For If We Sin Wilfully, After We Have Received The Knowledge Of The Truth, There Remaineth No More Sacrifice For Sins, B
HOMILY XX
HEB. 10:26, 27.
FOR IF WE SIN WILFULLY, 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.
TREES which have been planted, and have had the advantage of all other due care, and the hands and the labours of the cultivator, and yet yield no return for his labours, are pulled us 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 shew no fruit; fire awaits us, even that of Hell and flame unquenchable.
Paul therefore having exhorted them to love, and to the 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 place, the new way which He hath inaugurated for us), 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, this [day] even being sufficient for consolation, he added, For if we sin wilfully 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 wilfully 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 been made 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? Why, that he does not take away repentance, nor the propitiation [which is obtained] through repentance, nor does he thrust away him that hath fallen, and cast him down with despair. He is no such 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, saith he, He hath perfected for ever them that are sanctified, not like the Jewish rites. For it is for this cause that he treated so much throughout concerning the Sacrifice, that it is one, and [that it is] one; Not wishing to point out this only, that herein it differed from [and surpassed] the Jewish [rites], but also to make [men] more cautious that they might no more expect another sacrifice after the manner of the Jewish law.
For, saith he, if we sin wilfully. See how he is disposed to pardon. He says if we sin wilfully, so that there is pardon for those [who sin] not wilfully. After the knowledge of the truth: He either means, of Christ, or of all doctrines. There remaineth no more a sacrifice for sins, but what? a certain fearful looking for of judgment and indignation of fire which shall devour the adversaries. By Adversaries he means not the unbelievers, but those also who practise what is adverse to virtue; or [else he means] that the very same fire shall receive them of the household, which [receives] the adversaries too. Then expressing its devouring nature, he, as it were, gave it life, saying, indignation of fire which shall devour the adversaries. For just as a wild beast when irritated and very fierce and made quite savage, would not rest till it had laid hold on some one and eaten him up, so that fire too, like a person goaded by indignation, whatever it catch hold of, does not let it 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 justly [made]; which very thing contributes to conviction, when [I mean] we shew that [the threat] is made justly.
For, saith he, (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: and yet the law is [only] that of Moses; for the most [of it] he ordained.
What is under two or three? If two or three have borne witness he means, they [the accused] immediately suffered punishment.
If then under the Old [Covenant], where it is the law of Moses that 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 underfoot 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? Why (he would say), when partaking of Him in the mysteries, 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 thou givest thyself to the devil, so that he treads thee under foot.
And accounted the blood a common thing, saith he. What is common? It is “unclean,” or the having nothing beyond the others.
And done despite unto the Spirit of grace. For he that accepts not a kindness, does despite to him that does the kindness. He made thee a son: and thou wishest to become a slave? He came to dwell with thee, and thou introducest besides Him wicked imaginations? Christ was willing to stay with thee: and thou treadest Him down by surfeiting, by drunkenness?
Let us listen, whoever of us partake of the mysteries unworthily: let us listen whoever approach that Table unworthily. Give not (saith He) holy things to the dogs, lest at any time they trample them under their feet, that is, lest they despise, lest they repudiate [them]. Yet he said not this, but what was more fearful than this. For he constrains their souls by what is fearful. For this also is calculated to convert, no less than consolation is. And he at the same time both points out the difference, and declares the chastisement, and 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 subjoins a testimony [from the Scripture] 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. We will fall, saith one, into the hands of the Lord, and not into the hands of men. But if ye repent not, ye shall fall into the hands of God: that is fearful: this other 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 let us shudder at the things that are to come. For according to His mercy, so is His wrath. And, His indignation will rest upon sinners.
At the same time too he insinuates somewhat else in these words. For Vengeance [belongeth] unto Me, he says, I will recompense. This is said in regard to their enemies, who are doing evil, not to themselves 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 he that suffers who suffers the ill, but he that does it; nor is it he who receives a benefit that is benefited, but he that does it.
[5.] Seeing then that we know these things, let us be patient as to suffering evil, forward as to performing kindnesses. And this will be, if we hold wealth and honour in contempt. 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 arise on account of money? I do not say how many arise from covetousness, but merely from 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? Is it because God has delivered thee from excessive watching? because thou dost not sit trembling and alarmed? Again, if any one chain thee to a treasure, commanding thee to sit there perpetually, and to keep watch for other peoples’ goods, thou art vexed, thou art annoyed: And dost thou, after thou hast bound thyself with most grievous chains, vex thyself when thou art delivered from the slavery? assuredly our sorrows and our joys are [matters] of fancy. For we keep guard over [our goods] just as if we had what belonged to others.
Now my discourse is directed to the women. A woman oftentimes will have a garment inwoven 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 her fear lest wearing it out by continual use, she should deprive herself of it, she deprives herself of it in another way, by her 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 also will use it in the same way. And if any one will examine in their houses, he will find that the most costly garments and other things of superior excellence, are tended with special honour, 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 among 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: was it not with reason that Paul called covetousness idolatry? For as great respect as they exhibit towards their idols, so great do these persons also [exhibit] towards their garments, towards their golden [ornaments].
[6.] How long shall we go on stirring up the mire? how long shall we be rivetted to the clay and the brickmaking? For just as they toiled for the King of the Egyptians, so do we also toil for the devil, and are scourged with stripes that are far more severe. For as much as the soul is more important than the body, so much is anxiety than the weals of scourging. We are scourged every day, we are full of fear, in anxiety, in trembling. But if we be willing to groan, if we be willing to look up to God, He sendeth to us, not Moses, nor Aaron, but His own Word, and compunction. When this [word] has come, and hath taken hold of our souls, He will free from the bitter slavery, He will bring us forth out of Egypt, our earnest devotion that is unprofitable, and toils in vain; from this slavery which brings no gain: For they indeed went forth after having at least received golden [ornaments], the wages for their building work, 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 benefited, 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 our soul. For this it is which is chastised, this it is which is punished: those things remain here, but the soul departeth yonder. For what purpose, tell me, dost thou cut thyself to pieces, without perceiving it?
[7.] These things I say to those who are covetous and over-reaching. And it is well to say also to those of whom they take advantage: Bear their over-reachings in a generous way; 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: just as he too 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.
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 continually, and not die before thee, and would give thee all things to enjoy in security, as if they were thine own: wouldst thou then have wished to acquire any possessions? 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 [thereby] had the occasion of sin taken from thee. But is it because thou hadst [property] and hast been deprived of it? But thou hast acquired the good will of God. And how [does it appear] that I have acquired it (you say)? He has said, Wherefore do ye not rather suffer wrong? He hath said, “Blessed are they who bear all things with thankfulness.” Consider therefore how great good will thou wilt enjoy, if thou shewest 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 thy thanksgiving.
[8.] For tell me when dost thou account Job blessed? When he had those many camels, and flocks, and herds, or when he uttered that saying: The Lord gave, The Lord hath taken away? For it is for this cause also that the Devil causes us losses, not that he may take away our goods only, for he knows that this is nothing, but that through them he may compel us to utter something blasphemous. So in the case of the blessed Job too, he did not earnestly endeavour after this only, to make him poor, but also to prove him a blasphemer. At least 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. And yet, o accursed one! thou hadst stripped him of every thing. ‘But (says he) this is not what I was labouring for; for I have not yet accomplished that for which I did all. I was labouring 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 also, he not only has not been injured at all, but has even been benefited.’ Thou seest that that wicked demon ever knows how great is the loss in this matter?
And see too that he contrives his treacherous assault [on Job] through his 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 (saith he) hast thou spoken as one of the foolish women [speaketh]? Of a truth evil communications corrupt good manners at all times indeed, but particularly in case of calamities: then they who give evil advice have strength. For if the soul is even of itself ready to become indignant and impatient, how much more, when there is also some one to advise it so to do. Is he not being 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 (saith he) did not take him; the loss has produced no great effect:’ On this account he says, If indeed he will bless thee to thy face. 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 shewn 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 rivetted 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 gives us not things carnal, in order 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 easy and careless.
Why is it then (you say) that He gives [them] to many? Whence is it evident, that it is He that gives [them]? But who else, you say, gives? Their overreaching, their plundering. How then is it that He allows these things to happen? Just as He also [allows] murders, thefts, and acts of 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 is it (you say) that God suffers them 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 even had the enjoyment of 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 have been in poverty, not so. And that this is true, hear what He says to David, Did I not give thee all thy master’s goods? Whenever then thou seest a young man that has received a paternal inheritance without labours and has continued wicked, be assured that his punishment is increasing, 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: Blessed are they that fear the Lord. To which of these, tell me, wouldst thou belong? Doubtless to those who are pronounced blessed. These therefore emulate, not the other, that thou mayest also 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 together with the Holy Ghost, be glory, now and for ever, and world without end. Amen.