Obey Them That Have The Rule Over You, And Submit Yourselves. For They Watch For Your Souls, As They That Must Give Acco
HOMILY XXXIV
HEB. 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, FOR THIS IS UNPROFITABLE FOR YOU.
ANARCHY [the having no ruler] is an evil, and the occasion of many calamities, and the source of disorder and confusion. For just as, if from a chorus thou take away the leader, the chorus will not be in tune and in order; and if from a division of an army thou remove the commander, the movements of the host will no longer be made in time and order, and if from a ship thou take away the steersman, thou wilt sink the vessel; so too if from a flock thou remove the shepherd, thou hast overthrown and destroyed all.
Well then, the having no ruler is an evil, and a cause of ruin. But no less an evil also is the disobedience of those that are under rule. For it comes again to the same. For a people which does not obey a ruler, is like one which has none: and perhaps even worse. For in the former case they have at least an excuse for their disorderliness, but in this latter [they have it] no longer, but are even punished.
But perhaps some one will say, that there is also a third evil, when the Ruler is a bad one. 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 is it then that Paul says, Obey them that have the rule over you, and submit yourselves? Having said above, whose faith follow, considering the end of their conversation, 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 him?
Wicked? in what sense dost thou use the word? If in regard to Faith indeed, flee and avoid him; not only if he be a man, but even if he be an angel come down from Heaven. But if it be 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 listen to Christ saying, The Scribes and the Pharisees sit on Moses’ seat. Having previously spoken many fearful things concerning them, He then says, They sit on Moses’ seat: all therefore whatsoever they tell you to do, do; but do not ye after their works. They have (He means) the dignity of office, but they 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 not even if he be ten thousand times as wicked, will he ever himself teach what is wicked. But as respects Faith, [the evil] is not manifest to all men, and the wicked [ruler] will not shrink from teaching it.
For further, the [warning], Judge not that ye be not judged concerns life, not faith: At all events what follows makes this evident. For why (saith He) beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye?
All things therefore (saith He) which they bid you to do, do ye (But to do belongs to works not to Faith) but do not ye after their works. Thou seest that [the discourse] is not concerning doctrines, but concerning life and works?
[2.] 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 just as the subjects ought to be obediently disposed, so also the rulers also 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? For this cause he says, That they may do this with joy, and not with lamentation: for this is unprofitable for you.
Seest thou that the ruler, when he is despised, ought not to avenge himself, but his great revenge is to weep and to lament? For neither is it possible for the physician, if he be 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 more [do this], when we lament for the arrogance and scornfulness of others? Thou seest that he does not suffer him to be led on to reproaches? Thou seest how great is his philosophy? He ought to lament, even he that is despised, that is trodden under foot, that is spit upon.
Be not thou confident on the notion that he does not avenge himself on thee, for this lamenting is worse than any revenge. For when of himself he profits nothing by his lamenting, he calls on the Lord: And just as in the case of a teacher and tender of children, when the child does not listen to him, one is called in who will treat him more severely, so also in this case.
[3.] Oh! how great is the danger! what should one say to those wretched men, who throw themselves upon so great an abyss of punishments? Thou hast to give an 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 it be possible that any of the rulers should ever be saved, when in the face of so great a threat, and of the present indifference, I see some still even running on, and throwing themselves upon so great a burden of authority.
For if they who are dragged by force have no refuge or defence, if they discharge their duty ill and are negligent; since even Aaron was dragged by force, and yet was imperilled; and Moses again was imperilled, 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 had managed it amiss; how much more they who take so great pains to obtain it, and throw themselves upon it? Such an one much more deprives himself of all excuse and pardon. For men ought to fear and to tremble, both because of their own 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 throw themselves upon it, but should even flee, foreseeing the greatness of the dignity, and when they have been seized, again shew 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, in all circumstances displaying rightmindedness.
[4.] (ver. 18) Pray also for us (he saith); for we trust that we have a good conscience towards all, wishing to live honestly.
Thou seest that he used these expressions of apology, as writing to persons who had been grieved with regard to him, as to those who turned away from him, who were disposed towards him as towards a transgressor, not enduring even to hear his name? Inasmuch then as he was asking from those who hated him, this, which all others ask from those who love them [their prayers for him], on that account he here introduces this; saying, We trust that we have a good conscience. For do not tell me of the accusations [against us]. Our conscience, he says, in nothing hurts us; nor are we conscious to ourselves that we have plotted against you. For we are persuaded, saith he, that we have a good conscience towards all, not towards the Gentiles only, but also towards 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 apostacy. Not as an enemy, he means, nor as an adversary do I write these things, but as a friend. And this he shews also by what follows.
(ver. 19) But I beseech you the more earnestly to do this, that I may be restored to you the sooner. This was [the language] of one who loved them exceedingly, his thus praying, and that not simply, but with all earnestness, that so, he says, I may come to you speedily. It is [the mark] of one who is conscious to himself of nothing [wrong], to be earnestly desirous to come to them, and to entreat them to pray for him.
For this cause, having first asked their prayers, he then himself also prays for all good things on them. (ver. 20) But the God of peace, he saith (be ye not therefore at variance one with another), Who brought again from the earth the Shepherd of the sheep (this is said concerning the resurrection) the Great [Shepherd] (another addition: In this place again, he confirms even to the end, his discourse concerning the Resurrection to them) in 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 [blessings] on them which is the act of one who tenderly loves them. And while in the other Epistles, he utters his prayer in the prefaces, here he does it at the end. Working in you, he saith, that which is well-pleasing in His sight through JESUS Christ, to whom be glory for ever and ever. Amen.
[5.] ver. 22. And I beseech you, brethren, suffer the word of exhortation for indeed I have written my letter to you in few words. Thou seest that what he wrote to no one [else], this he writes to them? For (he means) I do not even trouble you with long discourse.
I suppose that they were not at all unfriendly disposed towards Timothy: and that for this cause he also put him prominently forward. For (ver. 23) ye know, saith he, 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 that he had been cast into prison: or if not this, that he was released [and gone] 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.
[6.] Thou seest how he shews that virtue arises neither wholly from God, nor yet from ourselves alone? First by saying, [may He] 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 [or doctrine]? 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, according as the Prophet also says, And according to the cleanness of my hands in His eye-sight.
And having written thus much, he said this was little, in comparison with what he was going to say. According as he says also in another place, As I wrote to you in brief: whereby when ye read, ye may understand my knowledge in the mystery of Christ.
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 out at the length of what has been said (Was it this then which made them turn away from him? By no means: he does not however wish to express this to them): that is, even if ye be of little spirit, for it is the special property of such persons not to endure a long discourse.
Ye know that our brother Timothy is set at liberty, with whom if he come shortly I will see you. This is sufficient 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 honoured them, in that he wrote his Epistle to them [the people], and not 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 bestowed on us, 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) that has done despite [to it] can keep the Grace, and does not destroy it? For instance; He freely forgave thee thy sins. How then shall the Grace be with thee, whether it be the good favour, or the effectual working, of the SPIRIT? If thou draw it to thee by thy good actions. 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.
[7.] 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 (saith He) cannot receive, because it seeth It not, neither knoweth It. Thou seest that it is not in the power of a worldly soul to have It? Great then is the earnestness we need, that so It may be held fast by us, that so It may direct all our concerns, and do them in security, and in much peace.
For just as a ship sailing with favourable winds, cannot be hindered nor sunk, so long as it enjoys a prosperous and steady breeze, but also after the coming on [of the wind] it causes great admiration on account of its progress, both to the mariners, and to the passengers, giving rest to the one, and not letting them toil on at their oars, and setting the others free from all fear, and affording to them the most delightful spectacle of her own course, so too a soul fortified by the Divine Spirit, is far above all the billows of this life, and more vehemently than such a ship, cuts its way along the course which leads to Heaven, inasmuch as it is not sent along by wind, but having all its clean sails filled by the Paraclete Himself: and He casts out of our minds all that is slackened and relaxed.
For just as the wind if it fall upon a slackened sail, would not have any effect; so neither does the SPIRIT endure to continue in a soul that is remiss; but there is need of much tension, [yea] of much vehemence, so that our mind may be inflamed, and our conduct under all circumstances on the stretch, 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 vehement earnestness. Again when we do works of mercy, we have need of intentness, lest by any means, thought for our household, and the care for children, and anxiety about one’s 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 impulse of the SPIRIT; and none of those perishable and wretched things will fall upon it, yea, and if any of them should, it in no respect harms it, but is speedly thrown back by the tightness, and is shaken off and falls down.
For this cause then we have need of much intentness. For we too are sailing over a great and a wide sea, full of many monsters, and of many rocks, and producing for us many storms, and from the midst of serene weather raising up against us a most violent tempest. It is necessary then if we would sail with ease, and without danger, that we stretch our sails, that is, our will and resolution: for this is sufficient for us. For Abraham also, when he had stretched forth his affections towards God and set before Him his completed resolution, what else had he need of? Nothing: but he believed God, and it was counted unto him for righteousness. But Faith [comes] of a sincere will. He offered up his son, and though he did not slay him, he received a recompence 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 worn out with age (for every thing that is decayed and waxen old is nigh to destruction), not pierced through with holes, that so they may bear the impulses of the SPIRIT. For the natural man, it is said, receiveth not the things of the Spirit. For just 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 being destitute of all power.
[8.] Our condition, however, is not such, if we are sober and watchful: but whatever may fall upon [the Christian], he bears all, and is raised above all, stronger than any whirlpool. For suppose there be a spiritual man, and that innumerable calamities befal him, yet is he overcome by none of them. And what do I say? suppose that poverty come upon him, disease, reproaches, revilings, mockings, stripes, every sort of infliction, every sort of mocking, and slanders, and revilings: yet, just as though he were outside the world, and set free from the feelings of the body, so will he laugh all to scorn.
And in proof that my words are not mere boasting, I think that 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 who are 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. Him let us imitate, for so shall we be able to land in the tranquil havens with much merchandise.
Let us then stretch our mind to Heaven, let us be held fast by that desire, let us clothe ourselves with the spiritual fire, let us gird ourselves round with its flame. No man who bears flame on him 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, and offer up glory to our Lord JESUS Christ, with whom to the Father, together with the Holy Ghost, be glory might honour, now and ever and world without end. Amen.
Thanks be to God.