Above When He Said, Sacrifice And Offering, And Burnt-Offerings, And [Offering] For Sin, Thou Wouldest Not, Neither Hads
HOMILY XVIII
HEB. 10:8–13.
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.
IN what has gone before he had shewn that the sacrifices were unavailing for perfect purity, and that they are a figure, and greatly defective. Since then there was this objection to his argument, If they are figures, how is it that after the truth is come, they have not ceased, nor given place, but are still performed? he here accordingly labours at this very point, shewing that they are not any longer performed, even as a figure, for God does not accept them. And this again he shews 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.
And he shews over and above that they ceased 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 Himself appeared. For that they might not say, Even without this sacrifice, and by means of those others, we could have been well pleasing unto God, He waited for these sacrifices to be convicted [of weakness], and then He came Himself; for (He saith) 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 hast had no pleasure. Now all that was besides the sacrifice was an “offering.” Then said I, Lo! I come. Of whom was this spoken? of none other than the Christ.
In this place he does not at all blame those who offer, pointing out that it is not because of their wickednesses that He does not accept them, as He saith elsewhere, but on account of the thing itself being henceforward exposed and discovered 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 wished for sacrifice I would have given it. Wherefore by this also he makes it plain that He does not desire it. It follows accordingly that it is not sacrifices that God wills, 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 have been sanctified. Or he even means something still further, that it is not the sacrifices which make men clean, but the Will of God. It follows then that 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?
How is it then that He Himself enjoined it? [He did it] in condescension. For just as Paul says, I would that all men were even as I myself, in respect of continence, and on the other hand says, I will that the younger women marry, bear children; and so sets down two wills, yet the two are not both his own, although he gives an injunction; but the one indeed is his own, for which cause also he sets it down without expressing any reason. While the other is not his own, though he wishes it, on which account also it is added with a reason. For having previously accused them, because they had waxed wanton against Christ, he then says, I will that the younger women marry, bear children. 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: and in another place 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 have been sanctified, saith he. How sanctified? through the offering of the Body of JESUS Christ once for all.
[3.] And every priest standeth daily ministering and offering oftentimes the same sacrifices. (To stand therefore is a sign of ministering; accordingly to sit, is a sign of being ministered unto.) But this [man] having offered one sacrifice for sins, for ever sat down on the right hand of God, from henceforth expecting till His enemies be made a footstool for His feet. (ver 14, 15) For by one offering He hath perfected for ever them that are sanctified. And the Holy Ghost also beareth 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 Scripture, for the Holy Ghost (saith he) witnesseth to us: for after that He had said, (ver. 16–18) This is the covenant, which I will make with them, after those days, saith the Lord: I will put My laws into their hearts, and on their minds will I write them, and their sins and their iniquities will I remember no more. But 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 on the right hand of God, henceforth expecting. For what purpose is 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 at once put [them under His feet]? 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 His enemies under His feet. But His enemies are the Jews. Then inasmuch as he had said, Till His enemies be put under His feet, and they [to whom he wrote] were vehemently urgent, for this cause he introduces all that follows after this; all his discourse concerning faith. 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. What then (you say)? this is not a ground of blame. Nay rather, it is very decidedly 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 tempers. But what things are carnal? Whatever make the body flourish and do well, and injure the soul: as for instance, wealth, luxury, glory (all these things are of the flesh), carnal love. Let us not then be desirous of the larger share [of goods], but ever follow after poverty: for this is itself a great good.
But (you say) it makes one low and of little account. [True:] for we have need of this, for it contributes much to our benefit. Poverty (it is said) humbles a man. And again Christ [saith], Blessed are the poor in spirit. Dost thou then grieve on this account, that thou art upon a path which leads to virtue? Dost thou not know that this gives us great confidence?
But, saith one, the wisdom of the poor man is despised. And again another saith, Give me neither riches nor poverty, and, Deliver me from the furnace of poverty. And again, if riches and poverty are from the Lord, how can either poverty or riches be an evil? For what end 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 dost thou wish to hear the praises of poverty? Christ sought after it, and saith, But the Son of Man hath not where to lay His head. And again He said to His disciples, Provide neither gold, nor silver, nor two coats. And Paul in writing said, As having nothing and yet possessing all things. And Peter said to him who was lame from his birth, Silver and gold have I none. Yea and under the Old [Covenant] itself, where wealth was held in admiration, who were the admired persons? Was not Elijah, who had nothing save the sheep-skin? 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? 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. And Elias said to Ahab with boldness, It is not I that trouble Israel, but thou and thy father’s house. Thou seest that this most especially produces boldness, poverty [I mean]? For while the rich man is a slave, being subject to loss, and affording [opportunity] to every one who will, 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 that required 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 a man naked one could not readily lay hold on. 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, no not 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. And again, It is hard for a rich man to enter into the Kingdom of Heaven. 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, a kind of exercise great and admirable, a tranquil haven.
But (you say) I have need of many [things], and am unwilling to receive a favour from any. Nevertheless, even in this respect the rich man is inferior to thee; for thou perhaps askest the favour 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 regarded with admiration because he has placed himself in this [condition], 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 asserted it to be the perfection of virtue, saying, If thou wilt be perfect [&c]. For this He both uttered in His words, and shewed 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 can readily believe it. For widely spread is this disease among the generality of men, and so excessive is the tyranny of wealth, that they do not endure the renunciation of it, even as far as words, but even abominate it. Far be this from the Christian’s soul: for nothing is richer than he who chooses poverty of his own accord, and with forwardness of mind.
[6.] How? I will tell you, and if you please I will prove that he who embraces poverty of his own accord is richer even than the king himself. For he indeed needs many [things], and is in anxiety, and is fearful lest the supplies requisite for the maintenance of his army should fail him; but the other has everything in abundance, and is fearful about nothing, and if he be fearful, it is not about so great matters. Who then, tell me, is the rich man? he who is daily making demands, and earnestly labouring to gather much together, and is fearful 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 wealth which gives confidence. For they even reduce one to slavery. For it is said, Gifts and presents blind the eyes of the wise, and like a muzzle on the mouth turn away reproofs.
Consider how that 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, 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, 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]. Hear what Peter saith: Silver and gold have I none, but what I have give I thee. 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 things that are good. 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 hungred 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 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 be made fellow-heirs with Him in Christ Jesus our Lord, with Whom to the Father and also to the Holy Ghost, be glory power honour, now and for ever and world without end. Amen.