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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 l 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."
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.
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 images; 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.)
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. Today," 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.
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, 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 wonder fill 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.
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.
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.
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?
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?
I say not these things as accusing the old, but the young. For in my
judgment they who act thus even if they have come to their hundredth
year, are young; just as the young if they be but little children,
yet if they are sober-minded, are better than the old. And this
doctrine is not my own, but Scripture also recognizes the same
distinction. "For," it says, "honorable age is not that which
standeth in length of time, and an unspotted life is old age."
(Wisd. iv. 8, 9.)
For we honor the gray hair, not because we esteem the white color
above the black, but because it is a proof of a virtuous life; and
when we see them we conjecture therefrom the inward hoariness. But if
men continue to do what is inconsistent with the hoary head, they will
on that account become the more ridiculous. Since we also honor the
Emperor, and the purple and the diadem, because they are symbols of
his office. But if we should see him, with the purple, spitted on,
trodden under foot by the guards, seized by the throat, cast into
prison, torn to pieces, shall we then reverence the purple or the
diadem, and not rather weep over the pomp itself? Claim not then to
be honored for thy hoary head, when thou thyself wrongest it. For it
ought indeed itself to receive satisfaction from thee, because thou
bringest disgrace on a form so noble and so honorable.
We say not these things against all [old persons], nor is our
discourse against old age simply (I am not so mad as that), but
against a youthful spirit bringing dishonor on old age. Nor is it
concerning those who are grown old that we sorrowfully say these
things, but concerning those who disgrace the hoary head.
For the old man is a king, if you will, and more royal than he who
wears the purple, if he master his passions, and keep them under
subjection, in the rank of guards. But if he be dragged about and
thrust down from his throne, and become a slave of the love of money,
and vainglory, and personal adornment, and luxuriousness, and
drunkenness, anger, and sensual pleasures, and has his hair dressed
out with oil, and shows an age insulted by his way of life, of what
punishment would not such an one be worthy?
[10.] But may ye not be such, O young men! for not even for you
is there the excuse for sinning. Why so? Because it is possible to
be old in youth: just as there are youths in old age, so also the
reverse. For as in the one case the white hair saves no one, so in
the other the black is no impediment. For if it is disgraceful for the
old man to do these things of which I have spoken, much more than for
the young man, yet still the young man is not freed from accusation.
For a young man can have an excuse only, in case he is called to the
management of affairs, when he is still inexperienced, when he needs
time and practice; but no longer when it is necessary to display
temperance and courage, nor yet when it is needful to keep his
property.
For it sometimes happens that the young man is blamed more than the
old. For the one needs much service, old age making him feeble: but
the other being able, if he will, to provide for himself, what sort
of excuse should he meet with, when he plunders more than the old,
when he remembers injuries, when he is contemptuous, when he does not
stand forward to protect others more than the old man, when he utters
many things unseasonably, when he is insolent, when he reviles, when
he is drunken?
And if in the [matter of] chastity he think that he cannot be
impleaded, consider that here also he has many helps, if he will.
For although desire trouble him more violently than it doth the old,
yet nevertheless there are many things which he can do more than an old
man, and so charm that wild beast. What are these things? Labors,
readings, watchings through the night, fastings.
[11.] What then are these things to us (one says) who are not
monastics? Sayest thou this to me? Say it to Paul, when he says,
"Watching with all perseverance and supplication" (Eph. vi.
18), when he says, "Make not provision for the flesh, to fulfill
the lusts thereof." (Rom. xiii.
14.) For surely he wrote not these things to solitaries only, but
to all that are in cities. For ought the man who lives in the world to
have any advantage over the solitary, save only the living with a
wife? In this point he has allowance, but in others none, but it is
his duty to do all things equally with the solitary.
Moreover the Beatitudes [pronounced] by Christ, were not addressed
to solitaries only: since in that case the whole world would have
perished, and we should be accusing God of cruelty. And if these
beatitudes were spoken to solitaries only, and the secular person
cannot fulfill them, yet He permitted marriage, then He has
destroyed all men. For if it be not possible, with marriage, to
perform the duties of solitaries, all things have perished and are
destroyed, and the [functions] of virtue are shut up in a strait.
And, how can marriage be honorable, which so hinders us? What
then? It is possible, yea very possible, even if we have wives, to
pursue after virtue, if we will. How? If having "wives," we "be
as though we had none," if we rejoice not over our "possessions,"
if we "use the world as not abusing it." (1 Cor. vii. 29,
31.)
And if any persons have been hindered by marriage state, let them know
that marriage is not the hindrance, but their purpose which made an ill
use of marriage. Since it is not wine which makes drunkenness, but
the evil purpose, and the using it beyond due measure. Use marriage
with moderation, and thou shall be first in the kingdom, and shalt
enjoy all good things, which may we all attain by the grace and love of
our Lord Jesus Christ with whom to the Father together with the
Holy Ghost be glory, might, honor, now and for ever and world
without end. Amen.
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