends to God;

therefore your war too is against God.

'But it is not this that grieves me,' he says; 'rather I wished that God should be glorified through me.'

Then rejoice when your brother is in good repute, and again God is glorified through you also, and all will say:

'Blessed be God, who has such servants, freed from all envy, rejoicing together in one another's good things.'

And why do I speak of a brother? For even were he a foe and an enemy, yet if God were glorified through him, on this account one ought to make him a friend;

but you make your friend an enemy, because God is glorified through his good repute.

And if a man should tend your body when it is in a bad way, even were he an enemy, you would thenceforth count him among your foremost friends;

but him that adorns the body of Christ, that is, the Church, and is your friend, do you count an enemy? And how else could you display your war against Christ? For this cause, even should a man work signs, even should he show forth virginity, fasting, sleeping on the ground, and by this virtue outstrip the very angels, he will be more accursed than all, having this defect, and more lawless than adulterer and fornicator and robber and tomb-plunderer.

And that no one may condemn my words as an exaggeration, I would gladly ask you this:

If a man, taking fire and mattock, were to pull down and set ablaze this house and dig up this altar, would not each of those present pelt him with stones as accursed and lawless? What then, if a man should bring a flame more consuming than this fire—I mean envy—which does not pull down buildings of stone, nor dig up a golden altar, but overthrows and ruins that which is far more precious than walls and altar, namely the edifice of the teachers—of what pardon would he be worthy? For let no one say to me that though he often attempted it, he had not the strength;

for actions are judged from the intention;

since Saul also slew David, even though he did not succeed.

Do you not consider, tell me, that against the sheep

of Christ you plot, warring against the Shepherd, and against the sheep for whom Christ even shed His blood, and bade us both do and suffer all things? Do you not remind yourself that your Master sought your glory, and not His own, while you seek not your Master's glory, but your own? And yet if you sought His, then you would attain your own also;

but seeking your own before His, you will never enjoy even this.

What then shall be the cure of this? Let us all in common pray, and offer up one voice on their behalf, as for those that are possessed.

For these are in a more wretched case than those, inasmuch as their madness springs from deliberate choice.

For this sickness needs prayer and much supplication.

For if he that loves not his brother, even should he empty out his money, even should he shine forth in martyrdom, gains nothing thereby;

consider how great a punishment he would deserve who even wars against one that has done him no wrong.

For if to love them that love us leaves us in no way better off than those men, where shall he stand, tell me, who envies them that love him? For to envy is worse even than to make war.

For he who makes war, once the cause for which the war arose has been removed, also lays aside his enmity;

but the envious man could never become a friend.

And the one displays his fight openly, but the other keeps his hidden in shadow;

and the one can often allege a reasonable cause for the war, but the other has nothing else than madness and a satanic disposition.

To what, then, might one liken such a soul? To what viper? To what asp? To what worm? To what beetle? For there is nothing more accursed, nothing more wicked, than such a soul.