[1256] 1 Cor. xi. 31, 32.
[1257] Matt. x. 38.
[1258] Amos vii. 14.
[1259] treis hem?rai. Thus it has always been read in the Septuagint, even from the first ages of the Church (note in Ed. Par. 1834). But this reading, it should be remarked, is not supported by the Targum, or the Vulgate, or Syriac, which all read forty days, as in the Hebrew copies. (St. Jerome on the passage corrects the error, and Theodoret says that the Syriac, and Hebrew, and the translations of Aquila, Symmachus, and Theodotion, read forty. Origen, Hom. XVI. on Num. xxiii. 19, Ed. Ben. ii. p. 330, d. corrects the LXX. from the Hebrew.)
[1260] Jonah iii.
[1261] Nineveh was entirely ruined in the reign of the Emperor Hadrian, and though it was afterwards rebuilt by the Persians, and not finally destroyed till about the seventh century, it seems probable that St. Chrysostom alludes here rather to its moral than to its actual glory at that time.
[1262] bion ?riston, "best life." The article is not used, and the words added seem nearly to express what is intended to be understood.
[1263] Gr. The good hope, i.e., the hope of the better alternative.
[1264] Jer. xviii. 7, 8.
[1265] The clause, "and if they had not repented," inserted from Savile. Both the general sense, and the parallel with Rom. x. 14, seem to require it.
[1266] topon.
[1267] tropon.
[1268] Ps. cxxxix. 7.
[1269] Jonah iii. 9.
[1270] kludonion.
[1271] ?term?tiston, this word means "vast," "immeasurable," and does not suit the sense: ?nerm?tiston is undoubtedly the right reading, unless indeed St. Chrysostom used one for the other, as Suidas. Hesychius gives it "without ballast," and so Aristotle >rmatizein, but Il. i. 486, oermata are props used on shore.
[1272] ?n?steilon, divert as a stream. The metaphor is explained by the sequel, the "wound" meaning an incision made for surgical purposes.
[1273] This passage will serve to shew, that during the season of Lent it was the practice to have sermons daily at Antioch. Bingham has given a variety of quotations to the same effect. B. xiv. c. iv., sec. 7, vol. iv. p. 536, New Ed.
[1274] The supper, it should be remembered, was the chief meal of the day among the Greeks and Romans. And with those who observed the fast strictly the only meal: see Hom. VI. [6], and Hom. IV. 12.
[1275] sun?xeos phrikodest?tes. The word sunaxis is of frequent occurrence in St. Chrysostom, but is of somewhat ambiguous signification, and means commonly the service of the Church; but here and in some other passages, it seems to mean the Communion service. See a passage in Homily IX. on Penitence, where the same expression receives a most striking commentary.
[1276] St. Chrysostom perhaps here refers to the interruption of his private pastoral duties, which were occasioned by the existing calamity. Possibly also to the numbers of his congregation. See the end of the next Homily. In Hom. LXXXV. on St. Matt. near the end, he estimates his congregation at 100,000. Ed. Ben. p. 810.
Homily VI.
This Homily is intended to shew that the fear of Magistrates is beneficial. It also contains an account of what occurred, during their journey, to those who were conveying the tidings of the sedition to the Emperor. The case of Jonah is further cited in illustration. The exhortation on the fear of death is here continued; and it is shewn, that he who suffers unjustly, and yet gives thanks to God, by whose permission it happens, is as one suffering for God's sake. Examples are again adduced from the history of the Three Children, and the Babylonian furnace. The Homily concludes with an address on the necessity of abstaining from oaths.
1. We have spent many days addressing words of comfort to your Charity. We would not, however, on that account lay the subject aside; but as long as the sore of despondency remains, we will apply to it the medicine of consolation. For if in the case of bodily wounds, physicians do not give over their fomentations, until they perceive that the pain has subsided; much less ought this to be done in regard to the soul. Despondency is a sore of the soul; and we must therefore foment it continually with soothing words. For not so naturally is warm water efficacious to soften a hard tumour of the flesh, as words of comfort are powerful to allay the swelling passions of the soul. [1277] Here, there is no need of the sponge as with physician, but instead of this we employ the tongue. No need of fire here, that we may warm the water; but instead of fire, we make use of the grace of the Spirit. Suffer us then to do so to-day. For if we were not to comfort you, where else could ye obtain consolation? The judges affright; the priests therefore must console! The rulers threaten; therefore must the Church give comfort! Thus it happens with respect to little children. The teachers frighten them, and send them away weeping to their mothers; but the mothers receiving them back to their own bosoms, keep them there, embrace them, and kiss them, while they wipe away their tears, and relieve their sorrowing spirits; persuading them by what they say, that it is profitable for them to fear their teachers. Since therefore the rulers also make you afraid, and render you anxious, the Church, which is the common mother of us all, opening her bosom, and cradling us in her arms, administers daily consolation; telling us that the fear of rulers is profitable, and profitable too the consolation that comes from hence. [1278] For the fear of the former does not permit us to be relaxed by listlessness, but the consolation of the latter does not allow us to sink under the weight of sadness; and by both these means God provides for our safety. He Himself hath armed magistrates with power; that they may strike terror into the licentious; and hath ordained His priests that they may administer consolation to those that are in sorrow.
2. And both these things are taught us by the Scripture, and by actual experience of recent events. For if, whilst there are magistrates and soldiers living under arms, the madness of a few individuals, a motley crew of adventurers, hath kindled such a fire among us, in so short a moment [1279] of time, and raised such a tempest, and made us all to stand in fear of shipwreck, suppose the fear of magistrates to be wholly taken away? To what lengths would they not have gone in their madness? Would they not have overthrown the city from its foundations, turning all things upside down, and have taken our very lives? If you were to abolish the public tribunals, you would abolish all order from our life. And even as if you deprive the ship of its pilot, you sink the vessel; or as, if you remove the general from the army, you place the soldiers bound in the hands of the enemy; so if you deprive the city of its rulers, we must lead a life less rational than that of the brutes, biting and devouring one another; the rich man, the poorer; the stronger man, the weaker; and the bolder man, him who is more gentle. But now by the grace of God none of these things happen. For they who live in a state of piety, require no correction on the part of the magistrates; for "the law is not made for a righteous man," [1280] saith one. But the more numerous being viciously inclined, if they had no fear of these hanging over them, would fill the cities with innumerable evils; which Paul knowing, observed, "There is no power, but of God, the powers that be are ordained of God." [1281] For what the tie-beams [1282] are in houses, that rulers are in cities; and in the same manner as if you were to take away the former, the walls, being disunited, would fall in upon one another of their own accord; so were you to deprive the world of magistrates, and of the fear that comes of them, houses at once, and cities, and nations, would fall on one another in unrestrained confusion, there being no one to repress, or repel, or persuade them to be peaceful, by the fear of punishment!
3. Let us not then be grieved, beloved, by the fear of our rulers, but let us give thanks to God that He hath removed our listlessness, and rendered us more diligent. For tell me, what harm hath arisen from this concern and anxiety? Is it that we are become more grave, and gentle; more diligent, and attentive? that we see no one intoxicated, and singing lascivious airs? Or is it that there are continual supplications, [1283] and prayers, and tears? that unseasonable laughter, and impure words, and all dissoluteness is banished; and that the city is now in all respects, like the pattern of a modest and virtuous woman? Dost thou grieve, I ask, for any of these reasons? For these things, assuredly, it were right to rejoice, and to be thankful to God, that by the terror of a few days He hath put an end to such stupidity!
"Very true," saith some one, "if our danger did not go beyond fear, we should have reaped a sufficient benefit; but we are now in dread lest the mischief should proceed much farther, and we should be all placed in the extremest peril."
Nevertheless, I say, fear not. Paul comforteth you, saying, "God is faithful, who will not suffer you to be tempted above that ye are able, but will with the temptation also make the way of escape, that ye may be able to bear it." [1284] He indeed Himself hath said, "I will never leave thee, nor forsake thee." [1285] For had He resolved to punish us in deed, and in actual endurance, He would not have given us over to terror during so many days. For when He would not punish, He affrights; since if He were intending to punish, fear would be superfluous, and threatening superfluous. But now, we have sustained a life more grievous than countless deaths; fearing and trembling during so many days, and being suspicious of our very shadows; and paying the punishment of Cain; and in the midst of our sleep, starting up, through constant agony of mind. So that if we have kindled God's wrath, we have appeased Him in the endurance of such a punishment. For if we have not paid the satisfaction due to our sins, yet it hath been enough to satisfy the mercy of God.
4. But not this, but many other grounds for confidence ought we to have. For God hath already given us not a few pledges for favourable hopes. And first of all, those who carried the evil tidings departing hence with the speed of wings, supposing they should long ere this have reached the camp, [1286] are yet delayed in the midst of their journey. So many hindrances and impediments have arisen; and they have left their horses, and are now proceeding in vehicles; whence their arrival must of necessity be retarded. For since God here stirred up our priest, and common father, and persuaded him to go forth, and undertake this embassy, he detained the messengers for a while, when they were but half way on their road, lest arriving before him they might kindle the fire, and make our teacher's efforts to mend matters useless, when the royal ears had become inflamed. For that this hindrance on the road, was not without God's interposition is evident from this. Men who had been familiar with such journeys all their lives, and whose constant business it was to ride on horseback, now broke down through the fatigue of this very riding; so that what hath now happened is the reverse of what took place in the case of Jonah. For God hastened him when unwilling, to go on his mission. But these, who were desirous to go, He hindered. O strange and wonderful event! He wished not to preach of an overthrow; and God forced him to go [1287] against his will. These men with much haste set forward to be the bearers of a message of overthrow, and against their will again He has hindered them! For what reason think you? Why, because in this case the haste was an injury; but in the other case, haste brought gain. On this account, He hastened him forward by means of the whale; and detained these by means of their horses. Seest thou the wisdom of God? Through the very means by which each party hoped to accomplish their object, through these each received an hindrance. Jonah expected to escape by the ship, and the ship became his chain. These couriers, by means of their horses, expected the more quickly to see the Emperor; and the horses became the obstacles; or rather, neither the horses in one case, nor the ship in the other, but the Providence of God everywhere directing all things according to its own wisdom!