Nicene and Post-Nicene Fathers — First Series Volume 9

Nicene & Post-Nicene Fathers — First Series Vol. 09 — Section 141

For (to leave the kingdom and to come to the priesthood, which is the more immediate subject of our discourse) neither was Eli ambitious of obtaining his high office, yet what advantage was this to him when he sinned therein? But why do I say obtain it? not even had he wished could he have avoided it, because he was under a legal necessity to accept it. For he was of the tribe of Levi, and was bound to undertake that high office which descended to him from his forefathers, notwithstanding which even he paid no small penalty for the lawlessness [130] of his sons. And the very first High Priest of the Jews, [131] concerning whom God spake so many words to Moses, when he was unable to withstand alone the frenzy of so great a multitude, was he not very nearly being destroyed, but for the intercession of his brother, which averted the wrath of God? [132] And since we have mentioned Moses, it will be well to show the truth of what we are saying from what happened to him. For this same saintly Moses was so far from grasping at the leadership of the Jews as to deprecate the offer, [133] and to decline it when God commanded him to take it, and so to provoke the wrath of Him who appointed him; and not only then, but afterwards when he entered upon his rule, he would gladly have died to have been set free from it: "Kill me," saith he, "if thou art going to deal thus with me." [134] But what then? when he sinned at the waters of strife, [135] could these repeated refusals be pleaded in excuse for him? Could they prevail with God to grant him pardon? And wherefore was he deprived of the promised land? for no other reason, as we all know, than for this sin of his, for which that wondrous man was debarred from enjoying the same blessings which those over whom he ruled obtained; but after many labors and sufferings, after that unspeakable wandering, after so many battles fought and victories won, he died outside the land to reach which he had undergone so much toil and trial; and though he had weathered the storms of the deep, he failed to enjoy the blessings of the haven after all. From hence then thou seest that not only they who grasp at this office are left without excuse for the sins they commit in the discharge thereof, but they too who come to it through the ambitious desire of others; for truly if those persons who have been chosen for this high office by God himself, though they have never so often refused it, have paid such heavy penalties, and if nothing has availed to deliver any of them from this danger, neither Aaron nor Eli, nor that holy man the Saint, the prophet, the wonder worker, the meek above all the men which were upon the face of the earth, [136] who spake with God, as a man speaketh unto his friend, [137] hardly shall we who fall so infinitely short of the excellence of that great man, be able to plead as a sufficient excuse the consciousness that we have never been ambitious of the dignity, more especially when many of the ordinations now-a-days do not proceed from the grace of God, but are due to human ambition. God chose Judas, and counted him one of the sacred band, and committed to him, as to the rest, the dignity of the apostolic office; yea he gave him somewhat beyond the others, the stewardship of the money. [138] But what of that? when he afterwards abused both these trusts, betraying Him whom he was commissioned to preach, and misapplying the money which he should have laid out well; did he escape punishment? [139] nay for this very reason he even brought upon himself greater punishment, and very reasonably too. For we must not use the high honors given to us by God so as to offend Him, but so as to please Him better. But he who claims exemption from punishment where it is due, because he has been exalted to higher honor than others, acts very much like one of those unbelieving Jews, who after hearing Christ say, "If I had not come and spoken unto them, they had not had sin," "If I had not done among them the works which none other did, they had not had sin," [140] should reproach the Saviour and benefactor of mankind by replying, "Why, then, didst thou come and speak? why didst thou work miracles? was it that thou mightest punish us the more?" But these are the words of madness and of utter senselessness. For the Great Physician came not to give thee over, but to heal thee--not to pass thee by when thou wert sick, but to rid thee entirely of disease. But thou hast of thine own accord withdrawn thyself from his hands; receive therefore the sorer punishment. For as thou wouldest have been freed from thy former maladies if thou hadst yielded to his treatment, so if, when thou sawest him coming to thine aid thou fleddest from him, thou wilt no longer be able to cleanse thyself of these infirmities, and as thou art unable, thou wilt both suffer punishment for them, and also because for thy part thou madest God's solicitude for thy good of none effect. Therefore we who act like this are not subjected to the same torment after as before we received honor at God's hands, but far severer torment after than before. For he who has not become good even by being well treated, deserves all the bitterer punishment. Since, then, this excuse of thine has been shown to be weak, and not only fails to save those who take refuge in it, but exposes them so much the more, we must provide ourselves with some other means of safety.