For Ye Are Not Come Unto A Fire That Might Be Touched And That Burned, And Unto Blackness, And Darkness, And Tempest, An
HOMILY XXXII
HEB. 12:18–24.
FOR YE ARE NOT COME UNTO A FIRE THAT MIGHT BE TOUCHED AND THAT BURNED, AND UNTO BLACKNESS, AND DARKNESS, AND TEMPEST, AND THE SOUND OF A TRUMPET, AND THE VOICE OF WORDS, WHICH VOICE THEY THAT HEARD ENTREATED THAT THE WORD SHOULD NOT BE SPOKEN TO THEM ANY MORE. (FOR THEY COULD NOT ENDURE THAT WHICH WAS COMMANDED, AND IF SO MUCH AS A BEAST TOUCH THE MOUNTAIN, IT SHALL BE STONED. AND, SO TERRIBLE WAS THE SIGHT, THAT MOSES SAID, I EXCEEDINGLY FEAR AND QUAKE.) BUT YE ARE COME UNTO MOUNT SION, AND UNTO THE CITY OF THE LIVING GOD, THE HEAVENLY JERUSALEM; AND TO MYRIADS OF ANGELS, IN FESTIVE GATHERING, AND TO THE CHURCH OF THE FIRST-BORN WHICH HAVE BEEN ENROLLED IN HEAVEN; AND TO GOD THE JUDGE OF ALL; AND TO THE SPIRITS OF JUST MEN MADE PERFECT: AND TO JESUS THE MEDIATOR OF THE NEW COVENANT: AND TO THE BLOOD OF SPRINKLING THAT SPEAKETH BETTER THINGS THAN ABEL.
WONDERFUL indeed were the things in the Temple, the Holy of Holies; and again awful were these things also that were done at Mount Sina, the fire, the darkness, the blackness, the tempest. For, it says, God appeared in Sina, and long ago were all these things celebrated. The New Covenant however, was not given with any of these things, but has been given in simple discourse by God.
See then how he makes the comparison in these points also. And with good reason has he put them after [the other]. For when he had persuaded them by [arguments] innumerable, when he had also shewn the wide difference between the covenants, then afterwards, the one having been already condemned, he easily enters on these points also.
And what says he? For ye are not come unto a fire which might be touched, and that burned, and unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words; which they that heard entreated that the word should not be spoken to them any more.
These things, he means, are terrible; and so terrible that they could not even bear to hear them, that not even a beast dared to go up; (But they are not such as the things that come hereafter. For what is Sina to Heaven? And what the fire which might be touched to God who cannot be touched? for God is a consuming fire. [They were terrible;] for it is said, Let not God speak, but let Moses speak unto us. And so fearful was that which was commanded, Though even a beast touch the mountain, it shall be stoned; Moses said, I exceedingly fear and quake. What wonder as respects the people? he himself who entered into the thick darkness where God was, saith, I exceedingly fear and quake.
[2.] But ye are come unto Mount Sion and to the city of the Living God, the heavenly Jerusalem: and to myriads of angels in festive gathering, and to the Church of the first-born which have been enrolled in Heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to JESUS the Mediator of the New Covenant, and to the blood of sprinkling, that speaketh better [things] than Abel.
Instead of Moses, there is JESUS. Instead of the people, myriads of angels.
Of what first-born does he speak? Of the faithful.
And to the spirits of just men made perfect. With these shall ye be, he means.
And to Jesus the mediator of the New Covenant, and to the blood of sprinkling that speaketh better [things] in comparison of Abel. Did then the [blood] of Abel speak? Yea, he saith, and by it he being dead yet speaketh. And again God saith, The voice of thy brother’s blood crieth unto Me. Either this latter [is the meaning] or that [former]; because it is still even now celebrated: but not in such way as that of Christ. For this has cleansed all men, and sends forth a voice more clear and more distinct, in proportion as the testimony it has is greater, namely that by facts.
ver. 25–29. Take heed that ye refuse not Him that speaketh. For if they escaped not, who refused him that spake on earth, much more shall not we escape, if we turn away from Him that speaketh from Heaven. Whose voice then shook the earth: but now hath He promised, saying, Yet once more I shake not the Earth only, but also Heaven. And this [word], Yet once more, signifieth the removing of those things that are shaken, as of things which have been made, that those which cannot be shaken may remain. Wherefore we receiving a Kingdom which cannot be moved, let us have grace whereby we serve God acceptably with reverence and godly fear. For our God is a consuming fire.
[3.] Fearful were those other things, but far more admirable and more glorious are these. For here there is not darkness, nor blackness, nor tempest. It seems to me that by those words he hints at the obscurity of the Old [Testament], and the overshadowed and veiled character of the Law. And besides, the Giver of the Law in fire appears terrible, and apt to punish those who transgress.
But what are the sounds of the trumpet? Probably it is as though some King were coming. This at all events will also be at the Second Coming. At the last trump we must all be raised. But it is the trumpet of His voice which effects this. At that time then all [the things] were objects of sense, and sights, and sounds; now all are objects of the understanding, and invisible.
And, it says, there was much smoke. For since God is said to be fire, and thus appeared in the bush, He indicates the fire even by the smoke. And what is the blackness and the darkness? He again expresses its fearfulness. Thus Isaiah also says: And the house was filled with smoke. And what is the object of the tempest? The human kind were indolent. It was therefore needful that they should be thoroughly aroused by these things. For no one [was] so dull as not to have had his thoughts [raised] up, when these things were done, and promulgated as the Law.
Moses spake, and God answered him by a Voice: for it was necessary that the Voice of God should be uttered. Inasmuch as He was about to promulgate His Law through Moses, on this account He makes him worthy of confidence. They saw him not, because of the thick darkness: they heard him not, because of the weakness of his voice. What then? God answered by a voice, [as it were] addressing an assembled multitude: yea and his name shall be called.
They entreated (he saith) that the word should not be spoken to them any more.
From the first therefore they were themselves the cause of God’s being manifested through the Flesh. Let Moses speak with us, it is said, and Let not God speak with us. They who make comparisons elevate the one side the more, that they may shew the other to be far greater. In this respect also our [privileges] are more gentle and more admirable. For they are great in a twofold respect: because while they are glorious and greater, they are more accessible. This he says also in the Epistle to the Corinthians: with unveiled countenance, and, not as Moses put a veil over his face. They, he means, were not counted worthy of the [privileges] that we [are]. For of what were they thought worthy? They saw darkness, blackness; they heard a voice. But thou also hast heard a voice, not through darkness, but through flesh. Thou hast not been disturbed, neither hast thou been troubled, but thou hast stood and held discourse with the Mediator.
And on another view, by the darkness he indicates the invisibleness [of God]. And darkness (it saith) was under His feet.
Then even Moses was afeard, but now no one is.
As the people then stood below, so also do we. They were not below, but below Heaven. The son is near to God, but not as Moses.
There was a wilderness, here a city.
[4.] And to myriads of angels in festive gathering. Here he indicates the joy, the delight, in place of the blackness and the darkness, and the tempest.
And to the church of the first-born which have been enrolled in Heaven, and to GOD the Judge of all. They did not draw near, but stood afar off, even Moses: but ye are come near.
Here he makes them fear, by saying, And to God the Judge of all; not of the Jews alone, and the faithful, but even of the whole world.
And unto the spirits of just men made perfect. He means the souls of those who are approved.
And unto JESUS the Mediator of the New Covenant: and unto the blood of sprinkling, that is, of purification, which speaketh better things than Abel. And if the blood speaks, much more does He who was slain as a victim live. But what does it speak? The Spirit also (saith he) speaketh with groanings unspeakable. How does He speak? whensoever, it means, He falls into a sincere mind, He raises it up and makes it speak.
[5.] See that ye refuse not Him that speaketh; that is, that ye reject [Him] not. For if they escaped not who refused Him that spake on earth. Whom does he mean? Moses, I suppose [you say]. What he means, however, is this: If they, having refused Him when He gave laws on earth, did not escape, how shall we refuse Him, when He gives laws from Heaven? He declares here not that He [who gave the old Law] was a different [Being]; God forbid. He does not set forth One and Another, but He is shewn to be terrible, when uttering His Voice from Heaven. It is He Himself then, both This [that speaks now], and That [that spake of old]: but This [that speaks now] is terrible. For he expresses not a difference of Persons but of [the manner of] giving [the Law]. Whence does this appear? For if they escaped not who refused Him that spake on earth, much more shall not we escape, if we turn away from Him [that speaketh] from Heaven. What then? is this [last mentioned] another than the one [before named]? [If so], how is it that he says, whose voice then shook the earth? For it was the voice of Him who then gave the Law, which shook the earth. But now hath He promised, saying, Yet again once for all I shake not the earth only, but also the heaven. And this word Yet again once for all, signifieth the removing of the things which are shaken, as of things which have been made. All things therefore will be clean taken away, and will be compacted anew unto a better [state]. For this is what he intimates here. Why then dost thou grieve when thou sufferest in a world that abideth not; when thou art afflicted in a world which will very shortly have passed away? If our Rest were [to be] in the latter period of the world, then one ought to be afflicted in looking to the end.
That (saith he) the things which are not shaken may remain. But of what sort are the things which are not shaken? The things to come.
[6.] Let us then do all with a view to this, that we may attain that [rest], that we may enjoy those good things. Yea, I pray and beseech you, let us labour earnestly for this. No one builds in a city which is going to fall down. Tell me, I pray you, if any one had said that after a year, this city would fall, but such a city would not [fall] at all, wouldst thou have built in that which was about to fall? So I also now say this, Let us not build in this world; it will fall a little while hence, and all things [here] will be destroyed. But why do I say, It will fall? Before its fall we ourselves shall be destroyed, and suffer what is fearful; we shall be removed from them.
Why build we upon the sand? Let us build upon the rock: for whatsoever may come on, that building remains impregnable, nothing will be able to destroy it. With good reason. For to all such attacks that region is inaccessible, just as this is accessible. For earthquakes, and fires, and inroad of enemies, take it away from us even while we are alive: and oftentimes destroy us together with it.
And in case it even remains, disease speedily removes us, or if we stay, suffers us not to enjoy it fairly. For what pleasure [can there be], where there are sicknesses, and false accusations, and envy, and treacherous attacks? Or should there be none of these things, yet oftentimes if we have no children, we are disquieted, we are impatient, not having any to whom we may leave our houses and all our other things; and thenceforward we pine away as labouring for others. Yea oftentimes too our inheritance passes away to our enemies, not only after our death, but even while we are yet alive. What is more miserable then than to labour for our enemies, and ourselves to be gathering sins together in order that they may have rest? And many are the instances of this that are to be seen in our cities. And yet [I say no more,] lest I should grieve those who have been deprived of their property. For I could have mentioned some of them even by name, and have had many histories to tell, and many houses to point out to you, which have received for owners the enemies of those who had laboured upon them: Nay not houses only, but slaves also and the whole inheritance have oftentimes devolved upon personal enemies. For such are things human.
But in Heaven there is none of these things to fear; lest [I mean] after a man is dead, his enemy should come, and succeed to his inheritance. For there there is neither death nor enmity; the tabernacles of the saints are permanent abodes; and among those saints is exultation, joy, mirth-fulness. For the voice of joy (it is said) is in the dwellings of the righteous. They are eternal, having no end. They do not fall down through age, they do not change their owners, but stand continually in their best estate. With good reason. For there there is nothing corruptible, nothing perishable, but all is immortal, and such as cannot be impaired. On this building let us exhaust all our wealth. We have no need of carpenters nor of labourers. It is the hands of the poor that build houses of this kind; the lame, the blind, the maimed; These build those houses. And wonder not; seeing that they procure even a kingdom for us, and give us confidence towards God.
[7.] For mercifulness is as it were a most excellent art, and a protector of those who labour at it. For it is dear to God, and ever stands near Him, readily asking favour in behalf of whomsoever it will, if only it be not wronged by us; And wronged it is, when we perform it by means of ill-gotten gain. So, if it be pure, it gives great confidence to those who offer it up. It intercedes even for those who have offended, so great is its power, even for those who have sinned. It breaks the chains, disperses the darkness, quenches the fire, kills the worm, drives away the gnashing of teeth. To it the gates of Heaven are opened with great security: And just as when a Queen is entering, no one of the guards stationed at the doors will be so bold as to inquire who she is, and whence [she comes], but all straightway receive her; so also in truth [do they welcome] mercifulness. For a queen indeed she is, making man like unto God. For, saith He, ye shall be merciful, as your Heavenly Father is merciful.
She is winged and buoyant, having golden pinions, with a flight which greatly delighteth the angels. There, it is said, are the wings of a dove covered with silver, and her back with the yellowness of gold. Just as some dove golden and yet living, she flies, with gentle look, and mild eye. Nothing is better than that eye. The Peacock is beautiful, but in comparison of her, he is a jackdaw. So beautiful and worthy of admiration is this bird. She continually looks upwards; she is surrounded abundantly with God’s glory: she is a virgin with golden wings, decked out, with a fair and a mild countenance. She is winged, and buoyant, standing by the royal throne. When we are being judged, she suddenly flies in, and shews herself, and rescues us from punishment, sheltering us with her own wings.
Her, God would have, rather than sacrifices. Much does He discourse concerning her: in such wise does He love her. He will relieve (it saith) the widow and the fatherless and the poor. God loves to be called from her. The Lord is pitiful and merciful, long-suffering, and of great mercy and true. The mercy of God is over all the earth. She hath saved the race of mankind: For unless God had pitied us, all things would have perished. When we were enemies, she reconciled us, she gained the innumerable blessings [which we have]: she persuaded the Son of God to become a slave, and to empty Himself [of His glory].
Her let us earnestly emulate, beloved, by whom we have been saved; her let us love, her let us prize before wealth, and [if we are] without wealth let us have a merciful soul. Nothing is so characteristic of a Christian, as mercifulness. There is nothing which both unbelievers and all men so admire, as when we are merciful. For oftentimes we are ourselves also in need of this mercy, and say to God Have mercy upon us, after Thy great goodness. Let us begin first ourselves: or rather it is not we that begin first. For He has Himself already shewn forth His mercy towards us: yet at least let us follow second. For if men pity a merciful man, even if he has done innumerable wrong things, much more does God.
[8.] Hear thou the prophet saying, But I (his words are) am as it were an olive tree full of fruit in the house of God. Let us become such: let us become as an olive tree: let us be laden on every side with the commandments. For it is not enough to be as an olive tree, but to be also full of fruit. For there are persons who in doing alms give little, [only once] in the course of the whole year, or in each week, or who give away a mere chance matter. These are indeed olive trees, but not fruitful ones, but even withered. For in that they shew compassion they are olive trees, but in that they do it not liberally, they are not fruitful olive trees. But let us be full of fruit.
I have often said and I say now also: the greatness of the charity is not shewn by the measure of what is given, but by the disposition of the giver. You know what happened in the case of the Widow. It is well continually to bring this example [forward,] that not even the poor man may despair of himself, when he looks on her who threw in the two mites. Some contributed even hair in the fitting up of the temple, and not even these were rejected. But if when they possessed Gold, they had brought hair, they [would have been] accursed: but if, having this only, they brought it, they were accepted. For this cause Cain also was blamed, not because he offered worthless things, but because they were the most worthless he had. Accursed (it saith) is he which hath a male, and sacrificeth unto God a corrupt thing. He did not speak absolutely, but, he that hath (he says) and spareth [it]. If then a man have nothing, he is freed from blame, or rather he has a reward. For what is of less value than two farthings, or more utterly worthless than hair? what than a pint of meal? but nevertheless these were approved equally with the calves and the gold. For a man is accepted according to that he hath, not according to that he hath not. And, it saith, according as thy hand hath, do good.
Wherefore, I entreat you, let us readily empty out what we have for the poor. Even if it be little we shall receive the same reward with them who have cast the most; or rather, more than those who cast in ten thousand talents. If we do these things we shall obtain the unspeakable treasures of God, if we not only hear, but practise also, if we do not praise [charity], but also exhibit [it] by our deeds. Which may we all attain to, 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.