For When God Made Promise To Abraham, Because He Could Swear By No Greater, He Sware By Himself, Saying, Surely Blessing
HOMILY XI
HEB. 6:13–16.
FOR WHEN GOD MADE PROMISE TO ABRAHAM, BECAUSE HE COULD SWEAR BY NO GREATER, HE SWARE BY HIMSELF, SAYING, SURELY BLESSING I WILL BLESS THEE, AND MULTIPLYING I WILL MULTIPLY THEE. AND SO AFTER HE HAD PATIENTLY ENDURED, HE OBTAINED THE PROMISE. FOR MEN VERILY SWEAR BY THE GREATER, AND AN OATH FOR CONFIRMATION IS TO THEM THE END OF ALL STRIFE.
HAVING boldly reflected on the faults of the Hebrews, and sufficiently alarmed them, he consoles them, first, by his commendations, and secondly (which also is the stronger ground), by the [thought] that they would certainly attain the objects of their hope. Moreover he draws his consolation, not from things future, but again from the past, which indeed had more power to persuade them. For as in the case of punishment, he alarms them rather by those [viz. things future], so also in the case of the prizes [set before them], he encourages them by these [viz. by things past], shewing [herein] God’s way of dealing. And that is, not to bring in what has been promised immediately, but after a long interval of time. And this He does, both to present the greatest proof of His own power, and also to lead us to Faith, that they who are living in tribulation without receiving the promises, or the rewards, may not faint under their troubles.
And omitting all [the rest], though he had many whom he might have mentioned, he brought forward Abraham both on account of the dignity of his person, and because this had occurred in a special way in his case.
And yet at the end of the epistle he says, that all these, having seen the promises afar off, and having embraced them, received them not, that they without us should not be made perfect. For when God made promise to Abraham, (he saith [here]), since He could swear by no greater, He sware by Himself, saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And thus after patiently enduring, he attained the promise. How then does he say at the end [of the Epistle] that he received not the promises, and here, that having patiently endured he obtained the promise? In what sense did he not receive? in what sense did he obtain? He is not speaking of the same things in this place and in the other, but makes his consolation twofold. God made promises to Abraham, and whereas after a long space of time He gave the things [spoken of] in this place, those others [He has] not [given] yet.
And so after he had patiently endured, he obtained the promise. Seest thou that the promise alone did not effect the whole, but the patient waiting as well? In this place he alarms them, pointing out that oftentimes a promise is hindered of its effect through faintheartedness. And this he had indeed shewn through [the instance of] the [Jewish] people: for inasmuch as they were fainthearted, for that cause they obtained not the promise. But now he exhibits the contrary, and that in the case of Abraham. Afterwards near the end [of the Epistle] he proves something more also: [viz.] that even though they had patiently endured, they did not attain; and yet not even so are they indignant.
[2.] For men verily swear by the greater, and an Oath for confirmation is to them an end of all strife. But God because He could swear by no greater, sware by Himself. Well, who then is He that sware unto Abraham? Is it not the SON? No, saith one. Yea indeed most certainly it was He: however I shall not dispute [thereon]. So when He [the Son] sweareth the same oath, Verily, verily, I say unto you, is it not plain that it was from His not being able to swear by any greater? For as the Father sware, so also the Son sweareth by Himself, saying, Verily, verily, I say unto you. He here reminds them also of the oaths of Christ, which He was constantly uttering. Verily, verily, I say unto thee, he that believeth on Me shall never die.
What is, And an oath for confirmation is to them an end of all strife? it is instead of, “by this every doubtful question is solved:” not this, or this, but every one.
God, however, ought to have been believed even without an oath: (ver. 17) wherein (saith he) God being willing more abundantly to shew unto the heirs of promise the immutabitity of His counsel, confirmed it [lit. mediated] by an oath. In these words he comprehends also the believers. For this cause he mentions also this promise which was made to us [Christians] in common [with them]. He mediated (saith he) by an oath. Here again he says that the Son was mediator between men and God.
(ver. 18) That by two immutable things, in which it was impossible that God should lie. What are these two? The speaking and promising; and the adding an oath to the promise. For inasmuch as among men that which is [confirmed] by an oath is thought more worthy of credit, on this account He added that also.
Thou seest that He regardeth not His own dignity, but how He may persuade men; and He endures to have unworthy things said concerning Himself. That is [He did this] wishing to impart full assurance. And in the case of Abraham indeed [the Apostle] shews that the whole was of God, not of his patient enduring, inasmuch as He even endured to add an oath, since He by whom men swear, by Him also God sware, that is by Himself. They however swear [by Him] as one greater [than themselves], but He as by one not greater. And yet He did it. For it is not the same thing for man to swear by himself, and for God [to do so]. For man has no power over himself.
Thou seest then that this is said not more [with reference] to Abraham than to ourselves: that we (saith he) might have strong consolation, who have fled for refuge to lay hold on the hope set before us.
Here too again, having patiently endured he attained the promise.
Now he means, and he did not say “when He swore.” But what the oath is, he plainly shewed, by speaking of the swearing by a greater. But since the race of men is hard of belief, He condescends to the same [things] with ourselves. As then for our sake He swears, although it be unworthy of Him that He should not be believed, so also did [the Apostle] make that other statement: He learned from the things which He suffered, inasmuch as men think this more worthy of reliance—the going through the actual experience [of things].
What is the hope set before us? from these [past events] (saith he) we conjecture the future. For if these came to pass after so long a time, so certainly these others will. So that the things which happened in regard to Abraham give us confidence also concerning the things that are yet to come.
[3.] (ver. 19, 20) Which [hope] we have as an anchor of the soul both sure and stedfast, and which entereth into that within the veil: whither the forerunner is for us entered, even JESUS, made High Priest for ever after the order of Melchisedec. He points out, that whilst we are still in the world, and not yet departed from [this] life, we are already among the things that have been promised. For through hope we are already in heaven. He had said, “Wait; for it shall surely be.” Afterwards giving them full assurance, he saith, “nay rather by hope” [&c.]. And he said not, “We are within,” but “It hath entered within,” which plainly was more true and more persuasive. For just as the anchor when it is dropped from the vessel does not allow it to be carried about, even if ten thousand winds agitate it, but being fastened and dropt makes it steady, so also does hope.
And see how exceedingly suitable an image he has discovered: For he said not, Foundation; which would not have been suitable; but, Anchor. For that which is on the surf, and seems not to be very firmly fixed, stands on the water as upon dry land, and is shaken and yet is not shaken. For in regard to those who are very firm, and philosophic, Christ with good reason made that statement, saying, Whosoever [&c.] hath built his house on a rock. But in respect of those who are giving way, and who ought to be carried through by hope, Paul hath suitably set down this. For the surge and the great storm toss the boat; but hope suffers it not to be carried hither and thither, although winds innumerable agitate it: so that, unless we had had this [hope] we should have long since been sunk in the sea. Nor is it only in things spiritual, but also in the affairs of this life, that one may find the power of hope great. For instance, in merchandise, in husbandry, in a military expedition, unless a person from the first sets this before him, he would not even touch any work. But he said not simply Anchor, but sure and stedfast [i. e.] not shaken. Which entereth into that within the veil; instead of “which reacheth through even to heaven.”
[4.] Then after this he introduced the Faith also, that there might not only be hope, but an exceeding real and true [hope]. For after the oath he sets down another thing too, even demonstration by facts, in that the forerunner is for us entered in, even JESUS. But a forerunner is a forerunner of some one, as John was of Christ.
Now he did not simply say, He is entered in, but where He is entered in a forerunner for us, as though we also ought to attain to it. For there is no great interval between the forerunner and those who follow: otherwise he would not be a forerunner at all; since the forerunner and those who follow ought to be in the same road, and to arrive after [each other].
Being made an High Priest for ever after the order, he saith, of Melchisedec. Here is also another consolation, if our High Priest is on high, and far better than those among the Jews, not in the kind [of Priesthood] only, but also in the place, and the tabernacle, and the covenant, and the person [of the Priest]. And this also is spoken with reference to that which is according to the flesh.
[5.] It is right then that those whose High Priest He is, should be very greatly superior. And as the difference is great between Aaron and Christ, so great should that be which is between us and the Jews. For see, we have our victim on high, our priest on high, our sacrifice on high: let us bring such sacrifices as can be offered on that altar, no longer sheep and oxen, no longer blood and steamy savour. All these things have been done away; and there has been brought in in their stead the reasonable service. But what is the reasonable service? the [offerings made] through the soul; those made through the spirit (God, it is said, is a Spirit, and they that worship Him must worship Him in spirit and in truth); things which have no need of a body, no need of instruments, nor of special places, whereof each one is himself the Priest, such as, moderation, temperance, mercifulness, enduring ill-treatment, long-suffering, humbleness of mind.
These sacrifices one may see in the Old [Testament] also, shadowed out beforehand from the first. Offer to God, it is said, a sacrifice of righteousness; Offer a sacrifice of praise; and, a sacrifice of praise shall glorify Me, and, the sacrifice of God is a broken spirit; and what doth the Lord require of thee but to hearken to Him? Burnt-offerings and sacrifices for sin Thou hast had no pleasure in: then I said, Lo I come to do Thy will, O God! and again, To what purpose do ye bring the incense from Sheba? Take thou away from Me the sound of thy songs, and I will not hear the melody of thy viols. But instead of these I will have mercy and not sacrifice. Thou seest with what kind of sacrifices God is well pleased. Thou seest also that already from the first the one class have given place, and these others have come in their stead.
These therefore let us bring, for those other indeed are [the offerings] of wealth and of persons who have [possessions], but these of virtue: those from without, these from within: those any chance person even might perform; these only a few. And as much as a man is superior to a sheep, so much is this sacrifice superior to that; for here thou offerest thy soul as a victim.
[6.] And other sacrifices also there are, which are indeed whole burnt-offerings, the bodies of the martyrs: there both soul and body [are offered]. These have a great savour of a sweet smell. Thou also art able, if thou wilt, to bring a sacrifice such as this.
For what, if thou dost not burn thy body in the fire? yet in a different fire thou canst; for instance, in that of voluntary poverty, in that of affliction. For to have it in one’s power to spend one’s days in luxury and expense, and yet to take up a life of toil and bitterness, and to mortify the body, is not this a whole burnt-offering? Do thou mortify thy body, and crucify it, and thou shalt thyself also receive the crown of this martyrdom. For what in the other case the sword accomplishes, that in this case let a willing mind effect. Let not the desire of wealth burn, or possess you. On the contrary let this unreasonable appetite itself be utterly consumed and quenched by the fire of the Spirit; let it be cut in pieces by the sword of the Spirit.
This is an excellent sacrifice, not needing a priest, but only himself who brings it. This is an excellent sacrifice, performed indeed below, but forthwith taken up on high. Are we not amazed that of old time fire used to come down and consume all? It is possible now also that fire may come down far more wonderful than that, and consume all the presented offerings: nay rather, not consume, but bear them up to heaven. For it does not reduce them to ashes, but offers them as gifts to God.
[7.] Of such a kind were the offerings of Cornelius. For (it is said) thy prayers and thine alms are come up for a memorial before God. Thou seest [this] most excellent union. Then are we heard, when we ourselves also hear the poor who come to us. He (it is said) that stoppeth his ears that he may not hear the poor, his prayer God will not hearken to. Blessed is he that considereth the poor and needy: the Lord will deliver him in the evil day. But what day is evil except that Day, which is an evil day to sinners?
What is meant by he that considereth? He that understandeth what it is to be a poor man, that has become thoroughly acquainted with the affliction of the poor man. For he that has become acquainted with his affliction, will certainly and immediately have compassion on him. When thou seest a poor man, do not hasten past, but immediately reflect what thou wouldst have been, hadst thou been he. What wouldst thou not have wished that all should do for thee? He that considereth (saith he). Reflect that he is a free-man like thyself, and shares the same noble birth with thee, and possesses all things in common with thee; and yet oftentimes he is not on a level even with thy dogs. On the contrary, while they have their full, he often-times lies down to sleep in hunger, and the free-man is more dishonoured than thy slaves.
But they perform needful services for thee. What, I ask, are these? That they serve thee well? Suppose then I shew that this [poor man] too performs services in thy need, far greater than they do. For he will stand by thee in the Day of judgement, and will deliver thee from the fire. What do all thy slaves do that is like this? When Tabitha died, who raised her up? the slaves who stood around or the poor? But thou art not willing to put the free-man on an equality even with thy slaves. The frost is hard, and the poor man is cast [on the ground] in rags, well-nigh dead, with his teeth chattering, both by his looks and his dress calculated to move thee: and thou passest by, warm and full of drink; and how dost thou expect that God should deliver thee when thou art in misfortune?
And oftentimes thou sayest this too: “If it had been myself, and I had found one that had done many wrong things, I would have forgiven him; and does not God forgive?” Say not this. Him that has done thee no wrong, whom thou art able to deliver, him thou neglectest. How shall He forgive thee, who art sinning against Him? Is not this deserving of hell?
And how amazing! Oftentimes a body that is dead, insensible, no longer perceiving the honour [done to it], thou adornest with vestments innumerable, of varied colours and wrought with gold; whilst that which is in pain, and lamenting, and tormented, and racked, by hunger and frost, thou neglectest; and givest more to vain glory, than to the fear of God.
[8.] And would that it stopped here; but immediately accusations are brought against him who applies [for aid]? For why does he not work (you say)? and why is he to be maintained in idleness? But (tell me) is it by working that thou hast what thou hast, didst thou not receive it as an inheritance from thy fathers? And even if thou dost work, is this a reason why thou shouldest reproach another? Hearest thou not what Paul saith? For after saying, He that worketh not, neither let him eat, he says, But you be ye not weary in well doing.
But what say they? He is an impostor. What sayest thou, o man? callest thou him an impostor, for the sake of a single loaf or of a garment? But (you say) he will sell it immediately. And dost thou manage all thy affairs to perfection? But what? are all poor through idleness? is no one so from a shipwreck? none from lawsuits? none from being robbed? none from dangers? none from illness? none from any other difficult circumstances? If however we hear any one bewailing such evils, and crying out vehemently, and looking up naked towards heaven, and with his hair long, and clad in rags, at once we call him, The impostor! the deceiver! the swindler! Art thou not ashamed? Whom dost thou call impostor? Give nothing, and do not accuse the man.
But (you say) he has means, and yet makes himself this figure. This is a charge against thyself, not against him. He knows that he has to deal with cruel people, with wild beasts rather than with men, and that, even if he utter a pitiable story, he attracts no one’s attention: And on this account he is forced to assume also a more miserable guise, that he may melt thy soul. If we see a person coming to beg in a respectable dress, This is an impostor (you say), and he comes in this way that he may be supposed to be of good birth. If we see one in the contrary guise, him too we think dishonest. What then are they to do? O the cruelty, O the inhumanity!
And why (you say) do they expose their maimed limbs? Because of thee. If we were compassionate, they would have no need of these artifices: if they persuaded us at the first application, they would not have adopted so many artifices. Who is there so wretched, as to be willing to cry out so much, as to be willing to behave in an unseemly way, as to be willing to make public lamentation, with his wife destitute of clothing, with his children, to sprinkle ashes on himself. How much worse than poverty are these things? Yet on account of them not only are they not pitied, but are even accused by us.
[9.] Shall we still then be indignant, because when we pray to God, we are not listened to? Shall we then still be vexed, because when we entreat we do not persuade? Do we not tremble for fear, my beloved?
But (you say) I have often given. And art thou not always eating? and dost thou drive away thy children that are often begging of thee? O the shamelessness! Dost thou call a poor man shameless? And whilst thou art not shameless when plundering, he is shameless when begging for bread! Considerest thou not how great are the necessities of the belly? Dost not thou do all things for this? dost thou not for this neglect things spiritual? Is not heaven set before thee and the kingdom of heaven? and thou fearing the tyranny of that [appetite] endurest all things, and thinkest lightly of that [kingdom]. This is shamelessness.
Seest thou not old men maimed? But O what trifling! “Such an one (you say) lends out so many pieces of gold, and such an one so many, and yet begs.” You repeat the stories and trifles of children; for they too are always hearing stories of this kind from their nurses. I am not persuaded of it. I do not believe this. God forbid it should be so. Does a man lend out money, and so go a begging when he has abundance? For what purpose, tell me? And what is more disgraceful than begging? It were better to die than to beg. Where does our inhumanity stop? [And if it be so] what then? Do all lend money? are all impostors? is there no one really poor? “Yea (you say) and many.” Why then dost thou not assist those persons, seeing thou art so strict an enquirer into their lives? All this is an excuse and a pretence.
Give to every one that asketh of thee, and from him that would borrow of thee turn not thou away. Stretch out thy hand, let it not be closed up. We have not been constituted examiners into men’s lives, since so we should have compassion on no one. Why is it that when thou callest upon God thou sayest, Remember not my sins? So then, if that person even be an exceeding great sinner, make this allowance in his case also, and do not remember his sins. It is the season of kindness not of strict enquiry; of mercy not of calculation. He wishes to be maintained: if thou art willing, give [him something]; but if thou art not willing, send him away without adding questions to put him in a difficulty. Why art thou wretched and miserable? why dost thou not even thyself pity him, and also turnest away those who would? For when such a one hears from thee, This [fellow] is a cheat; that a hypocrite; and the other lends out money; he neither gives to the one nor to the other; for he suspects all to be such. For you know that we easily suspect evil, but good, not [so easily].
[10.] Let us be merciful, not simply so, but as our heavenly Father is. He feeds even adulterers, and fornicators, and sorcerers, and what shall I say? persons having every species of wickedness. For in so large a world there must of necessity be many such as well [as others]. But nevertheless He feeds all; He clothes all. No one ever perished of hunger, unless one did so of his own choice. In this way let us be merciful. If a person be in want and in necessity, help him.
But now as it is, we are come to such a degree of unreasonableness, as to act thus not only in regard to the poor who walk up and down the alleys, but even in the case of men that live in [religious] solitude. Such an one is an impostor, you say. Did I not say this at first, that if we give to all indiscriminately, we shall always be compassionate; but if we begin to make over-curious enquiries, we shall never be compassionate? What dost thou mean? is a man an impostor in order to get a loaf? If indeed he asks for talents of gold and silver, or costly clothes, or slaves, or anything else [of this sort], one might with good reason call him a swindler. But if he ask none of these things, but only food and shelter, things which are suited to a philosophic life, tell me, is this the part of a swindler? Cease we from this unseasonable fondness for meddling, which is Satanic, which is soul-destroying.
For indeed, if a man say that he is on the list of the Clergy, or calls himself a Priest, then busy thyself [to enquire], make much ado: since in that case the communicating without enquiry is not without danger. For the risk is about matters of importance, for thou dost not give but receivest. But if he want food, make no enquiry.
Make enquiry, if thou wilt, how Abraham displayed his hospitality towards all who came to him. If he had been over-curious about those who came to him for refuge, he would not have entertained angels. For perhaps not thinking them to be angels, he would have thrust away them too with the rest. But inasmuch as he was used to receive all, he received even angels.
What? Is it from the life of those that receive [thy bounty] that God grants thee thy reward? Nay [it is] from thine own purpose, from thy abundant liberality; from thy lovingkindness; from thy goodness. Let this be [found], and thou shalt attain all good things, which may we all attain, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father and also to the Holy Ghost, be glory power honour, now and for ever and world without end. Amen.