John Chrysostom

"Be not carried about with divers and strange doctrines." "Strange," that is, different from those ye heard from us; "Divers" that is, of all sorts: for they have no stability, but are different one from another. For especially manifold is the doctrine of meats.

"For it is a good thing that the heart be established with grace; not with meats." These are the "divers," these the "strange" doctrines: especially as Christ has said, "not that which entereth into the mouth defileth the man, but that which cometh out." (Matt. xv. 11.) And observe that he does not make bold to say this openly, but as it were by a hint. "For it is a good thing that the heart be established with grace, not with meats."

Faith is all. If that establishes it, the heart stands in security. It follows that Faith establishes: consequently reasonings shake. For Faith is contrary to reasoning.

"Which" (he says) "have not profited them that have been occupied therein." For what is the gain from the observance of them, tell me. Does it not rather destroy? Does it not make such an one to be under sin? If it be necessary to observe them, we must guard ourselves.

"Which" (he says) "have not profited them that have been occupied therein." That is, who have always diligently kept them.

There is one observance, abstaining from sin. For what profit is it, when some are so polluted, as not to be able to partake of the sacrifices? So that it did not save them at all; although they were zealous about the observances. But because they had not faith, even thus they profited nothing.

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.