Let Us Labour Therefore To Enter Into That Rest, Lest Any Man Fall After The Same Example Of Unbelief. For The Word Of G
HOMILY VII
HEB. 4:11–13.
LET US LABOUR THEREFORE TO ENTER INTO THAT REST, LEST ANY MAN FALL AFTER THE SAME EXAMPLE OF UNBELIEF. FOR THE WORD OF GOD IS QUICK [I. E. LIVING] AND POWERFUL, AND SHARPER THAN ANY TWO-EDGED SWORD, AND PIERCETH EVEN TO THE DIVIDING ASUNDER OF SOUL AND SPIRIT, AND OF THE JOINTS AND MARROW, AND IS A DISCERNER OF THE THOUGHTS AND INTENTS OF THE HEART, NEITHER IS THERE ANY CREATURE THAT IS NOT MANIFEST IN HIS SIGHT, FOR ALL THINGS ARE NAKED AND OPENED UNTO THE EYES OF HIM WITH WHOM WE HAVE TO DO.
[1.] FAITH is indeed a great thing and bringeth salvation, and without it, it is not possible to be saved at any time. It is not however of itself sufficient to accomplish this, but there is need of a right conversation also. Wherefore for this cause Paul also exhorts those who had already been counted worthy of the mysteries; saying, Let us labour to enter into that Rest. Let us labour (saith he) on the view that Faith is not sufficient, but that the life also ought to be added thereto, and that our earnestness be great; for there is need indeed of much earnestness too in order to go up into Heaven. For if they who had suffered so great distress in the Wilderness, were not counted worthy of [the promised] land, and were not able to attain [that] land, inasmuch as they murmured and inasmuch as they committed fornication: how shall we be counted worthy of Heaven, if we live neglectfully and indolently? We then have need of much earnestness.
And observe, the punishment does not extend to this only, the not entering in (for he said not, Let us labour to enter into the Rest, lest we fail of [attaining] so great blessings) but what most of all arouses men, this he added. Of what kind then is this? Lest any man fall, after the same example of unbelief. What means this? It means that we should have our mind, our hope, our expectation, yonder, that we fail not in like manner [as they did]. For that [otherwise] we shall fail, the example shews, lest [&c.] after the same, saith he.
[2.] In the next place, lest when thou hearest [the words] after the same [example], thou shouldest think that the punishment is the same, hear what he adds; For the Word of God is living and powerful, and sharper than any two-edged sword, and pierceth even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. In these words he shews that He Himself, the WORD of God, wrought those former things also, and lives and has not been quenched.
Do not then when thou hearest of the WORD, think of it lightly. For He is sharper, saith he, than a sword. Observe His condescension; and hence consider why the prophets also needed to speak of brand and bow and sword. If ye turn not, saith one, He will whet His sword, He hath bent His bow and made it ready. For if now, after so long a time, and after their being perfected, He cannot smite [men] down by the name of the WORD alone, but needs these expressions in order to shew the superiority [arising] from the comparison [of the Gospel with the law]: much more then [of old].
Piercing, saith he, even to the dividing asunder of soul and spirit. What is this? He hinted at something more fearful. Either that He divides the spirit from the soul, or that He pierces even through incorporeal [substances], not as a sword, only through bodies. Here he shews, that the soul also is punished, and that the most inward things are thoroughly searched out.
[He is a sword] piercing wholly through the whole man. And is a discerner of the thoughts and intents of the heart, neither is there any creature that is not manifest in His sight. In these words did he most of all terrify them. For do not (saith he) be confident if ye still stand fast in the Faith, but yet without full assurance. He judges the inner heart, for there He passes through, both in punishing and in searching out.
And why speak I of men? saith he. For even if thou speak of Angels, of Archangels, of the Cherubim, of the Seraphim, even of any creature whatsoever: all things are laid open to that Eye, all things are clear and manifest; there is nothing which is able to escape it; All things are naked and opened unto the eyes of Him, with whom we have to do.
But what is opened? [It is] a metaphor from the skins which are drawn off from the victims. For just as in that case, when a man has killed them, and has drawn aside the skin from the flesh, he lays open all the inward parts, and makes them manifest to our eyes; so also do all things lie open before God. And observe, I pray thee, how he constantly needs corporeal images; which arose from the weakness of the hearers. For that they were weak, he shewed evidently, when he said that they were dull, and had need of milk, not of strong meat. All things are naked, saith he, and laid open before the eyes of Him, with whom we have to do.
[3.] But what is, after the same example of unbelief? As if one should say, why did they of old not see the land? They had received an earnest of the power of God; [and] when they ought to have believed, [then] from yielding too much to fear, and entertaining no great ideas concerning God, and being faint-hearted, they perished. Yea and somewhat else also may be said, as, that after they had accomplished the most part of the journey, when they were arrived at the very doors, at the haven itself, were they sunk into the sea. This I fear (he saith) in regard to you also. This is [the meaning of] after the same example of unbelief.
For that these also [to whom he is writing] had suffered much, he afterwards testifies, saying, Call to mind the former days, in which after that ye had been enlightened, ye endured a great fight of afflictions. Let no man then be faint-hearted, nor [when he is] near the end fall down through weariness. For there are, there are [indeed] those who at the beginning engage in the fight with the full vigour of zeal; but a little after, not being willing to add to all [they have done], they lose all. Your forefathers (he saith) are sufficient to instruct you not to be entangled in the same [evils], not to suffer the same things which they suffered. This is [the meaning of], After the same example of unbelief. Let us not faint, he means (which he says also near the end [of the Epistle]. Lift up the hands which hang down, and the feeble knees): lest any man, saith he, fall after the same example. For this is to fall indeed.
Then, lest when thou hearest, lest any man fall after the same example, thou shouldest conceive of the same death which they also underwent, see what he saith: For the Word of God is living and powerful and sharper than any two-edged sword. For the Word falls upon the souls of these [men] more severely than any sword, causing grievous wounds; and inflicts fatal blows. And of these things he needs not to give the proof, nor to establish them by argument, seeing that the history he has is so fearful. For (he would say) what kind of war destroyed them? what sort of sword? did they not fall simply of themselves? For let us not grow careless because we have not suffered the same things. As long as it is called To-day, it is in our power to recover ourselves.
For lest on hearing the things that belong to the soul [alone] we should grow negligent, he adds also what concerns the body. For then is it so as a king when his officers are guilty of some great misconduct, first of all strips them (say) of their command, and after depriving them of their belt, and their rank, and their herald, then punishes them: so also in this case doth the sword of the Spirit work.
[4.] Next he discourseth of the Son, with whom we have to do, he saith. What is with whom we have to do? To Him (he would say) we have to render account for the things we have done? Even so. How then [must we act] that we fall not, nor be faint-hearted?
Well then (he would say) these things even [alone] are sufficient to instruct us. But we have also a great High Priest, that is passed through the heavens, JESUS the Son of God. For as it was on this account that he added [it], he subjoined, For we have not an High Priest who cannot be touched with the feeling of our infirmities. For this cause he said above, In that He hath suffered Himself being tempted, He is able to succour them which are tempted. See then how in this place also he does the same. And what he says is to this effect: He went (saith he) on the road which we also [are going] now, or rather even a more rugged one. For He had experience of all human [sufferings].
He had said above There is no creature that is not manifest in His sight, intimating His Godhead; then since he had begun to speak of [His] flesh [His Human nature], he again discourses more condescendingly, saying, (ver. 14) Having then a Great High Priest, that is passed through the heavens: and shews that His care is greater and that He protects them as if [they were] His own, and wills not that they should fall away. For Moses indeed (he saith) did not enter into the rest, while He [Christ] did enter in. And how it is that he has nowhere stated this itself is strange; [it was] lest they might [herein] seem to find an excuse; he however implied it and [at the same time] that he might not appear to bring an accusation against that man, he did not say it openly. For if, when none of these things had been said, they yet brought forward these [charges], saying, This man hath spoken against Moses and against the law; much more, if he had said, It is not Palestine but Heaven, would they have said stronger things than these.
[5.] But he attributes not all to the Priest, but requires also what is [to come] from us, I mean our confession. For having, he saith, a great High Priest, who is passed through the heavens, JESUS the Son of God, let us hold fast our profession [or confession]. What sort of confession does he mean? That there is a Resurrection, that there is a recompensing: that there are good things innumerable; that Christ is GOD, that the Faith is right. These things let us confess, these things let us hold fast. For that they are true, is manifest from the fact, that the High Priest is within. We have not failed of [our hopes], let us confess; although the realities are not present, yet let us confess: if already they were present they were but a lie. So that this also is true, that [our good things] are deferred. For our High Priest also is Great.
ver. 15. For we have not an High Priest, who cannot be touched with the feeling of our infirmities. He is not (he means) ignorant of what concerns us, as many of the High Priests, who know not those in tribulations, nay nor even that there is any tribulation at all. For in the case of men it is impossible that he should know the affliction of the afflicted who has not had experience, and gone through the actual sensations. Our High Priest endured all things. For for this cause He endured first and then ascended, that He might be able to sympathize with us.
But [one] that was in all points tempted like as we are, (lit. after the likeness [of our temptation]) without sin. Observe how both above he has used the word “in like manner” and here “after the likeness.” That is, He was persecuted, was spit upon, was accused, was mocked at, was falsely informed against, was driven out, at last was crucified.
After our likeness, without sin. In these words another thing also is intimated, that it is possible even for one who is in afflictions to go through them without sin. So that also when he says in the likeness of flesh, he means not that He took on Him [merely] the likeness of flesh, but flesh. Why then did he say in the likeness? Because he was speaking about sinful flesh: for [His flesh He assumed] was like our flesh, since in nature it was the same with us, but in sin no longer the same.
[6.] ver. 16. Let us come then boldly [with confidence] unto the throne of His grace, that we may obtain mercy, and find grace to help in time of need.
What throne of grace is he speaking of? that royal throne concerning which it is said, The LORD said unto my Lord, Sit Thou on My right hand.
What is let us come with confidence? [It is] that we have an High Priest Who is without sin, that contends with and subdues the world. For, saith He, Be of good cheer, I have overcome the world. For, to suffer all things, and yet to be pure from sins is this, [viz. to overcome the world]. Although we (he means) are under sin, yet is He one who cannot sin.
How is it that we should approach with confidence? Because now it is a throne of Grace, not a throne of Judgement. For this cause [he says] with confidence, that we may obtain mercy, and such [mercy] as we are seeking. For the affair is [one of] munificence, a royal largess.
And may find grace for help in time of need [for help in due season]. He well said, for help in due season. If thou approach now (he means) thou wilt receive both grace and mercy, for thou approachest in due season; but if thou approach then, no longer [wilt thou receive it]. For then thy approach is unseasonable, for it is not then a throne of Grace. Till that time He sitteth granting pardon, but when the end [is come], then He riseth up to judgment. For saith one, Arise, O God, judge Thou the earth. (Let us come with confidence, or he says again that [which he had said before], having no evil conscience, that is, not being in doubt, for such an one cannot come with confidence.) On this account it is said, I have heard thee in an accepted time and in a day of salvation have I succoured thee. Since even now for those to find repentance who sin after baptism is of grace.
But lest when thou hearest of an High Priest, thou shouldst think that He standeth, he forthwith leads [thee] to the throne. But a Priest doth not sit but stands. Seest thou that [for Him] to be made High Priest, is not of nature, but of grace and condescension, and humiliation?
This is it seasonable for us also now to say, Let us draw near asking with confidence: let us only bring Faith [as our offering] and He gives all things. Now is the time of the largess; let no man despair of himself. Then [will be] the time of despairing, when the bride-chamber is shut, when the King is come in to see the guests, when they who shall be accounted worthy thereof, shall have received as their portion the Patriarch’s bosom: but now it is not as yet so. For still are the spectators assembled, still is the contest going on, still is the prize in suspense.
[7.] Let us then labour in earnest. For even Paul saith, I so run not as uncertainly. There is need of running, and of running vehemently. He that runneth [a race] seeth none of those that meet him; whether he be passing through meadows, or through dry and dusty places: he that runneth looketh not at the spectators, but at the prize. Whether they be rich or whether they be poor, whether one mock at him, or praise him, whether one insult, or cast stones at him, or plunder his house, whether he see children, or wife, or any thing whatever. He is occupied in one thing alone, in running, in gaining the prize. He that runneth, in no case standeth still, since even if he slacken a little, he has lost the whole. He that runneth, not only diminisheth nothing [of his exertions] before the end, but even then most especially straineth his speed.
This have I said for those who say; In our younger days we took pains to acquire holiness, in our younger days we fasted, now we are grown old. Now most of all would it behove you to make your carefulness more intense. Do not be counting up to me the things which thou hast formerly done well: be now most of all youthful and vigorous. For he that runneth this bodily race, when grey hairs have overtaken him, probably is not able to run as he did before: for the exertion depends entirely on the body; but thou—wherefore dost thou lessen thy speed? For in this race there is need of a soul, a soul thoroughly awakened: and the soul is strengthened in old age; then it is in its full vigour, then is it in its pride.
For just as the body, so long as it is oppressed by fevers and by one sickness after another, even if it be strong, is grievously afflicted, but when it is freed from this attack, it recovers its proper force, so also the soul in youth is feverish, and is chiefly possessed by the love of glory, and of luxurious living, and of sensual lusts, and of many other imaginations; but old age, when it comes on, drives away all these passions, some through satiety, some through philosophy. For old age relaxes the powers of the body, and does not permit the soul to make use thereof, even if it wish, but repressing them as enemies of various kinds, it sets her in a position free from troubles and produces a great calm, and brings in a greater fear.
For if none else does, yet they who are grown old know, that they are drawing to their end, and that they are most certainly standing near to death. When therefore the desires of this life are gradually withdrawing, and the expectation of the judgment-seat is coming on in their stead, softening the stubbornness of the soul, does it not become more disposed to give attention, if one be willing?
[8.] What [is to be said] then (you allege) when we see old men more intractable than young ones? Thou tellest me of an excess of wickedness. For in the case of madmen too, we see them going over precipices, when no man pushes them. When then an old man too is disordered by the [diseases] of the young, this is an excess of wickedness; besides not even in youth would such an one have an excuse: since he is not able to say, Remember not the sins of my youth, and my ignorances. For he who in old age remains the same, shews that in youth too he was such [as he was] not from ignorance, nor from inexperience, nor from the time of life, but from unwillingness to exert himself. For that man may say, Remember not the sins of my youth, and mine ignorances, who does such things as become an old man, who changes in his old age. But if even in age he continue the same unseemly courses, how can such an one be worthy of the name of an old man, who has no reverence even for [his own] age? For he who says, Remember not the sins of my youth, nor my ignorances, utters this, as being one that is doing right in his old age. Do not thou then, by the deeds of thine age, deprive thyself also of pardon for the sins of thy youth.
For how can that which is done be other than unreasonable, and beyond pardon? An old man sits in taverns. An old man hurries to horse-races—an old man goes up into theatres, running with the crowd like little children. In truth it is a shame and a mockery, to be adorned outside with grey hairs, but within to have the mind of a child.
And indeed if a young man insult [him], he immediately puts forward his grey hairs. Do thou thyself be the first to reverence them; if however thou dost not reverence thy own grey hairs, and that when thou art an old man, how canst thou demand of the young man to reverence them? Thou dost not reverence the grey hairs, but puttest them to shame. God hath honoured thee with whiteness of hairs: He hath given thee high precedence. Why dost thou betray [thine] honours? how shall the young man reverence thee, when thou art more wanton than he? For the hoary head is then venerable, when it acts worthily of the grey head; but when it plays a youthful part, it will be more contemptible than the young. How then will you old men be able to give these exhortations to the young man when you are intoxicated by your disorderliness?
[9.] I say not these things as accusing the old, but [rather] the young. For in my judgment they who act thus even if they have come to their hundredth year, are still young; just as the young if they be but children, yet if they are sober-minded are better than the old. And this doctrine is not my own, but Scripture also recognizes the distinction. For (it saith) honourable age is not that which standeth in length of time, and an unspotted life is old age.
For we honour grey hairs, not because we esteem the white before the black, but because they are an indication of a virtuous life; and when we see them we conjecture therefrom the inward hoariness. But if men continue to do what is inconsistent with the hoary head, they will for this become the more contemptible. Since we also honour the Emperor, and the purple and the diadem, inasmuch as they are symbols of his office. But if we should see him, with his purple, spitted on, trodden under foot by his guards, seized by the throat, cast into prison, torn to pieces, shall we then reverence the purple or the diadem, and not rather weep over the stateliness itself? Claim not then to be honoured for thy hoary head, when thou thyself wrongest it. For it ought indeed itself to receive satisfaction from thee, in that thou bringest disgrace on a condition so noble and so honourable.
We say not these things against all [old persons], nor is our discourse against old age simply (I am not so mad as that) but against a youthful spirit that brings dishonour on old age. Nor is it concerning those who are grown old that we say these things in sorrow, but concerning those who disgrace the hoary head.
For the old man is an emperor, if you will, and more royal than he who wears the purple, if he master his passions, and keep them under subjection, in the rank of guards. But if he be dragged about and made to descend from his throne, and become a slave to the love of money, and to vain-glory, and beautifying his person, and luxuriousness, and drunkenness, anger, and sensual pleasures, and has his hair dressed out with oil, and exposes his age insulted by his way of life, of what punishment would not such an one be worthy?
[10.] But may ye not be such, O young men! for not even for you is there the excuse for sinning. Why so? you will ask. Because it is possible to be old in youth: just as there are youths in old age, so also the reverse. For as in the one case the hair by being white saves no man, so in the other by being black it is no impediment. For if it is disgraceful for the old man to do these things of which I have spoken, much more than for the young man, yet still the young man is not freed from accusation. For a young man can have an excuse only, in case he is called to the management of affairs, when he is still inexperienced, when he needs time and practice; but when it is necessary to display temperance and courage, then no longer is there excuse for him; nor yet when it is needful to keep his property.
For it sometimes happens that the young man is blamed more than the old. For the one needs much care and nursing, seeing that old age makes him altogether feeble: but this young man who is able, if he have the will, to provide for himself, what sort of excuse should he meet with, when he plunders more than the old, when he remembers injuries, when he is contemptuous, when he does not stand forward to protect others more than the old man, when he utters many things unseasonably, when he acts with insolence, when he reviles, when he is drunken?
And if in the [matter of] chastity he think that he cannot be impleaded, consider that here also he has many helps, if he will. For although desire trouble him more violently than it doth the old, yet nevertheless there are many things which he will be able to do more than an old man, and so charm that wild beast. What are these things? labours, readings, watchings through the night, fastings.
[11.] What then are these things to us (saith one) who are not leading monastic lives? Sayest thou this to me? say it to Paul, when he saith, Watching in all perseverance and supplication, when he saith, Make not provision for the flesh, to fulfil the lusts thereof. For surely he wrote not these things to solitaries only, but to all that are in cities. For ought the man who lives in the world to have any advantage over the solitary, save only the living with a wife? In this point he has allowance, but in others none at all, but it is his duty to do all things equally with the solitary.
Moreover the Beatitudes [pronounced] by Christ, were not addressed to solitaries only: since in that case the whole world would have perished, and we should be accusing God of cruelty. And if these beatitudes were pronounced to solitaries only, and it be not possible for the secular person to succeed in [attaining] them, while at the same time He Himself permitted marriage, the conclusion is that He has Himself destroyed all men. For if it be not possible, with marriage, to perform the duties of solitaries, all things have perished and are destroyed, and the [functions] of virtue are shut up into a narrow [compass].
And, how can marriage be honourable, which so greatly impedes us? What then? It is possible, yea very possible, even if we have wives to pursue after virtue, supposing we have the will. How? If having wives, we be as though we had none, if we rejoice not over our possessions, if we use the world as not abusing [using] it.
And if any persons have been hindered by their married state, let them know that it is not marriage which is the hindrance, but their will which made an ill use of marriage. Since it is not wine which causes drunkenness, but the evil will, and the using wine beyond due measure. Use the married state with moderation, and thou shalt be first in the kingdom, and shalt enjoy all good things, which may we all attain by the grace and mercy of our Lord Jesus Christ with Whom to the Father and also to the Holy Ghost be glory, might, honour, now and for ever and world without end. Amen.