希伯來書講道集 第 34 章

'Obey them that have the rule over you, and submit yourselves;'

'for they watch on behalf of your souls, as those who must give account;'

'that they may do this with joy, and not groaning;'

'for that were unprofitable for you.'

Anarchy is everywhere an evil, and the occasion of many calamities, and the source of disorder and confusion;

but most of all in the Church it is by so much the more perilous, by how much the office of rule there is greater and loftier.

For just as, if you take away the leader from a chorus, the chorus will no longer be in tune and in order; and if you remove the general from the ranks of an army, the array of battle will no longer proceed with rhythm and order; and if you take away the pilot from a ship, you will sink the vessel;

so also, if you remove the shepherd from the flock, you have overturned and destroyed everything.

Anarchy, then, is an evil and an occasion of overthrow; but disobedience in those who are ruled is an evil no less;

for the same thing comes to pass again.

For a people that does not obey its ruler is like one having none, and perhaps even worse;

for in the former case they have some excuse for their disorder, but in the latter none, but they are even punished.

But perhaps someone will say to us that there is also a third evil, when the ruler is bad.

I too know this, and it is no small evil, but even far worse than anarchy;

for it is better to be led by no one than to be led by an evil man.

For the one has often been saved, and has often been in danger;

but the other will altogether be in danger, being led into the pit.

'Obey them that have the rule over you, and submit yourselves.' Having said above, 'Whose faith follow, considering the outcome of their manner of life,' he then said, 'Obey them that have the rule over you, and submit yourselves.'

What then, he says, when he is wicked, and we do not obey? Wicked—how do you mean? If it be for the sake of the faith, flee him and shun him, not only if he be a man, but even though an angel come down from heaven;

but if it be for the sake of his life, do not be over-curious.

And this example I do not speak from my own reasoning, but from the divine Scripture.

For hear Christ speaking:

'The Scribes and the Pharisees sit in Moses' seat.'

Having first said many severe things concerning them, he then says:

'They sit in Moses' seat.'

'All therefore, whatsoever they bid you do, that do;'

'but do not according to their works.'

They have, he says, the dignity of office, but they are of an unclean life.

But give heed not to their life, but to their words;

for by reason of their manners no one would be injured.

Why so? Because these things are plain to all, and not even he himself, though he be ten thousand times wicked, will ever teach wicked doctrines.

But for the sake of the faith, it is neither plain to all, nor will the wicked man shrink from teaching;

since even the saying, 'Judge not, that ye be not judged,' is concerning life, not concerning faith;

at all events, that which 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?' 'All therefore, whatsoever they bid you,' He says, 'do'—and to 'do' pertains to works, not to faith;

'but do not according to their works.'

You see that the discourse is not concerning doctrines, but concerning life and works? But Paul first commended them, and then says:

'Obey them that have the rule over you, and submit yourselves;'

'for they watch on behalf of your souls, as those who must give account.'

Let the rulers also hear this, and not only those who are ruled: that as those who are ruled ought to be obedient, so also the rulers ought to be watchful and sober.

What do you say? He keeps watch, he incurs dangers upon his own head, he is liable to the punishments of your sins, and for your sake he is answerable to so great a fear; and do you play the sluggard, and put on airs, and are stubborn, and will not obey? For this reason he adds, saying:

'That they may do this with joy, and not groaning;'

'for that were unprofitable for you.'

You see that when a ruler is despised, he ought not to avenge himself, but that his great revenge is to weep and groan? And with reason.

Since when a physician too is despised by his patient, it is not possible for him to avenge himself, but only to shed tears and lament.

So that if the ruler groans, God will avenge you—rather, avenge him upon you.

For if, when we groan over our own sins, we draw God to us,

shall we not much more do so when we groan over the madness and contempt of others? You see that he does not permit him to be led out into insults? You see how great is his philosophy? He that is despised, he that is trampled upon, he that is spat upon, must groan.

Do not take confidence because he does not avenge himself upon you;

for the groan is worse than any vengeance.

For when he himself profits nothing by groaning, he calls upon the Master;

and just as in the case of a teacher and a foster-father, when the child will not hearken to him, the one who deals more severely is called in;

what could anyone say to those wretched men who cast themselves into so great an abyss of punishments? You render account for all whom you rule—women and men and children;

you put your head beneath so great a fire.

I marvel if it be possible for any of the rulers to be saved, when, besides so great a threat and the present remissness, I see men still running eagerly and casting themselves upon so great a burden of office.

For if those who are dragged into it by necessity have no excuse nor defence when they administer the matter ill and are negligent;

since even Aaron was dragged in by necessity and was in danger, and Moses again was in danger, although he had often refused it;

and Saul, being entrusted with another kind of rule, after having declined it, was in danger, because he administered it ill;

how much more those who are eager after this and cast themselves upon it? For such a man far more deprives himself of all excuse.

For one ought to be afraid and to tremble, both because of conscience and because of the burden of the office, and neither, when once dragged into it, to decline it, nor, when not dragged into it, to cast oneself upon it; but rather to flee, foreseeing the greatness of the dignity, yet, when laid hold of, again to show godly reverence.

Let nothing be done out of measure; let all things be done in order.

Before it comes to pass, perceiving it beforehand, withdraw, being persuaded that you are unworthy of the matter;

but when laid hold of, be likewise reverent, everywhere displaying right-mindedness.

'Pray,' he says, 'also for us;'

'for we trust that we have a good conscience, in all things willing to live honestly.'

You see that he makes these apologies as writing to those who were grieved against him, as to those who were turning away, as to those disposed towards him as towards a transgressor, and could not endure even to hear his name.

Since, then, he demanded from those who hated him those things which all the rest would ask from those who loved them, for this reason he here sets down this, saying:

'We trust that we have a good conscience.'

Do not, I pray, recite to me the accusations.

Our conscience, he says, condemns us in nothing, nor are we conscious to ourselves of ever having plotted against you.

'For we trust,' he says, 'that we have a good conscience, willing in all things to conduct ourselves honourably.'

So then, not only among the Gentiles, but also among you.

We have done nothing with hucksterish fraud, nothing with hypocrisy.

For it was to be expected that he should be slandered in these matters.

And that he had indeed been slandered, hear James saying:

'For they have been informed concerning you, that you teach apostasy.'

'Not as an enemy,' he says, 'nor as a foe do I write these things, but as a friend.'

And this he makes plain also from what follows:

'But I beseech you the more earnestly to do this, that I may be restored to you the sooner.'

This was the mark of one who loved them exceedingly, thus to entreat them to pray.

'Not simply,' he says, 'but with all earnestness;'

'that I may come to you speedily.' This belongs to one conscious of no evil in himself—to be eager to come to them, and to exhort them to pray on his behalf.

For this reason, having first asked their prayers, he then himself also prays for them all good things.

'Now the God of peace,' he says,

This he said because they were in a state of dissension.

If therefore God is a God of peace, do not be at variance with us.

'Who brought up from the earth the great Shepherd of the sheep.'

This is said concerning the resurrection.

At the very end he confirms to them the discourse concerning the resurrection.

'In the blood of the eternal covenant, even our Lord Jesus Christ, may He perfect you in every good work;'

'to do His will, working in you that which is well-pleasing in His sight.'

Again he bears them great testimony;

for that which is being perfected is that which has a beginning, and is then being brought to completion.

In his other epistles he prays in the opening passages, but here at the end.

'Working,' he says, 'in you that which is well-pleasing in His sight, through Jesus Christ;'

'to whom be the glory unto the ages of ages.'

'And I beseech you, brethren, bear with the word of exhortation;'

'for indeed I have written to you in few words.'

Do you see that what he wrote to no one else, this he writes to these? 'For in few words,' he says, 'I have written;'

that is, 'Neither do I trouble you with long-windedness.'

I think that they were not altogether hostile toward Timothy;

wherefore he also put him forward.

'For know,' he says, 'that our brother Timothy has been set free, with whom, if he comes soon, I will see you.'

Whence? I suppose that he had been cast into prison;

or, if not this, that he had been released from Athens;

for this too is set down in the Acts.

'Salute all them that have the rule over you, and all the saints.'

'They of Italy salute you.'

Do you see how he shows that virtue is accomplished neither wholly from God, nor from ourselves alone? For by saying:

'May He perfect you in every good work,' and what follows, he makes this plain:

You have virtue indeed, but you have need of its completion.

And by saying 'in good work and word,' he showed that one must have both an upright life and sound doctrines.

And well did he add, 'Working in you that which is well-pleasing in His sight.'

for this is the greatest virtue, to do in the sight of God that which is well-pleasing;

even as the Prophet also says:

'And according to the cleanness of my hands before His eyes.'

And having written so much, he said that it was little, making a comparison with what he was about to say;

even as he says elsewhere, 'As I wrote to you in brief;'

'whereby, when you read, you may perceive my understanding in the mystery of Christ.'

And observe his wisdom;

He does not say, 'I beseech you, bear with the word of admonition,' but, 'the word of exhortation;'

that is, of comfort, of encouragement.

No one, he says, has cause to grow weary at the length of what has been said.

What then? Was this too what made them turn away? By no means;

but he does not wish to reproach them, and to say, 'You are faint-hearted;'

for it is characteristic of such persons not to bear with a long discourse.

'Know that our brother Timothy has been set free, with whom, if he comes soon, I will see you.'

This was enough to persuade them to relent—that 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 to these in place of those.

'They of Italy salute you.'

That which was common to all, this he said last.

But how does grace come to be with us? If we do not act insolently toward the benefit, if we do not grow slothful concerning the gift.

And what is grace? he says. The forgiveness of sins, the cleansing;

For who, he says, having acted insolently, is able to keep grace, and does not lose it? For instance: He forgave you your sins;

how then shall grace be with you—that is, the good esteem, or the working of the Spirit—unless you draw it to yourself through good works? For this is the cause of all good things, that the grace of the Spirit should ever abide with us;

for it guides us in all things, just as, when it flies away from us, it destroys us and makes us desolate.

Let us not, then, drive it away;

For it lies within our power both to keep it with us and to let it depart.

For the former comes to pass whenever we set our minds on the things of heaven.

Which the world, He says, cannot receive, because it beholdeth it not, neither knoweth it.

By 'the world' He means the wicked and shameful manner of life.

Do you see that it belongs not to a worldly soul to possess it? We have need, therefore, of much

diligence, that it may be held fast by us, so that we may order all our affairs, and conduct them in security and in great peace.

For just as a ship sailing before a fair wind can neither be hindered nor sunk, so long as it enjoys a favourable and steady breeze, but even after its putting to sea it affords great glory of advancement to both the sailors and the passengers—giving rest to the one, and not suffering them to toil wearily at the oars, and freeing the other from all fear, and presenting its own course as a most delightful spectacle;

so also a soul fortified by the divine Spirit is altogether above the surging waves of this life, and cleaves the road that leads to heaven more swiftly than that ship, inasmuch as it is not wafted along by wind, but has all its sails full and pure, filled by the Paraclete Himself, and casts out from our understanding everything that is slack and dissolute.

For just as the wind, falling upon a slack sail, could produce no effect,

so neither does the Spirit endure to abide in a slack soul, but there is need of much straining, of much intensity.

Wherefore our understanding must be kindled as with fire, and our works must everywhere be strained and made taut.

For instance, whenever we pray, we must do this with much straining, stretching the soul toward heaven—not with cords, but with vehement earnestness.

When again we show mercy, we have need of straining, lest care for the household, and the guardianship of children, and attention to a wife, and the fear of poverty coming upon us, slacken the sail.

For if we strain it on every side by the hope of the things to come, it receives well the working of the Spirit;

and none of those perishable and wretched things will fall upon it, but even if it should fall, it has done it no harm, but was quickly beaten off by its water-tightness and fell away, shaken off.

For this reason, therefore, we have need of much straining;

for we too are sailing a great and spacious sea, teeming with many monsters, with many reefs, breeding for us many storms, and stirring up from the midst of clear weather a most grievous tempest.

It behoves us then, if indeed we would sail with ease and without peril, to strain the sails—that is, our own purpose of will;

since Abraham also, when he strained his longing toward God and presented his purpose perfect and complete, of what else had he need? Of nothing, but 'He believed God, and it was reckoned unto him for righteousness.'

And faith is the mark of a genuine purpose of will.

He offered up his son, and though he slew him not, he received the recompense of one who had slain him, and though the deed was not done, the reward was given.

Let our sails, therefore, be pure and new, not worn out;

for everything that grows old and ages is nigh unto vanishing away;

not worn through, so that they may hold in the working of the Spirit;

'For the natural man,' he says, 'receiveth not the things of the Spirit.'

For just as the webs of spiders could not catch the rush of the wind,

so neither will a worldly soul, nor a natural man, ever be able to receive the grace of the Spirit.

For our reasonings are in nothing different from those webs, preserving only in appearance a semblance of coherence, but bereft of all power.

But not such are our matters, if we are sober;

rather, whatever may fall upon it, it holds off all, and is superior to all, stronger than every whirlwind.

For let there be some spiritual man, and let countless dread things befall him;

yet he is captured by none of them.

And why do I speak of these? Let poverty be brought upon him, sickness, insults, revilings, mockeries, blows, every kind of chastisement, every kind of derision and reproach and outrage;

yet, as though he were outside the inhabited world and delivered from the passions of the body, so will he laugh all these to scorn.

And that these words are no vain boast, I think there are many even now;

such as those who have taken to the deserts.

'But that is nothing to marvel at,' one might say.

But I say that even among those in the cities there are men of this sort, quite beyond suspicion.

And if you wish, I shall be able to point out some also from among the men of old.

And that you may learn it, consider for me Paul;

what dreadful thing did he not suffer, what did he not undergo? Yet he bore all things nobly.

for thus shall we be able both to be well-pleasing in the sight of God, and to be brought into the fair havens with much merchandise.

Let us then strain our understanding toward heaven, let us be held fast by that longing, let us wrap ourselves about with the spiritual fire, let us gird ourselves with that flame.

No one who bears a flame fears those he meets;

whether it be a wild beast, whether a man, whether ten thousand snares, so long as he is on fire, all give way, all yield place.

The flame is not to be withstood, the fire is not to be borne, it consumes all things.

With this fire let us wrap ourselves about, and let us send up glory to our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, might, honour, now and ever, and unto the ages of ages. Amen.