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HEBREWS x. 8--13.
"Above when He said, Sacrifice and offering, and
burnt-offerings, and [offering] for sin, Thou wouldest not neither
hadst pleasure [therein], which are offered by the Law, they. said
He, Lo! I come to do Thy will, O God. He taketh away the
first, that He may establish the second. By the which will we are
sanctified, by the offering of the body of JESUS Christ, once
for all. And every Priest standeth daily ministering, and offering
oftentimes the same sacrifices, which can never take away sins. But
this [man] after He had offered one sacrifice for sins for ever, sat
down on the right hand of God, from henceforth expecting till His
enemies be made His footstool."
IN what has gone before he had shown that the sacrifices were
unavailing for perfect purification, and were a type, and greatly
defective.
Since then there was this objection to his argument, If they are
types, how is it that, after the truth is come, they have not
ceased, nor given place, but are still performed? he here accordingly
labors at this very point, showing that they are no longer performed,
even as a figure, for God does not accept them. And this again he
shows not from the New [Testament], but from the prophets,
bringing forward from times of old the strongest testimony, that it
[the old system] comes to an end, and ceases, and that they do all
in vain, "alway resisting the Holy Ghost." (Acts vii. 51.)
And he shows over and above that they cease not now [only], but at
the very coming of the Messiah, nay rather, even before His coming:
and how it was that Christ did not abolish them at the last, but they
were abolished first, and then He came; first they were made to
cease, and then He appeared. That they might not say, Even without
this sacrifice, and by means of those, we could have been well
pleasing unto God, He waited for these sacrifices to be convicted
[of weakness], and then He appeared; for (He says) "sacrifice
and offering Thou wouldest not." Hereby He took all away; and
having spoken generally, He says also particularly, "In
burnt-offerings and [sacrifice] for sin Thou hadst no pleasure."
But "the offering" was everything except the sacrifice. "Then said
I, Lo! I come." Of whom was this spoken? of none other than the
Christ.
Here he does not blame those who offer, showing that it is not because
of their wickednesses that He does not accept them, as He says
elsewhere, but because the thing itself has been convicted for the
future and shown to have no strength, nor any suitableness to the
times. What then has this to do with the "sacrifices" being offered
"oftentimes"? Not only from their being "oftentimes" [offered]
(he means) is it manifest that they are weak, and that they effected
nothing; but also from God's not accepting them, as being
unprofitable and useless. And in another place it is said, "If
Thou hadst desired sacrifice I would have given it." (Ps. li.
16.) Therefore by this also he makes it plain that He does not
desire it. Therefore sacrifices are not God's will, but the
abolition of sacrifices. Wherefore they sacrifice contrary to His
will.
What is "To do Thy will"? To give up, Myself, He means:
This is the will of God.
"By which Will we are sanctified." Or he even means something
still further, that the sacrifices do not make men clean, but the
Will of God. Therefore to offer sacrifice is not the will of God.
And why dost thou wonder that it is not the will of God now, when it
was not His will even from the beginning? For "who," saith He,
"hath required this at your hands?" (Isa. i. 12.)
How then did He Himself enjoin it? In condescension. For as Paul
says, "I would that all men were even as I myself" (1 Cor.
vii. 7), in respect of continence, and again says, "I will that
the younger women marry, bear children" (1 Tim. v. 14); and
lays down two wills, yet the two are not his own, although he
commands; but the one indeed is his own, and therefore he lays it down
without reasons; while the other is not his own, though he wishes it,
and therefore it is added with a reason. For having previously accused
them, because "they had waxed wanton against Christ" (1 Tim. v.
11), he then says, "I will that the younger women marry, bear
children." (1 Tim. v. 14.) So in this place also it was not
His leading will that the sacrifices should be offered. For, as He
says, "I wish not the death of the sinner, as that he should turn
unto and live" (Ezek. xxxiii. 11): and in another place He
says that He not only wished, but even desired this: and yet these
are contrary to each other: for intense wishing is desire. How then
dost Thou "not wish"? how dost Thou in another place "desire,"
which is a sign of vehement wishing? So is it in this case also.
"By the which will we are sanctified," he says. How sanctified?
"by the offering of the Body of JESUS Christ once for all."
"And every priest standeth daily ministering and offering oftentimes
the same sacrifice." (To stand therefore is a sign of ministering;
accordingly to sit, is a sign of being ministered unto.) "But this
[man] after He had offered one sacrifice for sins for ever, sat down
on the right hand of God, from henceforth expecting till His enemies
be made His footstool." (Ver. 14, 15) "For by one offering
He hath perfected forever them that are sanctified. Whereof the Holy
Ghost also is a witness to us." He had said that those
[sacrifices] are not offered; he reasoned from what is written,
[and] from what is not written; moreover also he put forward the
prophetic word which says, "sacrifice and offering Thou wouldest
not." He had said that He had forgiven their sins. Again this also
He proves from the testimony of what is written, for" the Holy
Ghost" (he says) "is a witness to us: for after that He had
said," (ver. 16-18) "This is the covenant, that I will
make with them, after those days, saith the Lord: I will put My
laws into their hearts, and in their minds will I write them, and
their sins and iniquities will I remember no more. Now where
remission of these is there is no more offering for sin." So then He
forgave their sins, when He gave the Covenant, and He gave the
Covenant by sacrifice. If therefore He forgave the sins through the
one sacrifice, there is no longer need of a second.
"He sat down on the right band of God, from henceforth expecting."
Why the delay? "that His enemies be put under His feet. For by
one offering He hath perfected for ever them that are sanctified."
But perhaps some one might say; Wherefore did He not put them under
at once? For the sake of the faithful who should afterwards be brought
forth and born. Whence then [does it appear] that they shall be put
under? By the saying "He sat down." He called to mind again that
testimony which saith, "until I put the enemies under His feet."
(See above, i. 13.) But His enemies are the Jews. Then
since he had said, "Till His enemies be put under His feet," and
they [these enemies were vehemently urgent, therefore he introduces
all his discourse concerning faith after this.
But who are the enemies? All unbelievers: the daemons. And
intimating the greatness of their subjection, he said not "are
subjected," but "are put under His feet."
Let us not therefore be of [the number of] His enemies. For not
they alone are enemies, the unbelievers and Jews, but those also who
are full of unclean living. "For the carnal mind is enmity against
God: for it is not subject to the law of God, for neither can it
be." (Rom. viii. 7.) What then (you say)? this is not a
ground of blame. Nay rather, it is very much a ground of blame. For
the wicked man as long as he is wicked, cannot be subject [to God's
law]; he can however change and become good.
Let us then cast out carnal minds. But what are carnal? Whatever
makes the body flourish and do well, but injures the soul: as for
instance, wealth, luxury, glory (all these things are of the
flesh), carnal love. Let us not then love gain, but ever follow
after poverty: for this is a great good.
But (you say) it makes one humble and of little account. [True:]
for we have need of this, for it benefits us much. "Poverty" (it
is said) "humbles a man." (Prov. x. 4, LXX.) And again
Christ [says], "Blessed are the poor in spirit." (Matt. v.
3.) Dost thou then grieve because thou art upon a path leading to
virtue? Dost thou not know that this gives us great confidence?
But, one says, "the wisdom of the poor man is despised."
(Eccles. ix. 16.) And again another says, "Give me neither
riches nor poverty" (Prov. xxx. 8), and, "Deliver me from the
furnace of poverty." (See Isa. xlviii. 10.) And again, if
riches and poverty are from the Lord, how can either poverty or riches
be an evil? Why then were these things said? They were said under
the Old [Covenant], where there was much account made of wealth,
where there was great contempt of poverty, where the one was a curse
and the other a blessing. But now it is no longer so.
But wilt thou hear the praises of poverty? Christ sought after it,
and saith, "But the Son of Man hath not where to lay His head."
(Matt. viii. 20.) And again He said to His disciples,
"Provide neither gold, nor silver, nor two coats." (Matt. x.
9, 10.) And Paul in writing said, "As having nothing and yet
possessing all things." (2 Cor. vi. 10.) And Peter said to
him who was lame from his birth, "Silver and gold have I none."
(Acts iii. 6.) Yea and under the Old [Covenant] itself,
where wealth was held in admiration, who were the admired?
Was not Elijah, who had nothing save the sheepskin? Was not
Elisha? Was not John?
Let no man then be humiliated on account of his poverty: It is not
poverty which humiliates, but wealth, which compels us to have need of
many, and forces us to be under obligations to many?
And what could be poorer than Jacob (tell me), who said, "If the
Lord give me bread to eat, and raiment to put on"? (Gen. xxviii.
20.) Were Elijah and John then wanting in boldness? Did not the
one reprove Ahab, and the other Herod? The latter said, "It is
not lawful for thee to have thy brother Philip's wife." (Mark vi.
18.) And Elias said to Ahab with boldness "It is not I that
trouble Israel, but thou and thy father's house." (1 Kings
xviii. 18.) Thou seest that this especially produces boldness;
poverty [I mean]? For while the rich man is a slave, being subject
to loss, and in the power of every one wishing to do him hurt, he who
has nothing, fears not confiscation, nor fine. So, if poverty had
made men wanting in boldness Christ would not have sent His disciples
with poverty to a work requiring great boldness. For the poor man is
very strong, and has nothing wherefrom he may be wronged or evil
entreated. But the rich man is assailable on every side: just in the
same way as one would easily catch a man who was dragging many long
ropes after him, whereas one could not readily lay hold on a naked
man. So here also it fails out in the case of the rich man: slaves,
gold, lands, affairs innumerable, innumerable cares, difficult
circumstances, necessities, make him an easy prey to all.
Let no man then henceforth esteem poverty a cause of disgrace. For if
virtue be there, all the wealth of the world is neither clay, nor even
a mote in comparison of it. This then let us follow after, if we
would enter into the kingdom of heaven. For, He saith, "Sell that
thou hast, and give to the poor, and thou shalt have treasure in
Heaven." (Matt. xix. 21.) And again, "It is hard for a
rich man to enter into the Kingdom of Heaven." (Matt. xix.
23.) Dost thou see that even if we have it not, we ought to draw
it to us? So great a good is Poverty; For it guides us by the
hand, as it were, on the path which leads to Heaven, it is an
anointing for the combat, an exercise great and admirable, a tranquil
haven.
But (you say) I have need of many [things], and am unwilling to
receive a favor from any. Nevertheless, even in this respect the rich
man is inferior to thee; for thou perhaps askest the favor for thy
support, but he shamelessly [asks] for ten thousand things for
covetousness' sake. So that it is the rich that are in need of many
[persons], yea oftentimes those who are unworthy of them. For
instance, they often stand in need of those who are in the rank of
soldiers, or of slaves: but the poor man has no need even of the
Emperor himself, and if he should need him, he is admired because he
has brought himself down to this, when he might have been rich.
Let no man then accuse poverty as being the cause of innumerable
evils, nor let him contradict Christ, who declared it to be the
perfection of virtue, saying, "If thou wilt be perfect." (Matt.
xix. 21.) For this He both uttered in His words, and showed by
His acts, and taught by His disciples. Let us therefore follow
after poverty, it is the greatest good to the sober-minded.
Perhaps some of those who hear me, avoid it as a thing of ill omen.
I do not doubt it. For this disease is great among most men, and
such is the tyranny of wealth, that they cannot even as far as words
endure the renunciation of it, lint avoid it as of ill omen. Far be
this from the Christian's soul: for nothing is richer than he who
chooses poverty of his own accord, and with a ready mind.
How? I will tell you, and if you please, I will prove that he who
chooses poverty of his own accord is richer even than the king himself.
For he indeed needs many [things], and is in anxiety, and fears
lest the supplies for the army should fail him; but the other has
enough of everything, and fears about nothing, and if he fears, it is
not about so great matters. Who then, tell me, is the rich man? he
who is daily asking, and earnestly laboring to gather much together,
and fears lest at any time he should fall short, or he who gathers
nothing together, and is in great abundance and hath need of no one?
For it is virtue and the fear of God, and not possessions which give
confidence. For these even enslave. For it is said, "Gifts and
presents blind the eyes of the wise, and like a muzzle on the mouth
turn away reproofs."
(Ecclus. xx. 29.)
Consider how the poor man Peter chastised the rich Ananias. Was not
the one rich and the other poor? But behold the one speaking with
authority and saying, "Tell me whether ye sold the land for so much"
(Acts v. 8), and the other saying with submission, "Yea, for
so much." And who (you say) will grant to me to be as Peter? It
is open to thee to be as Peter if thou wilt; cast away what thou
hast. "Disperse, give to the poor" (Ps. cxii. 9), follow
Christ, and thou shalt be such as he. How? he (you say) wrought
miracles. Is it this then, tell me, which made Peter an object of
admiration, or the boldness which arose from his manner of life? Dost
thou not hear Christ saying, "Rejoice not because the devils are
subject unto you; If thou wilt be perfect [&c]." (Luke x.
20.) Hear what Peter says: "Silver and gold have I none, but
what I have I give thee." (Acts iii. 6.) If any man have
silver and gold, he hath not those other gifts.
Why is it then, you say, that many have neither the one nor the
other? Because they are not voluntarily poor: since they who are
voluntarily poor have all good things. For although they do not raise
up the dead nor the lame, yet, what is greater than all; they have
confidence towards God. They will hear in that day that blessed
voice," Come, ye blessed of My Father," (what can be better
than this?) "inherit the kingdom prepared for you from the foundation
of the world: for I was an hungered and ye gave Me meat: I was
thirsty and ye gave Me drink: I was a stranger and ye took Me in:
I was naked and ye clothed Me: I was sick and in prison and ye
visited Me. Inherit the kingdom prepared for you from the foundation
of the world." (Matt. xxv. 34-36.) Let us then flee from
covetousness, that we may attain to the kingdom [of Heaven]. Let
us feed the poor, that we may feed Christ: that we may become
fellow-heirs with Him in Christ Jesus our Lord, with whom to the
Father together with the Holy Ghost, be glory, power, honor, now
and for ever and world without end. Amen.
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