No Chastisement For The Present Seemeth To Be Joyous, But Grievous, Nevertheless Afterward It Yieldeth The Peaceable Fru
HOMILY XXX
HEB. 12:11–13.
NO CHASTISEMENT FOR THE PRESENT SEEMETH TO BE JOYOUS, BUT GRIEVOUS, NEVERTHELESS AFTERWARD IT YIELDETH THE PEACEABLE FRUIT OF RIGHTEOUSNESS TO THEM WHICH HAVE BEEN EXERCISED THEREBY. WHEREFORE LIFT UP THE HANDS WHICH HANG DOWN, AND THE FEEBLE KNEES: AND MAKE STRAIGHT PATHS FOR YOUR FEET, LEST THAT WHICH IS LAME BE TURNED OUT OF THE WAY, BUT LET IT RATHER BE HEALED.
THEY who drink bitter medicines, first submit to some unpleasantness, and afterwards feel the benefit. For of this character is virtue, of this is vice. In the latter there is first the pleasure, then the despondency: in the former first the despondency, and then the pleasure. But there is no equality between them. For it is not the same, to be first grieved and afterwards pleased, and to be first pleased and afterwards grieved. How so? because in the latter case the anticipation of the despondency that is to come makes the present pleasure less: but in the former the expectation of the pleasure to come cuts away the vehemency of the present despondency; so that the result is that in the one instance we never have pleasure, in the latter we never have grief. And the difference does not lie in this respect only, but in others also. As how? That the circumstances of duration are not equal, but the one is far greater and more ample [than the other]. And in this respect too, it is still more so in things spiritual.
From this consideration then Paul attempts to console them; and again takes up the universal judgment of men, for no one is able to stand against this; nor to contend with the common decision when one asserts that which is acknowledged by all.
Ye are suffering, saith he. For such is chastisement; such is its beginning. For all chastisement for the present seemeth to be not of joy but of grief. Well said he, seemeth not. Chastisement he means is not grievous but seemeth so. All chastisement: not this and that, but all, both human and spiritual. Thou seest that he argues from our common notions? seemeth (he saith) to be of grief, so that it is not [really so]. For what sort of grief is that which brings forth joy? Just as that is not pleasure which brings forth despondency.
Nevertheless afterwards, it yieldeth the peaceable fruits of righteousness to them which have been exercised thereby. Not “fruit” but fruits, a great abundance.
To them (saith he) which have been exercised thereby. What is to them which have been exercised thereby? to them that have endured for a long while, and been patient. And he also made use of an expression of favourable sound. It follows that chastisement is exercise, making the athlete strong, and invincible in combats, irresistible in wars.
If then all chastisement be of this character, this also will be such: so that we ought to look for good things, and for the end to be sweet and peaceful. And be not astonished if, being itself hard, it has sweet fruits; since in trees also the bark is almost destitute of all quality, as it were, and rough; but the fruits are sweet. But he took it from the common notion. If therefore we ought to look for such things, why do ye vex yourselves? Why, after ye have endured the painful, are ye desponding as to the good? The distasteful things which ye had to endure, ye endured: do not then be desponding as to the recompence.
He speaks as to runners, and boxers, and warriors. Seest thou how he arms them, how he encourages them? “Walk straight,” saith he. Here he speaks with reference to their thoughts; that is to say, not doubting. For if the chastisement be of love, if it begin from loving care, if it end with a good result (and this he gives proof of, both by facts and by words, and by all considerations), for what cause are ye dispirited? For such are they who despair, who are not strengthened by the hope of the future. “Walk straight,” saith he, that your lameness may not be increased, but brought back to its former condition. For he that runs when he is lame, galls the sore place. Thou seest that it is in our power to be thoroughly healed?
[2.] ver. 14. Follow peace with all men, and holiness, without which no man shall see the LORD. The very thing which be also said above, Not forsaking the assembling of yourselves together, this he hints at in this place also. For nothing so especially makes persons easily vanquished and subdued in temptations, as the being separated from each other. For, tell me, Separate a body of soldiers in war, and the enemy will not have need of any trouble at all, but will take them prisoners, coming on them separately, and so in this way the more helpless.
Follow peace with all men, and holiness (saith he) [with all men]. Therefore with the evil-doers as well? If it be possible, he says, as much as lieth in you, live peaceably with all men. For thy part (he means) live peaceably, so long as thou dost no harm to religion: but in whatever respects thou art ill-treated, bear it nobly. For the bearing with evil is a great weapon in trials. Thus Christ also made His disciples strong by saying, Behold I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. What dost Thou say? are we among wolves, and dost Thou bid us to be as sheep, and as doves? Yea, saith He. For nothing so shames him that is doing us evil, as our bearing nobly the things which are brought upon us: and not avenging ourselves either by word or by deed. This both makes us ourselves more philosophical, and procures us a greater reward, and also benefits them [that wrong us]. But such an one has been insolent? Do thou bless [him]. See how much thou wilt gain from this: thou hast quenched the evil, thou hast procured to thyself a reward, thou hast made him ashamed, and thou hast thyself suffered nothing serious.
[3.] Follow peace with all men, and holiness. What does he mean by holiness? chaste, and orderly living in marriage. If any person is unmarried (saith he) let him remain pure, let him marry: or if he be married, let him not commit fornication, but let him live with his own wife: for this also is holiness. How? Marriage is not holiness, but marriage preserves the holiness which [proceeds] from our Faith, not permitting a man to join himself to a harlot. For marriage is honourable, not holy. Marriage is pure: it does not however also give holiness, except by preventing the defilement of that [holiness] which has been given by our Faith.
Without which (saith he) no man shall see the Lord. Which same thing he also says in the [epistle] to the Corinthians. Be not deceived: neither fornicators, nor adulterers, nor idolaters, nor effeminate, nor defilers of themselves with mankind, nor covetous persons, nor thieves, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. For how shall he who has become the body of a harlot, how shall he be able to be the body of Christ?
[4.] Looking diligently lest any man come short of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled: lest there be any fornicator or profane person. Dost thou see how every where he puts the common salvation into the hands of each individual? Exhorting one another daily (saith he) while it is called To-day. Do not then cast all [the burden] on your teachers; do not [cast] all upon them who have the rule over you: ye also (he means) are able to edify one another. Which also he said in writing to the Thessalonians, Edify ye one the other, even as also ye do. And again, Comfort one another with these words. This advice we now also give to you.
[5.] If ye be willing, ye will have more success with each other than we can have. For ye both are with one another for a longer time, and ye know more than we of each other’s affairs, and ye are not ignorant of each other’s failings, and ye have more freedom of speech, and love, and intimacy; and these are no small [advantages] for teaching, but great and opportune introductions for it: ye will be more able than we both to reprove and to exhort. And not this only, but because I am but one, whereas ye are many; and ye will all be able, how many soever ye be, to be teachers. Wherefore I exhort you, do not neglect this gift. Each one of you has a wife, has a friend, has a servant, has a neighbour; him let him reprove, him let him exhort.
For how is it not absurd, with regard to [bodily] nourishment, to make associations for messing together, and for drinking together, and to have a set day whereon to club with one another, as they say, and to make up by means of the association what each person being alone by himself falls short of—as for instance, if it be necessary to go to a funeral, or to a dinner, or to assist a neighbour in any matter—and not to do this for the purpose of instruction in virtue? Yea, I entreat you, let no man neglect it. For great is the reward he receives from God. And that thou mayest understand, he who had the five talents entrusted to him, is the teacher: and he who had the one [talent] is the learner. If the learner should say, I am a learner, I am in no risk, and should hide the reason, which he received of God, that common and simple [reason], and give no advice, should not speak plainly, should not rebuke, should not admonish, if he is able, but should bury it in the earth, for in very deed that heart is earth and ashes, which hides the gift of God: if then he hides it either from indolence, or from wickedness, it will be no defence to him to say, ‘I had but one talent.’ Thou hadst one talent. Thou oughtest then to have brought one besides, and to have doubled the talent. If thou hadst brought one in addition, thou wouldst not have been blamed. For neither did He say to him who brought the two, Wherefore hast thou not brought five. But He accounted him worthy of the same [rewards] with him who brought the five. Why? Because he gained as much as he had. And, because he had received fewer than he who had been entrusted with the five, he was not on this account negligent, nor did he use the smallness [of what was entrusted to him, as an excuse] for idleness. And thou oughtest not to have looked to him who had the two; or rather, thou oughtest to have looked to him, and as he having two imitated him who had the five, so oughtest thou to have emulated him who had the two. For if for him who has means and does not impart to others, there is punishment in store, how shall there not be the very greatest punishment for him who is able to advise and exhort in any way, and does it not? In the former case the body is nourished, in the latter the soul; there thou preventest the death that is temporal, here that which is eternal.
[6.] But I have no [skill of] speech, you say. But there is no need of [skill of] speech nor of eloquence. If thou see thy friend about to be guilty of fornication, say to him, It is an evil thing which thou art going after; art thou not ashamed? dost thou not blush? it is a wrong thing. ‘Why, does he not know (you say) that it is wrong?’ Yes, [he knows it], but he is dragged on by his lust. They that are sick also know that it is bad to drink cold water, nevertheless they need persons who shall hinder [them from it]. For he who is actually suffering, will not easily be able to help himself in his sickness. There is need therefore of thee who art in health, in order to [forward] his cure. And if he be not persuaded by thy words, watch for him as he goes away, and hold him fast; Peradventure he will be ashamed.
‘And what advantage is it (you say), when he does this for my sake, and because he has, been held back by me?’ Do not be too minute in thy calculations. For a while, by whatever means thou canst, withdraw him from his evil practice; let him be accustomed not to go off to that pit [of destruction], whether through thee, or by any other means whatever. When thou hast accustomed him not to go, then by taking him after he has gained breath a little thou wilt be able to teach him, that he ought to do this for God’s sake, and not for man’s. Do not wish to make all right at once, since thou wilt not be able: but do it gently and by degrees.
If thou see him going off to drinking, or to parties where there is nothing but drunkenness, in this instance [also] do the same; and again on the other hand intreat him, if he observe that thou hast any failing, to help thee and set thee right. For in this way, he will even of himself, bear reproof, when he sees both that thou needest reproofs as well, and that thou helpest him, not as one that had done every thing right, nor as a master, but as a friend and a brother. Say to him, I have done thee a service, in reminding thee of things expedient [for thee]: do thou also, whatever failing thou seest me have, pull me up, set me right. If thou see me irritable, if avaricious, restrain me, bind me by exhortation.
This is friendship; thus brother aided by brother becomes a fortified city. For it is not eating and drinking which makes friendship: such friendship even robbers have and murderers. But if we are friends, if indeed we have a regard for one another, let us in these respects contribute to help one another. This leads us to a friendship that is profitable: those things let us hinder which lead to Hell.
[7.] Wherefore neither let him that is reproved be indignant: for we are men and we have failings; nor let him who reproves do it as laughing over him and making a display, but privately, with gentleness. He that reproves has need of greater gentleness, that thus he may persuade [them] to bear the cutting. Do you not see surgeons, when they burn, when they cut, with how great gentleness do they apply their treatment? much more ought those who reprove others to act thus. For reproof is sharper even than fire and knife, and makes [men] start. On this account surgeons take great pains to make them bear the cutting quietly, and apply it as tenderly as possible, even giving in a little, then giving time to take breath.
So ought we also to offer reproofs, that they who are reproved may not start away. Even if then it be necessary to bear to be insulted, yea even to be struck, let us not decline it. For those also who are cut [by the surgeons] utter numberless cries against those who are cutting them; they however heed none of these things, but [look] merely to the health of the patients. So indeed in this case also we ought to do all things that our reproof may be effectual, to bear all things, looking to the reward which is in store.
Bear ye one another’s burdens, saith he, and so fulfil the law of Christ. In this way then, both by reproving and bearing with one another, shall we be able to complete our edifying [one another]. And thus will ye make the labour light for us, in all things taking a part with us, and stretching out a hand, and becoming sharers and partakers, both in each other’s salvation, and each one in his own. Let us then endure patiently, both in bearing one another’s burdens, and in reproving: that we may attain to the good things promised in Christ Jesus our Lord, with Whom to the Father and also to the Holy Ghost, be glory might honour, now and for ever and world without end. Amen.