Homily XXV Hebrews xi. 17–19
Homily XVI
Hebrews ix. 15–23
“And for this cause He is the Mediator of the New Testament, that by means of death for the redemption of the transgressions that were under the first Testament, they which are called might receive the promise of an eternal inheritance. For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead, otherwise it is of no strength at all while the testator liveth. Whereupon neither the first [testament] was dedicated without blood.”
[1.] It was probable that many of those who were more weakly would especially distrust the promises of Christ because He had died. Paul accordingly out of a superabundance introduced this illustration, deriving it from common custom. Of what kind is it? He says, “indeed, on this very account we ought to be of good courage.” On what account? Because testaments are established and obtain their force when those who have made them are not living, but dead. “And for this cause,” he says, “He is the Mediator of the New Testament.” A Testament is made towards the last day, [the day] of death.
And a testament is of this character: It makes some heirs, and some disinherited. So in this case also: “I will that where I am,” Christ says, “they also may be.” ( John xvii. 24.) And again of the disinherited, hear Him saying, “I pray not for” all, “but for them that believe on Me through their word.” ( John xvii. 20.) Again, a testament has relation both to the testator, and to the legatees; so that they have some things to receive, and some to do. So also in this case. For after having made promises innumerable, He demands also something from them, saying, “a new commandment I give unto you.” ( John xiii. 34.) Again, a testament ought to have witnesses. Hear Him again saying, “I am one that bear witness of Myself, and He that sent Me beareth witness of Me.” ( John viii. 18.) And again, “He shall testify of Me” ( John xv. 26 ), speaking of the Comforter. The twelve Apostles too He sent, saying, “Bear ye witness before God.”
[2.] “And for this cause” (he says) “He is the Mediator of the New Testament.” What is a “Mediator”? A mediator is not lord of the thing of which he is mediator, but the thing belongs to one person, and the mediator is another: as for instance, the mediator of a marriage is not the bridegroom, but one who aids him who is about to be married. So then also here: The Son became Mediator between the Father and us. The Father willed not to leave us this inheritance, but was wroth against us, and was displeased [with us] as being estranged [from Him]; He accordingly became Mediator between us and Him, and prevailed with Him.
And what then? How did He become Mediator? He brought words from [Him] and brought [them to us], conveying over what came from the Father to us, and adding His own death thereto. We had offended: we ought to have died: He died for us and made us worthy of the Testament. By this is the Testament secure, in that henceforward it is not made for the unworthy. At the beginning indeed, He made His dispositions as a father for sons; but after we had become unworthy, there was no longer need of a testament, but of punishment.
Why then (he would say) dost thou think upon the law? For it placed us in a condition of so great sin, that we could never have been saved, if our Lord had not died for us; the law would not have had power, for it is weak.
[3.] And he established this no longer from common custom only, but also from what happened under the old [Testament]: which especially influenced them. There was no one who died there: how then could that [Testament] be firm? In the same way (he says). How? For blood was there also, as there is blood here. And if it was not the blood of the Christ, do not be surprised; for it was a type. “Whereupon,” he says, “neither was the first [Testament] dedicated without blood.”
What is “was dedicated”? was confirmed, was ratified. The word “whereupon” means “for this cause.” It was needful that the symbol of the Testament should be also that of death.
For why (tell me) is the book of the testament sprinkled? ( Ver. 19, 20 ) “For” (he says) “when Moses had spoken every precept to all the people according to the law, he took the blood of calves, with water, and scarlet wool, and hyssop, and sprinkled both the book itself and all the people, saying, This is the blood of the testament, which God hath enjoined unto you.” Tell me then why is the book of the testament sprinkled, and also the people, except on account of the precious blood, figured from the first? Why “with hyssop”? It is close and retentive. And why the “water”? It shows forth also the cleansing by water. And why the “wool”? this also [was used], that the blood might be retained. In this place blood and water show forth the same thing, for baptism is His passion.
[4.] Ver. 21, 22. “Moreover he sprinkled with blood both the tabernacle and all the vessels of the ministry. And almost all things are by the law purged with blood, and without shedding of blood is no remission.” Why the “almost”? why did he qualify it? Because those [ordinances] were not a perfect purification, nor a perfect remission, but half-complete and in a very small degree. But in this case He says, “This is the blood of the New Testament, which is shed for you, for the remission of sins.” ( Matt. xxvi. 28.)
Where then is “the book”? He purified their minds. They themselves then were the books of the New Testament. But where are “the vessels of the ministry”? They are themselves. And where is “the tabernacle”? Again, they are; for “I will dwell in them,” He says, “and walk in them.” ( 2 Cor. vi. 16.)
[5.] But they were not sprinkled with “scarlet wool,” nor yet “with hyssop.” Why was this? Because the cleansing was not bodily but spiritual, and the blood was spiritual. How? It flowed not from the body of irrational animals, but from the Body prepared by the Spirit. With this blood not Moses but Christ sprinkled us, through the word which was spoken; “This is the blood of the New Testament, for the remission of sins.” This word, instead of hyssop, having been dipped in the blood, sprinkles all. And there indeed the body was cleansed outwardly, for the purifying was bodily; but here, since the purifying is spiritual, it entereth into the soul, and cleanseth it, not being simply sprinkled over, but gushing forth in our souls. The initiated understand what is said. And in their case indeed one sprinkled just the surface; but he who was sprinkled washed it off again; for surely he did not go about continually stained with blood. But in the case of the soul it is not so, but the blood is mixed with its very substance, making it vigorous and pure, and leading it to the very unapproachable beauty.
[6.] Henceforward then he shows that His death is the cause not only of confirmation, but also of purification. For inasmuch as death was thought to be an odious thing, and especially that of the cross, he says that it purified, even a precious purification, and in regard to greater things. Therefore the sacrifices preceded, because of this blood. Therefore the lambs; everything was for this cause.
Ver. 23. “It was therefore necessary that the Patterns” (he says) “of the things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these.”
And how are they “patterns of things in the heavens”? And what does he mean now by “the things in the heavens”? Is it Heaven? Or is it the Angels? None of these, but what is ours. It follows then that our things are in Heaven, and heavenly things are ours, even though they be accomplished on earth; since although angels are on earth, yet they are called Heavenly. And the Cherubim appeared on earth, but yet are heavenly. And why do I say “appeared”? nay rather they dwell on earth, as indeed in Paradise: but this is nothing; for they are heavenly. And, “Our conversation is in Heaven” ( Philip. iii. 20 ), and yet we live here.
“But these are the heavenly things,” that is, the philosophy which exists amongst us; those who have been called thereto.
“With better sacrifices than these.” What is “better” is better than something [else] that is good. Therefore “the patterns also of things in the heavens” have become good; for not even the patterns were evil: else the things whereof they are patterns would also have been evil.
[7.] If then we are heavenly, and have obtained such a sacrifice, let us fear. Let us no longer continue on the earth; for even now it is possible for him that wishes it, not to be on the earth. For to be and not to be on the earth is the effect of moral disposition and choice. For instance; God is said to be in Heaven. Wherefore? not because He is confined by space, far from it, nor as having left the earth destitute of His presence, but by His relation to and intimacy with the Angels. If then we also are near to God, we are in Heaven. For what care I about Heaven when I see the Lord of Heaven, when I myself am become a Heaven? “For,” He says, “We will come,” I and the Father, “and will make our abode with him.” ( John xiv. 23.)
Let us then make our soul a Heaven. The heaven is naturally bright; for not even in a storm does it become black, for it does not itself change its appearance, but the clouds run together and cover it. Heaven has the Sun; we also have the Sun of Righteousness. I said it is possible to become a Heaven; and I see that it is possible to become even better than Heaven. How? when we have the Lord of the Sun. Heaven is throughout pure and without spot; it changes not either in a storm or in the night. Neither let us then be so influenced either by tribulations or by “the wiles of the devil” ( Eph. vi. 11 ), but let us continue spotless and pure. Heaven is high and far from the earth. Let us also effect this [as regards ourselves]; let us withdraw ourselves from the earth, and exalt ourselves to that height, and remove ourselves far from the earth. Heaven is higher than the rains and the storms, and is reached by none of them. This we also can do, if we will.
It does appear to be, but is not really so affected. Neither then let us be affected, even if we appear to be so. For as in a storm, most men know not the beauty of [heaven,] but think that it is changed, while philosophers know that it is not affected at all, so with regard to ourselves also in afflictions; most men think that we are changed with them, and that affliction has touched our very heart, but philosophers know that it has not touched us.
[8.] Let us then become heaven, let us mount up to that height, and so we shall see men differing nothing from ants. I do not speak of the poor only, nor the many, but even if there be a general there, even if the emperor be there, we shall not distinguish the emperor, nor the private person. We shall not know what is gold, or what is silver, or what is silken or purple raiment: we shall see all things as if they were flies, if we be seated in that height. There is no tumult there, no disturbance, nor clamor.
And how is it possible (one says) for him who walks on the earth, to be raised up to that height? I do not tell it thee in words, but I show thee in fact those who have attained to that height. Who then are they?
I mean such as Paul, who being on earth, spent their lives in heaven. But why do I say “in heaven”? They were higher than the Heaven, yea than the other heaven, and mounted up to God Himself. For, “who” (he says) “shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?” ( Rom. viii. 35.) And again, “while we look not at the things which are seen, but at the things which are not seen.” ( 2 Cor. iv. 18.) Seest thou that he did not even see the things here? But to show thee that he was higher than the heavens, hear him saying himself, “For I am persuaded that neither death, or life, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of Christ.” ( Rom. viii. 38, 39.)
Seest thou how thought, hurrying past all things, made him higher not than this creation only, not than these heavens, but even [than any other also] if any other there were? Hast thou seen the elevation of his mind? Hast thou seen what the tent-maker became, because he had the will, he who had spent his whole life in the market-place?
[9.] For there is no hindrance, no not any, but that we may rise above all men, if we have the will. For if we are so successful in arts that are beyond the reach of the generality, much more in that which does not require so great labor.
For, tell me, what is more difficult than to walk along a tight rope, as if on level ground, and when walking on high to dress and undress, as if sitting on a couch? Does not the performance seem to us to be so frightful, that we are not even willing to look at it, but are terrified and tremble at the very sight? And tell me, what is more difficult than to hold a pole upon your face, and when you have put up a child upon it, to perform innumerable feats and delight the spectators? And what is more difficult than to play at ball with swords? And tell me what is harder than thoroughly to search out the bottom of the sea? And one might mention innumerable other arts.
But easier than all these, if we have the will, is virtue, and the going up into Heaven. For here it is only necessary to have the will, and all [the rest] follows. For we may not say, I am unable, neither accuse the Creator. For if He made us unable, and then commands, it is an accusation against Himself.
[10.] How is it then (some one says) that many are not able? How is it then that many are not willing? For, if they be willing, all will be able. Therefore also Paul says, “I would that all men were even as I myself” ( 1 Cor. vii. 7 ), since he knew that all were able to be as himself. For he would not have said this, if it had been impossible. Dost thou wish to become [such]? only lay hold on the beginning.
Tell me now, in the case of any arts, when we wish to attain them, are we content with wishing, or do we also engage with the things themselves? As for instance, one wishes to become a pilot; he does not say, I wish, and content himself with that, but he also puts his hand to the work. He wishes to become a merchant; he does not merely say, I wish, but he also puts his hand to the work. Again he wishes to travel abroad, and he does not say, I wish, but he puts his hand to the work. In everything then, wishing alone is not sufficient, but work must also be added; and when thou wishest to mount up to heaven, dost thou merely say, “I wish”?
How then (he says) saidst thou that willing is sufficient? [I meant] willing joined with deeds, the laying hold on the thing itself, the laboring. For we have God working with us, and acting with us. Only let us make our choice, only let us apply ourselves to the matter as to work, only let us think earnestly about it, only let us lay it to heart, and all follows. But if we sleep on, and as we snore expect to enter into heaven, how shall we be able to obtain the heavenly inheritance?
Let us therefore be willing, I exhort you, let us be willing. Why do we carry on all our traffic with reference to the present life, which to-morrow we shall leave? Let us choose then that Virtue which will suffice us through all eternity: wherein we shall be continually, and shall enjoy the everlasting good things; which may we all attain, in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost be glory, power, honor, now and for ever and world without end. Amen.
Homily XVII
Hebrews ix. 24–26
“For Christ is not entered into the holy places made with hands, which are the figures of the true, but into Heaven itself, now to appear in the presence of God for us. Nor yet that He should offer Himself often, as the High Priest entereth into the Holy Place every year with blood of others, for then must He often have suffered since the foundation of the world. But now, once, in the end of the world hath He appeared to put away sin by the sacrifice of Himself.”
[1.] The Jews greatly prided themselves on the temple and the tabernacle. Wherefore they said, “The temple of the Lord, The temple of the Lord, The temple of the Lord.” ( Jer. vii. 4.) For nowhere else in the earth was such a temple constructed as this, either for costliness, or beauty, or anything else. For God who ordained it, commanded that it should be made with great magnificence, because they also were more attracted and urged on by material things. For it had bricks of gold in the walls; and any one who wishes may learn this in the second [book] of Kings, and in Ezekiel, and how many talents of gold were then expended.
But the second [temple] was a more glorious building, both on account of its beauty, and in all other respects. Nor was it reverenced for this reason only, but also from its being One. For they were wont to resort thither from the uttermost parts of the earth, whether from Babylon or from Ethiopia. And Luke shows this when he says in the Acts: “There were dwelling” there “Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, in Judea and Cappadocia, in Pontus and Asia, Phrygia and Pamphylia, in Egypt and in the parts of Libya about Cyrene.” ( Acts ii. 5, 9, 10.) They then who lived in all parts of the world assembled there, and the fame of the temple was great.
What then does Paul do? What [he did] in regard to the sacrifices, that also he does here. For as there he set against [them] the death of Christ, so here also he sets the whole heaven against the temple.
[2.] And not by this alone did he point out the difference, but also by adding that The Priest is nearer to God: for he says, “to appear in the presence of God.” So that he made the matter august, not only by the [consideration of] heaven, but also by [that of Christ’s] entering in [there]. For not merely through symbols as here, but He sees God Himself there.
Seest thou that condescension through the lowly things have been said throughout? Why dost thou then any longer wonder that He intercedes there, where He places Himself as a High Priest? “Nor yet, that He should offer Himself often, as the High Priest.”
“For Christ is not entered into the Holy Places made with hands” (he says) “which are the figures of the True.” (These then are true; and those are figures, for the temple too has been so arranged, as the Heaven of Heavens.)
What sayest thou? He who is everywhere present, and who filleth all things, doth not He “appear” unless He enter into Heaven? Thou seest that all these things pertain to the flesh.
“To appear,” he says, “in the presence of God for us.” What is “for us”? He went up (he means) with a sacrifice which had power to propitiate the Father. Wherefore (tell me)? Was He an enemy? The angels were enemies, He was not an enemy. For that the Angels were enemies, hear what he says, “He made peace as to things on earth and things in Heaven.” ( Col. i. 20.) So that He also “entered into Heaven, now to appear in the presence of God for us.” He “now appeareth,” but “for us.”
[3.] “Nor yet that He should offer Himself often, as the High Priest entereth into the Holy place every year with blood of others.” Seest Thou how many are the differences? The “often” for the “once”; “the blood of others,” for “His own.” Great is the distance. He is Himself then both victim and Priest and sacrifice. For if it had not been so, and it had been necessary to offer many sacrifices, He must have been many times crucified. “For then,” he says, “He must often have suffered since the foundation of the world.”
In this place he has also veiled over something. “But now once more in the end of the world.” Why “at the end of the world”? After the many sins. If therefore, it had taken place at the beginning, then no one would have believed; and He must not die a second time, all would have been useless. But since later, there were many transgressions, with reason He then appeared: which he expresses in another place also, “Where sin abounded, grace did much more abound. But now once in the end of the world, hath He appeared to put away sin by the sacrifice of Himself.” ( Rom. v. 20.)
[4.] ( Ver. 27 ) “And as it is appointed unto men once to die, but after this, the Judgment.” He next says also why He died once [only]: because He became a ransom by one death. “It had been appointed” (he says) “unto men once to die.” This then is [the meaning of] “He died once,” for all. (What then? Do we no longer die that death? We do indeed die, but we do not continue in it: which is not to die at all. For the tyranny of death, and death indeed, is when he who dies is never more allowed to return to life. But when after dying is living, and that a better life, this is not death, but sleep.) Since then death was to have possession of all, therefore He died that He might deliver us.
Ver. 28. “So Christ was once offered.” By whom offered? evidently by Himself. Here he says that He is not Priest only, but Victim also, and what is sacrificed. On this account are [the words] “was offered.” “Was once offered” (he says) “to bear the sins of many.” Why “of many,” and not “of all”? Because not all believed. For He died indeed for all, that is His part: for that death was a counterbalance against the destruction of all men. But He did not bear the sins of all men, because they were not willing.
And what is [the meaning of] “He bare the sins”? Just as in the Oblation we bear up our sins and say, “Whether we have sinned voluntarily or involuntarily, do Thou forgive,” that is, we make mention of them first, and then ask for their forgiveness. So also was it done here. Where has Christ done this? Hear Himself saying, “And for their sakes I sanctify Myself.” ( John xvii. 19.) Lo! He bore the sins. He took them from men, and bore them to the Father; not that He might determine anything against them [mankind], but that He might forgive them.
“Unto them that look for Him shall He appear” (he says) “the second time without sin unto salvation.” What is “without sin”? it is as much as to say, He sinneth not. For neither did He die as owing the debt of death, nor yet because of sin. But how “shall He appear”? To punish, you say. He did not however say this, but what was cheering; “shall He appear unto them that look for Him, without sin unto salvation.” So that for the time to come they no longer need sacrifices to save themselves, but to do this by deeds.
[5.] ( Chap. x. 1.) “For” (he says) “the Law having a shadow of the good things to come, not the very image of the things”; i.e. not the very reality. For as in painting, so long as one [only] draws the outlines, it is a sort of “shadow” but when one has added the bright paints and laid in the colors, then it becomes “an image.” Something of this kind also was the Law.
“For” (he says) “the Law having a shadow of the good things to come, not the very image of the things,” i.e. of the sacrifice, of the remission: “can never by those sacrifices with which they offered continually make the comers thereunto perfect.” ( Ver. 2–9 ) “For then would they not have ceased to be offered? because that the worshipers once purged, should have had no more conscience of sins? But in those sacrifices there is a remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins. Wherefore when He cometh into the world, He saith, Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me. In burnt-offerings and sacrifices for sin Thou hast had no pleasure. Then said I, Lo! I come, in the volume of the book it is written of Me, to do Thy will, O God. Above when He said, Sacrifice, and offering, and burnt-offerings, and [offering] for sin Thou wouldest not, neither hadst pleasure therein, which are offered by the Law, then He said, Lo! I come to do Thy will, O God! He taketh away the first that He may establish the second.”
Thou seest again the superabundance [of his proofs]? This sacrifice (he says) is one; whereas the others were many: therefore they had no strength, because they were many. For, tell me, what need of many, if one had been sufficient? so that their being many, and offered “continually,” proves that they [the worshipers] were never made clean. For as a medicine, when it is powerful and productive of health, and able to remove the disease entirely, effects all after one application; as, therefore, if being once applied it accomplishes the whole, it proves its own strength in being no more applied, and this is its business, to be no more applied; whereas if it is applied continually, this is a plain proof of its not having strength. For it is the excellence of a medicine to be applied once, and not often. So is it in this case also. Why forsooth are they continually cured with the “same sacrifices”? For if they were set free from all their sins, the sacrifices would not have gone on being offered every day. For they had been appointed to be continually offered in behalf of the whole people, both in the evening and in the day. So that there was an arraignment of sins, and not a release from sins; an arraignment of weakness, not an exhibition of strength. For because the first had no strength, another also was offered: and since this effected nothing, again another; so that it was an evidence of sins. The “offering” indeed then, was an evidence of sins, the “continually,” an evidence of weakness. But with regard to Christ, it was the contrary: He was “once offered.” The types therefore contain the figure only, not the power; just as in images, the image has the figure of the man, not the power. So that the reality and the type have [somewhat] in common with one another. For the figure exists equally in both, but not the power. So too also is it in respect of Heaven and of the tabernacle, for the figure was equal: for there was the Holy of Holies, but the power and the other things were not the same.
What is, “He hath appeared to put away sin by the sacrifice of Himself”? What is this “putting away”? it is making contemptible. For sin has no longer any boldness; for it is made of no effect in that when it ought to have demanded punishment, it did not demand it: that is, it suffered violence: when it expected to destroy all men, then it was itself destroyed.
“He hath appeared by the sacrifice of Himself” (he says), that is, “He hath appeared,” unto God, and drawn near [unto Him]. For do not [think] because the High Priest was wont to do this oftentimes in the year. . . . So that henceforward this is done in vain, although it is done; for what need is there of medicines where there are no wounds? On this account He ordained offerings “continually,” because of their want of power, and that a remembrance of sins might be made.
[6.] What then? do not we offer every day? We offer indeed, but making a remembrance of His death, and this [remembrance] is one and not many. How is it one, and not many? Inasmuch as that [Sacrifice] was once for all offered, [and] carried into the Holy of Holies. This is a figure of that [sacrifice] and this remembrance of that. For we always offer the same, not one sheep now and to-morrow another, but always the same thing: so that the sacrifice is one. And yet by this reasoning, since the offering is made in many places, are there many Christs? but Christ is one everywhere, being complete here and complete there also, one Body. As then while offered in many places, He is one body and not many bodies; so also [He is] one sacrifice. He is our High Priest, who offered the sacrifice that cleanses us. That we offer now also, which was then offered, which cannot be exhausted. This is done in remembrance of what was then done. For (saith He) “do this in remembrance of Me.” ( Luke xxii. 19.) It is not another sacrifice, as the High Priest, but we offer always the same, or rather we perform a remembrance of a Sacrifice.
[7.] But since I have mentioned this sacrifice, I wish to say a little in reference to you who have been initiated; little in quantity, but possessing great force and profit, for it is not our own, but the words of Divine Spirit. What then is it? Many partake of this sacrifice once in the whole year, others twice; others many times. Our word then is to all; not to those only who are here, but to those also who are settled in the desert. For they partake once in the year, and often indeed at intervals of two years.
What then? which shall we approve? those [who receive] once [in the year]? those who [receive] many times? those who [receive] few times? Neither those [who receive] once, nor those [who receive] often, nor those [who receive] seldom, but those [who come] with a pure conscience, from a pure heart, with an irreproachable life. Let such draw near continually; but those who are not such, not even once. Why, you will ask? Because they receive to themselves judgment, yea and condemnation, and punishment, and vengeance. And do not wonder. For as food, nourishing by nature, if received by a person without appetite, ruins and corrupts all [the system], and becomes an occasion of disease, so surely is it also with respect to the awful mysteries. Dost thou feast at a spiritual table, a royal table, and again pollute thy mouth with mire? Dost thou anoint thyself with sweet ointment, and again fill thyself with ill savors?
Tell me, I beseech thee, when after a year thou partakest of the Communion, dost thou think that the Forty Days are sufficient for thee for the purifying of the sins of all that time? And again, when a week has passed, dost thou give thyself up to the former things? Tell me now, if when thou hast been well for forty days after a long illness, thou shouldest again give thyself up to the food which caused the sickness, hast thou not lost thy former labor too? For if natural things are changed, much more those which depend on choice. As for instance, by nature we see, and naturally we have healthy eyes; but oftentimes from a bad habit [of body] our power of vision is injured. If then natural things are changed, much more those of choice. Thou assignest forty days for the health of the soul, or perhaps not even forty, and dost thou expect to propitiate God? Tell me, art thou in sport?
These things I say, not as forbidding you the one and annual coming, but as wishing you to draw near continually.
[8.] These things have been given to the holy. This the Deacon also proclaims when he calls on the holy; even by this call searching the faults of all. For as in a flock, where many sheep indeed are in good health, but many are full of the scab, it is needful that these should be separated from the healthy; so also in the Church: since some sheep are healthy, and some diseased, by this voice he separates the one from the other, the priest [I mean] going round on all sides by this most awful cry, and calling and drawing on the holy. For it is not possible that a man should know the things of his neighbor, (for “what man,” he says, “knoweth the things of a man, save the spirit of man which is in him?”—1 Cor. ii. 11 ): he utters this voice after the whole sacrifice has been completed, that no person should come to the spiritual fountain carelessly and in a chance way. For in the case of the flock also (for nothing prevents us from again using the same example), the sickly ones we shut up within, and keep them in the dark, and give them different food, not permitting them to partake either of pure air, or of simple grass, or of the fountain without [the fold]. In this case then also this voice is instead of fetters.
Thou canst not say, I did not know, I was not aware that danger attends the matter.’ Nay surely Paul too especially testified this. But wilt thou say, I never read it’? This is not an apology, but even an accusation. Dost thou come into the Church every day and yet art ignorant of this?
However, that thou mayest not have even this excuse to offer, for this cause, with a loud voice, with an awful cry, like some herald lifting up his hand on high, standing aloft, conspicuous to all, and after that awful silence crying out aloud, he invites some, and some he forbids, not doing this with his hand, but with his tongue more distinctly than with his hand. For that voice, falling on our ears, just like a hand, thrusts away and casts out some, and introduces and presents others.
Tell me then, I beseech [you], in the Olympic games does not the herald stand, calling out with loud and uplifted voice, saying, “Does any one accuse this man? Is he a slave? Is he a thief? Is he one of wicked manners?” And yet, those contests for prizes are not of the soul nor yet of good morals, but of strength and the body. If then where there is exercise of bodies, much examination is made about character, how much rather here, where the soul is alone the combatant. Our herald then even now stands, not holding each person by the head, and drawing him forward, but holding all together by the head within; he does not set against them other accusers, but themselves against themselves. For he says not, “Does any one accuse this man?” but what? “If any man accuse himself.” For when he says, The Holy things for the holy, he means this: “If any is not holy, let him not draw near.”
He does not simply say, “free from sins,” but, “holy.” For it is not merely freedom from sins which makes a man holy, but also the presence of the Spirit, and the wealth of good works. I do not merely wish (he says) that you should be delivered from the mire, but also that you should be bright and beautiful. For if the Babylonian King, when he made choice of the youths from the captives, chose out those who were beautiful in form, and of fair countenance: much more is it needful that we, when we stand by the royal table, should be beautiful in form, [I mean] that of the soul, having adornment of gold, our robe pure, our shoes royal, the face of our soul well-formed, the golden ornament put around it, even the girdle of truth. Let such an one as this draw near, and touch the royal cups.
But if any man clothed in rags, filthy, squalid, wish to enter in to the royal table, consider how much he will suffer, the forty days not being sufficient to wash away the offenses which have been committed in all the time. For if hell is not sufficient, although it be eternal (for therefore also it is eternal), much more this short time. For we have not shown a strong repentance, but a weak.
[9.] Eunuchs especially ought to stand by the King: by eunuchs, I mean those who are clear in their mind, having no wrinkle nor spot, lofty in mind, having the eye of the soul gentle and quick-sighted, active and sharp, not sleepy nor supine; full of much freedom, and yet far from impudence and overboldness, wakeful, healthful, neither very gloomy and downcast, nor yet dissolute and soft.
This eye we have it in our own power to create, and to make it quicksighted and beautiful. For when we direct it, not to the smoke nor to the dust (for such are all human things), but to the delicate breeze, to the light air, to things heavenly and high, and full of much calmness and purity, and of much delight, we shall speedily restore it, and shall invigorate it, as it luxuriates in such contemplation. Hast thou seen covetousness and great wealth? do not thou lift up thine eye thereto. The thing is mire, it is smoke, an evil vapor, darkness, and great distress and suffocating cares. Hast thou seen a man cultivating righteousness, content with his own, and having abundant space for recreation, having anxieties, not fixing his thoughts on things here? Set [thine eye] there, and lift [it] up on high; and thou wilt make it far the most beautiful, and more splendid, feasting it not with the flowers of the earth, but with those of virtue, with temperance, moderation, and all the rest. For nothing so troubles the eye as an evil conscience (“Mine eye,” it is said, “was troubled by reason of anger”—Ps. vi. 7 ); nothing so darkens it. Set it free from this injury, and thou wilt make it vigorous and strong, ever nourished with good hopes.
And may we all make both it and also the other energies of the soul, such as Christ desires, that being made worthy of the Head who is set over us, we may depart thither where He wishes. For He saith, “I will that where I am, they also may be with Me, that they may behold My glory.” ( John xvii. 24.) Which may we all enjoy in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost be glory, might, honor, now and for ever and world without end. Amen.
Homily XVIII
Hebrews x. 8–13
“Above when He said, Sacrifice and offering, and burnt-offerings, and [offering] for sin, Thou wouldest not, neither hadst pleasure [therein], which are offered by the Law, then said He, Lo! I come to do Thy will, O God. He taketh away the first, that He may establish the second. By the which will we are sanctified, by the offering of the body of Jesus Christ, once for all. And every Priest standeth daily ministering, and offering oftentimes the same sacrifices, which can never take away sins. But this [man] after He had offered one sacrifice for sins for ever, sat down on the right hand of God, from henceforth expecting till His enemies be made His footstool.”
[1.] In what has gone before he had shown that the sacrifices were unavailing for perfect purification, and were a type, and greatly defective. Since then there was this objection to his argument, If they are types, how is it that, after the truth is come, they have not ceased, nor given place, but are still performed? he here accordingly labors at this very point, showing that they are no longer performed, even as a figure, for God does not accept them. And this again he shows not from the New [Testament], but from the prophets, bringing forward from times of old the strongest testimony, that it [the old system] comes to an end, and ceases, and that they do all in vain, “alway resisting the Holy Ghost.” ( Acts vii. 51.)
And he shows over and above that they cease not now [only], but at the very coming of the Messiah, nay rather, even before His coming: and how it was that Christ did not abolish them at the last, but they were abolished first, and then He came; first they were made to cease, and then He appeared. That they might not say, Even without this sacrifice, and by means of those, we could have been well pleasing unto God, He waited for these sacrifices to be convicted [of weakness], and then He appeared; for (He says) “sacrifice and offering Thou wouldest not.” Hereby He took all away; and having spoken generally, He says also particularly, “In burnt-offerings and [sacrifice] for sin Thou hadst no pleasure.” But “the offering” was everything except the sacrifice. “Then said I, Lo! I come.” Of whom was this spoken? of none other than the Christ.
Here he does not blame those who offer, showing that it is not because of their wickednesses that He does not accept them, as He says elsewhere, but because the thing itself has been convicted for the future and shown to have no strength, nor any suitableness to the times. What then has this to do with the “sacrifices” being offered “oftentimes”? Not only from their being “oftentimes” [offered] (he means) is it manifest that they are weak, and that they effected nothing; but also from God’s not accepting them, as being unprofitable and useless. And in another place it is said, “If Thou hadst desired sacrifice I would have given it.” ( Ps. li. 16.) Therefore by this also he makes it plain that He does not desire it. Therefore sacrifices are not God’s will, but the abolition of sacrifices. Wherefore they sacrifice contrary to His will.
What is “To do Thy will”? To give up Myself, He means: This is the will of God. “By which Will we are sanctified.” Or he even means something still further, that the sacrifices do not make men clean, but the Will of God. Therefore to offer sacrifice is not the will of God.
[2.] And why dost thou wonder that it is not the will of God now, when it was not His will even from the beginning? For “who,” saith He, “hath required this at your hands?” ( Isa. i. 12.)
How then did He Himself enjoin it? In condescension. For as Paul says, “I would that all men were even as I myself” ( 1 Cor. vii. 7 ), in respect of continence, and again says, “I will that the younger women marry, bear children” ( 1 Tim. v. 14 ); and lays down two wills, yet the two are not his own, although he commands; but the one indeed is his own, and therefore he lays it down without reasons; while the other is not his own, though he wishes it, and therefore it is added with a reason. For having previously accused them, because “they had waxed wanton against Christ” ( 1 Tim. v. 11 ), he then says, “I will that the younger women marry, bear children.” ( 1 Tim. v. 14.) So in this place also it was not His leading will that the sacrifices should be offered. For, as He says, “I wish not the death of the sinner, as that he should turn unto [Me] and live” ( Ezek. xxxiii. 11 ): and in another place He says that He not only wished, but even desired this: and yet these are contrary to each other: for intense wishing is desire. How then dost Thou “not wish”? how dost Thou in another place “desire,” which is a sign of vehement wishing? So is it in this case also.
“By the which will we are sanctified,” he says. How sanctified? “by the offering of the Body of Jesus Christ once for all.”
[3.] “And every priest standeth daily ministering and offering oftentimes the same sacrifice.” (To stand therefore is a sign of ministering; accordingly to sit, is a sign of being ministered unto.) “But this [man] after He had offered one sacrifice for sins for ever, sat down on the right hand of God, from henceforth expecting till His enemies be made His footstool.” ( Ver. 14, 15 ) “For by one offering He hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us.” He had said that those [sacrifices] are not offered; he reasoned from what is written, [and] from what is not written; moreover also he put forward the prophetic word which says, “sacrifice and offering Thou wouldest not.” He had said that He had forgiven their sins. Again this also He proves from the testimony of what is written, for “the Holy Ghost” (he says) “is a witness to us: for after that He had said,” ( ver. 16–18 ) “This is the covenant, that I will make with them, after those days, saith the Lord: I will put My laws into their hearts, and in their minds will I write them, and their sins and iniquities will I remember no more. Now where remission of these is there is no more offering for sin.” So then He forgave their sins, when He gave the Covenant, and He gave the Covenant by sacrifice. If therefore He forgave the sins through the one sacrifice, there is no longer need of a second.
“He sat down on the right hand of God, from henceforth expecting.” Why the delay? “that His enemies be put under His feet. For by one offering He hath perfected for ever them that are sanctified.” But perhaps some one might say; Wherefore did He not put them under at once? For the sake of the faithful who should afterwards be brought forth and born. Whence then [does it appear] that they shall be put under? By the saying “He sat down.” He called to mind again that testimony which saith, “until I put the enemies under His feet.” (See above, i. 13.) But His enemies are the Jews. Then since he had said, “Till His enemies be put under His feet,” and they [these enemies ] were vehemently urgent, therefore he introduces all his discourse concerning faith after this. But who are the enemies? All unbelievers: the dæmons. And intimating the greatness of their subjection, he said not “are subjected,” but “are put under His feet.”
[4.] Let us not therefore be of [the number of] His enemies. For not they alone are enemies, the unbelievers and Jews, but those also who are full of unclean living. “For the carnal mind is enmity against God: for it is not subject to the law of God, for neither can it be.” ( Rom. viii. 7.) What then (you say)? this is not a ground of blame. Nay rather, it is very much a ground of blame. For the wicked man as long as he is wicked, cannot be subject [to God’s law]; he can however change and become good.
Let us then cast out carnal minds. But what are carnal? Whatever makes the body flourish and do well, but injures the soul: as for instance, wealth, luxury, glory (all these things are of the flesh), carnal love. Let us not then love gain, but ever follow after poverty: for this is a great good.
But (you say) it makes one humble and of little account. [True:] for we have need of this, for it benefits us much. “Poverty” (it is said) “humbles a man.” ( Prov. x. 4 , LXX.) And again Christ [says], “Blessed are the poor in spirit.” ( Matt. v. 3.) Dost thou then grieve because thou art upon a path leading to virtue? Dost thou not know that this gives us great confidence?
But, one says, “the wisdom of the poor man is despised.” ( Eccles. ix. 16.) And again another says, “Give me neither riches nor poverty” ( Prov. xxx. 8 ), and, “Deliver me from the furnace of poverty.” (See Isa. xlviii. 10.) And again, if riches and poverty are from the Lord, how can either poverty or riches be an evil? Why then were these things said? They were said under the Old [Covenant], where there was much account made of wealth, where there was great contempt of poverty, where the one was a curse and the other a blessing. But now it is no longer so.
But wilt thou hear the praises of poverty? Christ sought after it, and saith, “But the Son of Man hath not where to lay His head.” ( Matt. viii. 20.) And again He said to His disciples, “Provide neither gold, nor silver, nor two coats.” ( Matt. x. 9, 10.) And Paul in writing said, “As having nothing and yet possessing all things.” ( 2 Cor. vi. 10.) And Peter said to him who was lame from his birth, “Silver and gold have I none.” ( Acts iii. 6.) Yea and under the Old [Covenant] itself, where wealth was held in admiration, who were the admired? Was not Elijah, who had nothing save the sheepskin? Was not Elisha? Was not John?
Let no man then be humiliated on account of his poverty: It is not poverty which humiliates, but wealth, which compels us to have need of many, and forces us to be under obligations to many?
And what could be poorer than Jacob (tell me), who said, “If the Lord give me bread to eat, and raiment to put on”? ( Gen. xxviii. 20.) Were Elijah and John then wanting in boldness? Did not the one reprove Ahab, and the other Herod? The latter said, “It is not lawful for thee to have thy brother Philip’s wife.” ( Mark vi. 18.) And Elias said to Ahab with boldness, “It is not I that trouble Israel, but thou and thy father’s house.” ( 1 Kings xviii. 18.) Thou seest that this especially produces boldness; poverty [I mean]? For while the rich man is a slave, being subject to loss, and in the power of every one wishing to do him hurt, he who has nothing, fears not confiscation, nor fine. So, if poverty had made men wanting in boldness Christ would not have sent His disciples with poverty to a work requiring great boldness. For the poor man is very strong, and has nothing wherefrom he may be wronged or evil entreated. But the rich man is assailable on every side: just in the same way as one would easily catch a man who was dragging many long ropes after him, whereas one could not readily lay hold on a naked man. So here also it falls out in the case of the rich man: slaves, gold, lands, affairs innumerable, innumerable cares, difficult circumstances, necessities, make him an easy prey to all.
[5.] Let no man then henceforth esteem poverty a cause of disgrace. For if virtue be there, all the wealth of the world is neither clay, nor even a mote in comparison of it. This then let us follow after, if we would enter into the kingdom of heaven. For, He saith, “Sell that thou hast, and give to the poor, and thou shalt have treasure in Heaven.” ( Matt. xix. 21.) And again, “It is hard for a rich man to enter into the Kingdom of Heaven.” ( Matt. xix. 23.) Dost thou see that even if we have it not, we ought to draw it to us? So great a good is Poverty. For it guides us by the hand, as it were, on the path which leads to Heaven, it is an anointing for the combat, an exercise great and admirable, a tranquil haven.
But (you say) I have need of many [things], and am unwilling to receive a favor from any. Nevertheless, even in this respect the rich man is inferior to thee; for thou perhaps askest the favor for thy support, but he shamelessly [asks] for ten thousand things for covetousness’ sake. So that it is the rich that are in need of many [persons], yea oftentimes those who are unworthy of them. For instance, they often stand in need of those who are in the rank of soldiers, or of slaves: but the poor man has no need even of the Emperor himself, and if he should need him, he is admired because he has brought himself down to this, when he might have been rich.
Let no man then accuse poverty as being the cause of innumerable evils, nor let him contradict Christ, who declared it to be the perfection of virtue, saying, “If thou wilt be perfect.” ( Matt. xix. 21.) For this He both uttered in His words, and showed by His acts, and taught by His disciples. Let us therefore follow after poverty, it is the greatest good to the sober-minded.
Perhaps some of those who hear me, avoid it as a thing of ill omen. I do not doubt it. For this disease is great among most men, and such is the tyranny of wealth, that they cannot even as far as words endure the renunciation of it, but avoid it as of ill omen. Far be this from the Christian’s soul: for nothing is richer than he who chooses poverty of his own accord, and with a ready mind.
[6.] How? I will tell you, and if you please, I will prove that he who chooses poverty of his own accord is richer even than the king himself. For he indeed needs many [things], and is in anxiety, and fears lest the supplies for the army should fail him; but the other has enough of everything, and fears about nothing, and if he fears, it is not about so great matters. Who then, tell me, is the rich man? he who is daily asking, and earnestly laboring to gather much together, and fears lest at any time he should fall short, or he who gathers nothing together, and is in great abundance and hath need of no one? For it is virtue and the fear of God, and not possessions which give confidence. For these even enslave. For it is said, “Gifts and presents blind the eyes of the wise, and like a muzzle on the mouth turn away reproofs.” ( Ecclus. xx. 29.)
Consider how the poor man Peter chastised the rich Ananias. Was not the one rich and the other poor? But behold the one speaking with authority and saying, “Tell me whether ye sold the land for so much” ( Acts v. 8 ), and the other saying with submission, “Yea, for so much.” And who (you say) will grant to me to be as Peter? It is open to thee to be as Peter if thou wilt; cast away what thou hast. “Disperse, give to the poor” ( Ps. cxii. 9 ), follow Christ, and thou shalt be such as he. How? he (you say) wrought miracles. Is it this then, tell me, which made Peter an object of admiration, or the boldness which arose from his manner of life? Dost thou not hear Christ saying, “Rejoice not because the devils are subject unto you; If thou wilt be perfect [&c].” ( Luke x. 20.) Hear what Peter says: “Silver and gold have I none, but what I have I give thee.” ( Acts iii. 6.) If any man have silver and gold, he hath not those other gifts.
Why is it then, you say, that many have neither the one nor the other? Because they are not voluntarily poor: since they who are voluntarily poor have all good things. For although they do not raise up the dead nor the lame, yet, what is greater than all; they have confidence towards God. They will hear in that day that blessed voice, “Come, ye blessed of My Father,” (what can be better than this?) “inherit the kingdom prepared for you from the foundation of the world: for I was an hungered and ye gave Me meat: I was thirsty and ye gave Me drink: I was a stranger and ye took Me in: I was naked and ye clothed Me: I was sick and in prison and ye visited Me. Inherit the kingdom prepared for you from the foundation of the world.” ( Matt. xxv. 34–36.) Let us then flee from covetousness, that we may attain to the kingdom [of Heaven]. Let us feed the poor, that we may feed Christ: that we may become fellow-heirs with Him in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever and world without end. Amen.
Homily XIX
Hebrews x. 19–23
“Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way which He hath consecrated for us, through the Veil, that is to say, His flesh, and having an High Priest over the house of God, let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Let us hold fast the profession of our hope without wavering.”
[1.] “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way which He hath consecrated for us.” Having shown the difference of the High Priest, and of the sacrifices, and of the tabernacle, and of the Covenant, and of the promise, and that the difference is great, since those are temporal, but these eternal, those “near to vanishing away,” these permanent, those powerless, these perfect, those figures, these reality, for (he says) “not according to the law of a carnal commandment, but according to the power of an endless life.” ( c. vii. 16.) And “Thou art a Priest for ever.” ( c. v. 6.) Behold the continuance of the Priest. And concerning the Covenant, That (he says) is old (for “that which decayeth and waxeth old is ready to vanish away”—c. viii. 13 ), but this is new; and has remission of sins, while that [has] nothing of the kind: for (he says) “the Law made nothing perfect.” ( c. vii. 19.) And again, “sacrifice and offering Thou wouldest not.” ( c. x. 5.) That is made with hands, while this is “not made with hands” ( c. ix. 11 ): that “has the blood of goats” ( c. ix. 12 ), this of the Lord ; that has the Priest “standing,” this “sitting.” Since therefore all those are inferior and these greater, therefore he says, “Having therefore, brethren, boldness.”
[2.] “Boldness”: from whence? As sins (he means) produce shame, so the having all things forgiven us, and being made fellow-heirs, and enjoying so great Love, [produces] boldness.
“For the entrance into the holiest.” What does he mean here by “entrance”? Heaven, and the access to spiritual things.
“Which he hath inaugurated,” that is, which He prepared, and which He began; for the beginning of using is thenceforth called the inaugurating; which He prepared (he means) and by which He Himself passed.
“A new and living way.” Here He expresses “the full assurance of hope.” “New,” he says. He is anxious to show that we have all things greater; since now the gates of Heaven have been opened, which was not done even for Abraham. “A new and living way,” he says, for the first was a way of death, leading to Hades, but this of life. And yet he did not say, “of life,” but called it “living,” (the ordinances, that is,) that which abideth.
“Through the veil” (he says) “of His flesh.” For this flesh first cut that way, by this He inaugurated it [the way] by which He walked. And with good reason did he call [the flesh] “a veil.” For when it was lifted up on high, then the things in heaven appeared.
“Let us draw near” (he says) “with a true heart.” To what should we “draw near”? To the holy things, the faith, the spiritual service. “With a true heart, in full assurance of faith,” since nothing is seen; neither the priest henceforward, nor the sacrifice, nor the altar. And yet neither was that priest visible, but stood within, and they all without, the whole people. But here not only has this taken place, that the priest has entered into the holy of holies, but that we also enter in. Therefore he says, “in full assurance of faith.” For it is possible for the doubter to believe in one way, as there are even now many who say, that of some there is a resurrection and of others not. But this is not faith. “In full assurance of faith” (he says); for we ought to believe as concerning things that we see, nay, even much more; for “here” it is possible to be deceived in the things that are seen, but there not: “here” we trust to the senses, but there to the Spirit.
“Having our hearts sprinkled from an evil conscience.” He shows that not faith only, but a virtuous life also is required, and the consciousness to ourselves of nothing evil. Since the holy of holies does not receive “with full assurance” those who are not thus disposed. For they are holy, and the holy of holies; but here no profane person enters. They were sprinkled as to the body, we as to the conscience, so that we may even now be sprinkled over with virtue itself. “And having our body washed with pure water.” Here he speaks of the Washing, which no longer cleanses the bodies, but the soul.
“For He is faithful that promised.” “That promised” what? That we are to depart thither and enter into the kingdom. Be then in nothing over-curious, nor demand reasonings. Our [religion] needs faith.
[3.] ( Ver. 24, 25 ) “And” (he says) “let us consider one another to provoke unto love and to good works. Not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another and so much the more as ye see the day approaching.” And again in other places, “The Lord is at hand; be careful for nothing.” ( Philip. iv. 5, 6.) “For now is our salvation nearer: Henceforth the time is short.” ( Rom. xiii. 11.)
What is, “not forsaking the assembling of ourselves together”? ( 1 Cor. vii. 29.) He knew that much strength arises from being together and assembling together. “For where two or three” (it is said) “are gathered together in My name, there am I in the midst of them” ( Matt. xviii. 20 ); and again, “That they may be One, as we” also are ( John xvii. 11 ); and, “They had all one heart and [one] soul.” ( Acts iv. 32.) And not this only, but also because love is increased by the gathering [of ourselves] together; and love being increased, of necessity the things of God must follow also. “And earnest prayer” (it is said) was “made by” the people. ( Acts xii. 5.) “As the manner of some is.” Here he not only exhorted, but also blamed [them].
“And let us consider one another,” he says, “to provoke unto love and to good works.” He knew that this also arises from “gathering together.” For as “iron sharpeneth iron” ( Prov. xvii.17 ), so also association increases love. For if a stone rubbed against a stone sends forth fire, how much more soul mingled with soul! But not unto emulation (he says) but “unto the sharpening of love.” What is “unto the sharpening of love”? Unto the loving and being loved more. “And of good works”; that so they might acquire zeal. For if doing has greater force for instruction than speaking, ye also have in your number many teachers, who effect this by their deeds.
What is “let us draw near with a true heart”? That is, without hypocrisy; for “woe be to a fearful heart, and faint hands” ( Ecclus. ii. 12 ): let there be (he means) no falsehood among us; let us not say one thing and think another; for this is falsehood; neither let us be fainthearted, for this is not [a mark] of a “true heart.” Faintheartedness comes from not believing. But how shall this be? If we fully assure ourselves through faith.
“Having our hearts sprinkled”: why did he not say “having been purified”? [Because] he wished to point out the difference of the sprinklings: the one he says is of God, the other our own. For the washing and sprinkling the conscience is of God; but “the drawing near with” truth and “in full assurance of faith” is our own. Then he also gives strength to their faith from the truth of Him that promised.
What is “and having our bodies washed with pure water”? With water which makes pure; or which has no blood.
Then he adds the perfect thing, love. “Not forsaking the assembling of ourselves together,” which some (he says) do, and divide the assemblies. For “a brother helped by a brother is as a strong city.” ( Prov. xviii. 19 , LXX.)
“But let us consider one another to provoke unto love.” What is, “let us consider one another”? For instance if any be virtuous, let us imitate him, let us look on him so as to love and to be loved. For from Love good works proceed. For the assembling is a great good: since it makes love more warm; and out of love all good things arise. For nothing is good which is not done through love.
[4.] This then let us “confirm” towards each other. “For love is the fulfilling of the law.” ( Rom. xiii. 10.) We have no need of labors or of sweatings if we love one another. It is a pathway leading of itself towards virtue. For as on the highway, if any man find the beginning, he is guided by it, and has no need of one to take him by the hand; so is it also in regard to Love: only lay hold on the beginning, and at once thou art guided and directed by it. “Love worketh no ill to his neighbor” ( Rom. xiii. 10 ); “thinketh no evil.” ( 1 Cor. xiii. 5.) Let each man consider with himself, how he is disposed toward himself. He does not envy himself; he wishes all good things for himself; he prefers himself before all; he is willing to do all things for himself. If then we were so disposed towards others also, all grievous things are brought to an end; there is no enmity; there is no covetousness: for who would choose to overreach himself? No man; but on the contrary we shall possess all things in common, and shall not cease assembling ourselves together. And if we do this, the remembrance of injuries would have no place: for who would choose to remember injuries against himself? Who would choose to be angry with himself? Do we not make allowances for ourselves most of all? If we were thus disposed towards our neighbors also, there will never be any remembrance of injuries.
And how is it possible (you say) that one should so love his neighbor as himself? If others had not done this, you might well think it impossible: but if they have done it, it is plain that from indolence it is not done by ourselves.
And besides, Christ enjoins nothing impossible, seeing that many have even gone beyond His commands. Who has done this? Paul, Peter, all the company of the Saints. Nay, indeed if I say that they loved their neighbors, I say no great matter: they so loved their enemies as no man would love those who were likeminded with himself. For who would choose for the sake of those likeminded, to go away into Hell. when he was about to depart unto a kingdom? No man. But Paul chose this for the sake of his enemies, for those who stoned him, those who scourged him. What pardon then will there be for us, what excuse, if we shall not show towards our friends even the very smallest portion of that love which Paul showed towards his enemies?
And before him too, the blessed Moses was willing to be blotted out of God’s book for the sake of his enemies who had stoned him. David also when he saw those who had stood up against him slain, saith, “I, the shepherd, have sinned, but these, what have they done?” (See 2 Sam. xxiv. 17.) And when he had Saul in his hands, he would not slay him, but saved him; and this when he himself would be in danger. But if these things were done under the Old [Covenant] what excuse shall we have who live under the New, and do not attain even to the same measure with them? For if, “unless our righteousness exceed that of the Scribes and Pharisees, we shall not enter into the kingdom of Heaven” ( Matt. v. 20 ), how shall we enter in when we have even less than they?
[5.] “Love your enemies,” He says. ( Matt. v. 44.) Love thou therefore thy enemy: for thou art doing good not to him, but to thyself. How? Thou art becoming like God. He, if he be beloved of thee, hath no great gain, for he is beloved by a fellow-slave; but thou, if thou love thy fellow-slave, hast gained much, for thou art becoming like God. Seest thou that thou art doing a kindness not to him but to thyself? For He appoints the prize not for him, but for thee.
What then if he be evil (you say)? So much the greater is the reward. Even for his wickedness thou oughtest to feel grateful to him: even should he be evil after receiving ten thousand kindnesses. For if he were not exceedingly evil, thy reward would not have been exceedingly increased; so that the reason [thou assignest] for not loving him, the saying that he is evil, is the very reason for loving him. Take away the contestant and thou takest away the opportunity for the crowns. Seest thou not the athletes, how they exercise when they have filled the bags with sand? But there is no need for thee to practice this. Life is full of things that exercise thee, and make thee strong. Seest thou not the trees too, the more they are shaken by the winds, so much the more do they become stronger and firmer? We then. if we be long-suffering, shall also become strong. For it is said, “a man who is long-suffering abounds in wisdom, but he that is of a little soul is strongly foolish.” ( Prov. xiv. 29.) Seest thou how great is his commendation of the one, seest thou how great his censure of the other? “Strongly foolish,” i.e. very [foolish]. Let us not then be faint-hearted one towards another: for this does not rise from enmity, but from having a small soul. As if the soul be strong, it will endure all things easily, and nothing will be able to sink it, but will lead it into tranquil havens. To which may we all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever and world without end. Amen.
Homily XX
Hebrews x. 26, 27
“For if we sin willfully, after we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment, and fiery indignation which shall devour the adversaries.”
[1.] Trees which have been planted, and have had the advantage of all other care, and the hands and the labors of the cultivator, and yet yield no return for the labors, are pulled up by the roots, and handed over to the fire. So somewhat of this kind takes place also in the case of our Illumination. For when Christ has planted us, and we have enjoyed the watering of the Spirit, and then show no fruit; fire, even that of Hell, awaits us, and flame unquenchable.
Paul therefore having exhorted them to love and to bringing forth the fruit of good works, and having urged them from the kindlier [considerations] (What are these? That we have an entrance into the holy of holies, “the new way which He hath inaugurated for us.”—c. x. 20 ), does the same again from the more gloomy ones, speaking thus. For having said, “not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another, and so much the more, as ye see the day approaching” ( c. x. 25 ), this being sufficient for consolation, he added, “For if we sin willfully after we have received the knowledge of the truth.” There is need, he means, of good works, yea, very great need, “For if we sin willfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sins.” Thou wast cleansed; thou wast set free from the charges against thee, thou hast become a son. If then thou return to thy former vomit, there awaits thee on the other hand excommunication and fire and whatever such things there are. For there is no second sacrifice.
[2.] At this place we are again assailed by those who take away repentance, and by those who delay to come to baptism. The one saying, that it is not safe for them to come to baptism, since there is no second remission: And the other asserting that it is not safe to impart the mysteries to those who have sinned, if there is no second remission.
What shall we say then to them both? That he does not take away repentance, nor the propitiation through repentance, nor does he thrust away and cast down with despair the fallen. He is not thus an enemy of our salvation; but what? He takes away the second Washing. For he did not say, no more is there repentance, or no more is there remission, but “no more” is there a “sacrifice,” that is, there is no more a second Cross. For this is what he means by sacrifice. “For by one sacrifice,” he says, “He hath perfected forever them that are sanctified” ( c. x. 14 ); not like the Jewish [rites.]. For this reason he has treated so much throughout concerning the Sacrifice, that it is one, even one; not wishing to show this only, that herein it differed from the Jewish [rites], but also to make [men] more steadfast, so that they might no longer expect another sacrifice according to the Jewish law.
“For,” saith he, “if we sin willfully.” See how he is disposed to pardon. He says, “if we sin willfully,” so that there is pardon for those [who sin] not willfully. “After the knowledge of the truth”: He either means, of Christ, or of all doctrines. “There remaineth no more sacrifice for sins,” but what? “A certain fearful looking for of judgment and fiery indignation which shall devour the adversaries.” By “Adversaries” he means not the unbelievers, but those also who do what is against virtue; or [else he means] that the same fire shall receive them of the household also, which [receives] “the adversaries.” Then expressing its devouring nature, he says, as if giving it life, “fiery indignation which shall devour the adversaries.” For as a wild beast when irritated and very fierce and savage, would not rest till it could lay hold on some one and eat him up; so also that fire, like one goaded by indignation, whatever it can lay hold of does not let go, but devours and tears it to pieces.
[3.] Next he adds also the reason of the threat, that it is on good grounds, that it is just; for this contributes to confidence, when we show that it is just.
For, he says, ( ver. 28 ) “He that hath despised Moses’ law dies without mercy, under two or three witnesses.” “Without mercy,” he says; so that there is no pardon, no pity there although the law is of Moses; for he ordained the most of it.
What is “under two or three”? If two or three bore witness, he means, they immediately suffered punishment.
If then under the Old [Covenant], when the law of Moses is set at nought, there is so great punishment, ( ver. 29 ) “Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God and hath counted the blood of the covenant an unholy [a common] thing, and hath done despite unto the Spirit of grace?”
And how does a man “tread under foot the Son of God”? When partaking of Him in the mysteries (he would say) he has wrought sin, has he not trodden Him under foot? Has he not despised Him? For just as we make no account of those who are trodden under foot, so also, they who sin have made no account of Christ; and so they have sinned. Thou art become the Body of Christ, and givest thou thyself to the devil, so that he treads thee under foot.
“And accounted the blood a common thing,” he says. What is “common”? It is “unclean,” or the having nothing beyond other things.
“And done despite unto the Spirit of grace.” For he that accepts not a benefit, does despite to the benefactor. He made thee a son: and thou wishest to become a slave. He came to dwell with thee, and thou bringest in wicked imaginations to Him. Christ wished to stay with thee: and thou treadest Him down by surfeiting, by drunkenness.
Let us listen, whoever partake of the mysteries unworthily: let us listen, whoever approach that Table unworthily. “Give not” (He says) “that which is holy unto the dogs, lest in time they trample them under their feet” ( Matt. vii. 6 ), that is, lest they despise, lest they repudiate [them]. Yet he did not say this, but what was more fearful than this. For he constrains their souls by what is fearful. For this also is adapted to convert, no less than consolation. And at the same time he shows both the difference, and the chastisement, and sets forth the judgment upon them, as though it were an evident matter. “Of how much sorer punishment, suppose ye, shall he be thought worthy?” Here also he appears to me to hint at the mysteries.
[4.] Next he adds testimony, saying, ( ver. 31, 30 ) “It is a fearful thing to fall into the hands of the Living God.” “For” it is written: “Vengeance [belongeth] unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people.” “Let us fall,” it is said, “into the hands of the Lord, and not into the hands of men.” ( Ecclus. ii. 18. ) But if ye repent not, ye shall “fall into the hands of” God: that is fearful: it is nothing, to “fall into the hands of men.” When, he means, we see any man punished here, let us not be terrified at the things present, but shudder at the things to come. “For according to His mercy, so is His wrath.” And, “His indignation will rest upon sinners.” ( Ecclus. v. 6.)
At the same time too he hints at something else. For “Vengeance [belongeth] unto Me,” he says, “I will recompense.” This is said in regard to their enemies, who are doing evil, not to those who are suffering evil. Here he is consoling them too, all but saying, God abideth for ever and liveth, so that even if they receive not [their reward] now, they will receive it hereafter. They ought to groan, not we: for we indeed shall fall into their hands, but they into the hands of God. For neither is it the sufferer who suffers the ill, but he that does it; nor is it he who receives a benefit that is benefited, but the benefactor.
[5.] Knowing then these things, let us be patient as to suffering evil, forward as to kindnesses. And this will be, if we think lightly of wealth and honor. He that hath stripped himself of those affections, is of all men most generous, and more wealthy even than he who wears the purple. Seest thou not how many evils come through money? I do not say how many through covetousness, but merely by our attachment to these things. For instance, if a man has lost his money, he leads a life more wretched than any death. Why grievest thou, O man? why weepest thou? Because God has delivered Thee from excessive watching? Because thou dost not sit trembling and fearful? Again, if any one chain thee to a treasure, commanding thee to sit there perpetually, and to keep watch for other people’s goods, thou art grieved, thou art disgusted; and dost thou, after thou hast bound thyself with most grievous chains, grieve when thou art delivered from the slavery? Truly sorrows and joys are [matters] of fancy. For we guard them as if we had another’s.
Now my discourse is for the women. A woman often has a garment woven with gold, and this she shakes, wraps up in linen, keeps with care, trembles for it, and has no enjoyment of it. For either she dies, or she becomes a widow. Or, even if none of these things happen, yet from fear lest wearing it out by continual use, she should deprive herself of it, she deprives herself of it in another way, by sparing it. But she passes it on [you say] to another. But neither is this clear: and even if she should pass it on, the other again will also use it in the same way. And if any one will search their houses, he will find that the most costly garments and other choice things, are tended with special honor, as if they were living masters. For she does not use them habitually, but fears and trembles, driving away moths and the other things that are wont to eat them, and laying most of them in perfumes and spices, nor permitting all persons to be counted worthy of the sight of them, but oftentimes carefully putting them in order herself with her husband.
Tell me: did not Paul with reason call covetousness “idolatry”? ( Col. iii. 5.) For these show as great honor to their garments, their gold, as they to their idols.
[6.] How long shall we stir up the mire? How long shall we be fixed to the clay and the brickmaking? For as they toiled for the King of the Egyptians, so do we also toil for the devil, and are scourged with far more grievous stripes. For by how much the soul surpasses the body, by so much does anxiety the weals of scourging. We are scourged every day, we are full of fear, in anxiety, in trembling. But if we will groan, if we will look up to God, He sendeth to us, not Moses, nor Aaron, but His own Word, and compunction. When this [word] has come, and taken hold of our souls, He will free from the bitter slavery, He will bring us forth out of Egypt, from unprofitable and vain zeal, from slavery which brings no gain. For they indeed went forth after having at least received golden [ornaments], the wages for building, but we [receive] nothing: and would it were nothing. For indeed we also receive, not golden ornaments, but the evils of Egypt, sins and chastisements and punishments.
Let us then learn to be made use of, let us learn to be spitefully treated; this is the part of a Christian. Let us think lightly of golden raiment, let us think lightly of money, that we may not think lightly of our salvation. Let us think lightly of money and not think lightly of the soul. For this is chastised, this is punished: those things remain here, but the soul departeth yonder. Why, tell me, dost thou cut thyself to pieces, without perceiving it?
[7.] These things I say to the overreaching. And it is well to say also to those who are overreached. Bear their overreachings generously; they are ruining themselves, not you. You indeed they defraud of your money, but they strip themselves of the good will and help of God. And he that is stripped of that, though he clothe himself with the whole wealth of the world, is of all men most poor: and so he who is the poorest of all, if he have this, is the wealthiest of all. For “the Lord” (it is said) “is my shepherd, and I shall lack nothing.” ( Ps. xxiii. 1.)
Tell me now, if thou hadst had a husband, a great and admirable man, who thoroughly loved thee and cared for thee, and then knewest that he would live always, and not die before thee, and would give thee all things to enjoy in security, as thine own: wouldst thou then have wished to possess anything? Even if thou hadst been stripped of all, wouldst thou not have thought thyself the richer for this?
Why then dost thou grieve? Because thou hast no property? But consider that thou hast had the occasion of sin taken away. But is it because thou hadst [property] and hast been deprived of it? But thou hast acquired the good will of God. And how have I acquired it (you say)? He has said, “Wherefore do ye not rather suffer wrong?” ( 1 Cor. vi. 7.) He hath said, “Blessed are they who bear all things with thankfulness.” Consider therefore how great good will thou wilt enjoy, if thou showest forth those things by [thy] works. For one thing only is required from us, “in all things to give thanks” to God, and [then] we have all things in abundance. I mean, for instance: hast thou lost ten thousand pounds of gold? Forthwith give thanks unto God, and thou hast acquired ten times ten thousand, by that word and thanksgiving.
[8.] For tell me when dost thou account Job blessed? When he had so many camels, and flocks, and herds, or when he uttered that saying: “The Lord gave, the Lord hath taken away”? ( Job i. 21.) Therefore also the devil causes us losses, not that he may take away our goods only, for he knows that is nothing, but that through them he may compel us to utter some blasphemy. So in the case of the blessed Job too, he did not strive after this only, to make him poor, but also to make him a blasphemer. At any rate, when he had stripped him of every thing, observe what he says to him through his wife, “Say some word against the Lord, and die.” ( Job ii. 9.) And yet, O accursed one, thou hadst stripped him of everything. But’ (he says) this is not what I was striving for; for I have not yet accomplished that for which I did all. I was striving to deprive him of God’s help: for this cause I deprived him of his goods too. This is what I wish, that other is nothing. If this be not gained, he not only has not been injured at all, but has even been benefited.’ Thou seest that even that wicked demon knows how great is the loss in this matter?
And see him plotting the treachery through the wife. Hear this, ye husbands, as many as have wives that are fond of money, and compel you to blaspheme God. Call Job to mind. But let us see, if it please you, his great moderation, how he silenced her. “Wherefore” (he says) “hast thou spoken as one of the foolish women [speaketh]?” ( Job ii. 10.) Of a truth “evil communications corrupt good manners” ( 1 Cor. xv. 33 ), at all times indeed, but particularly in calamities: then they who give evil advice have strength. For if the soul is even of itself prone to impatience, how much more, when there is also an adviser. Is it not thrust into a pit? A wife is a great good, as also a great evil. For because a wife is a great [good], observe from what point he [Satan] wishes to break through the strong wall. The depriving him of his property’ (he says) did not take him; the loss has produced no great effect.’ Therefore he says, If indeed he will curse thee to thy face.’ ( Job ii. 5.) You see whither he was aspiring.
If then we bear [losses] thankfully, we shall recover even these things; and if we should not recover them, our reward will be greater. For when he had wrestled nobly, then God restored to him these things also. When He had shown the devil, that it is not for these things that he serves Him, then He restored them also to him.
[9.] For such is He. When God sees that we are not riveted to things of this life, then He gives them to us. When He sees that we set a higher value on things spiritual, then He also bestows on us things carnal. But not first, lest we should break away from things spiritual: and to spare us He does not give carnal things, to keep us away from them, even against our will.
Not so (you say) but if I receive [them], I am satisfied, and am the more thankful. It is false, O man, for then especially wilt thou be thoughtless.
Why then (you say) does He give [them] to many? Whence is it clear, that He gives [them]? But who else, you say, gives? Their overreaching, their plundering. How then does He allow these things? As He also [allows] murders, thefts, and violence.
What then (you will say) as to those who receive by succession an inheritance from their fathers, being themselves full of evils innumerable? And what of this? How does God suffer them (you say) to enjoy these things? Surely just as He allows thieves, and murderers, and other evil doers. For it is not now the time of judgment, but of the best course of life.
And what I just now said, that I repeat, that they shall suffer greater punishment, who, when they have enjoyed all good things, do not even so become better. For all shall not be punished alike; but they who, even after His benefits, have continued evil, shall suffer a greater punishment, while they who after poverty [have done this] not so. And that this is true, hear what He says to David, “Did I not give thee all thy master’s goods?” ( 2 Sam. xii. 8.) Whenever then thou seest a young man that has received a paternal inheritance without labor and continues wicked, be assured that his punishment is increased and the vengeance is made more intense. Let us not then emulate these; but if any man has succeeded to virtue, if any man has obtained spiritual wealth, [him let us emulate]. For (it is said) “Woe to them that trust in their riches” (cf. Ps. xlix. 6 ): “Blessed are they that fear the Lord.” ( Ps. cxxviii. 1.) To which of these, tell me, wouldst thou belong? Doubtless to those who are pronounced blessed. Therefore emulate these, not the other, that thou also mayest obtain the good things which are laid up for them. Which may we all obtain, in Christ Jesus our Lord, with whom to the Father be glory together with the Holy Ghost, now and for ever, and world without end. Amen.
Homily XXI
Hebrews x. 32–34
“But call to remembrance the former days, in which after ye were illuminated, ye endured a great fight of afflictions; partly, whilst ye were made a gazing stock both by reproaches and afflictions, and partly whilst ye became companions of them that were so used. For ye had compassion on those who were in bonds, and took joyfully the spoiling of your goods, knowing that ye have for yourselves in heaven a better and an enduring substance.”
[1.] The best Physicians after they have made a deep incision, and have increased the pains by the wound, soothing the afflicted part, and giving rest and refreshment to the disturbed soul, proceed not to make a second incision, but rather soothe that which has been made with gentle remedies, and such as are suited to remove the violence of the pain. This Paul also did after he had shaken their souls, and pierced them with the recollection of Hell, and convinced then, that he must certainly perish, who does despite to the grace of God, and after he had shown from the laws of Moses, that they also shall perish, and the more [fearfully], and confirm it by other testimonies, and had said, “It is a fearful thing to fall into the hands of the Living God” ( c. x. 31 ): then, lest the soul desponding through excessive fear, should be swallowed up with grief, he soothes them by commendations and exhortation, and gives them zeal derived from their own conduct. For, he says, “call to remembrance the former days, in which after ye had been enlightened, ye endured a great fight of afflictions.” Powerful is the exhortation from deeds [already done]: for he who begins a work ought to go forward and add to it. As if he had said, when ye were brought in [to the Church], when ye were in the rank of learners, ye displayed so great readiness, so great nobleness; but now it is no longer so. And he who encourages, does thus especially encourage them from their own example.
And he did not simply say, “ye endured a fight” but a “great” [fight]. Moreover he did not say “temptations” but “fight,” which is an expression of commendation and of very great praise.
Then he also enumerates them particularly, amplifying his discourse, and multiplying his praise. How? “Partly” (he says) “whilst ye were made a gazing-stock by reproaches and afflictions”; for reproach is a great thing, and calculated to pervert the soul, and to darken the judgment. For hear what the prophet says: “While they daily say unto me, Where is thy God?” ( Ps. xlii. 10.) And again, “If the enemy had reproached me, I would have borne it.” ( Ps. lv. 12.) For since the human race is exceedingly vainglorious, therefore it is easily overcome by this.
And he did not simply say “by reproaches,” but that even with great intensity, being “made a gazing-stock.” For when a person is reproached alone, it is indeed painful, but far more so when in presence of all. For tell me how great the evil was when men who had left the meanness of Judaism, and gone over, as it were, to the best course of life, and despised the customs of their fathers, were ill treated by their own people, and had no help.
[2.] I cannot say (he says) that ye suffered these things indeed and were grieved, but ye even rejoiced exceedingly. And this he expressed by saying, “Whilst ye became companions of them that were so used,” and he brings forward the Apostles themselves. Not only (he means) were ye not ashamed of your own sufferings, but ye even shared with others who were suffering the same things. This too is the language of one who is encouraging them. He said not, Bear my afflictions, share with me,’ but respect your own.
“Ye had compassion on them that were in bonds.” Thou seest that he is speaking concerning himself and the rest who were in prison. Thus ye did not account “bonds” to be bonds: but as noble wrestlers so stood ye: for not only ye needed no consolation in your own [distresses], but even became a consolation to others.
And “ye took joyfully the spoiling of your goods.” O! what “full assurance of faith”! ( c. x. 22.) Then he also sets forth the motive, not only consoling them for their struggles, but also that they might not be shaken from the Faith. When ye saw your property plundered (he means) ye endured; for already ye saw Him who is invisible, as visible: which was the effect of genuine faith, and ye showed it forth by your deeds themselves.
Well then, the plundering was perhaps from the force of the plunderers, and no man could prevent it; so that as yet it is not clear, that ye endured the plundering for the faith’s sake. (Although this too is clear. For it was in your power if you chose, not to be plundered, by not believing.) But ye did what is far greater than this; the enduring such things even “with joy”; which was altogether apostolical, and worthy of those noble souls, who rejoiced when scourged. For, it says, “they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for the Name.” ( Acts v. 41.) But he that endures “with joy,” shows that he has some reward, and that the affair is no loss but a gain.
Moreover the expression “ye took” shows their willing endurance, because, he means, ye chose and accepted.
“Knowing” (he says) “that ye have for yourselves in heaven a better and an enduring substance”; instead of saying, firm, not perishing like this.
[3.] In the next place, having praised them, he says, ( ver. 35 ) “Cast not away therefore your confidence, which hath great recompense of reward.” What meanest thou? He did not say, ye have cast it away, and recover it’: but, which tended more to strengthen them, “ye have it,” he says. For to recover again that which has been cast away, requires more labor: but not to lose that which is held fast does not. But to the Galatians he says the very opposite: “My children of whom I travail in birth again, till Christ be formed in you” ( Gal. iv. 19 ); and with reason; for they were more supine, whence they needed a sharper word; but these were more faint-hearted, so that they rather needed what was more soothing.
“Cast not away therefore” (he says) “your confidence,” so that they were in great confidence towards God. “Which hath” (he says) “great recompense of reward.” “And when shall we receive them (some one might say)? Behold! All things on our part have been done.” Therefore he anticipated them on their own supposition, saying in effect, If ye know that ye have in heaven a better substance, seek nothing here.
“For ye have need of patience,” not of any addition [to your labors], that ye may continue in the same state, that ye may not cast away what has been put into your hands. Ye need nothing else, but so to stand as ye have stood, that when ye come to the end, ye may receive the promise.
( Ver. 36 ) “For” (he says) “ye have need of patience, that after ye have done the will of God, ye might receive the promise.” Ye have need of one thing only, to bear with the delay; not that ye should fight again. Ye are at the very crown (he means); ye have borne all the combats of bonds, of afflictions; your goods have been spoiled. What then? Henceforward ye are standing to be crowned: endure this only, the delay of the crown. O the greatness of the consolation! It is as if one should speak to an athlete who had overthrown all, and had no antagonist, and then was to be crowned, and yet endured not that time, during which the president of the games comes, and places the crown [upon him]; and he impatient, should wish to go out, and escape as though he could not bear the thirst and the heat.
He then also hinting this, what does he say? ( Ver. 37 ) “Yet a little while and He that shall come will come, and will not tarry.” For lest they should say, And when will He come? He comforts them from the Scriptures. For thus also when he says in another place, “Now is our salvation nearer” ( Rom. xiii. 11 ), he comforts them because the remaining time is short. And this he says not of himself but from the Scriptures. But if from that time it was said, “Yet a little while, and He that shall come will come, and will not tarry,” it is plain that now He is nearer. Wherefore also waiting is no small reward.
( Ver. 38 ) “Now the just” (he says) “shall live by faith, but if any man draw back, My soul shall have no pleasure in him.” This is a great encouragement when one shows that they have succeeded in the whole matter and are losing it through a little indolence. ( Ver. 39 ) “But we are not of them that draw back unto perdition, but of them that believe to the saving of the soul.”
[4.] ( c. xi. 1, 2 ) “Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report.” O what an expression has he used, in saying, “an evidence of things not seen.” For [we say] there is “evidence,” in the case of things that are very plain. Faith then is the seeing things not plain (he means), and brings what are not seen to the same full assurance with what are seen. So then neither is it possible to disbelieve in things which are seen, nor, on the other hand can there be faith unless a man be more fully assured with respect to things invisible, than he is with respect to things that are most clearly seen. For since the objects of hope seem to be unsubstantial, Faith gives them substantiality, or rather, does not give it, but is itself their substance. For instance, the Resurrection has not come, nor does it exist substantially, but hope makes it substantial in our soul. This is [the meaning of] “the substance of things.”
If therefore it is an “evidence of things not seen,” why forsooth do you wish to see them, so as to fall away from faith, and from being just? Since “the just shall live by faith,” whereas ye, if ye wish to see these things, are no longer faithful. Ye have labored (he says), ye have struggled: I too allow this, nevertheless, wait; for this is Faith: do not seek the whole “here.”
[5.] These things were indeed said to the Hebrews, but they are a general exhortation also to many of those who are here assembled. How and in what way? To the faint-hearted; to the mean-spirited. For when they see the wicked prospering, and themselves faring ill, they are troubled, they bear it impatiently: while they long for the chastisement, and the inflicting vengeance on others; while they wait for the rewards of their own sufferings. “For yet a little time, and He that shall come will come.”
Let us then say this to the slothful: Doubtless there will be punishment; doubtless He will come, henceforth the events of the Resurrection are even at the doors.
Whence [does] that [appear] (you say)? I do not say, from the prophets; for neither do I now speak to Christians only; but even if a heathen be here, I am perfectly confident, and bring forward my proofs, and will instruct him. How (you say)?
Christ foretold many things. If those former things did not come to pass, then do not believe them; but if they all came to pass, why doubt concerning those that remain? And indeed, it were very unreasonable, nothing having come to pass, to believe the one, or when all has come to pass, to disbelieve the others.
But I will make the matter more plain by an example. Christ said, that Jerusalem should be taken, and should be so taken as no city ever was before, and that it should never be raised up: and in fact this prediction came to pass. He said, that there should be “great tribulation” ( Matt. xxiv. 21 ), and it came to pass. He said that a grain of mustard seed is sown, so should the preaching [of the Gospel] be extended: and every day we see this running over the world. He said, that they who left father or mother, or brethren, or sisters, should have both fathers and mothers; And this we see fulfilled by facts. He said, “in the world ye shall have tribulation, but be of good cheer, I have overcome the world” ( John xvi. 33 ), that is, no man shall get the better of you. And this we see by the events has come to pass. He said that “the gates of hell shall not prevail against the Church” ( Matt. xvi. 18 ), even though persecuted, and that no one shall quench the preaching [of the Gospel]: and the experience of events bears witness to this prediction also: and yet when He said these things, it was very hard to believe Him. Why? Because all these were words, and He had not as yet given proof of the things spoken. So that they have now become far more credible. He said that “when the Gospel should have been preached among all the nations, then the end shall come” ( Matt. xxiv. 14 ); lo! now ye have arrived at the end: for the greater part of the world hath been preached to, therefore the end is now at hand. Let us tremble, beloved.
[6.] But what, tell me? Art thou anxious about the end? It indeed is itself near, but each man’s life and death is nearer. For it is said, “the days of our years are seventy years; but if [one be] in strength, fourscore years.” ( Ps. xc. 10 ; [LXX. lxxxix. 10].) The day of judgment is near. Let us fear. “A brother doth not redeem; shall man redeem?” ( Ps. xlix. 7 ; [LXX. xlviii. 8].) There we shall repent much, “but in death no man shall praise Him.” ( Ps. vi. 5 ; [LXX. 6].) Wherefore he saith, “Let us come before His presence with thanksgiving” ( Ps. xcv. 2 ; [LXX. Ps. xciv.]), that is, his coming. For here [in this life] indeed, whatever we do has efficacy; but there, no longer. Tell me, if a man placed us for a little while in a flaming furnace, should we not submit to anything in order to escape, even were it necessary to part with our money, nay to undergo slavery? How many have fallen into grievous diseases, and would gladly give up all, to be delivered from them, if the choice were offered them? If in this world then, a disease of short duration so afflicts us, what shall we do yonder, when repentance will be of no avail?
[7.] Of how many evils are we now full, without being conscious of them? We bite one another, we devour one another, in wronging, accusing, calumniating, being vexed by the credit of our neighbors. (Cf. Gal. v. 15.)
And see the difficulty. When a man wishes to undermine the reputation of a neighbor, he says, Such an one said this of him; O God, forgive me, do not examine me strictly, I must give account of what I have heard.’ Why then dost thou speak of it at all, if thou dost not believe it? Why dost thou speak of it? Why dost thou make it credible by much reporting? Why dost thou pass on the story which is not true? Thou dost not believe it, and thou entreatest God not to call thee to strict account? Do not say it then, but keep silence, and free thyself from all fear.
But I know not from whence this disease has fallen upon men. We have become tattlers, nothing remains in our mind. Hear the exhortation of a wise man who says, “Hast thou heard a word? Let it die in thee, be bold; it will not burst thee.” ( Ecclus. xix. 10.) And again, “A fool heareth a word, and travaileth, as a women in labor of a child.” ( Ecclus. xix. 11.) We are ready to make accusations, prepared for condemning. Even if no other evil thing had been done by us, this were sufficient to ruin us, and to carry us away to Hell, this involves us in ten thousand evils. And that thou mayest know this certainly, hear what the prophet says, “Thou satest and spakest against thy brother.” ( Ps. l. 20.)
But it is not I, you say, but the other [who told me]. Nay rather, it is thyself; for if thou hadst not spoken, another would not have heard: or even if he should hear it, yet thou wouldest not have been to blame for the sin. We ought to shade over and conceal the failings of neighbors, but thou paradest them under a cloak of zeal for goodness. Thou becomest, not an accuser, but a gossip, a trifler, a fool. O what cleverness! Without being aware of it, thou bringest disgrace upon thyself as well as on him.
And see what great evils which arise from this. Thou provokest the wrath of God. Dost thou not hear Paul saying about widows, “they not only” (these are his words) “learn to be idle, but tattlers also and busybodies, wandering about from house to house, and speaking things which they ought not.” ( 1 Tim. v. 13.) So that even when thou believest the things which are said against thy brother, thou oughtest not even in that case to speak of them; much less, when thou dost not believe them.
But thou [forsooth] lookest to thine own interest? Thou fearest to be called to account by God? Fear then, lest even for thy tattling thou be called to account. For here, thou canst not say, O God, call me not to account for light talking’: for the whole matter is light talking. Why didst thou publish it? Why didst thou increase the evil? This is sufficient to destroy us. On this account Christ said, “Judge not, that ye be not judged.” ( Matt. vii. 1.)
But we pay no regard to this, neither are we brought to our senses by what happened to the Pharisee. He said what was true, “I am not as this Publican” ( Luke xviii. 11 ), he said it too in no man’s hearing; yet was he condemned. If he were condemned when he said what was true, and uttered it in no man’s hearing, what fearful [punishment] shall not they suffer, who like gossiping women, carry about everywhere lies which they do not even themselves believe? What shall they not endure?
[8.] Henceforward let us set “a door and a bolt before the mouth.” ( Ecclus. xxviii. 25.) For innumerable evils have arisen from tattling; families have been ruined, friendships torn asunder, innumerable other miseries have happened. Busy not thyself, O man, about the affairs of thy neighbor.
But thou art talkative and hast a weakness. Talk of thine own [faults] to God: thus the weakness will be no longer a weakness, but an advantage. Talk of thy own [faults] to thy friends, those who are thorough friends and righteous men, and in whom thou hast confidence, that so they may pray for thy sins. If thou speak of the [sins] of others, thou art nowise profited, neither hast thou gained anything, but hast ruined thyself. If thou confessest thy own [sins] to the Lord, thou hast great reward: for one says, “I said, I will confess against myself mine iniquity to the Lord, and Thou forgavest the impiety of my heart.” ( Ps. xxxii. 5.)
Dost thou wish to judge? Judge thine own [sins]. No one will accuse thee, if thou condemn thyself: but he will accuse if thou do not condemn; he will accuse thee, unless thou convict thyself; will accuse thee of insensibility. Thou hast seen such an one angry, irritated, doing something else out of place? Think at once, even thou on thy own [faults]: and thus thou wilt not greatly condemn him, and wilt free thyself from the load of thy past transgressions. If we thus regulate our own conduct, if we thus manage our own life, if we condemn ourselves, we shall probably not commit many sins, and we shall do many good things, being fair and moderate; and shall enjoy all the promises to them that love God: to which may all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever and world with end. Amen.
Homily XXII
Hebrews xi. 3, 4
“Through faith we understand that the worlds were framed by the word of God; so that things which are seen were not made of things which do appear. By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.”
[1.] Faith needs a generous and vigorous soul, and one rising above all things of sense, and passing beyond the weakness of human reasonings. For it is not possible to become a believer, otherwise than by raising one’s self above the common customs [of the world].
Inasmuch then as the souls of the Hebrews were thoroughly weakened, and though they had begun from faith, yet from circumstances, I mean sufferings, afflictions, they had afterwards become faint-hearted, and of little spirit, and were shaken from [their position], he encouraged them first indeed from these very things, saying, “Call to remembrance the former days” ( c. x. 32 ); next from the Scripture saying, “But the just shall live by faith” ( c. x. 38 ); afterwards from arguments, saying, “But Faith is the substance of things hoped for, the evidence of things not seen.” ( c. xi. 1.) And now again from their forefathers, those great and admirable men, as much as saying; If where the good things were close at hand, all were saved by faith, much more are we.
For when a soul finds one that shares the same sufferings with itself, it is refreshed and recovers breath. This we may see both in the case of Faith, and in the case of affliction: “that there may be comfort for you it is said through our mutual faith.” ( Rom. i. 12.) For mankind are very distrustful, and cannot place confidence in themselves, are fearful about whatever things they think they possess, and have great regard for the opinion of the many.
[2.] What then does Paul do? He encourages them by the fathers; and before that by the common notions [of mankind]. For tell me, he says, since Faith is calumniated as being a thing without demonstration and rather a matter of deceit, therefore he shows that the greatest things are attained through faith and not through reasonings. And how does he show this, tell me? It is manifest, he saith, that God made the things which are, out of things which are not, things which appear, out of things which appear not, things which subsist, out of things which subsist not. But whence [is it shown] that He did this even “by a Word”? For reason suggests nothing of this kind; but on the contrary, that the things which appear are [formed] out of things which appear.
Therefore the philosophers expressly say that nothing comes out of things that are not’ being “sensual” ( Jude 19 ), and trusting nothing to Faith. And yet these same men, when they happen to say anything great and noble, are caught entrusting it to Faith. For instance, that “God is without beginning, and unborn” ; for reason does not suggest this, but the contrary. And consider, I beseech you, their great folly. They say that God is without beginning; and yet this is far more wonderful than the [creation] out of things that are not. For to say, that He is without beginning, that He is unborn, neither begotten by Himself nor by another is more full of difficulties, than to say that God made the things which are, out of things which are not. For here there are many things uncertain: as, that some one made it, that what was made had a beginning, that, in a word, it was made. But in the other case, what? He is self-existing, unborn, He neither had beginning nor time; tell me, do not these things require faith? But he did not assert this, which was far greater, but the lesser.
Whence [does it appear], he would say, that God made these things? Reason does not suggest it; no one was present when it was done. Whence is it shown? It is plainly the result of faith. “Through faith we understand that the worlds were made.” Why “through faith”? Because “the things that are seen were not made of things which do appear.” For this is Faith.
[3.] Having thus stated the general [princi ple], he afterwards tests it by individuals. For a man of note is equivalent to the world. This at all events he afterwards hinted. For when he had matched it against one or two hundred persons, and then saw the smallness of the number, he afterwards says, “by whom the world was outweighed in worth.” ( c. xi. 38.)
And observe whom he puts first, him who was ill-treated, and that by a brother. It was their own affliction, “For you also” (he says) “have suffered like things of your own countrymen.” ( 1 Thess. ii. 14.) And by a brother who had been nothing wronged, but who envied him on God’s account; showing that they also are looked on with an evil eye and envied. He honored God, and died because he honored Him: and has not yet attained to a resurrection. But his readiness is manifest, and his part has been done, but God’s part has not yet been carried out towards him.
And by a “more excellent sacrifice” in this place, he means that which is more honorable, more splendid, more necessary.
And we cannot say (he says) that it was not accepted. He did accept it, and said unto Cain, [“Hast thou] not [sinned], if thou rightly offer, but dost not rightly divide?” ( Gen. iv. 7 , LXX.) So then Abel both rightly offered, and rightly divided. Nevertheless for this, what recompense did he receive? He was slain by his brother’s hand: and that sentence which his father endured on account of sin, this he first received who was upright. And he suffered so much the more grievously because it was from a brother, and he was the first [to suffer].
And he did these things rightly looking to no man. For to whom could he look, when he so honored God? To his father and his mother? But they had outraged Him in return for His benefits. To his brother then? But he also had dishonored [God]. So that by himself he sought out what was good.
And he that is worthy of so great honor, what does he suffer? He is put to death. And how too was he otherwise “testified of that he was righteous”? It is said, that fire came down and consumed the sacrifices. For instead of [“And the Lord] had respect to Abel and to his sacrifices” ( Gen. iv. 4 ), the Syriac said, “And He set them on fire.” He therefore who both by word and deed bare witness to the righteous man and sees him slain for His sake, did not avenge him, but left him to suffer.
But your case is not such: for how could it be? You who have both prophets and examples, and encouragements innumerable, and signs and miracles accomplished? Hence that was faith indeed. For what miracles did he see, that he might believe he should have any recompense of good things? Did he not choose virtue from Faith alone?
What is, “and by it he being dead yet speaketh”? That he might not cast them into great despondency, he shows that he has in part obtained a recompense. How? The influence coming from him is great, he means, “and he yet speaketh”; that is, [Cain] slew him, but he did not with him slay his glory and memory. He is not dead; therefore neither shall ye die. For by how much the more grievous a man’s sufferings are, so much the greater is his glory.’
How does he “yet speak”? This is a sign both of his being alive, and of his being by all celebrated, admired, counted blessed. For he who encourages others to be righteous, speaks. For no speech avails so much, as that man’s suffering. As then heaven by its mere appearance speaks, so also does he by being had in remembrance. Not if he had made proclamation of himself, not if he had ten thousand tongues, and were alive, would he have been so admired as now. That is, these things do not take place with impunity, nor lightly, neither do they pass away.
[4.] ( Ver. 5 ) “By faith Enoch was translated, that he should not see death, and was not found, because God had translated him.” This man displayed greater faith than Abel. How (you ask)? Because, although be came after him, yet what befell [Abel] was sufficient to guide him back. How? God foreknew that [Abel] would be killed. For He said to Cain: “Thou hast sinned: do not add thereto.” Honored by him, He did not protect him. And yet neither did this throw him [Enoch] into indifference. He said not to himself, What need of toils and dangers? Abel honored God, yet He did not protect him. For what advantage had he that was departed, from the punishment of his brother? And what benefit could he reap therefrom? Let us allow that he suffers severe punishment: what is that to him who has been slain?’ He neither said nor thought anything of this kind, but passing beyond all these things, he knew that if there is a God, certainly there is a Rewarder also: although as yet they knew nothing of a resurrection. But if they who as yet know nothing of a resurrection, and see contradictory things here, thus pleased [God], how much more should we? For they neither knew of a resurrection, nor had they any examples to look to. This same thing then made [Enoch] well-pleasing [to God], namely, that he received nothing. For he knew that [God] “is a rewarder.” Whence [knew he this]? “For He recompensed Abel,” do you say? So that reason suggested other things, but faith the opposite of what was seen. Even then (he would say) if you see that you receive nothing here, be not troubled.
How was it “by faith” that “Enoch was translated”? Because his pleasing [God] was the cause of his translation, and faith [the cause] of his pleasing [Him]. For if he had not known that he should receive a reward, how could he have pleased [Him]? “But without faith it is impossible to please” Him. How? If a man believe that there is a God and a retribution, he will have the reward. Whence then is the well-pleasing?
[5.] It is necessary to “believe that He is,” not what He is.’ If “that He is” needs Faith, and not reasonings; it is impossible to comprehend by reasoning what He is.’ If that “He is a rewarder” needs Faith and not reasonings, how is it possible by Reasoning to compass His essence? For what Reasoning can reach this? For some persons say that the things that exist are self-caused. Seest thou that unless we have Faith in regard to all things, not only in regard to retribution, but also in regard to the very being of God, all is lost to us?
But many ask whither Enoch was translated, and why he was translated, and why he did not die, neither he nor Elijah, and, if they are still alive, how they live, and in what form. But to ask these things is superfluous. For that the one was translated, and that the other was taken up, the Scriptures have said; but where they are, and how they are, they have not added: For they say nothing more than is necessary. For this indeed took place, I mean his translation, immediately at the beginning, the human soul [thereby] receiving a hope of the destruction of death, and of the overthrow of the devil’s tyranny, and that death will be done away; for he was translated, not dead, but “that he should not see death.”
Therefore he added, he was translated alive, because he was well-pleasing [unto God]. For just as a Father when he has threatened his son, wishes indeed immediately after he has threatened, to relax his threat, but endures and continues resolute, that for a time he may chasten and correct him, allowing the threat to remain firm; so also God, to speak as it were after the manner of men, did not continue resolute, but immediately showed that death is done away. And first He allows death to happen, wishing to terrify the father through the son: For wishing to show that the sentence is verily fixed, He subjected to this punishment not wicked men at once, but him even who was well-pleasing, I mean, the blessed Abel; and almost immediately after him, He translated Enoch. Moreover, He did not raise the former, lest they should immediately grow bold; but He translated the other being yet alive: having excited fear by Abel, but by this latter giving zeal to be well-pleasing unto Him. Wherefore they who say that all things are ruled and governed of themselves, and do not expect a reward, are not well-pleasing; as neither are the heathen. For “He becomes a rewarder of them that diligently seek Him” by works and by knowledge.
[6.] Since then we have “a rewarder,” let us do all things that we may not be deprived of the rewards of virtue. For indeed the neglecting such a recompense, the scorning such a reward, is worthy of many tears. For as to “those who diligently seek Him,” He is a rewarder, so to those who seek Him not, the contrary.
“Seek” (He says) “and ye shall find” ( Matt. vii. 7 ): but how can we find the Lord? Consider how gold is found; with much labor. [“I sought the Lord] with my hands” (it is said) “by night before Him, and I was not deceived” ( Ps. lxxvii. 2. See LXX [Ps. lxxvi. 3]), that is, just as we seek what is lost, so let us seek God. Do we not concentrate our mind thereon? Do we not enquire of every one? Do we not travel from home? Do we not promise money?
For instance, suppose that any among us has lost his son, what do we not do? What land, what sea do we not make the circuit of? Do we not reckon money, and houses, and everything else as secondary to the finding him? And should we find him, we cling to him, we hold him fast, we do not let him go. And when we are going to seek anything whatever, we busy ourselves in all ways to find what is sought. How much more ought we to do this in regard to God, as seeking what is indispensable; nay rather, not in the same way, but much more! But since we are weak, at least seek God as thou seekest thy money or thy son. Wilt thou not leave thy home for Him? Hast thou never left thy home for money? Dost thou not busy thyself in all ways? When thou hast found [it], art thou not full of confidence?
[7.] “Seek” (He says) “and ye shall find.” For things sought after need much care, especially in regard of God. For many are the hindrances, many the things that darken, many that impede our perception. For as the sun is manifest, and set forth publicly before all, and we have no need to seek it; but if on the other hand we bury ourselves and turn everything upside down, we need much labor to look at the sun; so truly here also, if we bury ourselves in the depth of evil desires, in the darkness of passions and of the affairs of this life, with difficulty do we look up, with difficulty do we raise our heads, with difficulty do we see clearly. He that is buried underground, in whatever degree he sees upwards, in that degree does he come towards the sun. Let us therefore shake off the earth, let us break through the mist which lies upon us. It is thick, and close, and does not allow us to see clearly.
And how, you say, is this cloud broken through? If we draw to ourselves the beams of “the sun of righteousness.” “The lifting up of my hands” (it is said) “is an evening sacrifice.” ( Ps. cxli. 2.) With our hands let us also lift up our mind: ye who have been initiated know what I mean, perhaps too ye recognize the expression, and see at a glance what I have hinted at. Let us raise up our thoughts on high.
I myself know many men almost suspended apart from the earth, and beyond measure stretching up their hands, and out of heart because it is not possible to be lifted into the air, and thus praying with earnestness. Thus I would have you always, and if not always, at least very often; and if not very often, at least now and then, at least in the morning, at least in the evening prayers. For, tell me, canst thou not stretch forth the hands? Stretch forth the will, stretch forth as far as thou wilt, yea even to heaven itself. Even shouldst thou wish to touch the very summit, even if thou wouldst ascend higher and walk thereon, it is open to thee. For our mind is lighter, and higher than any winged creature. And when it receives grace from the Spirit, O! how swift is it! How quick is it! How does it compass all things! How does it never sink down or fall to the ground! These wings let us provide for ourselves: by means of them shall we be able to fly even across the tempestuous sea of this present life. The swiftest birds fly unhurt over mountains, and woods, and seas, and rocks, in a brief moment of time. Such also is the mind; when it is winged, when it is separated from the things of this life, nothing can lay hold of it, it is higher than all things, even than the fiery darts of the devil.
The devil is not so good a marksman, as to be able to reach this height; he sends forth his darts indeed, for he is void of all shame, yet he does not hit the mark; the dart returns to him without effect, and not without effect only, but it [falls] upon his own head. For what is sent forth by him must of necessity strike [something]. As then, that which has been shot out by men, either strikes the person against whom it is directed, or pierces bird, or fence, or garment, or wood, or the mere air, so does the dart of the devil also. It must of necessity strike; and if it strike not him that is shot at, it necessarily strikes him that shoots it. And we may learn from many instances, that when we are not hit, without doubt he is hit himself. For instance, he plotted against Job: he did not hit him, but was struck himself. He plotted against Paul, he did not hit him, but was struck himself. If we watch, we may see this happening everywhere. For even when he strikes, he is hit; much more then [when he does not hit].
[8.] Let us turn his weapons then against himself, and having armed and fortified ourselves with the shield of faith, let us keep guard with steadfastness, so as to be impregnable. Now the dart of the devil is evil concupiscence. Anger especially is a fire, a flame; it catches, destroys, consumes; let us quench it, by longsuffering, by forbearance. For as red-hot iron dipped into water, loses its fire, so an angry man filling in with a patient one does no harm to the patient man, but rather benefits him, and is himself more thoroughly subdued.
For nothing is equal to longsuffering. Such a man is never insulted; but as bodies of adamant are not wounded, so neither are such souls. For they are above the reach of the darts. The longsuffering man is high, and so high as not to receive a wound from the shot. When one is furious, laugh; but do not laugh openly, lest thou irritate him: but laugh mentally on his account. For in the case of children, when they strike us passionately, as though forsooth they were avenging themselves, we laugh. If then thou laugh, there will be as great difference between thee and him, as between a child and a man: but if thou art furious thou hast made thyself a child. For the angry are more senseless than children. If one look at a furious child, does he not laugh at him? “The poor-spirited” (it is said) “is mightily simple.” ( Prov. xiv. 29.) The simple then is a child: and “he who is longsuffering” (it is said) “is abundant in wisdom.” This “abundant wisdom” then let us follow after, that we may attain to the good things promised us in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever and world without end. Amen.
Homily XXIII
Hebrews xi. 7
“By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by Faith.”
[1.] “By faith” (he says) “Noah being warned of God.” As the Son of God, speaking of His own coming, said, “In the days of Noah they married and were given in marriage” ( Luke xvii. 26, 27 ), therefore the Apostle also recalled to their mind an appropriate image. For the example of Enoch, was an example only of Faith; that of Noah, on the other hand, of unbelief also. And this is a complete consolation and exhortation, when not only believers are found approved, but also unbelievers suffer the opposite.
For what does he say? “By faith being warned of God.” What is “being warned of God”? It is, “It having been foretold to him.” But why is the expression “divine communication” ( Luke ii. 26 ) used? for in another place also it is said, “and it was communicated to him by the Spirit,” and again, “and what saith the divine communication?” ( Rom. xi. 4.) Seest thou the equal dignity of the Spirit? For as God reveals, so also does the Holy Spirit. But why did he speak thus? The prophecy is called “a divine communication.”
“Of things not seen as yet,” he says, that is of the rain.
“Moved with fear, prepared an ark.” Reason indeed suggested nothing of this sort; For “they were marrying and being given in marriage”; the air was clear, there were no signs [of change]: but nevertheless he feared: “By faith” (he says) “Noah being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house.”
How is it, “By the which he condemned the world”? He showed them to be worthy of punishment, since they were not brought to their senses even by the preparation.
“And he became” (he says) “heir of the righteousness which is by Faith”: that is, by his believing God he was shown to be righteous. For this is the [part] of a soul sincerely disposed towards Him and judging nothing more reliable than His words, just as Unbelief is the very contrary. Faith, it is manifest, works righteousness. For as we have been warned of God respecting Hell, so was he also: and yet at that time he was laughed at; he was reviled and ridiculed; but he regarded none of these things.
[2.] ( Ver. 8, 9 ) “By faith Abraham when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out not knowing whither he went. By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles, with Isaac and Jacob, the heirs with him of the same promise.” [“By faith”]: for (tell me) whom did he see to emulate? He had for father a Gentile, and an idolater; he had heard no prophets; he knew not whither he was going. For as they of the Hebrews who believed, looked to these [patriarchs] as having enjoyed blessings innumerable, he shows that none of them obtained anything as yet; all are unrewarded; no one as yet received his reward. “He” escaped from his country and his home, and “went out not knowing whither he went.”
And what marvel, if he himself [were so], when his seed also dwelt in this same way? For seeing the promise disproved (since He had said, “To thee will I give this land, and to thy seed”—Gen. xii. 7; xiii. 15 ), he saw his son dwelling there; and again his grandson saw himself dwelling in a land not his own; yet was he nowise troubled. For the affairs of Abraham happened as we might have expected, since the promise was to be accomplished afterwards in his family (although it is said even to himself, “To thee, and to thy seed,” not, “to thee through thy seed,” but “to thee and to thy seed”): still neither he, nor Isaac, nor Jacob, enjoyed the promise. For one of them served for hire, and the other was driven out: and he himself even was failing through fear: and while he took some things indeed in war, others, unless he had had the aid of God, would have been destroyed. On this account [the Apostle] says, “with the heirs of the same promise”; not himself alone, he means; but the heirs also.
[3.] ( Ver. 13 ) “These all died in faith,” he says, “not having obtained the promises.” At this place it is worth while to make two enquiries; how, after saying that [God] “translated Enoch, and he was not found, so that he did not see death,” does he say, “These all died in Faith.” And again, after saying, “they not having obtained the promises,” he declares that Noah had received a reward, “to the saving of his house,” and that Enoch had been “translated,” and that Abel “yet speaks,” and that Abraham had gained a hold on the land, and yet he says, “These all died in Faith, not having obtained the promises.” What then is [meant]?
It is necessary to solve the first [difficulty], and then the second. “These all” (he says) “died in faith.” The word “all” is used here not because all had died, but because with that one exception “all these had died,” whom we know to be dead.
And the [statement] “not having obtained the promises,” is true: for surely the promise to Noah was not to be this [which is here spoken of]. But further, of what kind of “promises” is he speaking? For Isaac and Jacob received the promises of the land; but as to Noah and Abel and Enoch, what kind of promises did they receive? Either then he is speaking concerning these three; or if concerning those others also, the promise was not this, that Abel should be admired, nor that Enoch should be translated, nor that Noah should be preserved; but these things came to them for their virtue’s sake, and were a sort of foretaste of things to come. For God from the beginning, knowing that the human race needs much condescension, bestows on us not only the things in the world to come, but also those here; as for instance, Christ said even to the disciples, “Whosoever hath left houses, or brethren, or sisters, or father, or mother, shall receive an hundredfold and shall inherit everlasting life.” ( Matt. xix. 29.) And again, “Seek ye the kingdom of God, and all these things shall be added unto you.” ( Matt. vi. 33.) Seest thou that these things are given by Him in the way of addition, that we might not faint? For as the athletes have the benefit of careful attention, even when engaged in the combat, but do not then enjoy entire ease, living under rules, yet afterwards they enjoy it entire: so God also does not grant us here to partake of “entire” ease. For even here He does give [some].
[4.] “But having seen them afar off,” he says, “and embraced them.” Here he hints at something mystical: that they received beforehand all the things which have been spoken concerning things to come; concerning the resurrection, concerning the Kingdom of Heaven, concerning the other things, which Christ proclaimed when He came, for these are “the promises” of which he speaks. Either then he means this, or, that they did not indeed receive them, but died in confidence respecting them, and they were [thus] confident through Faith only.
“Having seen them afar off”: four generations before; for after so many [generations], they went up out of Egypt.
“And embraced them,” saith he, and were glad. They were so persuaded of them as even to “embrace [or “salute”] them,” from the metaphor of persons on ship-board seeing from afar the longed-for cities: which, before they enter them, they take and occupy by words of greeting.
( Ver. 10 ) “For they looked” (he says) “for the city which hath foundations, whose builder and maker is God.” Seest thou that they received them in this sense, in their already accepting them and being confident respecting them. If then to be confident is to receive, it is in your power also to receive. For these, although they enjoyed not those [blessings], yet still saw them by their longing desire. Why now do these things happen? That we might be put to shame, in that they indeed, when things on earth were promised them, regarded them not, but sought the future “city”: whereas God again and again speaks to us of the city which is above, and yet we seek that which is here. He said to them, I will give you the things of the present [world]. But when He saw, or rather, when they showed themselves worthy of greater things, then He no longer suffers them to receive these, but those greater ones; wishing to show us that they are worthy of greater things, being unwilling to be bound to these. As if one should promise playthings to an intelligent child, not that he might receive them, but by way of exhibiting his philosophy, when he asks for things more important. For this is to show, that they held off from the land with so great earnestness, that they did not even accept what was given. Wherefore their posterity receive it on this account, for themselves were worthy of the land.
What is, “the city which hath foundations”? For are not these [which are visible] “foundations”? In comparison of the other, they are not.
“Whose Builder and Maker is God.” O! What an encomium on that city!
[5.] ( Ver. 11 ) “By faith also Sarah herself,” he says. Here he began [speaking] in a way to put them to shame, in case, that is, they should show themselves more faint-hearted than a woman. But possibly some one might say, How “by faith,” when she laughed? Nay, while her laughter indeed was from unbelief, her fear [was] from Faith, for to say, “I laughed not” ( Gen. xviii. 15 ), arose from Faith. From this then it appears that when unbelief had been cleared out, Faith came in its place.
“By faith also Sarah received strength to conceive seed even when she was past age.” What is, “to conceive seed”? She who was become dead, who was barren, received power for the retaining of seed, for conception. For her imperfection was two-fold; first from her time of life for she was really old; secondly from nature, for she was barren.
( Ver. 12 ) “Wherefore even from one they” all “sprang, as the stars of the sky, and as the sand which is by the sea-shore.” “Wherefore” (he says) “even from one they” all “sprang.” Here he not only says that she bare [a child], but that she also became mother of so many as not even fruitful wombs [are mothers of]. “As the stars,” He says. How then is it that He often numbers them, although He said, “As the stars of the heaven shall not be numbered, so neither shall your seed”? ( Gen. xv. 5.) He either means the excess, or else [speaks of] those who are continually being born. For is it possible, tell me, to number their forefathers of one family as, such an one son of such an one, and such an one son of such an one? But here such are the promises of God, so skillfully arranged are His undertakings.
[6.] But if the things which He promised as additional, are so admirable, so beyond expectation, so magnificent, what will those be, to which these are an addition, to which these are somewhat over and above? What then can be more blessed than they who attain them? What more wretched than those who miss them? For if a man when driven out from his native country, is pitied by all; and when he has lost an inheritance is considered by all as an object of compassion, with what tears ought he to be bewailed, who fails of Heaven, and of the good things there stored up? Or rather, he is not even to be wept for: for one is wept for, when he suffers something of which he is not himself the cause; but when of his own choice he has entangled himself in evil, he is not worthy of tears, but of wailings; or rather then of mourning; since even our Lord Jesus Christ mourned and wept for Jerusalem, impious as it was. Truly we are worthy of weepings innumerable, of wailings innumerable. If the whole world should receive a voice, both stones, and wood, and trees, and wild beasts, and birds, and fishes, and in a word, the whole world, if receiving a voice it should bewail us who have failed of those good things, it would not bewail and lament enough. For what language, what intellect, can represent that blessedness and virtue, that pleasure, that glory, that happiness, that splendor? “What eye hath not seen, and ear hath not heard, and what hath not entered into the heart of man” ( 1 Cor. ii. 9 ), (he did not say, that they simply surpass [what we imagine]; but none hath ever conceived) “the things which God hath prepared for them that love Him.” For of what kind are those good things likely to be, of which God is the Preparer and Establisher? For if immediately after He had made us, when we had not yet done anything, He freely bestowed so great [favors], Paradise, familiar intercourse with Himself, promised us immortality, a life happy and freed from cares; what will He not bestow on those who have labored and struggled so greatly, and endured on His behalf? For us He spared not His Only Begotten, for us when we were enemies He gave up His own Son to death; of what will He not count us worthy, having become His friends? what will He not impart to us, having reconciled us to Himself?
[7.] He both is abundantly and infinitely rich; and He desires and earnestly endeavors to obtain our friendship; we do not thus earnestly endeavor. What am I saying, do not earnestly endeavor’? We do not wish to obtain the good things as He wishes it. And what He has done shows that He wishes it more [than we]. For while, for our own sake, we with difficulty think lightly of a little gold: He, for our sake, gave even the Son who was His own. Let us make use of the love of God as we ought; let us reap the fruits of His friendship. For “ye are My friends” (he says) “if ye do what I say to you.” ( John xv. 14.) How wonderful! His enemies, who were at an infinite distance from Him, whom in all respects He excels by an incomparable superiority, these He has made His friends and calls them friends. What then should not one choose to suffer for the sake of this friendship? For the friendship of men we often incur danger, but for that of God, we do not even give up money. Our [condition] does indeed call for mourning, for mourning and tears and wailings, and loud lamentation and beating of the breast. We have fallen from our hope, we are humbled from our high estate, we have shown ourselves unworthy of the honor of God; even after His benefits we are become unfeeling, and ungrateful. The devil has stripped us of all our good things. We who were counted worthy to be sons; we His brethren and fellow-heirs are come to differ nothing from His enemies that insult Him.
Henceforward, what consolation shall there be for us? He called us to Heaven, and we have thrust ourselves down to hell. “Swearing and lying and stealing and adultery, are poured out upon the earth.” ( Hos. iv. 2.) Some “mingle blood upon blood”; and others do deeds worse than blood-shedding. Many of those that are wronged, many of those that are defrauded prefer ten thousand deaths to the suffering such things: and except they had feared God, would even have killed themselves, being so murderously disposed against themselves. Are not these things then worse than blood-shedding?
[8.] “Woe is me, my soul! For the godly man is perished from the earth, and there is none upright among men” ( Mic. vii. 1, 2 , LXX.); let us also now cry out, first about our own selves: but aid me in my lamentation.
Perhaps some are even disgusted and laugh. For this very cause ought we to make our lamentations the more intense, because we are so mad and beside ourselves, that we do not know that we are mad, but laugh at things for which we ought to groan. O man! “There is wrath revealed from heaven against all ungodliness and unrighteousness of men” ( Rom. i. 18 ); “God will come manifestly: a fire will burn before Him, and round about Him will be a mighty tempest.” ( Ps. l. 3.) “A fire will burn before Him, and consume His enemies on every side.” ( Ps. xcvii. 3.) “The day of the Lord is as a burning oven.” ( Mal. iv. 1.) And no man lays up these things in his mind, but these tremendous and fearful doctrines are more despised than fables, and are trodden under foot. He that heareth,—there is no one: while they who laugh and make sport are—all. What resource will there be for us? Whence shall we find safety? “We are undone, we are utterly consumed” ( Num. xvii. 12 ), we are become the laughingstock of our enemies, and a mockery for the heathen and the Demons. Now is the devil greatly elated; he glories and is glad. The angels to whom we had been entrusted are all ashamed and in sadness: there is no man to convert [you]: all means have been used by us in vain, and we seem to you as idle talkers. It is seasonable even now to call on the heaven, because there is no man that heareth; to take to witness the elements: “Hear, O heaven! and give ear, O earth! for the Lord hath spoken.” ( Isa. i. 2.)
Give a hand, stretch it forth, O ye who have not yet been overwhelmed, to them who are undone through their drunkenness: ye that are whole to them that are sick, ye that are sober-minded to them that are mad, that are giddily whirling round.
Let no man, I beseech you, prefer the favor of his friend to his salvation; and let violence and rebuke look to one thing only,—his benefit. When one has been seized by a fever, even slaves lay hold of their Masters. For when that is pressing on him, throwing his mind into confusion, and a swarm of slaves are standing by, they recognize not the law of Master and Servant, in the calamity of the Master.
Let us collect ourselves, I exhort you: there are daily wars, submersions [of towns], destructions innumerable all around us, and on every side the wrath of God is enclosing us as in a net. And we, as though we were well-pleasing to Him, are in security. We all make our hands ready for unjust gains, none for helping others: all for plundering, none for protecting: each one is in earnest as to how he shall increase his possessions; no one as to how he shall aid the needy: each one has much anxiety how he may add to his wealth; no one how he may save his own soul. One fear possesses all, lest (you say) we should become poor; no man is in anguish and trembling lest we should fall into hell. These things call for lamentations, these call for accusation, these call for reprobation.
[9.] But I do not wish to speak of these things, but I am constrained by my grief. Forgive me: I am forced by sorrow to utter many things, even those which I do not wish. I see that our wound is grievous, that our calamity is beyond comfort, that woes have overtaken us greater than the consolation. We are undone. “O that my head were waters and mine eyes a fountain of tears” ( Jer. ix. 1 ), that I might lament. Let us weep, beloved, let us weep, let us groan.
Possibly there may be some here who say, He talks to us of nothing but lamentation, nothing but tears. It was not my wish, believe me, it was not my wish, but rather to go through a course of commendations and praises: but now it is not the season for these. Beloved, it is not lamenting which is grievous, but the doing things which call for lamentations. Sorrow is not the thing to shrink from, but the committing things that call for sorrow. Do not thou be punished, and I will not mourn. Do not die, and I will not weep. If the body indeed lies dead, thou callest on all to grieve with thee, and thinkest those without sympathy who do not mourn: And when the soul is perishing, dost thou tell us not to mourn?
But I cannot be a father, if I do not weep. I am a father full of affection. Hear how Paul exclaims, “My little children, of whom I travail in birth again” ( Gal. iv. 19 ): what mother in child-birth utters cries so bitter as he! Would that it were possible for thee to see the very fire that is in my heart, and thou wouldest know, that I burn [with grief] more intense than any woman, or gift that suffers untimely widowhood. She does not so mourn over her husband, nor any father over his son, as I do over this multitude that is here with us.
I see no progress. Everything turns to calumnies and accusations. No man makes it his business to please God; but (he says) let us speak evil of such an one or such an one.’ Such an one is unfit to be among the Clergy.’ Such an one does not lead a respectable life.’ When we ought to be grieving for our own evils, we judge others, whereas we ought not to do this, even when we are pure from sins. “For who maketh thee to differ” (he says) “and what hast thou which thou didst not receive? But if thou hast received it, why dost thou glory, as though thou hadst not received it?” ( 1 Cor. iv. 7.) “And thou, why dost thou judge thy brother” ( Rom. xiv. 10 ), being thyself full of innumerable evils? When thou sayest, Such an one is a bad man, and a spendthrift, and vicious, think of thyself, and examine strictly thy own [condition], and thou wilt repent of what thou hast said. For there is no, no not any, such powerful stimulus to virtue, as the recollecting of our sins.
If we turn over these two things in our minds, we shall be enabled to attain the promised blessings, we shall be enabled to cleanse ourselves and wipe away [what is amiss]. Only let us take serious thought sometime; let us be anxious about the matter, beloved. Let us grieve here in reflection, that we may not grieve yonder in punishment, but may enjoy the everlasting blessings, where “pain and sorrow and sighing are fled away” ( Isa. xxxv. 10 ), that we may attain to the good things which surpass man’s understanding, in Christ Jesus our Lord, for to Him is glory and power for ever and ever. Amen.
Homily XXIV
Hebrews xi. 13–16
“These all died in faith, not having received the promises, but having seen them afar off, and embraced them, and confessed that they were strangers and pilgrims on the earth. For they that say such things, declare plainly that they seek a country. And truly if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. But now they desire a better country, that is, an heavenly; wherefore God is not ashamed to be called their God, for He hath prepared for them a city.”
[1.] The first virtue, yea the whole of virtue, is to be a stranger to this world, and a sojourner, and to have nothing in common with things here, but to hang loose from them, as from things strange to us; As those blessed disciples did, of whom he says, “They wandered about in sheepskins, and in goat-skins, being destitute, afflicted, tormented: of whom the world was not worthy.” ( c. xi. 37, 38.)
They called themselves therefore “strangers”; but Paul said somewhat much beyond this: for not merely did he call himself a stranger, but said that he was dead to the world, and that the world was dead to him. “For the world” (he says) “has been crucified to me and I to the world.” ( Gal. vi. 14.) But we, both citizens and quite alive, busy ourselves about everything here as citizens. And what righteous men were to the world, “strangers” and “dead,” that we are to Heaven. And what they were to Heaven, alive and acting as citizens, that we are to the world. Wherefore we are dead, because we have refused that which is truly life, and have chosen this which is but for a time. Wherefore we have provoked God to wrath, because when the enjoyments of Heaven have been set before us, we are not willing to be separated from things on earth, but, like worms, we turn about from the earth to the earth, and again from this to that; and in short are not willing to look up even for a little while, nor to withdraw ourselves from human affairs, but as if drowned in torpor and sleep and drunkenness, we are stupefied with imaginations.
[2.] And as those who are under the power of sweet sleep lie on their bed not only during the night, but even when the morning has over-taken them, and bright day has come, and are not ashamed to indulge in pleasure, and to make the season of business and activity a time of slumber and indolence, so truly we also, when the day is drawing near, when the night is far spent, or rather the day; for “work” (it is said) “while it is day” ( John ix. 4 ); when it is day we practice all that belongs to the night, sleeping, dreaming, indulging in luxurious fancies; and the eyes of our understanding are closed as well as those of our body; we speak amiss, we talk absurdly; even if a person inflict a deep wound upon us, if he carry off all our substance, if he set the very house on fire, we are not so much as conscious of it.
Or rather, we do not even wait for others to do this, but we do it ourselves, piercing and wounding ourselves every day, lying in unseemly fashion, and stripped bare of all credit, all honor, neither ourselves concealing our shameful deeds, nor permitting others to do so, but lying exposed to public shame, to the ridicule, the numberless jests of spectators and passers-by.
[3.] Do ye not suppose that the wicked themselves laugh at those who are of like characters to themselves, and condemn them? For since God has placed within us a tribunal which cannot be bribed nor ever utterly destroyed, even though we come to the very lowest depth of vice; therefore even the wicked themselves give sentence against themselves, and if one call them that which they are, they are ashamed, they are angry, they say that it is an insult. Thus they condemn what they do, even if not by their deeds, yet by their words, by their conscience, nay rather even by their deeds. For when they carry on their practices out of sight and secretly, they give the strongest proof of the opinion they hold concerning the thing itself. For wickedness is so manifest, that all men are its accusers, even those who follow after it, while such is the quality of virtue, that it is admired even by those who do not emulate it. For even the fornicator will praise chastity, and the covetous will condemn injustice, and the passionate will admire patience, and blame quarrelsomeness, and the wanton [will blame] wantonness.
How then (you say) does he pursue these things? From excessive indolence, not because he judges it good; otherwise he would not have been ashamed of the thing itself, nor would he have denied it when another accused him. Nay many when caught, not enduring the shame, have even hanged themselves. So strong is the witness within us in behalf of what is good and becoming. Thus what is good is brighter than the sun, and the contrary more unsightly than anything.
[4.] The saints were “strangers and sojourners.” How and in what way? And where does Abraham confess himself “a stranger and a sojourner”? Probably indeed he even himself confessed it: but David both confessed “I am a stranger” and what? “As all my fathers were.” ( Ps. xxxix. 12.) For they who dwell in tents, they who purchase even burial places for money, evidently were in some sense strangers, as they had not even where to bury their dead.
What then? Did they mean that they were “strangers” from the land that is in Palestine? By no means: but in respect of the whole world: and with reason; for they saw therein none of the things which they wished for, but everything foreign and strange. They indeed wished to practice virtue: but here there was much wickedness, and things were quite foreign to them. They had no friend, no familiar acquaintance, save only some few.
But how were they “strangers”? They had no care for things here. And this they showed not by words, but by their deeds. In what way?
He said to Abraham, “Leave that which seems thy country and come to one that is foreign”: And he did not cleave to his kindred, but gave it up as unconcernedly as if he were about to leave a foreign land. He said to him, “Offer up thy son,” and he offered him up as if he had no son; as if he had divested himself of his nature, so he offered him up. The wealth which he had acquired was common to all passers-by, and this he accounted as nothing. He yielded the first places to others: he threw himself into dangers; he suffered troubles innumerable. He built no splendid houses, he enjoyed no luxuries, he had no care about dress, which all are things of this world; but lived in all respects as belonging to the City yonder; he showed hospitality, brotherly love, mercifulness, forbearance, contempt for wealth and for present glory, and for all else.
And his son too was such as himself: when he was driven away, when war was made on him, he yielded and gave way, as being in a foreign land. For foreigners, whatever they suffer, endure it, as not being in their own country. Even when his wife was taken from him, he endured this also as being in a strange land: and lived in all respects as one whose home was above, showing sobermindedness and a well-ordered life. For after he had begotten a son, he had no more commerce with his wife, and it was when the flower of his youth had passed that he married her, showing that he did it not from passion, but in subservience to the promise of God.
And what did Jacob? Did he not seek bread only and raiment, which are asked for by those who are truly strangers; by those that have come to great poverty? When he was driven out, did he not as a stranger give place? Did he not serve for hire? Did he not suffer afflictions innumerable, everywhere, as a stranger?
[5.] And these things (he says) they said, “seeking” their “own country.” Ah! how great is the difference! They indeed were in travail-pains each day, wishing to be released from this world, and to return to their country. But we, on the contrary, if a fever attack us, neglecting everything, weeping like little children, are frightened at death.
Not without reason we are thus affected. For since we do not live here like strangers, nor as if hastening to our country, but are like persons that are going away to punishment, therefore we grieve, because we have not used circumstances as we ought, but have turned order upside down. Hence we grieve when we ought to rejoice: hence we shudder, like murderers or robber chiefs, when they are going to be brought before the judgment-seat, and are thinking over all the things they have done, and therefore are fearful and trembling.
They, however, were not such, but pressed on. And Paul even groaned; “And we” (he says) “that are in this tabernacle do groan, being burdened.” ( 2 Cor. v. 4.) Such were they who were with Abraham; “strangers,” he says, they were in respect of the whole world, and “they sought a country.”
What sort of “country” was this? Was it that which they had left? By no means. For what hindered them if they wished, from returning again, and becoming citizens? but they sought that which is in Heaven? Thus they desired their departure hence, and so they pleased God; for “God was not ashamed to be called their God.”
[6.] Ah! how great a dignity! He vouch-safed “to be called their God.” What dost thou say? He is called the God of the earth, and the God of Heaven, and hast thou set it down as a great thing that “He is not ashamed to be called their God”? Great and truly great this is, and a proof of exceeding blessedness. How? Because He is called God of earth and of heaven as also of the Gentiles: in that He created and formed them: but [God] of those holy men, not in this sense, but as some true friend.
And I will make it plain to you by an example; as in the case of [slaves] in large households, when any of those placed over the household are very highly esteemed, and manage everything themselves, and can use great freedom towards their masters, the Master is called after them, and one may find many so called. But what do I say? As we might say the God, not of the Gentiles but of the world, so we might say “the God of Abraham.” But you do not know how great a dignity this is, because we do not attain to it. For as now He is called the Lord of all Christians, and yet the name goes beyond our deserts: consider the greatness if He were called the God of one [person]! He who is called the God of the whole world is “not ashamed to be called” the God of three men: and with good reason: for the saints would turn the scale, I do not say against the world but against ten thousand such. “For one man who doeth the will of the Lord, is better than ten thousand transgressors.” ( Ecclus. xvi. 3.)
Now that they called themselves “strangers” in this sense is manifest. But supposing that they said they were “strangers” on account of the strange land, why did David also [call himself a stranger]? Was not he a king? Was not he a prophet? Did he not spend his life in his own country? Why then does he say, “I am a stranger and a sojourner”? ( Ps. xxxix. 12.) How art thou a stranger? “As” (he says) “all my fathers were.” Seest thou that they too were strangers? We have a country, he means, but not really our country. But how art thou thyself a stranger? As to the earth. Therefore they also [were strangers] in respect of the earth: For “as they were,” he says, so also am I; and as he, so they too.
[7.] Let us even now become strangers; that God may “not be ashamed of us to be called our God.” For it is a shame to Him, when He is called the God of the wicked, and He also is ashamed of them; as He is glorified when He is [called the God] of the good and the kind, and of them that cultivate virtue. For if “we” decline to be called the masters of our wicked slaves, and give them up; and should any one come to us and say, such a one does innumerable bad things, he is your slave, is he not?’ We immediately say, “by no means,” to get rid of the disgrace: for a slave has a close relation to his master, and the discredit passes from the one to the other.—But they were so illustrious, so full of confidence, that not only was He “not ashamed to be called” from them, but He even Himself says, “I am the God of Abraham, and the God of Isaac, and the God of Jacob.” ( Ex. iii. 6.)
Let us also, my beloved, become “strangers”; that God may “not be ashamed of us”; that He may not be ashamed, and deliver us up to Hell. Such were they who said, “Lord, have we not prophesied in Thy Name, and in Thy Name have done many wonderful works!” ( Matt. vii. 22.) But see what Christ says to them: “I know you not:” the very thing which masters would do, when wicked slaves run to them, wishing to be rid of the disgrace. “I know you not,” He says. How then dost Thou punish those whom Thou knowest not? I said, “I know not,” in a different sense: that is, “I deny you, and renounce you.” But God forbid that we should hear this fatal and terrible utterance. For if they who cast out demons and prophesied, were denied, because their life was not suitable thereto; how much more we!
[8.] And how (you ask) is it possible that they should be denied, who have shown prophetic powers, and wrought miracles, and cast out demons? Is it probable they were afterwards changed, and became wicked; and therefore were nothing benefited, even by their former virtue. For not only ought we to have our beginnings splendid, but the end also more splendid still.
For tell me, does not the Orator take pains to make the end of his speech splendid, that he may retire with applause? Does not the public officer make the most splendid display at the close of his administration? The wrestler, if he do not make a more splendid display and conquer unto the end, and if after vanquishing all he be vanquished by the last, is not all unprofitable to him? Should the pilot have crossed the whole ocean, yet if he wreck his vessel at the port, has he not lost all his former labor? And what [of] the Physician? If, after he has freed the sick man from his disease, when he is on the point of discharging him cured, he should then destroy him, has he not destroyed everything? So too in respect of Virtue, as many as have not added an end suitable to the beginning, and in unison and harmony with it, are ruined, and undone. Such are they who have sprung forth from the starting place bright and exulting, and afterwards have become faint and feeble. Therefore they are both deprived of the prize, and are not acknowledged by their master.
Let us listen to these things, those of us who are in love of wealth: for this is the greatest iniquity. “For the love of money is the root of all evil.” ( 1 Tim. vi. 10.) Let us listen, those of us who wish to make our present possessions greater, let us listen and sometime cease from our covetousness, that we may not hear the same things as they [will hear]. Let us listen to them now, and be on our guard, that we may not hear them then. Let us listen now with fear, that we may not then listen with vengeance: “Depart from Me” (He says); “I never knew you” ( Matt. vii. 23 ), no not even then (He means) when ye made a display of prophesyings, and were casting out demons.
It is probable that He also here hints at something else, that even then they were wicked; and from the beginning, grace wrought even by the unworthy. For if it wrought through Balaam, much more through the unworthy, for the sake of those who shall profit [by it].
But if even signs and wonders did not avail to deliver from punishment; much more, if a man happen to be in the priestly dignity: even if he reach the highest honor, even if grace work in him to ordination, even if unto all the other things, for the sake of those who need his leadership, he also shall hear, “I never knew thee,” no, not even then when grace wrought in thee.
[9.] O! how strict shall the search be there as to purity of life! How does that, of itself, suffice to introduce us into the kingdom? While the absence of it gives up the man [to destruction], though he have ten thousand miracles and signs to show. For nothing is so pleasing to God as an excellent course of life. “If ye love Me” ( John xiv. 15 ), He declares; He did not say, “work miracles,” but what? “Keep My commandments.” And again, “I call you friends” ( John xv. 14 ), not when ye cast out demons, but “if ye keep My words.” For those things come of the gift of God: but these after the gift of God, of our own diligence also. Let us strive to become friends of God, and not remain enemies to Him.
These things we are ever saying, these exhortations we are ever giving, both to ourselves and to you: but nothing more is gained. Wherefore also I am afraid. And I would have wished indeed to be silent, so as not to increase your danger. For when a person often hears, and even so does not act, this is to provoke the Lord to anger. But I fear also myself that other danger, that of silence, if when I am ap pointed to the ministering of the word, I should hold my peace.
What shall we then do that we may be saved? Let us begin [the practice of] virtue, as we have opportunity: let us portion out the virtues to ourselves, as laborers do their husbandry; in this month let us master evil-speaking, injuriousness, unjust anger; and let us lay down a law for ourselves, and say, To-day let us set this right. Again, in this month let us school ourselves in forbearance, and in another, in some other virtue: And when we have got into the habit of this virtue let us go to another, just as in the things we learn at school, guarding what is already gained, and acquiring others.
After this let us proceed to contempt for riches. First let us restrain our hands from grasping, and then let us give alms. Let us not simply confound everything, with the same hands both slaying and showing mercy forsooth. After this, let us go to some other virtue, and from that, to another. “Filthiness and foolish talking and jesting, let it not be even named among you.” ( Eph. v. 4, 3.) Let us be thus far in the right way.
There is no need of spending money, there is no need of labor, none of sweat, it is enough to have only the will, and all is done. There is no need to travel a long way, nor to cross a boundless ocean, but to be in earnest and of ready mind, and to put a bridle on the tongue. Unseasonable reproaches, anger, disorderly lusts, luxuriousness, expensiveness, let us cast off; and the desire of wealth also from our soul, perjury and habitual oaths.
If we thus cultivate ourselves, plucking out the former thorns, and casting in the heavenly seed, we shall be able to attain the good things promised. For the Husbandman will come and will lay us up in His Garner, and we shall attain to all good things, which may we all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever, and world without end. Amen.
Homily XXV
Hebrews xi. 17–19
“By faith [Abraham], when he was tried, offered up Isaac; and he that had received the promises offered up his only-begotten son, of whom it was said, That in Isaac shall thy seed be called: accounting that God was able to raise him up even from the dead; from whence also he received him in a figure.”
[1.] Great indeed was the faith of Abraham. For while in the case of Abel, and of Noah, and of Enoch, there was an opposition of reasonings only, and it was necessary to go beyond human reasonings; in this case it was necessary not only to go beyond human reasonings, but to manifest also something more. For what was of God seemed to be opposed to what was of God; and faith opposed faith, and command promise.
I mean this: He had said, “Get thee out of thy country, and from thy kindred, and I will give thee this land.” ( Gen. xii. 1, 7.) “He gave him none inheritance in it, no not so much as to set his foot on.” ( Acts vii. 5.) Seest thou how what was done was opposed to the promise? Again He said, “In Isaac shall thy seed be called” ( Gen. xxi. 12 ), and he believed: and again He says, Sacrifice to Me this one, who was to fill all the world from his seed. Thou seest the opposition between the commands and the promise? He enjoined things that were in contradiction to the promises, and yet not even so did the righteous man stagger, nor say he had been deceived.
For you indeed, he means, could not say this, that He promised ease and gave tribulation. For in our case, the things which He promised, these also He performs. How so? “In the world” (He says), “ye shall have tribulation.” ( John xvi. 33.) “He that taketh not his cross and followeth Me, is not worthy of Me.” ( Matt. x. 38.) “He that hateth not his life shall not find it.” ( John xii. 25 .) And, “He that forsaketh not all that he hath, and followeth after Me, is not worthy of Me.” ( Luke xiv. 27, 33.) And again, “Ye shall be brought before rulers and kings for My sake.” ( Matt. x. 18.) And again, “A man’s foes shall be they of his own household.” ( Matt. x. 36.) But the things which pertain to rest are yonder.
But with regard to Abraham, it was different. He was enjoined to do what was opposed to the promises; and yet not even so was he troubled, nor did he stagger, nor think he had been deceived. But you endure nothing except what was promised, yet you are troubled.
[2.] He heard the opposite of the promises from Him who had made them; and yet he was not disturbed, but did them as if they had been in harmony [therewith]. For they were in harmony; being opposed indeed according to human calculations, but in harmony [when viewed] by Faith. And how this was, the Apostle himself has taught us, by saying, “accounting that God was able to raise Him up, even from the dead.” By the same faith (he means) by which he believed that God gave what was not, and raised up the dead, by the same was he persuaded that He would also raise him up after he had been slain in sacrifice. For it was alike impossible (to human calculation, I mean) from a womb which was dead and grown old and already become useless for child-bearing to give a child, and to raise again one who had been slain. But his previous faith prepared the way for things to come.
And see; the good things came first, and the hard things afterwards, in his old age. But for you, on the contrary, (he says) the sad things are first, and the good things last. This for those who dare to say, He has promised us the good things after death; perhaps He has deceived us.’ He shows that “God is able to raise up even from the dead,” and if God be able to raise from the dead, without all doubt He will pay all [that He has promised].
But if Abraham so many years before, believed “that God is able to raise from the dead,” much more ought we to believe it. Thou seest (what I at first said) that death had not yet entered in and yet He drew them at once to the hope of the resurrection, and led them to such full assurance, that when bidden, they even slay their own sons, and readily offer up those from whom they expected to people the world.
And he shows another thing too, by saying, that “God tempted Abraham.” ( Gen. xxii. 1.) What then? Did not God know that the man was noble and approved? Why then did He tempt him? Not that He might Himself learn, but that He might show to others, and make his fortitude manifest to all. And here also he shows the cause of trials, that they may not suppose they suffer these things as being forsaken [of God]. For in their case indeed, it was necessary that they should he tried, because there were many who persecuted or plotted against them: but in Abraham’s case, what need was there to devise trials for him which did not exist? Now this trial, it is evident, was by His command. The others indeed happened by His allowance, but this even by His command. If then temptations make men approved in such wise that, even where there is no occasion, God exercises His own athletes; much more ought we to bear all things nobly.
And here he said emphatically, “By faith, when he was tried, he offered up Isaac,” for there was no other cause for his bringing the offering but that.
[3.] After this he pursues the same thought. No one (he says) could allege, that he had another son, and expected the promise to be fulfilled from him, and therefore confidently offered up this one. “And” (his words are) “he offered up his only-begotten, who had received the promises.” Why sayest thou “only-begotten”? What then? Of whom was Ishmael sprung? I mean “only-begotten” (he would say) so far as relates to the word of the promise. Therefore after saying, “Only-begotten,” showing that he says it for this reason, he added, “of whom it was said, In Isaac shall thy seed be called,” that is, “from” him. Seest thou how he admires what was done by the Patriarch? “In Isaac shall thy seed be called,” and that son he brought to be sacrificed.
Afterwards, that no one may suppose he does this in despair, and in consequence of this command had cast away that Faith, but may understand that this also was truly of faith, he says that he retained that faith also, although it seem to be at variance with this. But it was not at variance. For he did not measure the power of God by human reasonings, but committed all to faith. And hence he was not afraid to say, that God was “able to raise him up, even from the dead.”
“From whence also he received him in a figure,” that is in idea, by the ram, he means. How? The ram having been slain, he was saved: so that by means of the ram he received him again, having slain it in his stead. But these things were types: for here it is the Son of God who is slain.
And observe, I beseech you, how great is His lovingkindness. For inasmuch as a great favor was to be given to men, He, wishing to do this, not by favor, but as a debtor, arranges that a man should first give up his own son on account of God’s command, in order that He Himself might seem to be doing nothing great in giving up His own Son, since a man had done this before Him; that He might be supposed to do it not of grace, but of debt. For we wish to do this kindness also to those whom we love, others, to appear first to have received some little thing from them, and so give them all: and we boast more of the receiving than of the giving; and we do not say, We gave him this, but, We received this from him.
“From whence also” (are his words) “he received him in a figure,” i.e. as in a riddle (for the ram was as it were a figure of Isaac) or, as in a type. For since the sacrifice had been completed, and Isaac slain in purpose, therefore He gave him to the Patriarch.
[4.] Thou seest, that what I am constantly saying, is shown in this case also? When we have proved that our mind is made perfect, and have shown that we disregard earthly things, then earthly things also are given to us; but not before; lest being bound to them already, receiving them we should be bound still. Loose thyself from thy slavery first (He says), and then receive, that thou mayest receive no longer as a slave, but as a master. Despise riches, and thou shalt be rich. Despise glory, and thou shalt be glorious. Despise the avenging thyself on thine enemies, and then shalt thou attain it. Despise repose, and then thou shalt receive it that in receiving thou mayest receive not as a prisoner, nor as a slave, but as a freeman.
For as in the case of little children, when the child eagerly desires childish playthings, we hide them from him with much care, as a ball, for instance, and such like things, that he may not be hindered from necessary things; but when he thinks little of them, and no longer longs for them, we give them fearlessly, knowing that henceforth no harm can come to him from them, the desire no longer having strength enough to draw him away from things necessary; so God also, when He sees that we no longer eagerly desire the things of this world, thenceforward permits us to use them. For we possess them as freemen and men, not as children.
For [in proof] that if thou despise the avenging thyself on thine enemies, thou wilt then attain it, hear what he says, “If thine enemy hunger, feed him; if he thirst, give him drink,” and he added, “for in so doing, thou shalt heap coals of fire on his head.” ( Rom. xii. 20.) And again, that if thou despise riches, thou shalt then obtain them, hear Christ saying, “There is no man which hath left father, or mother, or house, or brethren, who shall not receive an hundredfold, and shall inherit everlasting life.” ( Matt. xix. 29.) And that if thou despise glory, thou shalt then attain it, again hear Christ Himself saying, “He that will be first among you, let him be your minister.” ( Matt. xx. 26.) And again, “For whosoever shall humble himself, he shall be exalted.” ( Matt. xxiii. 12.)
What sayest thou? If I give drink to mine enemy, do I then punish him? If I give up my goods, do I then possess them? If I humble myself, shall I then be exalted? Yea, He says, for such is My power, to give contraries by means of contraries. I abound in resources and in contrivances: be not afraid. The Nature of things’ follows My will: not I attend upon Nature. I do all things: I am not controlled by them: wherefore also I am able to change their form and order.
[5.] And why dost thou wonder if [it is so] in these instances? For thou wilt find the same also in all others. If thou injure, thou art injured; if thou art injured, then thou art uninjured; if thou punish, then thou hast not punished another, but hast punished thyself. For “he that loveth iniquity,” it is said, “hateth his own soul.” ( Ps. xi. 5 , LXX.) Seest thou that thou dost not injure, but art injured? Therefore also Paul says, “Why do ye not rather take wrong?” ( 1 Cor. vi. 7.) Dost thou see that this is not to be wronged?
When thou insultest, then art thou insulted. And most persons partly know this: as when they say one to another, “Let us go away, do not disgrace yourself.” Why? Because the difference is great between thee and him: for however much thou insultest him, he accounts it a credit. Let us consider this in all cases, and be above insults. I will tell you how.
Should we have a contest with him who wears the purple, let us consider that in insulting him, we insult ourselves, for we become worthy to be disgraced. Tell me, what dost thou mean? When thou art a citizen of Heaven, and hast the Philosophy that is above, dost thou disgrace thyself with him “that mindeth earthly things”? ( Philip. iii. 19.) For though he be in possession of countless riches, though he be in power, he does not as yet know the good that is therein. Do not in insulting him, insult thyself. Spare thyself, not him. Honor thyself, not him. Is there not some Proverb such as this, He that honoreth; honoreth himself? With good reason: for he honors not the other, but himself. Hear what a certain wise man says, “Do honor to thy soul according to the dignity thereof.” ( Ecclus. x. 28.) “According to the dignity thereof,” what is this? if he have defrauded (it means), do not thou defraud; if he has insulted, do not thou insult.
[6.] Tell me, I pray thee, if some poor man has taken away clay thrown out of thy yard, wouldst thou for this have summoned a court of justice? Surely not. Why? Lest thou shouldst disgrace thyself; lest all men should condemn thee. The same also happens in this case. For the rich man is poor, and the more rich he is, the poorer is he in that which is indeed poverty. Gold is clay, cast out in the yard, not lying in thy house, for thy house is Heaven. For this, then, wilt thou summon a Court of Justice, and will not the citizens on high condemn thee? Will they not cast thee out from their country, who art so mean, who art so shabby, as to choose to fight for a little clay? For if the world were thine, and then some one had taken it, oughtest thou to pay any attention to it?
Knowest thou not, that if thou wert to take the world ten times or an hundred times, or ten thousand times, and twice that, it is not to be compared with the least of the good things in Heaven? He then who admires the things here slights those yonder, since he judges these worthy of exertion, though so far inferior to the other. Nay, rather indeed he will not be able to admire those other. For how [can he], whilst he is passionately excited towards these earthly things? Let us cut through the cords and entanglements: for this is what earthly things are.
How long shall we be stooping down? How long shall we plot one against another, like wild beasts; like fishes? Nay rather, the wild beasts do not plot against each other, but [against] animals of a different tribe. A bear for instance does not readily kill a bear, nor a serpent kill a serpent, having respect for the sameness of race. But thou, with one of the same race, and having innumerable claims, as common origin, rational faculties, the knowledge of God, ten thousand other things, the force of nature, him who is thy kinsman, and partaker of the same nature—him thou killest, and involvest in evils innumerable. For what, if thou dost not thrust thy sword, nor plunge thy right hand into his neck, other things more grievous than this thou doest, when thou involvest him in innumerable evils. For if thou hadst done the other, thou wouldst have freed him from anxiety, but now thou encompassest him with hunger, with slavery, with feelings of discouragement, with many sins. These things I say, and shall not cease to say, not [as] preparing you to commit murder: nor as urging you to some crime short of that; but that you may not be confident, as if you were not to give account. “For” (it says) “he that taketh away a livelihood” ( Ecclus. xxxiv. 22 ) and asketh bread, it says.
[7.] Let us at length keep our hands to ourselves, or rather, let us not keep them, but stretch them out honorably, not for grasping, but for alms-giving. Let us not have our hand unfruitful nor withered; for the hand which doeth not alms is withered; and that which is also grasping, is polluted and unclean.
Let no one eat with such hands; for this is an insult to those invited. For, tell me, if a man when he had made us lie down on tapestry and a soft couch and linen interwoven with gold, in a great and splendid house, and had set by us a great multitude of attendants, and had prepared a tray of silver and gold, and filled it with many dainties of great cost and of all sorts, then urged us to eat, provided we would only endure his besmearing his hands with mire or with human ordure, and so sitting down to meat with us—would any man endure this infliction? Would he not rather have considered it an insult? Indeed I think he would, and would have gone straightway off. But now in fact, thou seest not hands filled with what is indeed filth, but even the very food, and yet thou dost not go off, nor flee, nor find fault. Nay, if he be a person in authority, thou even accountest it a grand affair, and destroyest thine own soul, in eating such things. For covetousness is worse than any mire; for it pollutes, not the body but the soul, and makes it hard to be washed. Thou therefore, though thou seest him that sitteth at meat defiled with this filth both on his hands and his face, and his house filled with it, nay and his table also full of it (for dung, or if there be anything more unclean than that, it is not so unclean and polluted as those viands), dost thou feel as if forsooth thou wert highly honored, and as if thou wert going to enjoy thyself?
And dost thou not fear Paul who allows us to go without restraint to the Tables of the heathen if we wish, but not even if we wish to those of the covetous? For, “if any man who is called a Brother” ( 1 Cor. v. 11 ), he says, meaning here by Brother every one who is a believer simply, not him who leads a solitary life. For what is it which makes brotherhood? The Washing of regeneration; the being enabled to call God our Father. So that he that is a Monk, if he be a Catechumen, is not a Brother, but the believer though he be in the world, is a Brother. “If any man,” saith he, “that is called a Brother.” ( 1 Cor. v. 11.) For at that time there was not even a trace of any one leading a Monastic life, but this blessed [Apostle] addressed all his discourse to persons in the world. “If any man,” he says, “that is called a Brother, be a fornicator, or covetous or a drunkard, with such an one, no not to eat.” But not so with respect to the heathen: but “If any of them that believe not,” meaning the heathen, “bid you and ye be disposed to go, whatsoever is set before you eat.” ( 1 Cor. x. 27.)
[8.] “If any man that is called Brother be” (he says) “a drunkard.” Oh! what strictness! Yet we not only do not avoid drunkards, but even go to their houses, partaking of what they set before us.
Therefore all things are upside down, all things are in confusion, and overthrown, and ruined. For tell me, if any such person should invite thee to a banquet, thee who art accounted poor and mean, and then should hear thee say, “Inasmuch as the things set before me are [the fruit] of overreaching, I will not endure to defile my own soul,” would he not be mortified? Would he not be confounded? Would he not be ashamed? This alone were sufficient to correct him, and to make him call himself wretched for his wealth, and admire thee for thy poverty, if he saw himself with so great earnestness despised by thee.
But we “are become” (I know not why) “servants of men” ( 1 Cor. vii. 23 ), though Paul cries aloud throughout, “Be not ye the servants of men.” Whence then have we become “servants of men”? Because we first became servants of the belly, and of money, and of glory, and of all the rest; we gave up the liberty which Christ bestowed on us.
What then awaiteth him who is become a servant (tell me)? Hear Christ saying, “The servant abideth not in the house for ever.” ( John viii. 35.) Thou hast a declaration complete in itself, that he never entereth into the Kingdom; for this is what “the House” means. For, He says, “in My Father’s House are many mansions.” ( John xiv. 2.) “The servant” then “abideth not in the House for ever.” By a servant He means him who is “the servant of sin.” But he that “abideth not in the House for ever,” abideth in Hell for ever, having no consolation from any quarter.
Nay, to this point of wickedness are matters come, that they even give alms out of these [ill-gotten gains], and many receive [them]. Therefore our boldness has broken down, and we are not able to rebuke any one. But however, henceforward at least, let us flee the mischief arising from this; and ye who have rolled yourselves in this mire, cease from such defilement, and restrain your rage for such banquets, if even now we may by any means be able to have God propitious to us, and to attain to the good things which have been promised: which may we all obtain in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever, and world without end. Amen.