Wherefore We Receiving A Kingdom That Cannot Be Moved, Us Have Grace [Or Gratitude], Whereby We Serve God Acceptably Wit
HOMILY XXXIII
HEB. 12:28, 29.
WHEREFORE WE RECEIVING A KINGDOM THAT CANNOT BE MOVED, US HAVE GRACE [OR GRATITUDE], WHEREBY WE SERVE GOD ACCEPTABLY WITH REVERENCE AND GODLY FEAR. FOR OUR GOD IS A CONSUMING FIRE.
JUST as in another place he says, for the things which are seen are temporal, but the things which are not seen are eternal; and from this frames his exhortation with regard to the evils which we endure in this present life, the very same he does in this place also, and says, let us continue steadfast; let us have thankfulness, i. e. let us give thanks unto God. For we ought not only not to be vexed and desponding on account of our present condition, but even to feel very great gratitude to Him, on account of the things to come.
Whereby we serve God acceptably, that is to say, ‘for thus is it possible to serve God acceptably,’ [viz.] by giving thanks in all things. Do all things (he saith) without murmurings and disputings. For whatever work a man performs with murmuring, he cuts away and loses his reward; just as the Israelites—how great a penalty they paid for their murmurings. Wherefore he saith, Neither murmur ye [&c.] It is not therefore possible to serve Him acceptably without a sense of gratitude towards Him for all things, both for our trials, and the alleviations of them. That is, let us utter nothing hasty, nothing disrespectful, but let us be subdued that we may be reverential. For this is with reverence and godly fear.
Chap. 13:1, 2. Let brotherly love continue. Be not forgetful of hospitality, for hereby some have entertained angels unawares. See how he enjoins them to preserve what they had: he does not add other things thereto. He did not say, “Be loving as brethren,” but, Let brotherly love continue. And again, he did not say, “Be hospitable,” as though they were not so, but, Be not forgetful of hospitality, for this was likely to happen owing to their afflictions.
For for this cause (he says) some have entertained angels unawares. Thou seest how great was the honour, how great the gain!
What is unawares? They entertained them without knowing it. On this account his reward also was great, because he entertained them, not knowing that they were Angels. For, if he had known it, it would have been nothing wonderful. Some say that he here alludes to Lot also.
[2.] ver. 3–5. Remember them that are in bonds, as bound with them, them that suffer affliction as being yourselves also in the body. Marriage is honourable in all, and the bed undefiled; but fornicators and adulterers God will judge. Let your conversation be without covetousness: being content with such things as ye have.
See how large is his discourse concerning chastity. Follow peace, he said, and holiness; Lest there be any fornicator or profane person; and again, Fornicators and adulterers God will judge. In every case, the prohibition is [accompanied] with a penalty. Follow peace with all men, he says, and holiness without which no man shall see the Lord: But fornicators and adulterers God will judge.
And having first set down Marriage is honourable in all men, and the bed undefiled, he shews that it is with reason that he added what follows. For if marriage has been conceded, justly is the fornicator punished, justly does the adulterer suffer vengeance.
In these words he prepares himself to combat with the heretics. He did not say again, Let no one be a fornicator; but having said it once for all, he then went on as with a general exhortation, and not as directing himself against them.
Let your conversation be without covetousness, he says. He did not say, Possess nothing, but, Let your conversation be without covetousness: that is, let it shew forth the philosophical character of your mind. And it will shew it, if we do not seek superfluities, if we keep only to what is necessary. For he says above also, And ye took joyfully the spoiling of your goods. He gives these exhortations, that they might not be covetous.
Being content (he says) with such things as ye have. And then here also is the consolation; For He Himself (saith he) hath said, I will never leave thee nor forsake thee; (ver. 6) so that we may boldly say, the Lord is my helper, and I will not be afraid what man shall do unto me. Again consoling encouragement in their trials.
[3.] ver. 7. Remember them that have the rule over you. This he was labouring to say above: for this cause he said, Follow peace with all men. He gave this exhortation also to the Thessalonians, to hold them in honour very exceedingly.
Remember (saith he) them that have the rule over you, who have spoken unto you the word of God, whose faith imitate, considering the end of their conversation. What kind of consequence is this? Nay truly it is a very excellent one: for he saith, beholding their life, imitate their faith. For from a pure life [cometh] faith.
Or else by faith, he means stedfastness. How so? Because they believe in the things to come. For they would not have shewn forth a pure life, if they had questioned about the things to come, if they had doubted. So that here also he is applying a remedy to the same [evil].
ver. 8, 9. JESUS CHRIST the same yesterday and today and for ever. Be not carried aside with diverse and strange doctrines. For it is good that the heart be established with grace, not with meats, which have not profited them that have walked therein.
In these words, Jesus Christ the same yesterday and to-day and for ever, yesterday, means all the time that is past: to-day, the [time] present: for ever, that also which is to come and which has no limit. That is to say: Ye have heard of an High Priest, but not an High Priest who ceases [to be one]. He is always the same. As though there were some who said, ‘He is not [any longer in being], another will come,’ he says this, that He that was yesterday and to-day, is the same also for ever. For even now the Jews say, that another will come; and having deprived themselves of the true [Christ] will fall into the hands of Antichrïst.
Be not carried aside (saith he) with diverse and strange doctrines. Not with strange doctrines only, but not even with diverse ones.
For it is a good thing that the heart be established with grace, not with meats which have not profited them that have been occupied therein. Here he gently hints at those who introduce the observance of meats. For by Faith all things are pure. Of Faith then there is need, not of meats.
For (ver. 10) we have an altar whereof they have no right to eat which serve the Tabernacle. Not as the Jewish [ordinances], are those among us, as it is not lawful even for the High Priest to partake of them. So that since he had said, “Do not observe [such and such things],” and this seemed to be [the language] of one who is throwing down his own building, he again turns it round. What, have not we then observances as well (saith he)? Yea we have, and we observe them very earnestly too, not allowing even to the priests themselves to partake of them.
[4.] (ver. 11, 12) For the bodies of those beasts whose blood is brought into the Holy Place by the High Priest for sin, are burned without the camp. Wherefore JESUS also, that He might sanctify the people with His own blood, suffered (he saith) without the gate. Thou seest the type shining forth? For sin, he saith, and suffered without the gate. ver. 13. Let us therefore go forth to Him without the camp bearing His reproach, that is, suffering the same things; having communion with Him in His sufferings. He was crucified without as a condemned person: neither let us then be ashamed to go forth out [of the world].
ver. 14, 15. For we have here no continuing city (saith he) but we seek that which is to come. By Him therefore let us offer unto God the sacrifice of praise continually, that is, the fruit of lips giving thanks to His Name.
By Him, as by an High-Priest, according to the flesh. Giving thanks (saith he) to His Name. Let us utter nothing blasphemous, nothing hasty, nothing overbold, nothing presumptuous, nothing desperate. This is with reverence and godly fear. For a soul in tribulations becomes desponding, and reckless. But let not us [be such]. See here he again says the very same thing which he said before, not forsaking the assembling of ourselves together, for so shall we be able to do all things with reverence. For oftentimes even out of respect for men, we refrain from doing many evil things.
(ver. 16) But to do good and to communicate forget not. “It is not [merely] with reference to the brethren that are present, but to those also who are absent that I speak. But if others have plundered your property, display your hospitality out of such things as ye have.” What excuse then shall we have henceforward, when they, even after the spoiling of their goods, were thus admonished?
[5.] And he did not say, Be not forgetful of the entertaining of strangers, but of hospitality: that is, do not merely entertain strangers, but [do it] with love for the strangers. Moreover he did not speak of the recompence that is future, and is in store for us, lest he should make them more supine, but of that which has been already given. For thereby some have entertained angels unawares.
But let us see in what sense Marriage is honourable in all and the bed undefiled. Because (he means) it preserves the believer in chastity. In this place he also alludes to the Jews, because they accounted the woman after childbirth polluted: and also whosoever comes from the bed, it is said, is not clean. Those things are not polluted which arise from nature, O thou ungrateful and senseless Jew, but those which arise from our own will. For if marriage is honourable and pure, why forsooth dost thou think that one is polluted even by it?
Let your conversation (saith he) be without covetousness: inasmuch as many after having exhausted their property, afterwards wish to recover it again under the name of alms, for this cause he says, Let your conversation be without covetousness, that is, that we should be [desirous] of what is necessary and indispensable. What then (you say)? supposing we should not have a supply even of these? This is hot possible; indeed it is not. For He hath Himself said, and He doth not lie, I will never leave thee, neither will I ever forsake thee. So that we confidently say, The Lord is my Helper, and I will not be afraid what man shall do unto me. Thou hast the promise from Himself: do not doubt henceforward. He has Himself promised; make no question. But this, I will never leave thee [&c.] he says not concerning money only, but concerning all other things also. The Lord is my Helper, and I will not be afraid what man shall do unto me; With good reason.
This then let us also say in all our temptations; let us smile with contempt on human things, so long as we have God favourable to us. For just as, when He is our enemy, it is no gain, even if all men should be friends to us, so when He is our friend, even if all men together war against us, there is no harm. I will not be afraid what man shall do unto me.
[6.] Remember them that have the rule over you, who have spoken unto you the word of God. In this place I think that he is speaking about assistance also. For this is [implied in the words] who have spoken unto you the word of God.
Whose faith follow considering the end of their conversation. What is, considering? Continually revolving, examining it by yourselves, reasoning [on it], investigating accurately, testing it as you choose. The end of their conversation, that is, their conversation to the end: for their conversation had a good end.
JESUS Christ the same yesterday and to-day and for ever. Do not think that then indeed He wrought wonders, but now works no wonders. He is [still] the same. This is, Remember them that have the rule over you.
Be not carried aside with diverse and strange doctrines. Strange, that is, different from those ye heard from us; [Diverse] that is of all sorts: for they have no stability, but are different [one from another]. For manifold is the subject of meats especially.
For it is good that the heart be established with grace, not with meats. These are the diverse; these the strange [doctrines]: especially as Christ has said, not that which entereth into the mouth defileth the man, but that which cometh out. And observe that he does not make bold to say this openly, but as it were by a hint. For it is well that the heart be established with grace, not with meats.
Faith is all. If that establishes [it], the heart stands in security. It follows that Faith establishes: consequently reasonings shake. For Faith is contrary to reasoning.
By which they (saith he) have not been profited, who have walked therein. For what is the gain (he means) from the observance [of them], tell me. Does it not rather destroy? Does it not make such an one to be under sin? If it be of obligation to observe [them], it is necessary to observe ourselves.
By which (saith he) they have not been profited which have walked therein. That is, who have always diligently kept them.
There is one observance, abstaining from sin. For what profit is it, when there are some so polluted, as not to be able to partake of the sacrifices? So that it did not save them at all; and yet they were very earnest about the observances. But because they had not faith, not even thus were they in any wise profited.
[7.] In the next place he takes away the sacrifice from the type, and directs his discourse to the prototype, saying, The bodies of those beasts whose blood is brought into the sanctuary by the High Priest, are burned without the camp [&c]. It follows that those former things were a type of these latter, and thus Christ fulfilled all by suffering without [the city].
In this place too he shews plainly that He suffered of His own accord, by intimating that those things were not accidental, but even the [Divine] arrangement itself was of a suffering without. [He suffered] without, but His Blood was borne up into Heaven. Thou seest then that we partake of Blood which has been carried into the Holy Place, the True Holy Place; of the Sacrifice of which the High Priest alone had the privilege. We therefore partake of the Truth [the Reality]. If then we partake not of reproach [only] but of sanctification, the reproach is the cause of the sanctification. For just as He was reproached, so also are we. If we go forth without therefore, we have fellowship with Him.
But what is, Let us go forth to Him? Let us have fellowship with Him in His sufferings; let us bear His reproach. For He did not simply bid us dwell outside the gate, but as He was reproached as a condemned person, so also we.
And by Him let us offer a sacrifice to God. Of what kind of sacrifice is he speaking? The fruit of lips giving thanks to His Name. They [the Jews] brought sheep, and calves, and gave them to the Priest: let us bring none of these things, but [let us bring] thanksgiving. This fruit let our lips put forth.
For with such sacrifices God is well pleased. Let us give such a sacrifice to Him, that He may offer [it] to The Father. For in no other way it is offered except through the Son, or rather also through a contrite mind. All these things are said for the sake of those that are weak. For that the thanks belong to the Son is evident: for otherwise, how is there equal honour [to Him with the Father]? that all men (He saith) should honour the Son even as they honour the Father. Wherein is the honour equal? The fruit of lips giving thanks to His Name.
[8.] Let us bear all things thankfully, be it poverty, be it disease, be it any thing else whatever: for He alone knows the things that are expedient for us. For we know not what we should pray for as we ought. We then who do not know even how to ask for what is fitting, unless we have received of the Spirit, let us take care to offer up thanksgiving for all things, and let us bear all things nobly. Are we in poverty? let us give thanks. Are we in sickness? let us give thanks. Are we falsely accused? let us give thanks: when we are suffering affliction, let us give thanks.
This makes us to be near to God: then we even have God for our debtor. But when we are in prosperity, it is we who are debtors and liable to be called to account. For when we are in prosperity, we are debtors to God: and oftentimes these [prosperous circumstances] result in being a judgment upon us, while those other are a payment of the penalty of sin. Those [afflictions] draw down mercy, they draw down kindness upon us: while these on the other hand lift up even to an insane pride, and lead also to slothfulness, and make a man fancy great things concerning himself; they puff up. On this account the prophet also said, It is good for me, Lord, that Thou hast afflicted me, that I may learn Thy judgments. When Hezekiah had received blessings and been freed from calamities, his heart was lifted up on high; when he fell sick, then was he humbled, then he became near to God. When He slew them, it saith, then they sought Him diligently, and turned, and were early in coming to God. And again, When the beloved waxed gross and fat, then he kicked. For the Lord is known when He executeth judgments.
[9.] Affliction is a great good. Narrow is the way, so that affliction [by compression] thrusts us into the narrow [way]. He who is not pressed by affliction will not be able to enter in. For he who presses himself by affliction in the narrow [way], is he who also enjoys ease; but he that spreads himself out, does not enter in, and also suffers from being so to say wedged in. See how Paul enters into this narrow way. He keeps under his body, so as to be able to enter. On this account, in all his afflictions, he still continued giving thanks unto God. Hast thou been deprived of thy property? this hath lightened thee of the most of thy wideness. Hast thou fallen from glory? this is another sort of wideness. Hast thou been falsely accused? have the things been believed that have been said against thee, of which thou art nowise conscious to thyself? Rejoice and leap for joy. For blessed are ye (saith He) when men reproach you, and say all manner of evil against you, falsely, for My sake. Rejoice and be exceeding glad, for great is your reward in Heaven.
Why marvellest thou, if thou art grieved, and wishest to be set free from temptations? Paul wished to be set free, and oftentimes entreated God, and did not obtain [his prayer]. For the thrice for this I besought the Lord, is oftentimes; and He said unto me, My grace is sufficient for thee, for My strength is made perfect in weakness. By weakness, he here means “afflictions.” What then? As soon as he heard this he received it with thankfulness, and says, Wherefore I take pleasure in infirmities; that is, I am pleased, I rest in my afflictions. For all things then let us give thanks, both for comfort, and for affliction. Let us not murmur: let us not be unthankful. Naked came I out of my mother’s womb, naked also shall I depart. Thou didst not come forth glorious, do not seek glory. Thou wast brought into life naked, not of money alone, but also of glory, and good character.
Consider how great evils have oftentimes arisen from wealth. For It is easier (it is said) for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of Heaven. Thou seest to how many good things wealth is a hindrance, and dost thou seek to be rich? dost thou not rejoice that the hindrance has been overthrown? So narrow is the way which leadeth into the Kingdom. So broad is wealth, and full of bulk and swelling out. For this cause He saith, Sell that thou hast, that that way may receive thee. Why dost thou regret thy wealth? For this cause He took it away from thee, that He might set thee free from slavery. For true fathers also, when a son is corrupted by an attachment to some mistress, and after having given him much exhortation, they do not persuade him to part from her, send the mistress into banishment. Of the same kind also is abundance of wealth. It is then because the Lord hath care for us, and to deliver us from the harm [which arises] therefrom, that He takes away the wealth from us.
Let us not then esteem poverty to be an evil: sin is the only evil. For neither is wealth a good thing by itself: to be well-pleasing to God is the only Good. Poverty then let us seek, this let us pursue: so shall we lay hold on Heaven, so shall we attain to all the other good things. Which may we all attain by the grace and loving-kindness of our Lord Jesus Christ, with Whom to the Father and also to the Holy Ghost be glory power honour, now and ever and world without end. Amen.