羅馬書講道集 第 22 章

Bless them that persecute you.

Bless, and curse not.

Having taught them how they ought to be disposed toward one another, and having with exactness knit the members together, he then thus leads them forth to the battle-line without, making it from this point the more easy for them.

For just as he who has not set right his relations toward those of his own household will with more difficulty manage those toward strangers,

so he who has well trained himself in these things will more easily prevail over those without as well.

For this very reason Paul too, advancing on his way, sets these things after those, and says:

Bless them that persecute you.

He did not say, 'Do not bear malice, nor take vengeance', but he required far more than these.

For the former belongs to a man of philosophy, but this to an angel henceforth.

And having said, 'Bless', he added, 'And curse not', that we might not do both this and that, but that only.

For indeed those who persecute us procure rewards for us.

But if you are watchful, you will prepare for yourself yet another reward besides his;

for he furnishes you the reward that comes from the persecution, while you gain for yourself the one that comes from the blessing you pronounce upon him, thus displaying the greatest sign of your love toward Christ.

For just as the one who curses his persecutor shows that he does not greatly rejoice to suffer these things for Christ's sake,

so the one who blesses reveals the greatness of his love.

Therefore do not revile him, that you yourself may reap a greater reward, and that you may teach him also that the matter is one of eagerness, not of necessity;

of festivity, not of calamity nor of dejection.

For this reason Christ also said:

'Rejoice, when they speak every evil word against you, lying.'

For this reason the apostles too returned rejoicing, not merely because they had been ill spoken of, but because they had also been scourged.

For besides what has been said, you will gain another thing that is no small matter: to astound your adversaries by this very course, and to instruct them through your deeds that you are journeying toward another life.

For if he sees you rejoicing and, as it were, taking wing at your ill treatment, he will know clearly by the facts themselves that you cherish other hopes greater than the present ones;

whereas if you do not do this, but weep and lament, how will he be able to learn that you are awaiting another life? And along with this you will again accomplish yet another thing:

for if he sees you not pained by the insults, but even blessing him, he will cease from driving you.

Consider, then, how many good things come about from this:

a greater reward for you, and a lesser trial; he will desist from persecuting; God will be glorified; and your love of wisdom will become instruction unto godliness for the one who has done wrong.

For this reason he commanded us to requite with the opposite not only those who insult, but also those who persecute and do injury through their deeds.

And now indeed he has enjoined us to bless them;

but going further, he also exhorts us to do them good by our works.

'Rejoice with them that rejoice, and weep with them that weep.'

For since it is possible to bless and not to curse, yet not to do this out of love, he wishes us also to be warmed through with affection.

Wherefore he added this also: that we should not only bless, but also grieve together and suffer together, if ever we should see them fallen into calamity.

But to grieve together with those who mourn he enjoined with good reason;

yet why ever did he command the other, which seems no great thing? And indeed that requires a soul more given to wisdom—to rejoice with those who rejoice—rather than to weep with those who weep.

For the latter nature itself accomplishes, and no one is so stony as not to weep for the man beset by misfortunes;

but the former requires an exceedingly noble soul, so as not merely to refrain from envying the one who prospers, but even to share in his gladness.

For this reason he set it down first as well.

For nothing so binds love together as when we share with one another both in joy and in sorrow.

Therefore, because you yourself stand far from the hardships, do not on that account remain outside of sympathy;

for even when your neighbor suffers ill, you ought to make the calamity a common one.

Share, then, in the tears, that you may lighten the dejection;

share in the joy, that you may root the gladness and fix love firmly, and benefit yourself even before him—by your weeping making yourself merciful, and by your rejoicing together cleansing yourself of envy and malice.

But consider for me also the unburdensomeness of Paul.

For he did not say, 'Undo the calamity,' lest you should often plead that it is impossible;

but he enjoined what is lighter, and what lies within your power.

For even if you cannot do away with the trouble, bring in tears, and you have done away with the greater part;

and even if you cannot increase the prosperity, bring in joy, and you have made a great addition.

For this reason he exhorts not merely to refrain from envy, but to what is far more—even to rejoice together;

for this is far more than merely not envying.

'Being of the same mind one toward another;

not minding lofty things, but condescending to the lowly.'

Again he takes much pains concerning humility, from which point too he began his discourse.

For it was likely that they were full of pride, both from the city and from many other quarters;

wherefore he continually draws off the disease and represses the inflammation.

For nothing so rends asunder the body of the Church as arrogance.

But what does 'Being of the same mind one toward another' mean? Has the poor man come to you into your house? Become like him in your disposition;

do not assume a greater loftiness on account of your wealth;

in Christ there is neither rich nor poor.

Therefore do not be ashamed on account of his outward garb, but welcome him on account of his inward faith;

nor, if you see him mourning, deem him unworthy to be comforted;

nor, if you see him prospering, blush to share in his pleasure and to rejoice together with him; but what you think concerning yourself, think also concerning him.

For instance, do you think yourself to be great? Then consider him great also.

Do you suspect him to be lowly and small? Then reckon this concerning yourself as well, and cast out all unevenness.

And how might this come about? If you cast out conceit.

'Not minding lofty things, but condescending to the lowly';

that is, Come down to their meanness of estate, associate with them, go about with them.

Do not merely humble yourself with them in disposition, but also help and reach out your hand—not through another, but through yourself, as a father providing for his child, as a head for the body;

which is exactly what he says elsewhere too: 'With them that are in bonds, as being bound with them.'

And by 'the lowly' here he means not simply the humble-minded, but those who are lowly and despised.

'Be not wise in your own conceits';

that is, Do not think yourselves sufficient unto yourselves.

For elsewhere too the Scripture says:

'Woe unto them that are wise in their own eyes, and prudent in their own sight.'

And by these words too he again undermines conceit, and represses the swelling and the inflammation.

For nothing so lifts a man up and severs him from the rest as thinking that one is sufficient unto oneself;

wherefore God also established us in need of one another.

For even if you are wise, you will have need of another;

but if you suppose that you have no need, you have become more foolish than all and weaker than all.

For such a man will both leave himself destitute of help, and in whatsoever things he sins he will enjoy neither correction nor pardon, and he will provoke God through his conceit, and he will sin much.

For it is possible, yes, it is often possible even for the wise man not to perceive what is fitting, and for the more foolish to find out something of what is proper;

as happened in the case of Moses and his father-in-law, as in the case of Saul and his servant, as in the case of Isaac and Rebecca.

Do not, then, suppose that you are being demeaned when you have need of another.

For this rather exalts you; this makes you stronger; this renders you both more illustrious and more secure.

'Rendering to no one evil for evil.'

For if you blame another for plotting mischief, why do you make yourself liable to the same accusation? If he acted wickedly, why do you not flee from imitating him? And observe how here he made no distinction, but laid down the law as common to all.

For he did not say, 'Render not evil to the believer,' but 'to no one,' even if he be a Greek, even if he be a defiled man, even whoever he may be.

'Providing things honest in the sight of all men; if it be possible, as much as lies in you, living peaceably with all men.'

This is the meaning of, 'Let your light shine before men.'

not that we should live for vainglory, but that we should give no handle against ourselves to those who wish to find one.

Wherefore also elsewhere he says, 'Give no offence, neither to the Jews, nor to the Greeks, nor to the Church of God.'

And well did he indicate what follows by saying, 'If it be possible, as much as lies in you.'

For there are cases in which it is not possible;

as when the matter concerns godliness, when the struggle is on behalf of those who are wronged.

And why do you wonder if this is not possible in every case with other men, seeing that even in the case of husband and wife he loosed this obligation, when he said:

'But if the unbelieving depart, let him depart'? And what he means is something like this:

Contribute what is your own part, and give no one occasion for war and strife, neither to Jew nor to Greek;

but if anywhere you should see godliness being harmed, do not prize concord above the truth, but stand nobly even unto death;

and even then war not with your soul, nor turn away in your disposition, but contend only against the deeds;

for this is what is meant by, 'As much as lies in you, living peaceably with all men.'

And even if that other man will not keep peace, do not you fill your soul with tempest, but be his friend in disposition—as I said before—nowhere betraying the truth.

'Avenging not yourselves, beloved, but give place unto wrath;

for it is written, Vengeance is mine, I will repay, saith the Lord.'

For since this is what the wronged man most desires to see—himself enjoying vengeance—this very thing He grants him with great abundance;

for if you do not avenge yourself, God will be your avenger.

Permit Him, therefore, he says, to proceed against him;

for this is what is meant by, 'Give place unto wrath.'

Then, comforting him yet further, he brought in the testimony as well, and having by this the more won him over, he requires of him a greater

practice of wisdom, saying:

'If therefore thine enemy hunger, feed him;

for in so doing thou shalt heap coals of fire upon his head.'

'Be not overcome of evil, but overcome evil with good.'

For why do I say, he means, that you must keep peace? Nay, I even enjoin you to do good;

'For feed him,' he says, 'and give him drink.'

Then, since he had enjoined a thing exceedingly toilsome and great, he added:

'For in so doing thou shalt heap coals of fire upon his head.'

And he said these things both to restrain that other man by fear, and to make this one more ready by the hope of requital.

For the man who has been wronged, when he grows faint, is not so held fast by his own blessings as by the punishment of the one who has grieved him.

For nothing is so sweet as to see an enemy being chastised.

That very thing, then, which he desires, He gives him first;

and when he has let go the venom, then at last he exhorts him to the higher things, saying:

For he knew that even if the enemy be a wild beast, he does not remain an enemy when he is fed;

and even if the one wronged be ever so faint-hearted, by feeding him and giving him drink he himself too will no longer desire vengeance upon that other.

Wherefore, being confident of the outcome of the matter, he did not merely threaten, but even lavishes upon the retribution.

For he did not say, 'Thou shalt take vengeance,' but 'Thou shalt heap coals of fire upon his head.'

Then he also proclaimed him victor, saying:

'Be not overcome of evil, but overcome evil with good;'

and he gently hinted that one ought not to do this with such an intention;

for still to bear a grudge is to be overcome by evil.

But at first he did not say this;

but when he had emptied out his wrath, then he added, saying:

'Overcome evil with good.'

For the boxer too then rather conquers, not when he places himself so as to receive the blows, but when by lifting himself up he causes his antagonist to spend his force upon the air.

For thus he himself will not be struck, and will undo all the other's strength;

which very thing takes place also in the case of insults.

For when you insult in return, you have been overcome, not by a man, but—what is more shameful—by being moved by wrath, that ignoble passion;

but if you keep silence, you have both conquered and set up your trophy without toil, and you will have countless persons to crown you and to condemn the falsehood of the reviling.

For he who answers back seems to answer as one who is stung;

and he who is stung gives ground for the suspicion that he is conscious of the truth of what is said;

but if you laugh it off, by your laughter you have annulled the verdict against yourself.

And if you wish to receive a clear proof of what has been said, ask the enemy himself when he is more grieved: when, heated, you insult him in return, or when, while he insults, you laugh at him;

for he is not so pleased at not being reviled as he is stung at not being able to fasten upon you.

Do you not see men in anger, that, making little account of their own blows, they rush on with much impetus, and, worse than wild swine, seek only their neighbor's wounds, looking to this one thing alone, and being intent upon this rather than upon guarding against suffering anything? When therefore you deprive him most of all of that which he most desires, you have deprived him of everything, you have made him worthless, you have shown him to be contemptible, and a child rather than a man; and you have won for yourself the verdict of a wise man, while you clothe him with the reputation of an evil beast.

Let us do this also when we are struck, and when we wish to strike, let us not strike in return.

But do you wish to deal a deadly blow? Turn to him the other cheek also, and you will strike him with countless wounds.

For those who applaud and marvel are more grievous to him than those who stone him;

and before them, his own conscience will condemn him, and will demand of him the heaviest penalties, and as one who has suffered the utmost, so, blushing, he will withdraw.

But if you seek also the glory that comes from the many, this too you will enjoy in greater measure.

For in other cases we feel a certain sympathy toward those who suffer ill;

but when we see men not even striking back, but rather giving themselves up, we not only pity them, but also marvel at them.

For these reasons it now comes upon me to lament, that we who are able to possess even the things of the present—if only we listened to the laws of Christ as we ought, and

to attain the things to come—yet fall short of both, by disregarding what has been said, and by philosophizing to excess.

For He too laid down all His laws for our benefit, and showed what it is that makes men glorious and what makes them base.

And had it been likely to make His own disciples ridiculous, He would never have given this command;

but since it is this that makes them more illustrious than all men—not to speak evil when evil spoken of, not to do evil when evilly treated—for this reason He enjoined these things.

And if this be so, much more does it hold to speak kindly when evil spoken of, to praise those who insult us, to do good to those who plot against us.

It is for this reason, then, that He also laid down these laws.

For He is sparing of His own disciples, and He knows clearly what it is that makes a man small and what makes him great.

If, then, He both spares and knows, why do you contend with Him, wishing to travel another road? For to win by doing evil belongs to the laws of the devil;

and this is why, in the Olympic games celebrated in his honor, all the contestants gain the victory in that manner.

But in the stadium of Christ this is not the law of the crowns; rather, it is quite the contrary: it has been ordained that the one struck, not the one who strikes, is to be crowned.

For such is His stadium;

it has all things ordered in the opposite way,

so that the wonder becomes greater not only by reason of the victory, but also by the manner of the victory;

for when the very things that elsewhere belong to defeat are shown here to be productive of victory,

this is the power of God, this is the stadium of heaven.

I know that you have now been warmed through, and have become softer than any wax;

but when you depart you pour it all out again.

This is why I grieve—that we do not display in our deeds the things that are spoken, and that too when we stand to gain the greatest things thereby.

For if we display forbearance, we shall be unconquerable by all, and no man, small or great, will be able to harm us in return.

For if anyone speaks evil of you, he has done you no harm at all, but has done the greatest harm to himself;

and if again he does you injustice, the injury rests upon the one who has done the wrong.

Do you not see even in the courts of law that those who have been wronged stand bright and with much boldness, speaking freely, while those who have done the wrong stoop down with shame and fear? And why do I speak of accusation and injustice? For even if a man should whet the sword against you, even if he should plunge his right hand into your very throat, he has done you no harm at all, but has slaughtered himself.

And to this word he would bear witness who was thus the first to be slain by a brother's right hand.

For the one departed to the untroubled haven, having gained immortal glory;

but the other lived a life more wretched than any death, groaning and trembling, and bearing about in his body the accusation of what he had done.

Let us not, then, pursue this lot, but that.

For the one who suffers evil does not have the evil abiding permanently within his house;

for he did not himself beget it, but having received it from another, he made it good through his endurance;

but the one who has done evil has within his own house the wound of his wickedness.

Was not Joseph in prison, while the harlot who plotted against him was in a splendid and conspicuous house? Which, then, would you have wished to be? And do not yet speak to me of the recompense, but examine the events themselves in and of themselves;

for in this way you would, ten thousand times over, prefer the prison with Joseph to the house that held the harlot.

For if you were to look upon the soul of each, you would see the one in spaciousness and much boldness, but that of the Egyptian woman in straitness and shame, in dejection and turmoil, and in much despondency;

and yet she seemed to be victorious, but this was no victory.

Knowing these things, then, let us prepare ourselves to suffer evil, that we may both be delivered from suffering evil and may attain the good things to come;

which may it be granted us all to attain, by the grace and love toward mankind, and so on.