Homilies on Romans

He still keeps upon the same line, bidding them pay them not money only, but honor and fear. And how is it when he said above, “Will you not be afraid of the power? Do that which is good;” that he here says “render fear?” He does it meaning exceeding honor, and not the fear which comes from a bad conscience, which he alluded to before. And it is not “give,” that he says, but “render” (or “give back,” ἀ πόδοτε), and then adds to it, the “dues.” For it is not a favor that you confer by so doing, since the thing is matter of due. And if you do it not, you will be punished as obstinate. Do not suppose that you are lowering yourself, and detracting from the dignity of your own philosophy, if you rise up at the presence of a ruler, or if you uncover your head. For if he laid these laws down at that time, when the rulers were Gentiles, much more ought this to be done with them now they are believers. But if you mean to say, that you are entrusted with greater privileges, be informed that this is not your time. For you are a stranger and a sojourner. A time will be when you shall appear brighter than all. Now your “life is hid with Christ in God. When Christ shall appear, then shall you also appear with Him in glory” Seek not then in this life of accidents your change, but even if you have to be with fear in a ruler's presence, do not think that this is unworthy your noble birth. For so God wills, that the ruler who has his place marked by Him, should have his own power. And when he who is conscious of no evil in himself, stands with fear in the judge's presence, much more will he who does evil things be affrighted, and thou in this way will be the more respected. For it is not from honoring that the lowering of self comes but from dishonoring him. And the ruler will treat you with greater respect, and he will glorify your Master owing to this, even if he be an unbeliever. “Owe no man anything, but to love one another.” Again he has recourse to the mother of good deeds, and the instructress of the things spoken of, who is also productive of every virtue, and says that this is a debt also, not however such as the tribute or the custom, but a continuous one. For he does not wish it ever to be paid off, or rather he would have it always rendered, yet never fully so, but to be always owing. For this is the character of the debt, that one keeps giving and owing always. Having said then how he ought to love, he also shows the gain of it, saying,

“For he that loves another has fulfilled the Law.”

And do not, pray, consider even this a favor; for this too is a debt. For you owe love to your brother, through your spiritual relationship. And not for this only, but also because “we are members one of another.” And if love leave us, the whole body is rent in pieces. Love therefore your brother. For if from his friendship you gain so much as to fulfil the whole Law, you owe him love as being benefited by him.

Ver. 9. “For this, You shall not commit adultery, You shall not kill, You shall not steal, You shall not bear false witness, and any other commandment, is briefly comprehended in this saying, You shall love your neighbor as yourself.”

He does not say merely it is fulfilled, but “it is briefly comprehended,” that is, the whole work of the commandments is concisely and in a few words completed. For the beginning and the end of virtue is love. This it has for its root, this for its groundwork, this for its summit. If then it be both beginning and fulfilment, what is there equal to it? But he does not seek love merely, but intense love. For he does not say merely “love your neighbor,” but, “as yourself.” Hence also Christ said that “the Law and the Prophets hang upon” it. And in making two kinds of love, see how He has raised this! For after saying that the first commandment is, “You shall love the Lord your God,” He added a second; and He did not stay, but added, “like it; You shall love your neighbor as yourself.” What can be equal to this love to man, or this gentleness? That when we were at infinite distance from Him, He brings the love to us into comparison with that toward Himself, and says that “is like this.” Hence then, to put the measures of either as nearly the same, of the one He says, “with all your heart, and with all your soul,” but of this towards one's neighbor, He says, “as yourself.” But Paul said, that when this did not exist even the other was of no great profit to us. As then we, when we are fond of any one, say, if you love him, then you love me; so He also to show this says, “is like it;” and to Peter, “If you love Me, feed My sheep.”

Ver. 10. “Love works no ill to his neighbor, therefore love is the fulfilling of the Law.”