羅馬書講道集 第 23 章

Let every soul be subject to the higher powers.

He makes much account of this matter in other epistles as well, subjecting subjects to their rulers just as he subjects household servants to their masters.

And he does this, showing that Christ did not introduce His laws for the overthrow of the common polity, but for its better ordering, and teaching us not to take upon ourselves superfluous and useless wars.

For the plots brought against us for the truth's sake are enough for us, and we ought not to add on superfluous and useless trials.

But observe how opportunely he also entered upon the discourse concerning these things.

For when he had required that great philosophy of life, and had made them fit toward both friends and enemies, toward both those in prosperity and those in adversity, toward both the needy and, in a word, useful to all, and had planted a manner of life befitting angels, and had emptied out anger and repressed pride, and through all these things had smoothed out their understanding—then it is that he also introduces the exhortation concerning these matters.

For if we ought to requite those who wrong us with the opposite treatment, much more does it befit us to obey those who do us good.

But this consideration he places toward the end of his exhortation;

for the present, he does not set in motion these arguments which I have mentioned, but those which bid us do this as a matter of obligation.

And showing that these things are enjoined upon all—upon priests and monks too, and not only upon men of the world—he made it plain from the very outset, speaking thus:

Let every soul be subject to the higher powers;

even if you be an apostle, even if an evangelist, even if a prophet, even if anyone whatsoever;

for this subjection does not overthrow godliness.

And he did not simply say, Let him obey, but, Let him be subject.

And the first ground of justice for such legislation, and one befitting believing minds, is that these things have been ordained by God;

for there is no authority, he says, except from God.

What do you mean? Is then every ruler appointed by God? That is not what I mean, he says;

for my discourse now is not about individual rulers, but about the thing itself.

For that there should be governments, and that some should rule and others be ruled, and that all things should not be borne along at random and without order, as though the peoples were carried this way and that like waves—this, I say, is the work of God's wisdom.

For he did not say, There is no ruler except from God, but he discourses about the thing itself, saying:

For there is no authority except from God;

and the authorities that exist have been ordained by God.

So also when some wise man says that A wife is fitted to a man from the Lord, he means this—that God instituted marriage—not that God Himself joins each man who comes together with a woman;

for indeed we see many coming together with one another for an evil purpose, and not by the law of marriage, and we would not reckon this to God.

He who made them from the beginning made them male and female;

and He said, For this cause shall a man leave his father and his mother, and shall cleave unto his wife—this too that wise man was expounding when he spoke.

For since equality of honor often brings in strife, He made many kinds of rule and subjection—such as of husband and wife, of child and father, of old man and young, of slave and free, of ruler and ruled, of teacher and disciple.

And why do you marvel at this in the case of men, when He has done this very thing even in the case of the body? For here too He did not make all the members of equal honor, but constructed one as inferior and another as superior, and made some of the members to rule and others to be ruled.

And one may see this very same thing among the irrational creatures as well—as among bees, as among cranes, as among the herds of wild sheep.

And not even the sea is deprived of this good order, but there too many kinds of fish are ranged under one and led as by a general, and thus make their long migrations.

For anarchy is everywhere an evil, and a cause of confusion.

Having then said whence governments come, he added:

So that he who sets himself against the authority resists the ordinance of God.

See to what he traced the matter up, and from what quarter he inspired fear, and in what manner.

He showed that this comes about as a matter of obligation.

For lest the believers should say, You cheapen us and make us contemptible, subjecting to rulers those who are to enjoy the kingdom of heaven, he shows that even in doing this he does not subject them to rulers, but again to God.

For he who submits to the authorities is obeying Him.

But he does not put it thus, namely, that he who obeys the rulers is obeying God; rather, he strikes fear from the opposite side and establishes the point more forcibly, saying that whoever does not obey the ruler is warring against God, who ordained these things.

And this he is at pains to show everywhere: that we do not render them obedience as a favour, but that we owe it as a debt.

For in this way he the more drew even the unbelieving rulers toward godliness, and the faithful toward obedience.

For there was much talk going about at that time, slandering the apostles as men of sedition and innovation, and as though in everything they did and said they were aiming at the overthrow of the common laws.

When, therefore, you show that our common Master enjoined this upon all who are His, you both sew up the mouths of those who slander you as revolutionaries, and you will discourse with greater boldness on behalf of the doctrines of the truth.

Be not ashamed, then, he says, of such subjection.

For God ordained this by law, and He is a severe avenger when these things are despised.

For if you disobey, He will exact from you no ordinary penalty, but a very great one; nothing shall deliver you if you resist, but you shall also suffer from men the most grievous punishment, and no one shall stand up for you, and you shall provoke God the more.

All of which he hinted at when he said:

And they that resist shall receive to themselves judgement.

Then, showing also the gain of the matter after the fear, he persuades them from reasoned considerations as well, speaking thus:

For rulers are not a terror to good works, but to the evil.

For since he had dealt a deep blow and struck them with dismay, he again relaxes it, like a wise physician applying soothing remedies, comforting them and saying: Why are you afraid? Why do you shudder? For does the ruler rebuke him who does well? Is he a terror to one who is diligent about virtue? Wherefore he also adds:

Would you have no fear of the authority? Do that which is good, and you shall have praise from it.

See how he made him a friend of the ruler, showing him seated even as his commender? See how he emptied out the wrath? For he is God's minister to you for good.

So far is he from making you afraid, he says, that he even praises you;

so far is he from hindering you, that he even lends his help.

When, therefore, you have him both as your commender and as your helper, why do you not submit? For in yet another way too he makes virtue easier for you, punishing the wicked, but benefiting and honouring the good, and cooperating with the will of God;

wherefore also he called him a minister.

I counsel concerning self-control, and he says the same things through the laws;

I exhort concerning the duty of not defrauding nor plundering, and he too sits in judgement over these matters.

So then he is our fellow-worker and helper, and has been sent by God for this purpose.

On both counts, therefore, he is worthy of reverence: both because he was sent by God, and because it is for such a work.

But if you do evil, be afraid.

It is not, then, the ruler that makes the fear, but our own wickedness.

For he does not bear the sword in vain.

See how he presented him, arming him like some soldier, setting him up as a terror to those who sin? For he is God's minister, an avenger for wrath upon him that does evil.

For lest, on hearing again of chastisement and punishment and the sword, you should spring away, he says once more that the ruler is fulfilling God's law.

For what if he himself is even unaware of it? Yet God has so appointed it.

If, then, both in punishing and in honouring he is a minister of God, avenging virtue, driving out vice—which is what God wills—for what reason do you contend with one who brings in so many good things, and prepares the way for what is yours? For many who at first practised virtue for the rulers' sake, afterwards laid hold of it also through the fear of God.

For with the grosser sort, things present take hold not so much as things to come, but far more.

He, therefore, who prepares beforehand the soul of the many through fear and

through honours, so that it may become more fit for the word of teaching, is fittingly called a minister of God.

Wherefore it is necessary to be subject, not only because of the wrath, but also for conscience' sake.

What means, Not only because of the wrath? Not only, he says, because in refusing to submit you resist God, nor because you bring upon yourself great evils both from God and from men, but also because he becomes your benefactor in the greatest matters, being the author of peace and of civil order.

For countless good things come to the cities through these authorities;

and if you take them away, everything will be gone, and neither cities, nor country districts, nor house, nor market-place, nor anything else will stand, but all will be thrown into confusion, as the more powerful swallow up the weaker.

So that even if no wrath followed upon disobedience, on this account too you ought to submit, that you might not seem to be without conscience and ungrateful toward your benefactor.

For this cause you also pay tribute, he says.

For they are God's ministers, attending continually upon this very thing.

Passing over the particular benefits that come to the cities from the rulers—such as good order, peace, and the other services, those relating to the soldiers, and those relating to the men who conduct public affairs—he shows the whole from this one thing.

For that you are benefited by him, he says, you yourself bear witness by paying him a wage.

Behold the wisdom and understanding of the blessed Paul.

For that which seemed burdensome and grievous—the matter of the exactions—this he makes a proof of their providential care.

For why, he says, do we pay tribute to the king? Is it not as to one who exercises forethought, as to one who presides, that we render a wage for his care? And yet we would not have paid it, had we not known from the outset that we profit from such oversight;

but for this reason it seemed good from of old, by the common consent of all, that the rulers should be maintained by us, because, neglecting their own affairs, they take care of the common concerns, and expend all their leisure upon these matters, through which our own interests too are preserved.

Having spoken, then, of the considerations drawn from things external, he again brings the discourse back to the former points:

for in this way he was the better able to draw the believer;

and he shows once more that this is well-pleasing to God, and sums up his counsel in this very point, saying thus:

Then, showing also their toil and their hardship, he added:

Attending continually upon this very thing.

For this is their life, this their earnest concern, that you may enjoy peace.

For this reason too, in another epistle, he commands not only to submit, but even to pray for them;

and there too, showing that the gain is common, he added:

That we may lead a calm and quiet life.

For they contribute no small thing toward the stable ordering of the present life, taking up arms, repelling the enemy, restraining those who stir up sedition in the cities, dissolving the disputes in every quarter.

For do not tell me of this, if someone has misused the office, but look at the good order of the institution itself, and you will see the great wisdom of Him who ordained these things from the beginning.

Render therefore to all their dues: tribute to whom tribute is due;

Owe no man anything, save to love one another.

He still keeps to the same subject, bidding them render to the authorities not only money, but also honour and fear.

And how is it that, having said above, Would you have no fear of the authority? Do that which is good;

here he says, Render fear? He means the heightened honour, not the fear that springs from an evil conscience, which he hinted at above.

And he did not say, Give, but, Render, and he added the word dues;

for in doing this you are conferring no favour;

for the thing is a debt, and if you fail to do it, you shall undergo the penalty of an ingrate.

Do not, then, think that you are being demeaned and damaged in respect of the dignity of your own philosophy, if in the presence of a ruler you rise up, if you uncover your head.

For if, when the rulers of that time were Greeks, he laid down these laws, much more now, under believing rulers, ought this to be done.

But if you say that you have been entrusted with greater things, learn that now is not your season;

for you are a stranger and a sojourner. There will be a season when you shall appear more resplendent than all;

Your life is hidden with Christ in God.

Then shall you also be made manifest together with Him in glory.

Seek not, therefore, your recompense in this perishable life; but even if you must stand before the ruler in fear, do not think this unworthy of your nobility.

For God so wills it, that the ruler, being appointed by Him, should possess his proper authority.

For when one who is conscious of no evil in himself stands in fear before the judge, much more will he who does evil be afraid.

And by this you too shall become more illustrious;

for debasement comes not from showing honour, but from withholding it;

and the ruler too will admire you the more, and thereby will glorify your Master, even if he be an unbeliever.

Owe no man anything, save to love one another.

Again he takes refuge in the mother of all good things, the teacher of the things he has said and the producer of every virtue, and he declares that this too is a debt — yet not such a debt as tribute or a tax, but one that is perpetual.

For he never wishes it to be paid off in full;

or rather, he wishes it to be paid always, yet never discharged, but ever owed.

For such is this debt, that one both pays it and owes it continually.

Having said, then, how one ought to love, he also declares the gain of it, saying:

For he that loveth another hath fulfilled the law.

Do not, however, count even this a favour;

for this too is a debt;

for you owe love to your brother because of the spiritual kinship;

and not for this reason only, but also because we are members one of another;

and should this love fail us, the whole is torn asunder.

For if from his friendship you gain so much as to fulfil the entire law, you owe him love, being benefited by him.

For this, 'Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness,' and if there be any other commandment, it is summed up in this saying, namely, 'Thou shalt love thy neighbour as thyself.'

He said not, 'It is fulfilled,' simply, but, 'It is summed up;'

that is, concisely and in brief the whole work of the commandments is accomplished;

for love is both the beginning and the end of virtue;

this it has as its root, this as its foundation, this as its summit.

If, then, it is both beginning and consummation, what can equal it? [4]

But he does not seek love simply, but love that is intense.

For he said not simply, 'Love thy neighbour,' but, 'As thyself.'

For on this account Christ also said that the law and the prophets hang upon it.

And setting down two kinds of love, see to what height He raised this one.

For having said, 'The first commandment is, Thou shalt love the Lord thy God,'

He added, 'And the second,' and did not keep silence, but subjoined:

'It is like unto it, And thy neighbour as thyself.'

What could equal this love of man? what this gentleness? When, though we stand at an infinite distance from Him, He brings our love toward us near to the love toward Himself, and declares the one to be like the other.

For this very reason, setting the measures of each well-nigh equal, concerning the former He said, 'With all thy heart, and with all thy soul;'

and concerning this love of the neighbour, 'As thyself.'

And Paul, when this love was absent, said that no great profit came even from that other love.

As, then, we, when we love someone, say, 'If you love that man, you have loved me;'

so He too, making this plain, said, 'It is like unto it;'

and to Peter, 'If thou lovest me, feed my sheep.'

Love worketh no ill to his neighbour.

Love therefore is the fulfilling of the law.

Do you see how it has both kinds of virtue — the abstinence from evil (for 'it worketh,' he says, 'no ill');

and the working of good — 'for it is,' he says, 'the fulfilling of the law,' not merely introducing to us in brief the teaching of what must be done, but also making the accomplishment of them easy.

For it has taken pains not only that we might learn the things that profit (which belongs to the law), but it also brings us much aid toward the doing of them, accomplishing in us not some part of the commandments, but the whole of virtue entire.

Let us therefore love one another, since by this too we shall be loving God who loves us.

For in the case of men, if you love the one he loves, the lover is jealous;

but here He even counts you worthy to share in the love.

For human love is full of envy and grudging, but the divine is freed from every such passion.

Wherefore He also seeks partners in His friendship;

for 'Love thou,' He says, 'together with me, and then I too will love thee the more.'

Do you see the words of an ardent lover? 'If thou lovest those beloved by me, then I too account myself to be earnestly loved by thee.'

For indeed He greatly desires our salvation, and this He showed from the beginning.

When at least He was fashioning man, hear what He says:

'Let us make man after our image;'

and again, 'Let us make him a helper;'

'it is not good that he should be alone.'

And when He rebuked him again after his transgression, see how gently;

for He did not say to him, 'Vile and utterly vile creature, after being so greatly benefited, you afterwards trusted the devil in all these things, and, forsaking your benefactor, gave heed to the wicked demon;'

but what says He? 'Who told thee that thou wast naked? Hast thou eaten of the tree, whereof alone I commanded thee not to eat?' — as though a father should say to his child who had been bidden not to touch a knife, and then, having disobeyed, was wounded:

'Whence wast thou wounded? Thou wast wounded from this, that thou didst not hearken to me.'

Do you see? The words of a friend rather than of a Master — of a friend despised, and not even so withdrawing? Let us therefore imitate Him, and, when we rebuke, let us preserve this forbearance.

For indeed He reproves the woman also with the same gentleness again;

or rather, what was said was not even a reproof, but admonition and correction, and a safeguard for the time to come.

For this reason He says nothing to the serpent;

for he himself was the architect of the evils, and had no one else on whom to shift the blame;

wherefore He also punished him severely.

And He does not even stop here, but makes the earth also to share in the curse.

And if He cast man out of paradise, and condemned him to toil, for this very reason most of all ought we to worship and admire Him.

For since luxury had led them off into slothful ease, He cuts short their pleasure, fencing off that ease with sorrow, so that we may return again to His love.

And what of Cain? Did He not employ toward him the very same manner of gentleness? For though once more He was insulted by that man, He does not return the insult, but exhorts him and says:

'Why is your countenance fallen?' — and yet what had been done was destitute of all excuse;

and the younger brother makes it plain.

But not even so does He rebuke him; rather, what does He say? 'Have you sinned? Be still, add no more;'

'unto you shall be his turning, and you shall rule over him' — speaking of the brother.

'For if you are afraid,' He says, 'lest on account of this sacrifice I should take from you the precedence of the firstborn, be of good courage;'

'for indeed I place his whole rule into your hands;'

'only become a better man, and love him who has done you no wrong;'

'for I care for you both.'

'And this above all will gladden Me: that you do not rise up in strife against one another.'

For just like a tenderly loving mother, so also does God do and devise everything, that no one may be torn away from the other.

And that you may learn more clearly by an example what I mean, consider for me Rebecca, troubled and running about everywhere, when the elder son warred against the younger child.

For even though she loved Jacob, yet neither did she turn away from Esau;

wherefore she also said, 'Lest I be bereaved of you both in one day.'

For this very reason God also said at that time:

'Have you sinned? Be still, unto you shall be his turning' — forestalling the murder, and seeking the peace of them both.

But when he had slaughtered him, not even then did He put an end to His providential care for him, but again mildly answers the fratricide, saying:

'Where is Abel your brother?' — that in this way at least he might confess.

But he contends on top of his former deeds, shamelessly committing things greater and more grievous.

Yet not even so does God withdraw; rather, once again He utters the words of a lover who has been insulted and despised, and says:

'The voice of your brother's blood cries out to Me.'

And again He lays hold of the earth together with the one who committed the murder, pouring out His wrath upon it, and saying:

'Cursed is the earth, which opened her mouth to receive your brother's blood' — imitating those who bewail the dead;

which David also did when Saul had fallen;

for he too laid a curse upon the mountains that had received the slaughter, saying:

'You mountains of Gilboa, let neither dew nor rain fall upon you, for there the shield of the mighty was cast away.'

So also God, as though singing a kind of dirge, says:

'The voice of your brother's blood cries out to Me, and now cursed are you from the earth, which opened her mouth to receive your brother's blood from your hand.'

And He said these things to quell his seething wrath, and to persuade him at least to love the dead man now that he was gone.

'You have quenched his life,' He says; 'why then do you not also quench your enmity?' But what does He do? He loves both the one and the other;

for He Himself fashioned them both.

What then? Shall He let the murderer go unpunished? But he would have become worse.

But shall He punish him? Yet He is more tenderly loving than a father.

See then how He both punishes and displays His love in this very act;

or rather, He does not even punish, but only corrects.

For neither did He slay him, but bound him with trembling, that he might strip off the guilt, that in this way at least he might return to that One's tender love, that he might at least be reconciled to the departed;

for He did not wish him to depart hence as an enemy to the deceased.

Such are those who love: when, though they do good, they are not loved in return, they are moved to become vehement and to threaten — not indeed willingly, but drawn to this out of their loving — that in this way at least they may draw to themselves those who despise them.

And yet such a love is one of constraint; nevertheless He comforts them even by this, because He loves so exceedingly;

so that even the punishment springs from love.

For those who feel no pain at being hated do not even choose to punish.

See then Paul also saying these things to the Corinthians:

'For who is he,' he says, 'that gladdens me, if not he who is made sorrowful by me?' So that when He most intensifies the punishment, then it is that He shows His love.

Thus also the Egyptian woman, out of loving vehemently, vehemently punished Joseph;

but she indeed for an evil end;

for her love was unchaste;

and indeed her love was worthy of the one who loved.

For this reason He does not even decline to descend to grosser expressions, and to utter the names of human passions, and to call Himself jealous;

'For I am a jealous God,' He says;

that you may learn the intensity of His love.

Let us therefore love Him as He wills;

for He counts the matter a great thing.

And if we turn away, He remains exhorting; and if we will not be converted, He punishes because of His love, not in order to exact retribution.

See then what He says in Ezekiel to the city that was beloved and yet despised Him:

'I will bring against you your lovers, and I will deliver you into their hands, and they shall stone you and cut you to pieces, and My jealousy shall be taken away from you, and I shall be at rest, and I shall no longer be troubled.'

What more than this could a vehement lover say, when despised by the woman he loves, and yet afterward again burning with passion for her? For God does all things that He may be loved by us;

for this reason He did not even spare His own Son.

But we are harsh and savage.

But let us at last become gentle, and let us love God as we ought to love, that with pleasure we may enjoy virtue.

For if a man who has a beloved wife perceives none of the daily griefs;

consider how great the pleasure he shall enjoy who loves this divine and pure love.

For this, this is even the kingdom of heaven; this is the enjoyment of good things; this is pleasure, this is gladness, this is joy, this is blessedness;

or rather, however much I may say, I shall never yet be able to set it forth according to its worth, but experience alone knows how to teach this good thing.

For this reason the prophet also said, 'Delight yourself in the Lord,' and, 'Taste and see that the Lord is good.'

Let us therefore be persuaded, and let us take our delight in His love.

For thus even from here we shall already behold the kingdom, and shall live an angelic life; and while yet dwelling on earth we shall have nothing less than those who inhabit heaven; and after our departure hence we shall stand before the judgment-seat of Christ more radiant than all, and shall enjoy the ineffable glory;

of which may it be granted to us all to partake, by the grace and lovingkindness of our Lord Jesus

Christ, with whom to the Father together with the Holy Spirit be glory, might, and honour, now and ever, and unto the ages of ages. Amen.