羅馬書講道集 第 2 章 第 2/2 段

since even in the case of those being enlightened (and you initiates know what is meant), all indeed run to baptism, but not all at the same hour, but one first and another second;

yet the first does not receive more than the second, nor that one more than the one after him, but all enjoy the same things.

Therefore the word 'first' is here an honor of expression, not an abundance of grace.

Then, having said, 'unto salvation,' he again magnifies the gift, showing that it does not stand still at the present time, but goes on further beyond;

for this is what he made plain when he said:

For therein is the righteousness of God revealed from faith to faith, as it is written:

But the just shall live by faith.

He, then, who has become just shall live, not according to the present life only, but also according to the life to come.

And not this alone, but along with it he hints also at something further, namely the brightness and conspicuous splendour of such a life.

For since it is possible to be saved even with shame (just as many of those who are released from punishment by the king's clemency are indeed saved, yet with disgrace), lest anyone, on hearing of salvation, should suspect this to be the case here, he added, 'and righteousness'—and a righteousness not your own, but of God—hinting thereby at its lavish abundance and its ease.

For you do not achieve it by sweat and toil, but you receive it from the gift that comes from above, contributing one thing only from yourself—to believe.

Then, since the statement seemed incredible—that the adulterer and the effeminate, the tomb-robber and the sorcerer, should all at once not only be freed from punishment, but even become just, and just with the very highest righteousness—he confirms the word from the Old Testament.

And first, in a brief phrase he opens up, to him who is able to see, an immeasurable ocean of histories.

For having said, 'From faith to faith,' he sent his hearer back to the dispensations of God that took place in the Old Testament, which, in writing to the Hebrews, he expounds with much wisdom, showing that both the just and the sinners were justified in that same manner even then.

Wherefore he made mention both of Rahab and of Abraham.

Then, having here merely hinted at it (for he was hastening on to another consideration, and a pressing one), he again confirms the word from the prophets, bringing forward Habakkuk into the midst, crying aloud and saying that there is no other way for him who is to live to live, except through faith.

For 'the just,' says he, 'shall live by faith,' speaking of the life to come.

For since all that God bestows transcends every calculation of reason, we naturally have need of faith.

But the man who is presumptuous and scornful and boastful shall accomplish nothing whatever.

Let the heretics give ear to the voice of the Spirit.

For such is the nature of mere reasonings:

it resembles a kind of labyrinth and riddles, having nowhere any end, nor allowing the reasoning to stand firm upon the rock, and having its origin in arrogance.

For being ashamed to accept faith, and to appear ignorant of heavenly things,

they cast themselves into a dust-cloud of ten thousand reasonings.

Then, O wretched and miserable man, worthy of ten thousand tears, if someone asks you how the heaven came to be, and how the earth,

why do I speak of heaven and earth? how you yourself were born, how you were nourished and grew—are you not ashamed of your ignorance? Yet if any discourse arise concerning the Only-begotten, through very shame you cast yourself into an abyss of destruction, deeming it unworthy of yourself not to know all things. And indeed, contentiousness is unworthy, and to busy oneself with idle curiosity out of season.

And why do I speak of doctrines? For from the very wickedness that belongs to the present life we have been delivered from no other source whatever, but only through faith.

Thus also all who lived before him shone forth: thus Abraham, thus Isaac, thus Jacob;

thus too the harlot was saved—both she in the Old Testament and she in the New.

For 'by faith,' he says, 'Rahab the harlot perished not with them that believed not, when she had received the spies.'

And how could these men, being captives and fugitives and wanderers, and living the life of nomads, prevail over us who have a city and walls and towers? For had she said this to herself, she would have destroyed both herself and them along with her;

which very thing indeed the forefathers of those who were then saved suffered.

For they, since on seeing men great and of lofty stature they sought out the manner of victory, perished, all of them, without war and without battle-array.

Do you see how great is the abyss of unbelief, and how great the rampart of faith? For the one brought down countless thousands;

but the other not only preserved a harlot woman, but even made her the protectress of so great a people.

Knowing these things, then, and more than these, let us never demand of God an accounting for the things that come to pass, but whatever He may enjoin, let us accept it;

and let us not be over-curious nor busy ourselves with idle inquiry, even if what is commanded should seem, to human reasonings, to be absurd.

For what, tell me, could seem more absurd than to slay one's only-begotten and true-born son—the very one who begot him being the slayer? Yet nevertheless the just man, when he was commanded, did not busy himself with questioning this, but from the worthiness of Him who commanded accepted the injunction alone, and obeyed.

And another too, when commanded by God to smite a prophet, since he busied himself with the seeming absurdity of the matter and did not simply obey, paid the uttermost penalty;

And Saul too, having spared men contrary to what seemed good to God, fell from his kingdom and suffered irreparable things.

And one might find many other examples besides these, through all of which we are instructed never to demand a reason for the commands of God, but only to yield and to obey.

But if to pry into whatever He may command is perilous, and the uttermost punishment lies in store for those who busy themselves with idle inquiry,

then what defence will they ever have who busy themselves with things far more unspeakable and dreadful than these—that is, how He begot the Son, and in what manner, and what is the essence? Knowing these things, then, let us with all goodwill welcome faith, the mother of all good things, that, sailing as it were in a calm harbour, we may both keep the right doctrines and, directing our life with security, may attain the eternal good things, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father be glory, might, honour, and worship, together with the Holy Spirit, unto the ages of ages.