Homilies on the Gospel of St. John and the Epistle to the Hebrews

NPNF (V1-14)St. Chrysostom520amenable to what is so fearful, and art thou slothful, and affectedly indifferent, and at ease? Thereforehe says, “That they may do this with joy, and not with grief: 3499 for this is unprofitable for you.”Seest thou that the despised ruler ought not to avenge himself, but his great revenge is to weepand 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. Forif when we lament for our own sins we draw God to us, shall we not much rather [do this], whenwe lament for the arrogance and scornfulness of others? Seest thou that he does not suffer him tobe 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 anyrevenge. For when of himself he profits nothing by lamenting, he calls on the Lord: and as in thecase of a teacher and nurse, when the child does not listen to him, one is called in who will treathim more severely, so also in this case.[3.] Oh! how great the danger! What should one say to those wretched men, who throwthemselves upon so great an abyss of punishments? Thou hast to give account of all over whomthou rulest, women and children and men; into so great a fire dost thou put thy head. I marvel ifany of the rulers can be saved, when in the face of 3500 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 3501 have no refuge or defense, if they discharge duty illand are negligent; since even Aaron was dragged by force, and yet was imperiled; 3502 and Mosesagain was imperiled, although he had oftentimes declined; and Saul having been entrusted withanother kind of rule, after he had declined it, was in peril, because he managed it amiss; how muchmore they who take so great pains to obtain it, and cast themselves upon it? Such an one muchmore deprives himself of all excuse. For men ought to fear and to tremble, both because ofconscience, and because of the burden of the office; and neither when dragged to it should theyonce for all decline, nor, when not dragged cast themselves upon it, but should even flee, foreseeingthe greatness of the dignity; and when they have been seized, they ought again to show their godlyfear. 3503 Let there be nothing out of measure. If thou hast perceived it beforehand, retire; convincethyself that thou art unworthy of the office. Again, if thou hast been seized, in like manner be thoureverential, 3504 always showing rightmindedness. 3505[4.] Ver. 18 . “Pray for us” (he says); “for we trust we have a good conscience among all, 3506willing to live honestly.”3499στενάζοντες . It will be observed that St. Chrys. dwells much on this word: and also that he understands the “ do this” of “ watching for souls ” ; not as the English version might lead us to understand it, of the “ giving account. ”3500πρὸς3501Those who are ordained against their will by actual force; as frequently occurred in the age of St. Chrysostom.3502κινδυνεύω seems here as elsewhere in writers of this age to imply actual suffering as well as danger; so in this discourse.[1.]3503εὐλάβειαν . That is, by submitting to the will of God thus manifested, and receiving ordination.3504have a godly fear.3505εὐγνωμοσύνην3506ἐ ν πᾶσιν , see below. [The construction of ἐ ν πᾶσι with what follows, “ in all things willing (wishing) to live honestly,” both in the A.V. and the R.V. is undoubtedly correct; but St. Chrysostom has taken it as connected with the preceding clause.—F.G.]753