羅馬書講道集 第 15 章

And we know that to those who love God all things work together for good.

Here it seems to me that he has brought forward this whole passage with reference to those who are in dangers.

Or rather, not this only, but also the things spoken a little before these.

For the words, 'The sufferings of this present time are not worthy to be compared with the glory that shall be revealed,' and, that 'the whole creation groans,' and the saying, 'By hope we were saved,' and, 'Through patience we wait for it,' and, 'What we should pray for as we ought, we know not'—

all these things were spoken with reference to those persons.

For he teaches them not by all means to choose those things which they themselves may suppose to be advantageous, but rather whatever the Spirit may suggest.

For indeed many things that seem to them profitable have sometimes brought much harm.

Ease, at any rate, and deliverance from dangers, and living in security, seemed to those men to be advantageous.

And what wonder if it seemed so to them, when even to the blessed Paul himself it seemed to be so? But nevertheless he learned afterward that the contrary of these things is what is advantageous, and having learned it, he was well content.

At any rate, he who thrice besought the Lord that he might be delivered from dangers, when he heard Him saying, 'My grace is sufficient for you;'

'for my power is made perfect in weakness,' thereafter leaped for joy when persecuted, when insulted, when suffering intolerable things.

'For I take pleasure,' he says, 'in persecutions, in insults, in distresses.'

For 'what we should pray for as we ought, we know not.'

And he exhorted all to yield in these matters to the Spirit.

For indeed the Holy Spirit greatly cares for us, and this is what seems good to God.

Having therefore anointed them for the contest by all these things, he adds also what has been said today, setting in motion a consideration sufficient to restore their courage.

'For we know,' he says, 'that to those who love God all things work together for good.'

But when he says 'all things,' he means even those that seem to be grievous.

For whether it be affliction, or poverty, or imprisonments, or famines, or deaths, or whatever else may come upon us, God is able to change all these things into their opposite;

since this too belongs to his unspeakable power, to make the things that seem to be evil light for us, and to turn them to our help.

Wherefore he did not say that 'to those who love God no dreadful thing comes upon them,' but that 'it also works together for good;'

that is, that he uses the very dreadful things themselves for the honor of those who are plotted against;

which is far greater than to prevent the dreadful things from coming, or to dissolve them once they have come.

This then he did also in the case of the Babylonian furnace.

For he neither prevented them from falling into it, nor, when those holy men had fallen in, did he quench the flame; but even while allowing them to be burned, he made them more wonderful by that very means.

And in the case of the Apostles too he wrought other such wonders through all their trials.

For if men, who know how to live wisely, can, by the very nature of circumstances, turn things to the contrary, and while living in poverty appear richer than the wealthy, and shine forth through dishonor;

much more will God, in the case of those who love him, work both these things and things far greater.

For one thing only is needed, to love him genuinely, and all the rest follows.

As therefore in the case of these men even the things that seem to be harmful profit them;

so, in the case of those who do not love him, even the things that profit do harm.

To the Jews at any rate both the showing of signs, and the rectitude of doctrines, and the wisdom of teaching, were injurious;

and on account of the former they called him one possessed by a demon, and on account of the latter an adversary of God;

and on account of the signs they even attempted to put him to death.

The robber, however, being crucified, nailed up, reviled, suffering countless dreadful things, was not only in no way harmed, but even gained the greatest benefits from that very situation.

Do you see how to those who love God all things work together for good? Having therefore spoken of this great good, which far surpasses human nature,

since to many it seemed even incredible, he confirms it from things that have already come to pass, speaking thus:

'To those who are called according to his purpose.'

For consider at once, from the calling, what has been said.

For why did he not call all men from the beginning, nor Paul himself at once together with the others, whose delay seemed to be harmful? Yet nevertheless it was shown by the events that it happened profitably.

And he here speaks of 'purpose,' that he may not attribute the whole to the calling;

since otherwise both Greeks and Jews were likely to raise objection.

For if the calling alone had sufficed, why were not all saved? For this reason he says that it was not the calling alone, but also the purpose of those who were called, that wrought their salvation;

for the calling was not forced nor constrained.

All then were called, but not all obeyed.

'For whom he foreknew, he also foreordained to be conformed to the image of his Son.'

Do you see the greatness of the honor? For what the Only-begotten was by nature, this they also have become by grace.

But nevertheless he was not content with saying this, 'conformed,' but he added yet another thing:

'That he might be the firstborn.'

And not even here did he stop, but after this again he adds yet another thing, saying:

desiring by all these things to show the kinship clearly.

But consider all these things as spoken concerning the dispensation;

for according to his Godhead he is Only-begotten.

Do you see how many things he has freely granted us? Do not therefore doubt concerning the things to come;

for from another quarter also he shows his providential care, in that he says these things were thus prefigured from above beforehand.

For men indeed derive their opinions concerning matters from the events themselves, but to God these things were determined long ago, and from above he was disposed toward us;

'And whom he called, these he also justified.'

He justified through the regeneration of the laver.

'And whom he justified, these he also glorified.'

He glorified through grace, through the adoption of sons.

'What then shall we say to these things?' As if one should say:

'Do not therefore. Tell me henceforth about the dangers, and the plotting from all men.'

For even if some disbelieve concerning the things to come, yet with regard to the good things that have already come to pass they would have nothing to say;

such as God's friendship toward you from above, the justification, the glory.

For these things too he freely granted you through the things that seemed to be grievous;

and what you thought to be shame—the cross, the scourgings, the bonds—these are the very things that set right the whole world.

As therefore in the sufferings which he himself underwent, though they seem to be mournful, he used these for the freedom and salvation of the whole of nature;

so also in the things which you yourself endure he is wont to act, using your sufferings for your glory and honor.

'If God be for us, who can be against us?' For who is not against us? he says.

For indeed the whole world is against us, and tyrants and peoples and kinsmen and fellow-citizens;

yet nevertheless these who are against us are so far from being able to injure us, that even against their will they become to us the cause of crowns, and the procurers of countless good things, since the wisdom of God turns their plots to our salvation and glory.

Do you see how no one is against us? For this very thing made Job also more illustrious, that the devil was armed against him.

For indeed the devil set in motion friends against him, and a wife against him, and wounds and servants and countless other devices;

and yet nothing came to pass against him.

And this was not yet the great thing for him, although it was exceedingly great, but what was far greater was that all things turned out even for his benefit.

For since God was on his side, even the things that seemed to be against him all came to be for him.

This happened also in the case of the Apostles.

For indeed both the Jews and those of the nations and the false brethren and the rulers and the peoples and famines and poverties and countless things were against them, and yet nothing prevailed against them.

For the very things that most of all made them illustrious and conspicuous, and praiseworthy both with God and with men, are these.

Consider therefore how great a word Paul uttered concerning the faithful and those who are exactly crucified, which not even he who wears the diadem could possess.

For against that man many even of the barbarians are armed, and enemies advancing, and bodyguards plotting, and

many of his subjects often rising up against him continually, and countless other things;

but against the faithful man who attends exactly to the laws of God, neither man, nor demon, nor anything else will be able to stand.

For if you take away his money, you have procured for him a reward;

and if you speak evil of him, through the reviling you have made him more illustrious in the sight of God.

And if you should cast him into famine, the greater is his glory and his recompense;

and if — which seems the most grievous thing of all — you should deliver him over to death, you have but woven for him a martyr's crown.

What then could be equal to this manner of life, when nothing can prevail against it, but even those who seem to plot against him benefit him no less than his very benefactors do? For this reason he says:

If God be for us, who is against us? Then, not content with what he has said, he here sets down the greatest proof of God's love toward us — the very thing which he is continually turning over in his mind — namely, the slaying of the Son.

For He did not merely justify us, he says, and glorify us, and make us conformed to that image, but He did not even spare the Son for your sake.

He indeed who spared not His own Son, but delivered Him up for us all, how shall He not also with Him freely give us all things? And he uses these words with an exceeding and fervent warmth, that he may display God's love.

How then shall He forsake us, for whom He spared not His own Son, but delivered Him up for us all? For consider how great a goodness it is not to spare even His own Son, but to give Him up — and to give Him up for all, even for the worthless and the ungrateful, for enemies and blasphemers.

How then shall He not also with Him freely give us all things? And what he means is this:

If He gave the Son as a gift, and not merely gave Him but delivered Him up to slaughter, why do you still waver concerning the rest, now that you have received the Master? Why do you doubt concerning the possessions, when you have the Lord? For He who gave the greater to His enemies, how shall He not give the lesser to His friends? Who shall lay anything to the charge of God's elect? (3)

Here he speaks against those who say that faith profits nothing, and who disbelieve at the sudden transformation.

And see how swiftly he stops their mouths, from the dignity of Him who chose them.

And he did not say, Who shall lay anything to the charge of God's servants, nor, Against God's faithful ones, but, Against God's elect;

for election is a token of virtue.

For if, when a trainer of colts has chosen out colts fit for the race, no one is able to find fault, but rather becomes ridiculous should anyone bring an accusation;

much more, when God chooses out souls, are those who bring accusations ridiculous.

It is God that justifieth; who is he that condemneth? He did not say, It is God that forgiveth sins, but what was far greater, It is God that justifieth.

For when the sentence of the Judge declares one righteous — and of such a Judge — of what account is the accuser? Therefore it is not right even to fear temptations;

for God is on our side, and He has shown it by what He has done;

nor need we fear the trifling babble of the Jews;

for He both chose us out and justified us, and — the marvellous thing — He justified us through the slaying of the Son.

Who then shall condemn us, when God crowns us, when Christ was slain for our sake — and not only slain, but after this also intercedes for us? For Christ, he says, is He that died, yea rather, that is risen again from the dead, who is at the right hand of God, who also maketh intercession for us.

For even when He appeared in His own proper dignity, He did not do away with His providence over us, but both intercedes for us and still continues to preserve the same love.

For He was not content with the slaying alone;

which is indeed the very greatest mark of affection — not only to do the things that pertain to Himself, but also to entreat another on this behalf.

For it was this alone that he wished to signify by the word 'intercede,' speaking in a more human and more condescending manner, that he might display the love;

since even the phrase 'He spared not,' unless we take it together with this thought, many absurdities will follow.

And that you may learn that this is what he wishes to establish, having first said that He is at the right hand, he then added that He maketh intercession for us; because he had shown the equality of honour and the equality of nature, so that

the interceding may henceforth appear to be a mark not of inferiority, but of love alone.

For He who is Himself the Life and the Fountain of all good things, and possessed of the same authority as the Father, and who raises the dead, and gives life, and does all else besides — how could He have needed intercession in order to profit us? He who, of His own authority, delivered those who were in despair and under condemnation from that condemnation, and made them righteous and sons, and led them up to the highest honours, and brought to accomplishment the things that were never hoped for — how, after setting all things aright, and after showing our nature upon the royal throne, could He have needed intercession for things far easier? Do you see how it is shown on every side that He spoke of interceding for no other reason than to display the warmth and the flourishing vigour of His love toward us? Since the Father too is seen entreating men to be reconciled to Him.

For we are ambassadors on behalf of Christ, as though God did beseech you by us.

But nevertheless, even though it is God that beseeches, and men that act as ambassadors on Christ's behalf toward men, we conceive nothing thereby unworthy of that dignity, but gather from all that has been said this one thing only — the intensity of the love.

This same thing, then, let us do here also.

If, therefore, the Spirit also maketh intercession for us with groanings that cannot be uttered, and Christ died and maketh intercession for us, and the Father spared not His own Son for your sake, and chose you out and justified you, what then do you fear? Why do you tremble, enjoying so great a love and so great a care? For this reason, then, having shown the great providence from above, he henceforth adds what follows with boldness, and does not say, You too ought thus to love Him, but, as though carried away by inspiration through this unspeakable providence, he says:

Who shall separate us from the love of Christ? And he did not say,

so indifferent is it to him to name both Christ and God.

Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Behold the discernment of the blessed Paul.

For he did not mention those things by which we are taken captive every day — the love of money, and the desire of glory, and the tyranny of wrath — but those things which are far more tyrannical than these, and able to do violence to nature itself, and often to wrench apart the firmness of the mind even against our will: these he sets down, tribulations and distresses.

For though the things mentioned are easily numbered, yet each single word contains countless swarms of temptations.

For when he says tribulation, he means prisons and bonds and false accusations and banishments and all the other miseries whatsoever, running through by one word a boundless sea of dangers, and simply setting before us in a single expression all the terrors that exist among men.

But nevertheless, he makes bold against them all.

Wherefore he also puts it forward in the form of a question, as being incontrovertible, that for one so beloved, and who has enjoyed so great providence, there is nothing that shall be able to part him from it.

Then, lest these things should seem to be marks of being forsaken,

he brings in the prophet who foretold these things long beforehand, and who says:

For Thy sake we are killed all the day long; we are counted as sheep for the slaughter;

that is to say, We are set forth before all men to suffer evil.

But nevertheless, against dangers so many and so great, and against these strange tragedies, a sufficient consolation has been given us in the very ground of our contests;

yea rather, not merely sufficient, but far more than sufficient.

For it is not for the sake of men, nor for any other thing pertaining to this life, that we suffer these things, but for the sake of the King of the universe, he says.

And not with this alone, but with yet another crown besides, varied and manifold, has he bound them.

For since, being men, it was not possible to undergo ten thousand deaths, he shows that the prizes are in no way diminished thereby.

For even though it be allotted by nature only once to die, yet in purpose to suffer this every day, if we should so will, God has granted.

Whence it is plain that we shall depart bearing as many crowns as the days we shall have lived;

yea rather, even far more;

for it is possible in a single day to die once, and twice, and many times over.

He who is prepared for this ever receives the reward complete.

This, at all events, the prophet also darkly signified when he said:

Wherefore the Apostle too brought him in, rousing them the more.

For if they of old, he says — who had the earth as the reward of their labours, and the other things that are dissolved together with the present life — so despised the present life and its temptations and dangers, what pardon should we have, who after heaven, and the kingdom above, and the unutterable good things, grow soft, and do not even reach unto the same measure as they? But he did not say it thus; rather, leaving it to the conscience of his hearers, he is content with the testimony alone, and shows that their very bodies become a sacrifice, and that there is no need to be troubled or disturbed, since God has thus ordered it.

And in yet another way also he exhorts them.

For lest anyone should say that he merely philosophizes about these things before the actual trial of the matters, he added:

We are counted as sheep for the slaughter — speaking of the daily deaths of the apostles.

Do you see the courage and the gentleness? For just as those, he says, do not resist when they are slaughtered, so neither do we.

But since the weakness of the human mind, even after so much, still stood in dread of the multitude of temptations, see how once again he raises up the hearer, and makes him lofty and elated, by saying:

But in all these things we more than conquer, through Him that loved us.

For this indeed is the marvellous thing — not that we conquer now only, but that we conquer even through the very things by which we are plotted against.

And we do not merely conquer, but more than conquer — that is, with all ease, without sweat and toil.

For not by enduring hard tasks, but only by preparing our resolve, do we thus everywhere set up trophies against our enemies.

For God it is who fights on our side.

Do not, therefore, disbelieve if, being scourged, we prevail over those who scourge us; if, being driven out, we overcome those who persecute us; if, dying, we put to flight the living.

For when you set down both the power of God and His love, there is nothing to hinder these marvellous and paradoxical things from coming to pass, and the victory from shining forth out of abundance.

For they did not conquer simply, but with great wonder, and in such a way as to make it plain that the warfare of those who plotted against them was not against men, but against that invincible power.

See, then, the Jews having them in their very midst, yet at a loss and saying:

What shall we do to these men? For this is the marvel: that though they held them fast, and had them as culprits, and bound them, and beat them, they were nonetheless perplexed and in helpless straits, being defeated by those very means by which they expected to prevail.

And neither tyrant, nor executioners, nor the phalanxes of demons, nor the devil himself had strength to overcome them; but all were defeated out of their very abundance, seeing that all which they contrived against them turned out to work in their favor.

For this was a new law of victory: to prevail through the very things opposed to them, and never to be defeated, but to go forth to their contests as though they themselves were masters of the outcome.

For I am persuaded that neither death nor life, nor angels nor principalities nor powers, neither things present nor things to come, nor height nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord.

Yet we do not know these things, since we do not possess so great a love.

But nevertheless, even though they are great matters, wishing to show that they are as nothing compared with the love wherewith he was loved by God, he sets his own love only after that, lest he should seem to be speaking great things about himself.

And what he means is of this sort:

What need is there, he says, to speak of things present, and of the terrors allotted to this life?

For even if one should name the things to come, or powers—things such as death and life, and powers such as angels and archangels, and all the creation above—these too are but small in my eyes compared with the love of Christ.

For neither, if one threatened the death that is to come—the immortal death—could he thereby separate me from Christ;

nor, if one promised the boundless life, would I have accepted it in exchange.

What need is there to speak of kings here below, and consuls, this man or that? For whether you name to me angels, or all the powers above, or all things that are, or all things to come, all are small in my eyes—the things on earth and the things in the heavens, the things beneath the earth and the things above the heavens—compared with that love.

Then, as though these did not suffice to set forth the longing which he had, having supposed yet as many other things again, he says:

And what he means is of this sort:

Even if there were yet another creation as great as this—as great as the visible, as great as the intelligible—nothing would draw me away from that love.

And he said these things, not as though the angels were attempting this, or the other powers—God forbid—but wishing to display with all excess the affection which he had toward Christ.

For he loved Christ not for the sake of the things of Christ, but for His own sake he loved the things that were His; and he looked to Him alone, and dreaded one thing only: to fall away from that love.

For this was to him more fearful than hell itself, even as to abide in that love was more to be desired than a kingdom.

Of what, then, should we henceforth be worthy, when he did not even esteem the things in the heavens in comparison with his longing for Christ, while we prefer the things in the mire and the clay to Christ? And he, for the sake of his longing, was willing even to fall into hell and to be cast out of the kingdom, if indeed both these were set before him;

but we do not so much as despise this present life? Are we henceforth worthy even of his shoes, standing so far removed from his greatness of soul? For he counts not even a kingdom to be anything for Christ's sake, while we despise Christ Himself, yet make much account of the things that are His.

And now not even this; but though a kingdom lies before us, we let that go

and pursue shadows and dreams day by day.

And yet God, being a lover of mankind and exceedingly gentle, did just what a father fond of his child would do: when the child chafes at continual converse with him, he contrives that fellowship by another means.

For since we do not have the fitting longing for Him, He sets before us many other things, that He may keep us bound to Himself.

And not even so do we remain, but leap away to childish playthings.

But Paul was not so; rather, like a well-born and free-spirited child who loves his father, he seeks only the company of his father, and makes not so much account of the other things;

or rather, far more than a child.

For he does not honor both the father and the father's possessions alike; but whenever he looks to the father, he counts those things as nothing, and would choose rather to be with him even while being punished and scourged, than to live in luxury apart from him.

Let us therefore shudder, as many of us as do not so much as despise money for God's sake;

or rather, as many of us as do not even despise money for our own sakes.

For Paul was the only one who genuinely suffered all things for Christ's sake—not for a kingdom, nor for his own honor, but for the goodwill he bore toward Him.

But as for us, neither Christ nor the things of Christ draws us away from the affairs of this life; but like serpents or vipers or swine—or rather like all these together—so we are dragged along in the mire.

For in what are we better than those beasts, we who have so many and so great examples, and yet still look downward, and cannot bear to lift our eyes even a little toward heaven? But God gave up even His own Son;

yet you do not so much as share a loaf of bread with Him who was given up for you, who was slain for you.

The Father did not spare His own Son for your sake, and that though He was His true-born Child;

yet you look on while He is wasting away with hunger, and that when you are about to spend from His own goods, and to spend for your own self.

What could be worse than this lawlessness? He was given up for you, He was slain for you, He goes about hungry for you; you give from His own goods that you yourself may be benefited, and not even so do you give.

Than what stones could they be more insensible, who, though so many considerations draw them on, yet remain in this devilish cruelty? For He was not content with death and the cross alone, but consented also to become poor, and a stranger, and a wanderer, and naked, and to be cast into prison,

and to endure sickness, that even so He might call you to Himself.

For if you do not requite Me, He says, as one who suffered somewhat for you, yet have pity on Me for My poverty.

But if you will not have pity for My poverty's sake, be moved for My sickness's sake, and be broken in heart for My imprisonment's sake;

and if not even these make you compassionate, then consent for the very lightness of My request.

For I ask nothing costly, but bread and shelter and the comfort of a few words.

But if even after these things you still remain savage, then at least for the kingdom's sake become better, at least for the prizes which I have promised.

But have you no regard even for these? Then at least be moved toward nature itself: seeing Me naked, call to mind that nakedness wherewith I was stripped upon the cross for your sake.

But if not for the sake of that nakedness, then at least for this, wherewith I am stripped bare through the poor.

I was in need then for your sake, but I am also now for your sake, that whether moved from that source or from this, you may be willing to show some mercy;

I fasted for your sake, again I hunger for your sake;

I thirsted as I hung upon the cross, I thirst also through the poor, that both from those and from these I may draw you to Myself, and make you compassionate unto your own salvation.

For this cause, though you owe Me the recompense of countless benefits, I do not demand it as one owing a debt, but crown you as one bestowing a favor, and grant you a kingdom in return for these small things.

For I do not say, Relieve My poverty, nor, Bestow riches upon Me—though I became poor for your sake;

but nevertheless I ask only bread and clothing and a little solace for My hunger.

And if I fall into prison, I do not compel you to loose the bonds and bring Me out, but I seek one thing only: that you may see Me bound for your sake; and I have received sufficient grace, and for this one thing alone I bestow heaven upon you.

And yet I loosed you from the most grievous bonds, but it suffices Me only that you be willing to see Me bound.

For I am able indeed to crown you apart from these things; yet I wish to be even your debtor, that the crown may bring you some measure of confidence.

And for this cause, though I am able to feed Myself, I go about begging, and standing at your doors I stretch out My hand.

For I desire to be fed by you;

wherefore I also long for your table, as is the custom of those who love; and I glory in this, and when the theater of the whole world is present, I then proclaim you aloud, and while all are listening, I point you out as My nourisher.

And yet we, whenever we are fed by anyone, are ashamed of it and cover it over;

but He, since He loves us exceedingly, even if we keep silent, then proclaims aloud what was done with many praises, and is not ashamed to say that we clothed Him when He was naked, and fed Him when He was hungry.

Considering, then, all these things, let us not stop merely at praises, but let us also accomplish the things that have been spoken.

For what profit is there in these applauses and tumults? One thing only I seek from you: the demonstration that comes through deeds, the obedience that comes through actions;

this is my praise, this is your gain, this is more splendid to me than a diadem.

This crown, then, having departed, do you prepare both for yourselves and for me through the hand of the poor, that both in the present life we may be nourished with a good hope, and having departed to the life to come, we may attain to the countless good things;

which may it be granted us all to attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, honor, now and ever, and unto the ages of ages. Amen.