Homilies on the Epistle to the Hebrews

"For it became Him for whom are all things and by whom are all things in bringing many sons to glory, to make the Captain of their salvation perfect through sufferings." For (he means) it became Him who taketh tender care, and brought all things into being, to give up the Son for the salvation of the rest, the One for the many. However he did not express himself thus, but, "to make perfect through sufferings," showing the suffering for any one, not merely profits "him," but he himself also becomes more glorious and more perfect. And this too he says in reference to the faithful, comforting them by the way: for Christ was glorified then when He suffered. But when I say, He was glorified, do not suppose that there was an accession of glory to Him: for that which is of nature He always had, and received nothing in addition.

[5.] "For," he says, "both He that sanctifieth, and they who are sanctified, are all of one, for which cause He is not ashamed to call them brethren." Behold again how he brings [them] together, honoring and comforting them, and making them brethren of Christ, in this respect that they are "of one." Then again guarding himself and showing that he is speaking of that which is according to the flesh, he introduces, "For He who sanctifieth," [i.e.] Christ, "and they who are sanctified," ourselves. Dost thou see how great is the difference? He sanctifies, we are sanctified. And above he said, "the Captain of their salvation. For there is one God, of whom are all things." ( 1 Cor. viii. 6.)

"For which cause He is not ashamed to call them brethren." Seest thou how again he shows the superiority? For by saying, "He is not ashamed," he shows that the whole comes not of the nature of the thing, but of the loving affection of Him who was "not ashamed" of anything, [yea] of His great humility. For though we be "of one," yet He sanctifieth and we are sanctified: and great is the difference. Moreover "He" is of the Father, as a true Son, that is, of His substance; "we," as created, that is, brought out of things that are not, so that the difference is great. Wherefore he says, "He is not ashamed to call them brethren" ( ver. 12 ), "saying, I will declare Thy name unto My brethren." ( Ps. xxii. 22.) For when He clothed Himself with flesh, He clothed Himself also with the brotherhood, and at the same time came in the brotherhood.

This indeed he brings forward naturally. But this ( ver. 13 ) "I will put my trust in Him" ( 2 Sam. xxii. 3 ), what does it mean? For what follows this is also [introduced] naturally. "Behold, I and the children which God hath given Me." ( Isa. viii. 18.) For as here He shows Himself a Father, so before, a Brother. "I will declare Thy name unto My brethren," He saith. And again he indicates the superiority and the great interval [between us], by what follows ( ver. 14 ): "Since then the children," he saith, "are partakers of flesh and blood" (thou seest where he saith the likeness is? in reference to the flesh), "in like manner He also Himself took part of the same." Let all the Heretics be ashamed, let those hide their faces who say that He came in appearance and not in reality. For he did not say, "He took part of these" only, and then say no more; although had he said thus, it would have been sufficient, but he asserted something more, adding "in like manner," not in appearance, he means, or by an image (since in that case "in like manner" is not preserved) but in reality; showing the brotherhood.

[6.] Next he sets down also the cause of the economy. "That through death," he says, "He might destroy him that had the power of death, that is, the devil." Here he points out the wonder, that by what the devil prevailed, by that was he overcome, and the very thing which was his strong weapon against the world, [namely], Death, by this Christ smote him. In this he exhibits the greatness of the conqueror's power. Dost thou see how great good death hath wrought? Ver. 15. "And should deliver them," he says, "who through fear of death were all their lifetime subject to bondage." Why (he means) do ye shudder? Why do you fear him that hath been brought to nought? He is no longer terrible, but has been trodden under foot, hath been utterly despised; he is vile and of no account. ( 2 Tim. i. 10.)

But what is "through fear of death were all their life-time subject to bondage"? He either means this, that he who fears death is a slave, and submits to all things rather than die; or this, that all men were slaves of death and were held under his power, because he had not yet been done away; or that men lived in continual fear, ever expecting that they should die, and being afraid of death, could have no sense of pleasure, while this fear was present with them. For this he hinted at in saying, "All their life-time." He here shows that the afflicted, the harassed, the persecuted, those that are deprived of country and of substance and of all other things, spend their lives more sweetly and more freely than they of old time who were in luxury, who suffered no such afflictions, who were in continual prosperity, if indeed these "all their life-time" were under this fear and were slaves; while the others have been made free and laugh at that which they shudder at. For this is now as if, when one was being led away to a captivity leading to death, and in continual expectation of it, one should feed him up with abundant dainties (something such as this was Death of old); but now, as

if some one taking away that fear together with the dainties, were to promise a contest, and propose a combat that should lead no longer to death, but to a kingdom. Of which number wouldst thou have wished to be - those who are fed up in the prison-house, while every day looking for their sentence, or those who contend much and labor willingly, that they may crown themselves with the diadem of the kingdom? Seest thou how he has raised up their soul, and made them elated? He shows too, that not death alone has been put an end to, but that thereby he also who is ever showing that war without truce against us, I mean the devil, hath been brought to nought; since he that fears not death is out of reach of the devil's tyranny. For if "skin for skin, yea all things a man would give for his life" ( Job ii. 4 ) - when any one has determined to disregard even this, of what henceforward will he be the slave? He fears no one, he is in terror of no one, he is higher than all, and more free than all. For he that disregards his own life, much more [doth he disregard] all other things. And when the devil finds a soul such as this, he

can accomplish in it none of his works. For what? tell me, shall he threaten the loss of property, and degradation, and banishment from one's country? But these are small matters to him who "counteth not even his life dear" ( Acts xx. 24 ) unto him, according to the blessed Paul. Thou seest that in casting out the tyranny of death, he also overthrew the strength of the devil. For he who has learnt to study innumerable [truths] concerning the resurrection, how should he fear death? How should he shudder any more?

[7.] Therefore be ye not grieved, saying, why do we suffer such and such things? For so the victory becomes more glorious. And it would not have been glorious, unless by death He had destroyed death; but the most wonderful thing is that He conquered him by the very means by which he was strong, showing in every point the abundance of His means, and the excellence of His contrivances. Let us not then prove false to the gift bestowed on us. "For we," he says, "have received not a spirit of fear, but a spirit of power, and of love, and of a sound mind." ( Rom. viii. 15; 2 Tim. i. 7.) Let us stand then nobly, laughing death to scorn.

But [I pause] for it comes over me to groan bitterly [at the thought of] whither Christ hath raised us up, and whither we have brought ourselves down. For when I see the wailings in the public places, the groanings over those departing life, the howlings, the other unseemly behavior, believe me, I am ashamed before those heathen, and Jews, and heretics who see it, and before all who for this cause openly laugh us to scorn. For whatever I may afterwards say, I shall talk to no purpose, when philosophizing concerning the resurrection. Why? Because the heathen do not attend to what is said by me, but to what is done by you. For they will say at once, when will any of these [fellows] be able to despise death, when he is not able to see another dead?'

Beautiful things were spoken by Paul, beautiful and worthy of Heaven, and of the love of God to man. For what does he say? "And He shall deliver them who through fear of death, were all their life-time subject to bondage." But ye do not allow these things to be believed, fighting against them by your deeds. And yet many things exist for this very end, God building a stronghold against it, that He might destroy this same evil custom. For tell me, what mean the bright torches? Do we not send them before as athletes? And what [mean] the hymns? Do we not glorify God, and give thanks that at last He has crowned the departed one, that He has freed him from his labors, that taking away uncertainty, He has him with Himself? Are not the Hymns for this? Is not Psalmody for this? All these are the acts of those rejoicing. "For," it is said, "is any merry? let him sing psalms." ( Jas. v. 13.) But to these things the heathen give no heed. For (one will say) do not tell me of him who is philosophical when out of the affliction, for this is nothing great or surprising; - show me a man who in the very affliction itself is philosophical, and then I will believe the resurrection,

And indeed, that women engaged in the affairs of this life should act thus is no way surprising. And yet indeed this even is dreadful; for from them also is the same philosophy required. Wherefore also Paul says, "But concerning them which are asleep, I would not have you ignorant, that ye sorrow not even as the rest who have no hope." ( 1 Thess. iv. 13.) He wrote not this to solitaries, nor to perpetual virgins, but to women and men in the world. But however this is not so dreadful. But when any man or woman, professing to be crucified to the world, he tears his hair, and she shrieks violently - what can be more unseemly than this? Believe me when I say if things were done as they ought, such persons should be excluded for a long time from the thresholds of the Church. For those who are indeed worthy of being grieved for, are these who still fear and shudder at death, who have no faith in the resurrection.

But I do not disbelieve the resurrection' (one says) but I long after his society.' Why then, tell me, when he goes from home, and that for a long absence, dost not thou do the same? Yea, but I do weep then also' (she says) and mourn as I long after him.' But that is the conduct of those that really long after their associates, this that of her who despairs of his return. Think, what thou singest on that occasion, "Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee." ( Ps. cxvi. 7.) And again, "I will fear no evil, for Thou art with me." ( Ps. xxiii. 4.) And again, "Thou art my refuge from the affliction which encompasseth me." ( Ps. xxxii. 7.) Think what these Psalms mean. But thou dost not give heed, but art drunk from grief.

Consider carefully the funeral lamentations of others that thou mayest have a remedy in thine own case. "Return, O my soul, to thy rest, for the Lord hath dealt bountifully with thee." Tell me, sayest thou that the Lord hath dealt bountifully with thee, and weepest? Is not this mere acting, is it not hypocrisy? For if indeed thou really believest the things thou sayest, thy sorrow is superfluous: but if thou art in sport and acting a part, and thinkest these things fables, why dost thou sing psalms? Why dost thou even endure the attendants? Why dost thou not drive away the singers? But this would be the act of madmen. And yet far more the other. For the present, then, I advise you: but as time goes on, I shall treat the matter more seriously: for indeed I am greatly afraid that by this practice some grievous disease may make its way into the Church. The case of the wailings then we will hereafter correct. And meanwhile I charge and testify, both to rich and poor, both to women and men.

May God indeed grant that you all depart out of life unwailed, and according to the fitting rule fathers now grown old may be attended to their graves by sons, and mothers by daughters, and grand-children, and great grand-children, in a green old age, and that untimely death may in no case occur. May this then be, and this I pray, and I exhort the prelates and all of you to beseech God for each other, and to make this prayer in common. But if (which God forbid, and may it never happen) any bitter death should occur, bitter, I mean, not in its nature (for henceforth there is no bitter death, for it differs not at all from sleep), but bitter in regard of your disposition, if it should happen, and any should hire these mourning women, believe me when I say (I speak not without meaning but as I have resolved, let him who will, be angry), that person we will exclude from the Church for a long time, as we do the idolater. For if Paul calls "the covetous man an idolater" ( Eph. v. 5 ), much more him who brings in the practices of the idolaters over a believer.

For, tell me, for what cause dost thou invite presbyters, and the singers? Is it not to afford consolation? Is it not to honor the departed? Why then dost thou insult him? And why dost thou make him a public show? And why dost thou make game as on a stage? We come, discoursing of the things concerning the resurrection, instructing all, even those who have not yet been smitten, by the honor shown to him, to bear it nobly if any such thing should happen and dost thou bring those who overthrow our [teachings] as much as in them lieth? What can be worse than this ridicule and mockery? What more grievous than this inconsistency?

[8.] Be ashamed and show reverence: but if ye will not, we cannot endure the bringing in upon the Church of practices so destructive. For, it is said, "them that sin rebuke before all." ( 1 Tim. v. 20.) And as to those miserable and wretched women, we through you forbid them ever to introduce themselves into the funerals of the faithful, lest we should oblige them in good earnest to wail over their own evils, and teach them not to do these things in the ills of others, but rather to weep for their own misfortunes. For an affectionate father too, when he has a disorderly son, not only advises him not to draw near to the wicked, but puts them in fear also. Behold then, I advise you, and those women through you, that you do not invite such persons, and that they do not attend. And may God grant that my words may produce some effect, and that my threat may avail. But if (which God forbid) we should be disregarded, we have no choice henceforward but to put our threat into execution, chastising you by the laws of the Church, and those women as befits them.

Now if any man is obstinate and contemptuous, let him hear Christ saying even now, "If any one trespass against thee, go, tell him his fault between thee and him alone"; but if he will not be persuaded, "take with thee one or two." But if even so he contradict, "tell it to the Church, but if he shall also refuse to hear the Church, let him be unto thee as a heathen man and a publican." ( Matt. xviii. 15, 16, 17.) Now if when a man trespasses against me, and will not be persuaded, [the Lord] commands me thus to turn away from him, judge ye in what light I ought to hold him who trespasses against himself, and against God. For do not you yourselves condemn us when we come down so gently upon you? If however any man disregard the bonds which we inflict, again let Christ instruct him, saying, "Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven." ( Matt. xviii. 18.) For though we ourselves be miserable and good for nothing and worthy to be despised, as indeed we are; yet are we not avenging ourselves nor warding off anger, but are caring for your salvation.

Be influenced by reverence, I beseech you, and respect. For if a man bear with a friend when he attacks him more vehemently than he ought, ascertaining his object, and that he does it with kind intention, and not out of insolence; much more [should he bear with] a teacher when rebuking him, and a teacher who does not himself say these things as of authority, nor as one in the position of a ruler, but in that of a kindly guardian. For we do not say these things as wishing to exhibit our authority, (for how could we, praying that we may never come to the trial of them?) but grieving and lamenting for you.

Forgive me then, and let no man disregard the bonds of the Church. For it is not man who binds, but Christ who has given unto us this authority, and makes men lords of this so great dignity. For we indeed wish to use this power for loosing; or rather, we wish to have no need even of that, for we wish that there should not be any bound among us - we are not so miserable and wretched [as that] even though some of us are extreme good-for-nothings. If however we be compelled [so to act], forgive us. For it is not of our own accord, nor wishing it, but rather out of sorrow for you that are bound that we put the chains around you. But if any man despise these chains, the time of judgment will come, which shall teach him. And what comes after I do not wish to speak of, lest I should wound your minds. For in the first place indeed we do not wish to be brought into this necessity; but if we are so brought, we fulfill our own part, we cast around the chains. And if any man burst through them, I have done my part, and am henceforth free from blame, and thou wilt have to give account to Him who commanded me to bind.

For neither, when a king is sitting in public, if any of the guard who stand beside him be commanded to bind one of the attendants, and to put the chains around [him], and he should not only thrust this man away, but also break the bonds in pieces, is it the guard who suffers the insult, and not much more the King who gave the order. For if He claim as His own, the things which are done to the faithful, much more will He feel as if Himself insulted when he is insulted who has been appointed to teach. But God grant that none of those who are over this Church should be driven to the necessity of [inflicting] these bonds. For as it is a good thing not to sin, so is it profitable to endure reproof. Let us then endure the rebuke, and earnestly endeavor not to sin; and if we should sin let us bear the rebuke. For as it is an excellent thing not to be wounded, but, if this should happen, to apply the remedy to the wound, so also in this case.

But God forbid that any man should need such remedies as these. "But we are persuaded better things of you, and things that accompany salvation, though we thus speak." ( c. vi. 9.) But we have discoursed more vehemently for the sake of greater security. For it is better that I should be suspected by you of being a harsh, and severe, and self-willed person, than that you should do things not approved of God. But we trust in God, that this reproof will not be unserviceable to you, but that ye will be so changed, that these discourses may be devoted to encomiums on you and to praises: that we may all be counted worthy to attain to those good things, which God hath promised to them that love Him in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost be glory, might, honor, now and for ever and world without end. Amen.

Hebrews ii. 16-17 "For verily He taketh not hold of Angels, but of the seed of Abraham He taketh hold. Wherefore in all things it behooved Him to be made like unto His brethren."

[1.] Paul wishing to show the great kindness of God towards man, and the Love which He had for the human race, after saying: "Forasmuch then as the children were partakers of blood and flesh, He also Himself likewise took part of the same" ( c. v. 14 ) - follows up the subject in this passage. For do not regard lightly what is spoken, nor think this merely a slight [matter], His taking on Him our flesh. He granted not this to Angels; "For verily He taketh not hold of Angels, but of the seed of Abraham." What is it that he saith? He took not on Him an Angel's nature, but man's. But what is "He taketh hold of"? He did not (he means) grasp that nature, which belongs to Angels, but ours. But why did he not say, "He took on Him," but used this expression, "He taketh hold of"? It is derived from the figure of persons pursuing those who turn away from them, and doing everything to overtake them as they flee, and to take hold of them as they are bounding away. For when human nature was fleeing from Him, and fleeing far away (for we "were far off" - Eph. ii. 13 ), He pursued after and overtook us. He showed that He has done this only out of kindness, and love, and tender care. As then when he saith, "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation" ( c.

i. 14 ) - he shows His extreme interest in behalf of human nature, and that God makes great account of it, so also in this place he sets it forth much more by a comparison, for he says, "He taketh not hold of angels." For in very deed it is a great and a wonderful thing, and full of amazement that our flesh should sit on high, and be adored by Angels and Archangels, by the Cherubim and the Seraphim. For myself having oftentimes thought upon this, I am amazed at it, and imagine to myself great things concerning the human race. For I see that the introductions are great and splendid, and that God has great zeal on behalf of our nature.

Moreover he said not "of men (simply) He taketh hold," but wishing to exalt them [the Hebrews] and to show that their race is great and honorable, he says, "but of the seed of Abraham He taketh hold."

"Wherefore it behooved [Him] in all things to be made like unto His brethren." What is this, "in all things"? He was born (he means), was brought up, grew, suffered all things necessary, at last He died. This is, "in all things to be made like unto His brethren." For after he had discoursed much concerning His majesty and the glory on high, he then begins concerning the dispensation. And consider with how great power [he doth this]. How he represents Him as having great zeal "to be made like unto us": which was a sign of much care. For having said above, "Inasmuch then as the children were partakers of flesh and blood, He also Himself in like manner took part of the same"; in this place also he says, "in all things to be made like unto His brethren." Which is all but saying, He that is so great, He that is "the brightness of His glory," He that is "the express image of His person," He that "made the worlds," He that "sitteth on the right hand of the Father," He was willing and earnest to become our brother in all things, and for this cause did He leave the angels and the other powers, and come down to us, and took hold of us, and wrought innumerable good things. He destroyed Death, He cast out the devil from his tyranny, He freed us from bondage: not by brotherhood alone did He honor us, but also in other ways beyond number. For He was willing also to become our High Priest with the Father: for he adds,

[2.] "That He might become a merciful and faithful High Priest in things pertaining to God." For this cause (he means) He took on Him our flesh, only for Love to man, that He might have mercy upon us. For neither is there any other cause of the economy, but this alone. For He saw us, cast on the ground, perishing, tyrannized over by Death, and He had compassion on us. "To make reconciliation," he says, "for the sins of the people. That He might be a merciful and faithful High Priest." What is "faithful"? True, able. For the Son is a faithful High Priest, able to deliver from their sins those whose High Priest He is. In order then that He might offer a sacrifice able to purify us, for this cause He has become man. Accordingly he added, "in things pertaining to God," - that is, for the sake of things in relation to God. We were become altogether enemies to God, (he would say) condemned, degraded, there was none who should offer sacrifice for us. He saw us in this condition, and had compassion on us, not appointing a High Priest for us, but Himself becoming a High Priest. In what sense He was "faithful," he added [viz.], "to make reconciliation for the sins of the people."

Ver. 18. "For," he says, "in that He hath suffered Himself being tempted, He is able to succor them that are tempted." This is altogether low and mean, and unworthy of God. "For in that He hath suffered Himself," he says. It is of Him who was made flesh that he here speaks, and it was said for the full assurance of the hearers, and on account of their weakness. That is (he would say) He went through the very experience of the things which we have suffered; "now" He is not ignorant of our sufferings; not only does He know them as God, but as man also He has known them, by the trial wherewith He was tried; He suffered much, He knows how to sympathize. And yet God is incapable of suffering: but he describes here what belongs to the Incarnation, as if he had said, Even the very flesh of Christ suffered many terrible things. He knows what tribulation is; He knows what temptation is, not less than we who have suffered, for He Himself also has suffered. (What then is this, "He is able to succor them that are tempted"? It is as if one should say, He will stretch forth His hand with great eagerness, He will be sympathizing.)

[3.] Since they wished for something great, and to have an advantage over the [converts] from the Gentiles, he shows that they have an advantage in this while he did not hurt those from the Gentiles at all. In what respect now is this? Because of them is the salvation, because He took hold of them first, because from that race He assumed flesh. "For," he says, "He taketh not hold of angels, but of the seed of Abraham He taketh hold." Hereby he both gives honor to the Patriarch, and shows also what "the seed of Abraham" is. He reminds them of the promise made to him, saying, "To thee and to thy seed will I give this land" ( Gen. xiii. 15 ); showing by the very least thing, the nearness [of the relationship] in that they were "all of one." But that nearness was not great: [so] he comes back to this, and thenceforward dwells upon the dispensation which was after the flesh, and says, Even the mere willing to become man was a proof of great care and love; but now it is not this alone, but there are also the undying benefits which are bestowed on us through Him, for, he says, "to make reconciliation for the sins of the people."

Why said he not, of the world, instead of "the people"? for He bare away the sins of all. Because thus far his discourse was concerning them [the Hebrews]. Since the Angel also said to Joseph, "Thou shalt call His name Jesus, for He shall save His people." ( Matt. i. 21.) For this too ought to have taken place first, and for this purpose He came, to save them and then through them the rest, although the contrary came to pass. This also the Apostles said at the first, "To you [God] having raised up His Son, sent [Him] to bless you" ( Acts iii. 26 ): and again, "To you was the word of this Salvation sent." ( Acts xiii. 26.) Here he shows the noble birth of the Jews, in saying, "to make reconciliation for the sins of the people." For a while he speaks in this way. For that it is He who forgives the sins of all men, He declared both in the case of the paralytic, saying, "Thy sins are forgiven" ( Mark ii. 5 ); and also in that of Baptism: for He says to the disciples, "Go ye and teach all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost." ( Matt. xxviii. 19.)

[4.] But when Paul has once taken in hand the flesh, he proceeds to utter all the lowly things, without any fear: for see what he says next: C. iii. 1, 2. "Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus, who was faithful to Him that appointed [or made] Him, as also Moses [was faithful] in all His house."

Being about to place Him before Moses in comparison, he led his discourse to the law of the high-priesthood; for they all had a high esteem for Moses: moreover, he is already beforehand casting down the seeds of the superiority. Therefore he begins from the flesh, and goes up to the Godhead, where there was no longer any comparison. He began from the flesh [from His Human nature], by assuming for a time the equality, and says, "as also Moses in all His house": nor does he at first show His superiority lest the hearer should start away, and straightway stop his ears. For although they were believers, yet nevertheless they still had strong feeling of conscience as to Moses. "Who was faithful," he says, "to Him that made Him" - made [Him] what? "Apostle and High Priest." He is not speaking at all in this place of His Essence, nor of His Godhead; but so far concerning human dignities.

"As also Moses in all His house," that is, either among the people, or in the temple. But here he uses the expression "in His house," just as one might say, concerning those in the household; even as some guardian and steward of a household, so was Moses to the people. For that by "house" he means the people, he added, "whose house we are" ( c. iii. 6 ); that is, we are in His creation. Then [comes] the superiority.

Ver. 3. "For this man was counted worthy of more glory than Moses," (Again [he is speaking] of the Flesh), "inasmuch as he who hath builded [the house] hath more honor than the house"; [Moses] himself also (he means) was of the house. (Moreover he did not say, For this one was a servant, but the Other a master, but he covertly intimated it.) If the people were the house and he was of the people, then he certainly was of the household. For so also we are accustomed to say, such an one is of such an one's house. For here he is speaking of a house, not of the temple, for the temple was not constructed by God, but by men. But He that made him [is] God. Moses he means. And see how he covertly shows the superiority. "Faithful," he says, "in all His house," being himself also of the house, that is, of the people. The builder has more honor than the house, yet he did not say "the artificer hath more honor than his works," but "he that hath builded the house, than the house." ( Ver. 4.) "But He that built all things is God." Thou seest that he is speaking not about the temple but about the whole people.

Ver. 5. "And Moses verily [was] faithful in all His house, as a servant, for a testimony of those things which were to be spoken." See also another point of superiority, that [which is derived] from the Son and the servants. You see again that by the appellation of The Son, he intimates true relationship. ( Ver. 6.) "But Christ as a Son over His own house." Perceivest thou how he separates the thing made and the maker, the servant and the son? Moreover He indeed enters into His Father's property as a master, but the other as a servant. "Whose" [i.e.] God's "house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end." Here again he encourages them to press forward nobly, and not to fall: for we shall be the "house" of God (he says), as Moses was, "if we hold fist our confidence and our rejoicing firm unto the end." He however (he would say) that is distressed in his trials, and who falls, doth not glory: he that is ashamed, he that hideth himself, has no confidence, he that is perplexed doth not glory.

And then he also commends them, saying, "if we hold fast the confidence and the rejoicing of the hope firm unto the end," implying that they had even made a beginning; but that there is need of the end, and not simply to stand, but to have their hope firm "in full assurance of faith," without being shaken by their trials. [5.] And be not astonished, that the [words] "Himself being tempted" ( c. ii. 18 ) are spoken more after the manner of men. For if the Scripture says of the Father, who was not made flesh, "The Lord looked down from heaven, and beheld all the sons of men" ( Ps. xiv. 2 ), that is, accurately acquainted Himself with all things; and again, "I will go down, and see whether they do altogether according to the cry of them" ( Gen. xviii. 21 ); and again, "God cannot endure the evil ways of men" ( Gen. vi. 5 ?), the divine Scripture shows forth the greatness of His wrath: much more, who even suffered in the flesh, these things are said of Christ. For since many men consider experience the most reliable means of knowledge, he wishes to show that He that has suffered knows what human nature suffers.

"Whence holy brethren" (he says "whence" instead of "for this cause"), "partakers of an heavenly calling" - (seek nothing here, if ye have been called yonder - yonder is the reward, yonder the recompense. What then?) "Consider the Apostle and High Priest of our profession, Christ Jesus, who was faithful to Him that appointed Him, as also Moses [was faithful] in all His house." (What is "who was faithful to Him that appointed Him?" it is, well disposed, protecting what belongs to Him, not allowing them to be lightly carried away, "as also Moses in all His house") that is, know who your High Priest is, and what He is, and ye will need no other consolation nor encouragement. Now he calls Him "Apostle," on account of His having been "sent," and "high priest of our profession," that is of the Faith. This One also was entrusted with a people, as the other with the leadership of a people, but a greater one and upon higher grounds.

"For a testimony of those things which shall be spoken." What meanest thou? Doth God receive the witness of man? Yes, certainly. For if He call to witness heaven and earth and hills (saying by the prophet, "Hear, O heaven, and give ear, O earth, for the Lord hath spoken" - Isa. i. 2 - and "Hear ye ravines, foundations of the earth, for the Lord hath a controversy with His people" - Mic. vi. 2 ), much more men; that is, that they may be witnesses, when themselves [the Jews] shameless. Ver. 6. "But Christ as a Son." The one takes care of the property of others, but this One of His own. "And the rejoicing of the hope." Well said he "of the hope." For since the good things were all in hope, and yet we ought so "to hold it fast," as even now to glory as for things which had already come to pass: for this cause he says, "the rejoicing of the hope."

And adds, "let us hold it firm unto the end." ( Rom. viii. 24.) For "by hope we are saved"; if therefore "we are saved by hope," and "are waiting with patience" ( Rom. viii. 25 ), let us not be grieved at present things, nor seek now those that have been promised afterwards; "For" (he says) "hope which is seen is not hope." For since the good things are great, we cannot receive them here in this transitory life. With what object then did He even tell us of them beforehand, when He was not about to give them here? In order that by the promise He might refresh our souls, that by the engagement He might strengthen our zeal, that He might anoint [preparing us for our contests] and stir up our mind. For this cause then all these things were done.

[6.] Let us not then be troubled, let no man be troubled, when he seeth the wicked prospering. The recompense is not here, either of wickedness or of virtue; and if in any instance there be either of wickedness or of virtue, yet is it not according to desert, but merely as it were a taste of the judgment, that they who believe not the resurrection may yet even by things that happen here be brought to their senses. When then we see a wicked man rich, let us not be cast down; when we see a good man suffering, let us not be troubled. For yonder are the crowns, yonder the punishments.

Yea and in another point of view, it is not possible either that a bad man should be altogether bad, but he may have some good things also: nor again that a good man should be altogether good, but he may also have some sins. When therefore the wicked man prospers, it is for evil on his own head, that having here received the reward of those few good things, he may hereafter be utterly punished yonder; for this cause does he receive his recompense in this life. And happy is he most of all who is punished here, that having put away all his sins, he may depart approved, and pure, and without having to be called to account. And this Paul teacheth us when he says, "For this cause many [are] weak and sickly among you, and many sleep." ( 1 Cor. xi. 30.) And again, "I have delivered such an one to Satan." ( 1 Cor. v. 5.) And the prophet says, "for she hath received of the Lord's hand her sins double" ( Isa. xl. 2 ); and again David, "Behold mine enemies that they are multiplied above the hairs of my head and [with] an unjust hatred have they hated me": "and forgive Thou all my sins." ( Ps. xxv. 19, 18.) And again another: "O Lord, our God, give peace unto us; for Thou hast rendered all things to us again." ( Isa. xxvi. 12.)

These however are [the words] of one showing that good men receive here the punishments of their sins. But where are the wicked [mentioned] who receive their good things here, and there are utterly punished? Hear Abraham saying to the rich man, "Thou didst receive good things," and "Lazarus evil things." ( Luke xvi. 25.) What good things? For in this place by saying "thou receivest, " and not thou "hadst taken, " he shows that it was according to what was due to him that each was treated, and that the one was in prosperity, and the other in adversity. And he says, "Therefore he is comforted" here (for thou seest him pure from sins) "and thou art tormented." Let us not then be perplexed when we see sinners well off here; but when we ourselves are afflicted, let us rejoice. For this very thing is paying off the penalty of sins.

[7.] Let us not then seek relaxation: for Christ promised tribulation to His disciples and Paul says, "All Who will live godly in Christ Jesus, shall suffer persecution." ( 2 Tim. iii. 12.) No noble-spirited wrestler, when in the lists, seeks for baths, and a table full of food and wine. This is not for a wrestler, but for a sluggard. For the wrestler contendeth with dust, with oil, with the heat of the sun's ray, with much sweat, with pressure and constraint. This is the time for contest and for fighting, therefore also for being wounded, and for being bloody and in pain. Hear what the blessed Paul says, "So fight I, not as one that beateth the air." ( 1 Cor. ix. 26 .) Let us consider that our whole life is in combats, and then we shall never seek rest, we shall never feel it strange when we are afflicted: no more than a boxer feels it strange, when he combats. There is another season for repose. By tribulation we must be made perfect.

And even if there be no persecution, nor tribulation, yet there are other afflictions which befall us every day. And if we do not bear these, we should scarcely endure those. "There hath no temptation taken you," it is said, "but such as is common to man." ( 1 Cor. x. 13.) Let us then pray indeed to God that we may not come into temptation; but if we come into it, let us bear it nobly. For that indeed is the part of prudent men, not to throw themselves upon dangers; but this of noble men and true philosophers. Let us not then lightly cast ourselves upon [dangers], for that is rashness; nor yet, if led into them, and called by circumstances let us give in, for that is cowardice. But if indeed the Gospel call us, let us not refuse; but in a simple case, when there is no reason, nor need, nor necessity which calls us in the fear of God, let us not rush in. For this is mere display, and useless ambition. But should any of those things which are injurious to religion occur, then though it be necessary to endure ten thousand deaths, let us refuse nothing. Challenge not trials, when thou findest the things that concern godliness prosper as thou desirest. Why draw down needless dangers which bring no gain?

These things I say, because I wish you to observe the laws of Christ who commands us to "pray that we enter not into temptation" ( Matt. xxvi. 41 ), and commands us to "take up the cross and follow" Him. ( Matt. xvi. 24.) For these things are not contradictory, nay they are rather exceedingly in harmony. Do thou be so prepared as is a valiant soldier, be continually in thine armor, sober, watchful, ever looking for the enemy: do not however breed wars, for this is not [the act] of a soldier but of a mover of sedition. But if on the other hand the trumpet of godliness call thee, go forth immediately, and make no account of thy life, and enter with great eagerness into the contests, break the phalanx of the adversaries, bruise the face of the devil, set up thy trophy. If however godliness be in nowise harmed, and no one lay waste our doctrines (those I mean which relate to the soul), nor compel us to do anything displeasing to God, do not be officious.

The life of the Christian must be full of blood-sheddings; I say not in shedding that of others, but in readiness to shed one's own. Let us then pour out our own blood, when it is for Christ's sake, with as great readiness as one would pour out water (for the blood which flows about the body is water), and let us put off our flesh with as much good temper, as one even would a garment. And this shall we do, if we be not bound to riches, if not to houses, if not to affections, if we be detached from all things. For if they who live this life of [earthly] soldiers bid farewell to all things, and whithersoever war calls them there present themselves, and make journeys, and endure all things with ready mind; much more ought we, the soldiers of Christ, so to have prepared ourselves, and to set ourselves firm against the war of the passions.

[8.] There is no persecution now, and God grant there may never be: but there is another war, that of the desire of money, of envy, of the passions. Paul, describing this war, says, "We wrestle not against flesh and blood." ( Eph. vi. 12.) This war is ever at hand. Therefore he wishes us to stand ever armed. Because he wishes us to stand ever armed, he says, "Stand, having girded yourselves about." ( Eph. vi. 14 .) Which itself also belongs to the time present, and expresses that we ought ever to be armed. For great is the war through the tongue, great that through the eyes; this then we must keep down - great [too] is that of the lusts.

Therefore he begins at that point to arm the soldier of Christ: for "stand," saith he, "having your loins girt about," and he added "with truth." ( Eph. vi. 14.) Why "with truth"? Because lust is a mockery and a lie: wherefore the prophet says, "My loins are filled with mockings." ( Ps. xxxviii. 7.) The thing is not pleasure, but a shadow of pleasure. "Having your loins," he says, "girt about with truth"; that is, with true pleasure, with temperance, with orderly behavior. For this cause he gives this advice, knowing the unreasonableness of sin, and wishing that all our members should be hedged round; for "unjust anger" it is said, "shall not be guiltless." ( Ecclus. i. 22.)

Moreover he wishes us to have around us a breastplate and a buckler. For desire is a wild beast which easily springs forth, and we shall have need of walls and fences innumerable, to overcome, and to restrain it. And for this cause God has built this part [of our body] especially with bones, as with a kind of stones, placing around it a support, so that [desire] might not at any time, having broken or cut through, easily injure the whole man. For it is a fire (it is said) and a great tempest, and no other part of the body could endure this violence. And the sons of the physicians too say that for this cause the lungs have been spread under the heart, so that the heart being itself [put] into something soft and tender, by beating as it were into a sort of sponge, may continually be rested, and not [by striking] against the resisting and hard sternum, receive hurt through the violence of its beatings. We have need therefore of a strong breastplate, so as to keep this wild beast alway quiet.

We have need also of an helmet; for since the reasoning faculty is there, and from this it is possible for us either to be saved, when what is right is done, or it is possible for us to be ruined - therefore he says, "the helmet of salvation." ( Eph. vi. 17.) For the brain is indeed by nature tender, and therefore is covered above with the skull, as with a kind of shell. And it is to us the cause of all things both good and evil, knowing what is fitting, or what is not so. Yea and our feet too and our hands need armor, not these hands, nor these feet, but as before those of the soul - the former by being employed about what is right, the latter, that they may walk where they ought. Thus then let us thoroughly arm ourselves, and we shall be able to overcome our enemies, and to wreathe ourselves with the crown in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost be glory, might, honor, now and for ever and world without end. Amen.

Hebrews iii. 7-11 "Wherefore, as the Holy Ghost saith, To-day if ye will hear His voice, harden not your hearts, as in the provocation in the day of temptation in the wilderness, when your fathers tempted Me, proved Me, and saw My works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart, and they have not known My ways. So I sware in My wrath they shall not enter into My rest." [1.] Paul, having treated of hope, and having said that "We are His house, if we hold fast the confidence and the rejoicing of the hope firm unto the end" ( c. iii. ver. 6 ); next shows that we ought to look forward with firmness, and he proves this from the Scriptures. But be attentive, because he has expressed this in a manner somewhat difficult and not readily to be comprehended. And therefore we must first make our own statements, and after we have briefly explained the whole argument, then make clear the words of the Epistle. For you will no longer need us, if you have understood the scope of the Apostle.

His discourse was concerning Hope, and that it behooves us to hope for the things to come, and that for those who have toiled here there will assuredly be some reward and fruit and refreshment. This then he shows from the prophet; and what says he? "Wherefore as the Holy Ghost saith, To-day if ye will hear His voice, harden not your hearts, as in the provocation, in the day of temptation in the wilderness: when your fathers tempted Me, proved Me, and saw My works forty years. Wherefore I was grieved with that generation, and said, they do alway err in their heart, and they have not known My ways. So I sware in My wrath, they shall not enter into My rest." He says that there are "three" rests: one, that of the Sabbath, in which God rested from His works; the second, that of Palestine, into which when the Jews had entered they would be at rest from their hardships and labors; the third, that which is Rest indeed, the kingdom of Heaven; which those who obtain, do indeed rest from their labors and troubles. Of these three then he makes mention here.

And why did he mention the three, when he is treating of the one only? That he might show that the prophet is speaking concerning this one. For he did not speak (he says) concerning the first. For how could he, when that had taken place long before? Nor yet again concerning the second, that in Palestine. For how could he? For he says, "They shall not enter into My rest." It remains therefore that it is this third.

[2.] But it is necessary also to unfold the history, to make the argument more clear. For when they had come forth out of Egypt, and had accomplished a long journey, and had received innumerable proofs of the power of God, both in Egypt, and in the Red Sea (cf. Acts vii. 36 ), and in the wilderness, they determined to send spies to search out the nature of the land; and these went and returned, admiring indeed the country, and saying that it abounded in noble fruits, nevertheless it was a country of strong and invincible men: and the ungrateful and senseless Jews, when they ought to have called to mind the former blessings of God, and how when they were hemmed in the midst of the armies of so many Egyptians, He rescued them from their perils, and made them masters of their enemies' spoils; and again, in the wilderness He clave the rock, and bestowed on them abundance of waters, and gave them the manna, and the other wonderful things which He wrought; [when they ought, I say, to have remembered this,] and to have trusted in God, they considered none of these things, but being struck with terror, just as if nothing had been done, they said, we wish to go back again into Egypt, "for God hath brought us out thither" (it is said) "to slay us, with our children and wives." (Cf. Num. xiv.

3.) God therefore being angry that they had so quickly cast off the memory of what had been done, sware that generation, which had said these things, should not enter into the Rest; and they all perished in the wilderness. When David then, he says, speaking at a later period, and after these events, after that generation of men, said, "To-day, if ye will hear His voice, harden not your hearts," that ye may not suffer the same things which your forefathers did, and be deprived of the Rest; he evidently [said this] as of some [future] rest. For if they had received their Rest (he says) why does He again say to them, "To-day if ye will hear His voice harden not your hearts," as your fathers did? What other rest then is there, except the kingdom of Heaven, of which the Sabbath was an image and type?

[3.] Next having set down the whole testimony (and this is, "To-day if ye will hear His voice, harden not your hearts, as in the provocation in the day of temptation in the wilderness, when your fathers tempted Me, proved Me, and saw My works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart, and they have not known My ways. So I sware in My wrath, they shall not enter into My rest"), he then adds: Ver. 12. "Take heed, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God." For from hardness unbelief ariseth: and as in bodies, the parts that have become callous and hard do not yield to the hands of the physicians, so also souls that are hardened yield not to the word of God. For it is probable besides that some even disbelieved as though the things which had been done were not true.

Therefore he says, "Take heed lest there be in any of you an evil heart of unbelief in departing from the living God." For since the argument from the future is not so persuasive as from the past, he reminds them of the history, in which they had wanted faith. For if your fathers (he says) because they did not hope as they ought to have hoped, suffered these things, much more will you. Since to them also is this word addressed: for, "To-day" (he says) is "ever," so long as the world lasts.

[4.] Ver. 13. Wherefore "exhort ye one another daily, while it is called to-day." That is, edify one another, raise yourselves up: lest the same things should befall you. "Lest any one of you be hardened by the deceitfulness of sin." Seest thou that sin produces unbelief? For as unbelief brings forth an evil life, so also a soul, "when it is come into a depth of evils, becometh contemptuous" ( Prov. xviii. 3 ), and having become contemptuous it endures not even to believe, in order thereby to free itself from fear. For "they said" (one says), "The Lord shall not see, neither shall the God of Jacob regard." ( Ps. xciv. 7.) And again, "Our lips are our own: who is Lord over us?" ( Ps. xii. 4 ); and again "Wherefore hath the wicked man provoked God to wrath?" ( Ps. x. 13 ); and again, "The fool hath said in his heart, there is no God; they are corrupt and become abominable in their doings." ( Ps. xiv. 1.) "There is no fear of God before his eyes, for he was deceitful before Him, to find out his iniquity and to hate." ( Ps. xxxvi. 1, 2.) Yea and Christ also says this same thing, "Every one that doeth evil, hateth the light and cometh not to the light." ( John iii. 20.)

Then he adds ( ver. 14 ), "For we have been made partakers of Christ." What is this, "We have been made partakers of Christ"? We partake of Him (he means); we were made One, we and He - since He is the Head and we the body, "fellow-heirs and of the same body; we are one body, of His flesh and of His bones." ( Eph. iii. 6; Rom. xii. 5; Eph. v. 30.) "If we hold fast the beginning of our confidence [or, the principle of our subsistence ] steadfast unto the end." What is "the principle of our subsistence"? The faith by which we stand, and have been brought into being and were made to exist, as one may say. [5.] Then he adds ( ver. 15 ), "When it is said, To-day if ye hear His voice, harden not your hearts, as in the provocation." This is a transposition, "when it is said, To-day if ye hear His voice, harden not your hearts." [It must be read thus:]

( Ch. iv. 1, 2.) "Let us fear lest a promise being left us of entering into His rest, any of you should seem to come short of it; for to us was the Gospel preached as well as unto them when it is said, To-day if ye hear His voice" (for "To-day" is "at every time" ). Then [he adds] "but the word of hearing did not profit them, as they were not mixed by faith with them that heard." How did it not profit? Then wishing to alarm them, he shows the same thing by what he says:

( Ch. iii. 16-19.) "For some when they had heard did provoke, howbeit not all that came out of Egypt by Moses: And with whom was He grieved forty years? Was it not with them that had sinned, whose carcasses fell in the wilderness? And to whom swear He that they should not enter into His rest, but to them that believed not? So we see, that they could not enter in because of unbelief." After again repeating the testimony, he adds also the question, which makes the argument clear. For he said (he repeats), "To-day if ye hear His voice, harden not your hearts, as in the provocation." Of whom does he speak (he says) [as] having been hardened? Of whom [as] not believing? Is it not of the Jews? Now what he says is to this effect. They also heard, as we hear: but no profit came to them. Do not suppose then that by "hearing" what is proclaimed ye will be profited; seeing that they also heard, but derived no benefit because they did not believe.

Caleb then and Joshua, because they agreed not with those who did not believe, escaped the vengeance that was sent forth against them. And see how admirably he said, not, They did not agree, but, "they were not mixed" - that is, they stood apart, but not factiously when all the others had one and the same mind. Here it seems to me that a faction too is hinted at.

[6.] ( Ch. iv. 3.) For "we who have believed," he says, "do enter into rest." From what this is evident, he adds: "as He said, as I have sworn in My wrath, if they shall enter into My rest: although the works were finished from the foundation of the world." This indeed, is not evidence that we shall enter in, but that they did not enter in. What then? Thus far he aims to show that as that rest does not hinder the speaking of another rest, so neither does this [exclude] that of Heaven. Up to this point then, he wishes to show that they [the Israelites] did not attain to the rest. For because he means this, he says ( ver. 4, 5 ), "For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all His works. And in this place again, If they shall enter into My rest." Thou seest how that doth not hinder this from being a rest?

Ver. 6, 7. "Seeing therefore it remaineth" (he says) "that some must enter therein, and they to whom it was first preached entered not in because of unbelief: again he limiteth a certain day, saying in David, To-day, after so long a time; as it has been said before." But what is it that he means? "Seeing then" (he means) that "some must" certainly "enter in," and "they did not enter in." And that an entrance is proclaimed, and that "some must enter in," let us hear from what this is clear. Because after so many years (he says) David again says: "To-day if ye will hear His voice, harden not your hearts" ( ver. 8 ), "For if Joshua had given them rest he would not afterward have spoken of another day." It is evident, that he says these things, as of persons who are to attain some recompense.

[7.] Ver. 9. "There remaineth therefore a rest for the people of God." Whence [does this appear]? From the exhortation, "Harden not your hearts": for if there were no rest, these exhortations would not have been given. Neither would they have been exhorted not to do the same things [with the Jews] lest they should suffer the same things, unless they were about to suffer the same. But how were they who were in possession of Palestine about to suffer the same things [i.e. exclusion from the rest] unless there were some other rest?

And well did he conclude the argument. For he said not rest but "Sabbath-keeping"; calling the kingdom "Sabbath-keeping," by the appropriate name, and that which they rejoiced in and were attracted by. For as, on the Sabbath He commands to abstain from all evil things; and that those things only which relate to the Service of God should be done, which things the Priests were wont to accomplish, and whatsoever profits the soul, and nothing else; so also [will it be] then. However it is not he who spoke thus, but what? ( Ver. 10 ), "For he that is entered into his rest, he also hath ceased from his own works, as God [did] from His." As God ceased from His works, he says, so he that hath entered into His rest [hath ceased]. For since his discourse to them was concerning rest, and they were desirous to hear when this would be, he concluded the argument with this.

[8.] And [he said] "To-day," that they might never be without hope. "Exhort one another daily," he says, ["while it is called today,"] that is, even if a man have sinned, as long as it is "To-day," he has hope: let no man then despair so long as he lives. Above all things indeed, he says, "let there not be an evil heart of unbelief." ( c. iii. 12.) But even suppose there should be, let no man despair, but let him recover himself; for as long as we are in this world, the "To-day" is in season. But here he means not unbelief only, but also murmurings: "whose carcasses," he says, "fell' in the wilderness."

Then, lest any think that they will simply be deprived of rest only, he adds also the punishment, saying ( c. iv. 12 ), "For the Word of God is quick, and powerful; and sharper than any two-edged sword, and pierceth even to the dividing asunder of soul and spirit, and of the joints and marrow: and is a discerner of the thoughts and intents of the heart." Here he is speaking of Hell and of punishment. "It pierceth" (he says) into the secrets of our heart, and cutteth asunder the soul. Here it is not the falling of carcasses nor, as there, the being deprived of a country, but of a heavenly kingdom; and being delivered to an everlasting hell, and to undying punishment and vengeance.

( Ch. iii. 13.) "But exhort one another." Observe the gentleness and mildness [of the expression]: he said not "Rebuke," but "Exhort." Thus we are required to bear ourselves towards those who are straightened by affliction. This he says also in writing to the Thessalonians, "Warn them that are unruly" ( 1 Thess. v. 14 ), but in speaking of the feeble-minded, not so, but what? "Comfort the feeble-minded, support the weak, be patient toward all men"; that is, do not cease to hope; do not despair. For he that does not encourage one who is straightened by affliction, makes him more hardened. [9.] "Lest any of you," he says, "be hardened by the deceitfulness of sin." He means either the deceit of the devil (for it is indeed a deceit, not to look for the things to come, to think that we are without responsibility, and that we shall not pay the penalty for our deeds here, neither will there be a resurrection); or in another sense insensibility [or] despairing is deceit. For to say, What is there left? I have sinned once for all, I have no hope of recovering myself,' is deceit.

Then he suggests hopes to them, saying ( ver. 14 ), "We are made partakers of Christ"; All but saying, He that so loved us, He that counted us worthy of so great things, as to make us His Body, will not suffer us to perish. Let us consider (he says) of what we have been thought worthy: we and Christ are One: let us not then distrust Him. And again, he hints at that which had been said in another place, that "If we suffer, we shall also reign with Him." ( 2 Tim. ii. 12.) For this is [implied in] "We are made partakers," we partake of the same things whereof Christ also partakes. He urges them on from the good things; "for we are," he says, "partakers of Christ." Then, again, from gloomy ones ( c. iv. 1 ), "Let us fear, lest at any time a promise being left us of entering into His rest, any of you should seem to come short of it." For that is manifest and confessed.

( Ch. iii. 9.) "They proved Me," He says, "and saw My works forty years." Seest thou that it is not right to call God to account, but whether He defend [our cause] or not, to trust Him? For against those [of old] he now brings this charge, that "they tempted God." For he that will have proof either of His power, or of His providence, or of His tender care, does not yet believe, either that He is powerful or kind to man. This he hints also in writing to these [Hebrews] who probably already wished, in their trials, to obtain experience and positive evidence of His power and His providential care for them. Thou seest that in all cases the provocation and the angering arises from unbelief.

What then does he say? ( c. iv. 9.) "There remaineth therefore a rest for the people of God." And see how he has summed up the whole argument. "He sware," saith he, to those former ones, "that they should not enter into" the "rest," and they did not enter in. Then long after their time discoursing to the Jews, he says, "Harden not your hearts," as your fathers, showing that there is another rest. For of Palestine we have not to speak: for they were already in possession of it. Nor can he be speaking of the seventh [day]; for surely he was not discoursing about that which had taken place long before. It follows therefore that he hints at some other, that which is rest indeed.

[10.] For that is indeed rest, where "pain, sorrow and sighing are fled away" ( Isa. xxxv. 10 ): where there are neither cares, nor labors, nor struggle, nor fear stunning and shaking the soul; but only that fear of God which is full of delight. There is not, "In the sweat of thy face thou shalt eat thy bread," nor "thorns and thistles" ( Gen. iii. 19, 18 ); no longer, "In sorrow thou shalt bring forth children, and to thy husband shall be thy desire and he shall rule over thee." ( Gen. iii. 16.) All is peace, joy, gladness, pleasure, goodness, gentleness. There is no jealousy, nor envy, no sickness, no death whether of the body, or that of the soul. There is no darkness nor night; all [is] day, all light, all things are bright. It is not possible to be weary, it is not possible to be satiated: we shall always persevere in the desire of good things.

Would you that I should also give you some image of the condition there? It is impossible. But yet, so far as it is possible, I will try to give you some image. Let us look up into the heaven when without any intervening cloud it shows forth its crown [of stars]. Then when we have dwelt long on the beauty of its appearance, let us think that we too shall have a pavement, not indeed such [as this], but as much more beautiful as the gold is than the clay, and [let us think] on the higher roof which is again beyond; then on the Angels, the Archangels, the infinite multitude of unbodied powers, the very palace of God itself, the Throne of the Father. But language is too weak (as I said) to set forth the whole. Experience is necessary, and the knowledge which [cometh] by experience. Tell me, how was it (think you) with Adam in Paradise? This course of life is far better than that, as much as heaven [is better] than earth.

[11.] But however let us search after another image still. If it happened that he who now reigns was master of the whole world, and then was troubled neither by wars nor by cares, but was honored only and lived delicately; and had large tributes, and on every side gold flowed in to him, and he was looked up to, what feelings do you think he would have, if he saw that all the wars in all parts of the world had ceased? Something such as this will it be. But rather I have not even yet arrived at that image [which I seek]; therefore I must search after another too. Consider then, I pray you: for as some royal child, so long as he is in the womb, has no sense of anything, but should it happen that he suddenly came forth from thence, and ascended the royal throne, not gradually, but all at once received possession of all things; so is it as regards this [present] and that [future] state. Or, if some captive, having suffered innumerable evils, should be caught up at once to the royal throne.

But not even thus have I attained to the image exactly. For here indeed whatever good things a person may obtain, even shouldst thou say the kingdom itself, during the first day indeed his desires are in full vigor, and for the second too, and the third, but as time goes on, he continues indeed to have pleasure, but not so great. For whatever it be, it always ceases from familiarity with it. But yonder it not only does not diminish, but even increases. For consider how great a thing it is, that a soul after departing thither, should no longer look for an end of those good things, nor yet change, but increase, and life that has no end, and life set free from all danger, and from all despondency and care, full of cheerfulness and blessings innumerable.

For if when we go out into a plain, and there see the soldiers' tents fixed with curtains, and the spears, and helmets, and bosses of the bucklers glittering, we are lifted up with wonder; but if we also chance to see the king himself running in the midst or even riding with golden armor, we think we have everything; what thinkest thou [it will be] when thou seest the everlasting tabernacles of the saints pitched in heaven? (For it is said, "They shall receive you into their everlasting tabernacles" - Luke xvi. 9 ) when thou seest each one of them beaming with light above the rays of the sun, not from brass and steel, but from that glory whose gleamings the eye of man cannot look upon? And this indeed with respect to the men. But what, if one were to speak of the thousands of Angels, of Archangels, of Cherubim, of Seraphim, of thrones, of dominions, of principalities, of powers, whose beauty is inimitable, passing all understanding?

But how far shall I go in pursuing what cannot be overtaken? "For eye hath not seen," it is said, "nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him." ( 1 Cor. ii. 9.) Therefore nothing is more pitiable than those who miss, nor anything more blessed than those who attain. Let us then be of the blessed, that we may attain to the everlasting good things that are in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost be glory, might, honor, now and for ever and world without end. Amen.

Hebrews iv. 11-13 "Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief. For the word of God is quick [i.e. living] and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart, neither is there any creature that is not manifest in His sight, but all things are naked and opened unto the eyes of Him with whom we have to do."

[1.] Faith is indeed great and bringeth salvation, and without it, it is not possible ever to be saved. It suffices not however of itself to accomplish this, but there is need of a right conversation also. So that on this account Paul also exhorts those who had already been counted worthy of the mysteries; saying, "Let us labor to enter into that rest." "Let us labor" (he says), Faith not sufficing, the life also ought to be added thereto, and our earnestness to be great; for truly there is need of much earnestness too, in order to go up into Heaven. For if they who suffered so great distress in the Wilderness, were not counted worthy of [the promised] land, and were not able to attain [that] land, because they murmured and because they committed fornication: how shall we be counted worthy of Heaven, if we live carelessly and indolently? We then have need of much earnestness.

And observe, the punishment does not extend to this only, the not entering in (for he said not, "Let us labor to enter into the rest," lest we fail of so great blessings), but he added what most of all arouses men. What then is this? "Lest any man fall, after the same example of unbelief." What means this? It means that we should have our mind, our hope, our expectation, yonder, lest we should fail. For that [otherwise] we shall fail, the example shows, "lest [&c.] after the same," he says. [2.] In the next place, lest hearing [the words] "after the same [example]," thou shouldest think that the punishment is the same, hear what he adds; "For the Word of God is quick and powerful, and sharper than any two-edged sword, and pierceth even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." In these words he shows that He, the Word of God, wrought the former things also, and lives, and has not been quenched.

Do not then when hearing the Word, think of it lightly. For "He is sharper," he says, "than a sword." Observe His condescension; and hence consider why the prophets also needed to speak of saber and bow and sword. "If ye turn not," it is said, "He will whet His sword, He hath bent His bow and made it ready." ( Ps. vii. 12.) For if now, after so long a time, and after their being perfected, He cannot smite down by the name of the Word alone, but needs these expressions in order to show the superiority [arising] from the comparison [of the Gospel with the law]: much more then [of old]. "Piercing," he says, "even to the dividing asunder of soul and spirit." What is this? He hinted at something more fearful. Either that He divides the spirit from the soul, or that He pierces even through them disembodied, not as a sword through bodies only. Here he shows, that the soul also is punished, and that it thoroughly searches out the most inward things, piercing wholly through the whole man.

"And is a discerner of the thoughts and intents of the heart, neither is there any creature that is not manifest in His sight." In these words most of all he terrified them. For do not (he says) be confident if ye still stand fast in the Faith, but without full assurance. He judges the inner heart, for there He passes through, both punishing and searching out. And why speak I of men? he says. For even if thou speak of Angels, of Archangels, of the Cherubim, of the Seraphim, even of any "creature" whatsoever: all things are laid open to that Eye, all things are clear and manifest; there is nothing able to escape it; "All things are naked and opened unto the eyes of Him, with whom we have to do."

But what is "opened" ? [It is] a metaphor from the skins which are drawn off from the victims. For as in that case, when a man has killed them, and has drawn aside the skin from the flesh, he lays open all the inward parts, and makes them manifest to our eyes; so also do all things lie open before God. And observe, I pray thee, how he constantly needs bodily im ages; which arose from the weakness of the hearers. For that they were weak, he made plain, when he said that they were "dull," and "had need of milk, not of strong meat." "All things are naked," he says, "and opened unto the eyes of Him, with whom we have to do." ( c. v. 11, 12.)

[3.] But what is, "after the same example of unbelief"? As if one should say, why did they of old not see the land? They had received an earnest of the power of God; they ought to have believed, but yielding too much to fear and imagining nothing great concerning God, and being faint-hearted, - so they perished. And there is also something more to be said, as, that after they had accomplished the most part of the journey, when they were at the very doors, at the haven itself, they were sunk into the sea. This I fear (he says) for you also. This is [the meaning of] "after the same example of unbelief."

For that these also [to whom he is writing] had suffered much, he afterwards testifies, saying, "Call to mind the former days, in which after that ye had been enlightened, ye endured a great fight of afflictions." ( c. x. 32.) Let no man then be faint-hearted, nor fall down near the end through weariness. For there are, there are those who at the beginning engage in the fight with the full vigor of zeal; but a little after, not being willing to add to all, they lose all. Your forefathers (he says) are sufficient to instruct you not to fall into the same [sins], not to suffer the same things which they suffered. This is, "After the same example of unbelief." Let us not faint, he means (which he says also near the end [of the Epistle]. "Lift up the hands which hang down, and the feeble knees"): "lest any man," he says, "fall after the same example." ( c. xii. 12.) For this is to fall indeed.

Then, lest when thou hearest, "any man fall after the same example," thou shouldest conceive of the same death which they also underwent, see what he says: "For the Word of God is quick and powerful and sharper than any two-edged sword." For the Word falls upon the souls of these [men] more severely than any sword, causing grievous wounds; and inflicts fatal blows. And of these things he need not give the proof, nor establish them by argument, having a history so fearful. For (he would say) what kind of war destroyed them? What sort of sword? Did they not fall simply of themselves? For let us not be careless because we have not suffered the same things. While "it is called To-day," it is in our power to recover ourselves. For lest on hearing the things that belong to the soul we should grow negligent, he adds also what concerns the body. For then it is as a king, when his officers are guilty of some great fault, first strips them (say) of their command, and after depriving them of their belt, and their rank, and their herald, then punishes them: so also in this case the sword of the Spirit works.

[4.] Next he discourses of the Son, "with whom we have to do," he says. What is "with whom we have to do"? To Him (he would say) we have to render account for the things we have done? Even so. How then [must we act] that we fall not, nor be faint-hearted? These things indeed (he would say) are sufficient to instruct us. But we have also "a great High Priest, that is passed into the heavens, Jesus the Son of God." Because he added [it], for this reason he went on, "For we have not an High Priest who cannot be touched with the feeling of our infirmities." Therefore he said above, "In that He hath suffered Himself being tempted, He is able to succor them which are tempted." See then how here also he does the same. And what he says is to this effect: He went (he says) the road which we also [are going] now, or rather even a more rugged one. For He had experience of all human [sufferings].

He had said above "There is no creature that is not manifest in His sight," intimating His Godhead; then, since he had touched on the flesh, he again discourses more condescendingly, saying ( ver. 14 ), "Having then a great High Priest, that is passed into the heavens": and shows that His care is greater and that He protects them as His own, and would not have them fall away. For Moses indeed (he says) did not enter into the rest, while He [Christ] did enter in. And it is wonderful how he has nowhere stated the same, lest they might seem to find an excuse; he however implied it, but that he might not appear to bring an accusation against the man, he did not say it openly. For if, when none of these things had been said, they yet brought forward these [charges], saying, This man hath spoken against Moses and against the law (see Acts xxi. 21, 28 ); much more, if he had said, It is not Palestine but Heaven, would they have said stronger things than these.

[5.] But he attributes not all to the Priest, but requires also what is [to come] from us, I mean our profession. For "having," he says, "a great High Priest, who is passed into the heavens, Jesus the Son of God, let us hold fast our profession" [or "confession" ]. What sort of profession does he mean? That there is a Resurrection, that there is a retribution: that there are good things innumerable; that Christ is God, that the Faith is right. These things let us profess, these things let us hold fast. For that they are true, is manifest from the fact, that the High Priest is within. We have not failed of [our hopes], let us confess; although the realities are not present, yet let us confess: if already they were present they were but a lie. So that this also is true, that [our good things] are deferred. For our High Priest also is Great.

Ver. 15. "For we have not an High Priest, who cannot be touched with the feeling of our infirmities." He is not (he means) ignorant of what concerns us, as many of the High Priests, who know not those in tribulations, nor that there is tribulation at any time. For in the case of men it is impossible that one should know the affliction of the afflicted who has not had experience, and gone through the actual sensations. Our High Priest endured all things. Therefore He endured first and then ascended, that He might be able to sympathize with us. But was "in all points tempted like as we are, yet without sin." Observe how both above he has used the word "in like manner," and here "after the likeness." ( c. ii. 14.) That is, He was persecuted, was spit upon, was accused, was mocked at, was falsely informed against, was driven out, at last was crucified.

"After our likeness, without sin." In these words another thing also is suggested, that it is possible even for one in afflictions to go through them without sin. So that when he says also "in the likeness of flesh" ( Rom. viii. 3 ), he means not that He took on Him [merely] "the likeness of flesh," but "flesh." Why then did he say "in the likeness"? Because he was speaking about "sinful flesh": for it was "like" our flesh, since in nature it was the same with us, but in sin no longer the same. [6.] Ver. 16. "Let us come then boldly [with confidence] unto the throne of His grace, that we may obtain mercy, and find grace to help in time of need." What "throne of grace" is he speaking of? that royal throne concerning which it is said, "The Lord said unto my Lord, Sit Thou on My right hand." ( Ps. cx. 1.) What is "let us come boldly"? Because "we have a sinless High Priest" contending with the world. For, saith He, "Be of good cheer, I have overcome the world" ( John xvi. 33 ); for, this is to suffer all things, and yet to be pure from sins. Although we (he means) are under sin, yet He is sinless.

How is it that we should "approach boldly"? Because now it is a throne of Grace, not a throne of Judgment. Therefore boldly, "that we may obtain mercy," even such as we are seeking. For the affair is [one of] munificence, a royal largess. "And may find grace to help in time of need [for help in due season]." He well said, "for help in time of need." If thou approach now (he means) thou wilt receive both grace and mercy, for thou approachest "in due season"; but if thou approach then, no longer [wilt thou receive it]. For then the approach is unseasonable, for it is not "then a throne of Grace." Till that time He sitteth granting pardon, but when the end [is come], then He riseth up to judgment. For it is said, "Arise, O God, judge the earth." ( Ps. lxxxii. 8.) ("Let us come boldly," or he says again having no "evil conscience," that is, not being in doubt, for such an one cannot "come with boldness.") On this account it is said, "I have heard thee in an accepted time and in a day of salvation have I succored thee." ( 2 Cor. vi. 2.) Since even now for those to find repentance who sin after baptism is of grace.

But lest when thou hearest of an High Priest, thou shouldst think that He standeth, he forthwith leads to the throne. But a Priest doth not sit, but stands. Seest thou that [for Him] to be made High Priest, is not of nature, but of grace and condescension, and humiliation? This is it seasonable for us also now to say, "Let us draw near" asking "boldly": let us only bring Faith and He gives all things. Now is the time of the gift; let no man despair of himself. Then [will be] the time of despairing, when the bride-chamber is shut, when the King is come in to see the guests, when they who shall be accounted worthy thereof, shall have received as their portion the Patriarch's bosom: but now it is not as yet so. For still are the spectators assembled, still is the contest, still is the prize in suspense.

[7.] Let us then be earnest. For even Paul saith, "I so run not as uncertainly." ( 1 Cor. ix. 26.) There is need of running, and of running vehemently. He that runneth [a race] seeth none of those that meet him; whether he be passing through meadows, or through dry places: he that runneth looketh not at the specta tors, but at the prize. Whether they be rich or whether they be poor, whether one mock at him, or praise him, whether one insult, or cast stones at him, or plunder his house, whether he see children, or wife, or anything whatever. He is occupied in one thing alone, in running, in gaining the prize. He that runneth, never standeth still, since even if he slacken a little, he has lost the whole. He that runneth, not only slackens nothing before the end, but then even especially straineth his speed.

This have I spoken for those who say; In our younger days we used discipline, in our younger days we fasted, now we are grown old. Now most of all it behooves you to make your carefulness more intense. Do not count up to me the old things especially done well: be now youthful and vigorous. For he that runneth this bodily race, when gray hairs have overtaken him, probably is not able to run as he did before: for the whole contest depends on the body; but thou - wherefore dost thou lessen thy speed? For in this race there is need of a soul, a soul thoroughly awakened: and the soul is rather strengthened in old age; then it is in its full vigor, then is it in its pride.

For as the body, so long as it is oppressed by fevers and by one sickness after another, even if it be strong, is exhausted, but when it is freed from this attack, it recovers its proper force, so also the soul in youth is feverish, and is chiefly possessed by the love of glory, and luxurious living, and sensual lusts, and many other imaginations; but old age, when it comes on, drives away all these passions, some through satiety, some through philosophy. For old age relaxes the powers of the body, and does not permit the soul to make use of them even if it wish, but repressing them as enemies of various kinds, it sets her in a place free from troubles and produces a great calm, and brings in a greater fear. For if none else does, it is said, yet they who are grown old know, that they are drawing to their end, and that they certainly stand near to death. When therefore the desires of this life are withdrawing, and the expectation of the judgment-seat is coming on, softening the stubbornness of the soul, does it not become more attentive, if one be willing?

[8.] What then (you allege) when we see old men more intractable than young ones? Thou tellest me of an excess of wickedness. For in the case of madmen too, we see them going over precipices, when no man pushes them. When therefore, an old man has the diseases of the young, this is an excess of wickedness; besides not even in youth would such an one have an excuse: since he is not able to say, "Remember not the sins of my youth, and my ignorances." ( Ps. xxv. 7.) For he who in old age remains the same, shows that even in youth, he was what he was not from ignorance, nor from inexperience, nor from the time of life, but from slothfulness. For that man may say, "Remember not the sins of my youth, and mine ignorances," who does such things as become an old man, who changes in old age. But if even in age he continue the same unseemly courses, how can such an one be worthy of the name of an old man, who has no reverence even for the time of life? For he who says, "Remember not the sins of my youth, nor my ignorances," utters this, as one doing right in his old age. Do not then, by the deeds of age, deprive thyself also of pardon for the sins of youth.

For how can what is done be otherwise than unreasonable, and beyond pardon? An old man sits in taverns. An old man hurries to horse-races - an old man goes up into theaters, running with the crowd like children. Truly it is a shame and a mockery, to be adorned outside with gray hairs, but within to have the mind of a child. And indeed if a young man insult [him], he immediately puts forward his gray hairs. Reverence them first thyself; if however thou dost not reverence thy own even when old, how canst thou demand of the young to reverence them? Thou dost not reverence the gray hairs, but puttest them to shame. God hath honored thee with whiteness of hairs: He hath given thee high dignity. Why dost thou betray the honor? How shall the young man reverence thee, when thou art more wanton than he? For the hoary head is then venerable, when it acts worthily of the gray head; but when it plays youth, it will be more ridiculous than the young. How then will you old men be able to give these exhortations to the young man when you are intoxicated by your disorderliness?