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Hebrews 13:17
"Obey them that have the rule over you, and submit yourselves. For
they watch for your souls, as they that must give account, that they
may do it with joy, and not with grief, a for this is unprofitable for
you."
Anarchy is an evil, and the occasion of many calamities, and the
source of disorder and confusion. For as, if thou take away the
leader from a chorus, the chorus will not be in tune and in order; and
if from a phalanx of an army thou remove the commander, the evolutions
will no longer be made in time and order, and if from a ship thou take
away the helmsman, thou wilt sink the vessel; so too if from a flock
thou remove the shepherd, thou hast overthrown and destroyed all.
Anarchy then is an evil, and a cause of ruin. But no less an evil
also is the disobedience to rulers. For it comes again to the same.
For a people not obeying a ruler, is like one which has none; and
perhaps even worse. For in the former case they have at least an
excuse for disorder, but no longer in the latter, but are punished.
But perhaps some one will say, there is also a third evil, when the
ruler is bad. I myself too know it, and no small evil it is, but
even a far worse evil than anarchy. For it is better to be led by no
one, than to be led by one who is evil. For the former indeed are
oftentimes saved, and oftentimes are in peril, but the latter will be
altogether in peril, being led into the pit [of destruction].
How then does Paul say, "Obey them that have the rule over you,
and submit yourselves"? Having said above, "whose faith follow,
considering the end of their conversation" (c. ver. 7), he then
said, "Obey them that have the rule over you, and submit
yourselves."
What then (you say), when he is wicked should we obey?
Wicked? In what sense? If indeed in regard to Faith, flee and
avoid him; not only if he be a man, but even if he be an angel come
down from Heaven; but if in regard to life, be not over-curious.
And this instance I do not allege from my own mind, but from the
Divine Scripture. For hear Christ saying, "The Scribes and the
Pharisees sit on Moses' seat." (Matt. xxiii. 2.) Having
previously spoken many fearful things concerning them, He then says,
"They sit on Moses' seat: all therefore whatsoever they tell you
observe, do; but do not ye after their works." (Matt. xxiii.
2, 3.) They have (He means) the dignity of office, but are of
unclean life. Do thou however attend, not to their life, but to
their words. For as regards their characters, no one would be harmed
[thereby]. How is this? Both because their characters are manifest
to all, and also because though he were ten thousand times as wicked he
will never teach what is wicked. But as respects Faith, [the evil]
is not manifest to all, and the wicked [ruler] will not shrink from
teaching it.
Moreover, "Judge not that ye be not judged" (Matt. vii. 1)
concerns life, not faith: surely what follows makes this plain. For
"why" (He says) "beholdest thou the mote that is in thy brother's
eye, but considerest not the beam that is in thine own eye?"
(Matt. vii. 3.)
"All things therefore" (He says) "which they bid you observe, do
ye" (now to "do" belongs to works not to Faith) "but do not ye
after their works." Seest thou that [the discourse] is not
concerning doctrines, but concerning life and works?
Paul however previously commended them, and then says, "Obey them
that have the rule over you, and submit yourselves, for they watch for
your souls, as they that shall give account."
Let those who rule also hear, and not only those who are under their
rule; that as the subjects ought to be obedient, so also the rulers
ought to be watchful and sober. What sayest thou? He watches; he
imperils his own head; he is subject to the punishments of thy sins,
and for thy sake is amenable to what is so fearful, and art thou
slothful, and affectedly indifferent, and at ease? Therefore he
says, "That they may do this with joy, and not with grief: for this
is unprofitable for you."
Seest thou that the despised ruler ought not to avenge himself, but
his great revenge is to weep and lament? For neither is it possible
for the physician, despised by his patient, to avenge himself, but to
weep and lament. But if [the ruler] lament (he means), God
inflicts vengeance on thee. For if when we lament for our own sins we
draw God to us, shall we not much rather [do this], when we lament
for the arrogance and scornfulness of others? Seest thou that he does
not suffer him to be led on to reproaches? Seest thou how great is his
philosophy? He ought to lament who is despised, is trodden under
foot, is spit upon.
Be not confident because he does not avenge himself on thee, for
lamenting is worse than any revenge. For when of himself he profits
nothing by lamenting, he calls on the Lord: and as in the case of a
teacher and nurse, when the child does not listen to him, one is
called in who will treat him more severely, so also in this case.
Oh! how great the danger! What should one say to those wretched
men, who throw themselves upon so great an abyss of punishments? Thou
hast to give account of all over whom thou rulest, women and children
and men; into so great a fire dost thou put thy head. I marvel if any
of the rulers can be saved, when in the face of such a threat, and of
the present indifference, I see some still even running on, and
casting themselves upon so great a burden of authority.
For if they who are dragged by force have no refuge or defense, if
they discharge duty ill and are negligent; since even Aaron was
dragged by force, and yet was imperiled; and Moses again was
imperiled, although he had oftentimes declined; and Saul having been
entrusted with another kind of rule, after he had declined it, was in
peril, because he managed it amiss; how much more they who take so
great pains to obtain it, and cast themselves upon it? Such an one
much more deprives himself of all excuse. For men ought to fear and to
tremble, both because of conscience, and because of the burden of the
office; and neither when dragged to it should they once for all
decline, nor, when not dragged cast themselves upon it, but should
even flee, foreseeing the greatness of the dignity; and when they have
been seized, they ought again to show their godly fear. Let there be
nothing out of measure. If thou hast perceived it beforehand,
retire; convince thyself that thou art unworthy of the office.
Again, if thou hast been seized, in like manner be thou reverential,
always showing rightmindedness.
Ver. 18. "Pray for us" (he says); "for we trust we have a
good conscience among all, willing to live honestly."
Thou seest that he used these apologies, as writing to persons grieved
with him, as to those who turned away, who were disposed as towards a
transgressor, not enduring even to hear his name? Inasmuch then as he
asked from those who hated him what all others ask from those who love
them [their prayers for him], therefore he here introduces this;
saying, "We trust that we have a good conscience." For do not tell
me of accusations; our conscience, he says, in nothing hurts us; nor
are we conscious to ourselves that we have plotted against you. "For
we trust," he says, "that we have a good conscience among all,"
not among the Gentiles only, but also among you. We have done
nothing with deceitfulness, nothing with hypocrisy: for it was
probable that these [calumnies] were reported respecting him. "For
they have been informed concerning thee" (it is said) "that thou
teachest apostasy." (Acts xxi. 21.) Not as an enemy, he
means, nor as an adversary I write these things, but as a friend.
And this he shows also by what follows.
Ver. 19. "But I beseech you the rather to do this, that I may
be restored to you the sooner." His thus praying was [the act] of
one who loved them greatly, and that not simply, but with all
earnestness, that so, he says, I may come to you speedily. The
earnest desire to come to them is [the mark] of one conscious to
himself of nothing [wrong], also the entreating them to pray for
him.
Therefore having first asked their prayers, he then himself also prays
for all good things on them. (Ver. 20) "Now the God of
peace," he says (be ye not therefore at variance one with another),
"that brought again from the earth the Shepherd of the sheep" (this
is said concerning the resurrection) "the Great [Shepherd]"
(another addition: here again he confirms to them even to the end,
his discourse concerning the Resurrection) "through the blood of the
everlasting covenant, our Lord Jesus Christ," (ver. 21)
"make you perfect in every good work, to do His will, working in you
that which is well-pleasing in His sight."
Again he bears high testimony to them. For that is made "perfect"
which having a beginning is afterwards completed. And he prays for
them which is the act of one who yearns for them. And while in the
other Epistles, he prays in the prefaces, here he does it at the
end. "Working in you," he says, "that which is well-pleasing in
His sight through Jesus Christ, to whom be glory for ever and ever.
Amen."
Ver. 22. "And I beseech you, brethren, suffer the word of
exhortation, for indeed I have written a letter unto you in few
words." Seest thou that what he wrote to no one [else], he writes
to them? For (he means) I do not even trouble you with long
discourse.
I suppose that they were not at all unfavorably disposed towards
Timothy: wherefore he also put him forward. For (ver. 23)
"know ye," he says, "that our brother Timothy is set at liberty,
with whom, if he come shortly, I will see you." "Set at
liberty," he says; from whence? I suppose he had been cast into
prison: or if not this, that he was sent away from Athens. For this
also is mentioned in the Acts.
Ver. 24, 25. "Salute all them that have the rule over you,
and all the saints. They of Italy salute you. Grace be with you
all. Amen."
Seest thou how he shows that virtue is born neither wholly from God,
nor yet from ourselves alone? First by saying, "make you perfect in
every good work"; Ye have virtue indeed, he means, but need to be
made complete. What is "good work and word"? So as to have both
life and doctrines right. "According to His will, working in you
that which is well-pleasing in His sight."
"In His sight," he says. For this is the highest virtue, to do
that which is well-pleasing in the sight of God, as the Prophet also
says, "And according to the cleanness of my hands in His
eyesight." (Ps. xviii. 24.)
And having written thus much, he said this was little, in comparison
with what he was going to say. As he says also in another place,
"As I wrote to you in few words: whereby when ye read, ye may
understand my knowledge in the mystery of Christ." (Eph. iii.
3, 4.)
And observe his wisdom. He says not, "I beseech you, suffer the
word of" admonition, but "the word of exhortation," that is, of
consolation, of encouragement. No one, he means, can be wearied at
the length of what has been said (Did this then make them turn away
from him? By no means: he does not indeed wish to express this):
that is, even if ye be of little spirit, for it is the peculiarity of
such persons not to endure a long discourse.
"Know ye that our brother Timothy is set at liberty, with whom if he
come shortly I will see you." This is enough to persuade them to
submit themselves, if he is ready to come with his disciple.
"Salute them that have the rule over you, and all the saints." See
how he honored them, since he wrote to them instead of to those [their
rulers].
"They of Italy salute you. Grace be with you all. Amen." Which
was for them all in common.
But how does "Grace" come to be "with" us? If we do not do
despite to the benefit, if we do not become indolent in regard to the
Gift. And what is "the grace"? Remission of sins, Cleansing:
this is "with" us. For who (he means) can keep the Grace
despitefully, and not destroy it? For instance; He freely forgave
thee thy sins. How then shall the "Grace be with" thee, whether it
be the good favor or the effectual working of the Spirit? If thou
draw it to thee by good deeds. For the cause of all good things is
this, the continual abiding with us of the "grace" of the Spirit.
For this guides us to all [good things], just as when it flies away
from us, it ruins us, and leaves us desolate.
Let us not then drive it from us. For on ourselves depends, both its
remaining, and its departing. For the one results, when we mind
heavenly things; the other, when [we mind] the things of this life.
"Which the world" (He says) "cannot receive because it seeth Him
not, neither knoweth Him." (John xiv. 17.) Seest thou that a
worldly soul cannot have Him? We need great earnestness that so there
He may be held fast by us, so as to direct all our affairs, and do
them in security, and in much peace.
For as a ship sailing with favorable winds is neither to be hindered
nor sunk, so long as it enjoys a prosperous and steady breeze, but
also causes great admiration according to the march of its progress both
to the mariners, and to the passengers, giving rest to the one, and
not forcing them to toil on at their oars, and setting the others free
from all fear, and giving them the most delightful view of her course;
so too a soul strengthened by the Divine Spirit, is far above all the
billows of this life, and more strongly than the ship, cuts the way
bearing on to Heaven, since it is not sent along by wind, but has all
the pure sails filled by the Paraclete Himself: and He casts out of
our minds all that is slackened and relaxed.
For as the wind if it fall upon a slackened sail, would have no
effect; so neither does the Spirit endure to continue in a slack
soul; but there is need of much tension, of much vehemence, so that
our mind may be on fire, and our conduct under all circumstances on the
stretch, and braced up. For instance when we pray, we ought to do it
with much intentness, stretching forth the soul toward Heaven, not
with cords, but with great earnestness. Again when we do works of
mercy, we have need of intentness, lest by any means, thought for our
household, and care for children, and anxiety about wife, and fear of
poverty entering in, should slacken our sail. For if we put it on the
stretch on all sides by the hope of the things to come, it receives
well the energy of the Spirit; and none of those perishable and
wretched things will fall upon it, yea, and if any of them should
fall, it does it no harm, but is quickly thrown back by the
tightness, and is shaken off and fails down.
Therefore we have need of much intentness. For we too are sailing
over a great and wide sea, full of many monsters, and of many rocks,
and bringing forth for us many storms, and from the midst of serene
weather raising up a most violent tempest. It is necessary then if we
would sail with ease, and without danger, to stretch the sails, that
is, our determination: for this is sufficient for us. For Abraham
also, when he had stretched forth his affections towards God and set
before Him his fixed resolution, what else had he need of? Nothing:
but "he believed God, and it was counted unto him for
righteousness." (Gen. xv. 6.) But Faith [comes] of a
sincere will. He offered up his son, and though he did not slay him,
he received a recompense as if he had slain him, and though the work
was not done the reward was given.
Let our sails then be in good order, not grown old (for everything
"that is decayed and waxen old is nigh to vanishing away" ) (c.
viii. 13), not worn into holes, that so they may bear the energy
of the Spirit. "For the natural man," it is said, "receiveth not
the things of the Spirit." (1 Cor. ii. 14.) For as the webs
of spiders could not receive a blast of wind, so neither will the soul
devoted to this life, nor the natural man ever be able to receive the
grace of the Spirit: for our reasonings differ nothing from them,
preserving a connection in appearance only but destitute of all power.
Our condition, however, is not such, if we are watchful: but
whatever may fall upon [the Christian], he bears all, and is above
all, stronger than any whirlpool. For suppose there be a spiritual
man, and that innumerable calamities befall him, yet is he overcome by
none of them. And what do I say? Let poverty come upon him,
disease, insults, revilings, mockings, stripes, every sort of
infliction, every sort of mocking, and slanders, and insults: yet,
as though he were outside the world, and set free from the feelings of
the body, so will he laugh all to scorn.
And that my words are not mere boasting, I think many [such] exist
even now; for instance, of those who have embraced the life of the
desert. This however, you say, is nothing wonderful. But I say
that of those also who live in cities, there are such men unsuspected.
If thou wish however, I shall be able to exhibit some among those of
old. And that thou mayest learn, consider Paul, I pray thee.
What is there fearful that he did not suffer, and that he did not
submit to? But he bore all nobly. Let us imitate him, for so shall
we be able to land in the tranquil havens with much merchandise.
Let us then stretch our mind towards Heaven, let us be held fast by
that desire, let us clothe ourselves with spiritual fire, let us gird
ourselves with its flame. No man who bears flame fears those who meet
him; be it wild beast, be it man, be it snares innumerable, so long
as he is armed with fire, all things stand out of his way, all things
retire. The flame is intolerable, the fire cannot be endured, it
consumes all.
With this fire let us clothe ourselves, offering up glory to our Lord
Jesus Christ, with whom to the Father, together with the Holy
Ghost, be glory, might, honor, now and ever and world without end.
Amen.
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