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HEBREWS vi. 7, 8.
"For the Earth which drinketh in the rain that cometh oft upon it,
and bringeth forth herbs meet for them by whom it is dressed, receiveth
blessing from God. But if it bear thorns and briars it is rejected,
and nigh unto cursing, whose end is to be burned."
LET us hear the oracles of God with fear, with fear and much
trembling. For (it is said) "Serve the Lord with fear, and
rejoice unto Him with trembling." (Ps. ii. 11.) But if even
our joy and our exultation ought to be "with trembling," of what
punishment are we not worthy, if we listen not with terror to what is
said, when the things spoken, as now, are themselves fearful?
For having said that "it is impossible for those who have fallen
away" to be baptized a second time, and to receive remission through
the layer, and having pointed out the awfulness of the case, he goes
on: "for the earth which drinketh in the rain that cometh oft upon
it, and bringeth forth herbs meet for them by whom it is dressed,
receiveth blessing from God. But if it bear thorns and thistles, it
is rejected, and nigh unto cursing; whose end is to be burned."
Let us then fear, beloved! This threat is not Paul's, these words
are not of man: they are of the Holy Ghost, of Christ that speaketh
in him. Is there then any one that is clear from these thorns? And
even if we were clear, not even so ought we to be confident, but to
fear and tremble lest at any time thorns should spring up in us. But
when we are "thorns and thistles" through and through, whence (tell
me) are we confident? And are becoming supine? What is it which
makes us inert? If "he that thinketh he standeth" ought to fear
"test he fall"; for
(he says) "Let him that thinketh he standeth, take heed lest he
fall" (1 Cor. x. 12); he that falleth, how anxious ought he
to be that he may rise up again! If Paul fears, "lest that by any
means, when he had preached to others, he himself should be a
castaway" (1 Cor. ix. 27); and he who had been so approved is
afraid lest he should become disapproved: what pardon shall we have who
are already disapproved, if we have no fear, but fulfill our
Christianity as a custom, and for form's sake. Let us then fear,
beloved: "For the wrath of God is revealed from heaven." (Rom.
i. 18.) Let us fear, for it "is revealed" not "against
impiety" only, but "against all unrighteousness." What is
"against all unrighteousness"? [Against all] both small and
great.
In this passage he intimates the lovingkindness of God towards man:
and the teaching [of the Gospel] he calls "rain": and what he said
above, "when for the time ye ought to be teachers" (c. v. 12),
this he says here also. Indeed in many places the Scripture calls the
teaching "rain." For (it says) "I will command the clouds that
they rain no rain upon it" (Isa. v. 6), speaking of "the
vineyard." The same which in another place it calls "a famine of
bread, and a thirst of water." (Amos viii. 11.) And again,
"The river of God is full of waters." (Ps. lxv. 9.)
"For land," he says, "which drinketh in the rain that cometh oft
upon it." Here he shows that they received and drank in the word,
yea and often enjoyed this, and yet even so they were not profited.
For if (he means) thou hadst not been tilled, if thou hadst enjoyed
no rains, the evil would not have been so great. For (it is said)
"If I had not come and spoken unto them they had not had sin."
(John xv. 22.)But if thou hast often drunk and received
[nourishment], wherefore hast thou brought forth other things instead
of fruits? For (it is said) "I waited that it should bring forth
grapes, and it brought forth thorns." (Isa. v. 2.)
Thou seest that everywhere the Scripture calleth sins "thorns."
For David also saith, "I was turned into mourning when a thorn was
fixed in me." (Ps. xxxii. 4, so LXX.) For it does not
simply come on us, but is fixed in; and even if but a little of it
remain in, even if we take it not out entirely, that little of itself
in like manner causes pain, as in the case of a thorn. And why do I
say, 'that little of itself'? Even after it has been taken out, it
leaves therein for a long time the pain of the wound. And much care
and treatment is necessary, that we may be perfectly freed from it.
For it is not enough merely to take away the sin, it is necessary also
to heal the wounded place.
But I fear however lest the things said apply to us more than to
others. "For," he says, "the earth which drinketh in the rain
that cometh oft upon it." We are ever drinking, ever hearing, but
"when the sun is risen" (Matt. xiii. 6) we straightway lose our
moisture, and therefore bring forth thorns. What then are the
thorns? Let us hear Christ saying, that "the care of this world,
and the deceitfulness of riches, choke the word, and it becometh
unfruitful." (Matt. xiii.
22.)
"For the earth which drinketh in the rain that cometh oft upon it,"
he says, "and bringeth forth meet herbs." Because nothing is so
meet as purity of life, nothing so suitable as the best life, nothing
so meet as virtue.
"And bringeth forth" (saith he) "herbs meet for them by whom it is
dressed, receiveth blessing from God." Here he says that God is
the cause of all things, giving the heathen a blow, who ascribed the
production of fruits to the power of the earth. For (he says) it is
not the hands of the husbandman which stir up the earth to bear fruits,
but the command from God. Therefore he says, "receives blessing
from God."
And see how in speaking of the thorns, he said not, "bringing forth
thorns," nor did he use this word expressive of what is useful; but
what? "Bearing" [literally "putting out"] "thorns," as if one
should say, "forcing out," "throwing out."
"Rejected" (he says) "and nigh unto cursing." Oh! how great
consolation in this word! For he said "nigh unto cursing," not "a
curse." Now he that hath not yet fallen into a curse, but is come to
be near [thereto], may also come to be far off [therefrom].
And not by this only did he encourage them, but also by what follows.
For he did not say "rejected and nigh unto cursing," "which shall
be burned," but what? "Whose end is to be burned," if he continue
[such] (he means) unto the end. So that, if we cut out and burn
the thorns, we shall be able to enjoy those good things innumerable and
to become approved, and to partake of blessing.
And with good reason did he call sin "a thistle," saying "that
which beareth thorns and thistles"; for on whatever side you lay hold
on it, it wounds and stings, and it is unpleasant even to look at.
Having therefore sufficiently rebuked them, and alarmed and wounded
them, he in turn heals them, so as not to cast them down too much,
and make them supine. For he that strikes one that is "dull," makes
him more dull. So then he neither flatters them throughout, test he
should make them supine, nor does he wound them throughout, but having
inserted a little to wound them, he applies much to heal in what
follows.
For what does he say? We speak not these things, as having condemned
you, nor as thinking you to be full of thorns, but fearing test this
should come to pass. For it is better to terrify you by words, that
ye may not suffer by the realities. And this is specially of Paul's
wisdom.
Moreover he did not say, We think, or, we conjecture, or, we
expect, or, we hope, but what? (Ver. 9) "But beloved, we are
persuaded better things of you, and things that accompany salvation,
though we thus speak." Which word he also used in writing to the
Galatians: "But I am persuaded of you in the Lord, that ye will
be none otherwise minded." (Gal. v. 10.) For in that
instance, inasmuch as they were greatly to be condemned, and he could
not praise them from things present, he does it from things future
("that ye will be none otherwise minded," he says): he said not,
ye are, but "ye will be none otherwise minded." But here he
encourages them from things present. "We are persuaded better things
of you, beloved, and things that accompany to salvation, though we
thus speak." And since he was not able to say so much from things
present, he confirms his consolation from things past; and says,
Ver. 10. "For God is not unrighteous to forget your work, and
the love, which ye have showed toward His name, in that ye have
ministered unto the saints and do minister." O how did he here
restore their spirit, and give them fresh strength, by reminding them
of former things, and bringing them to the necessity of not supposing
that God had forgotten. (For he cannot but sin who is not fully
assured concerning his hope, and says that God is unrighteous.
Accordingly he obliged them by all means to look forward to those
future things. For one who despairs of present things, and has,
given up exerting himself, may be restored by [the prospect of]
things future.) As he himself also said in writing to the
Galatians, "Ye did run well" (Gal. v. 7): and again,
"Have ye suffered so many things in vain? if it be yet in vain."
(Gal. iii. 4.)
And as in this place he puts the praise with the reproof, saying,
"When for the time ye ought to be teachers" (c. v. 12), so
also there, "I marvel that ye are so soon removed." (Gal. i.
6.) With the reproof is the praise. For respecting great things we
marvel, when they fail. Thou seest that praise is concealed under the
accusation and the blame. Nor does he say this concerning himself
only, but also concerning all. For he said not, I am persuaded,
but "we are persuaded better things of you," even good things (he
means). He says this either in regard to matters of conduct, or to
the recompense. In the next place, having said above, that it is
"rejected and nigh unto a curse," and that it "shall be for
burning," he says, we do not by any means speak this of you. "For
God is not unrighteous to forget your work, and love." (Ver.
10.)
Why then did we say these things? (Ver. 11, 12) "But we
desire that everyone of you do show the same diligence to the full
assurance of hope unto the end; that ye be not slothful, but followers
of them who through faith and patience inherit the promises."
"We desire," he says, and we do not therefore merely labor for, or
even so far as words go, wish this. But what? "We desire" that ye
should hold fast to virtue, not as condemning your former conduct (he
means), but fearing for the future. And he did not say, 'not as
condemning your former conduct, but your present; for ye have
fainted, ye are become too indolent'; but see how gently he indicated
it, and did not wound them.
For what does he say? "But we desire that every, one of you do show
the same diligence unto the end." For this is the admirable part of
Paul's wisdom, that he does not expressly show that they "had"
given in, that they "had" become negligent. For when he says,
"We desire that every one of you"--it is as if one should say, I
wish thee to be always in earnest; and such as thou weft before, such
to be now also, and for the time to come. For this made his reproof
more gentle and easy to be received.
And he did not say, "I will," which would have been expressive of
the authority of a teacher, but what is expressive of the affection of
a father, and what is more than "willing," "we desire." All but
saying, Pardon us, even if we say what is distasteful.
"We desire that every one of you do show the same diligence to the
full assurance of your hope unto the end." Hope (he means) carries
us through: it recovers us again. Be not wearied out, do not
despair, lest your hope be in vain. For he that worketh good hopeth
also good, and never despairs of himself.
"That ye may not become dull." Still "become"; and yet he said
above, "seeing ye are become dull of hearing." (c. v. 11.)
Ob serve however how he limited the dullness to the hearing. And here
he hints the very same thing; instead of that ye may not continue in
it,' he says [this]. But again he leads on to that future time for
which they were not yet responsible; saying in effect "that ye may not
become too slothful": since for that which is not yet come we could
not be responsible. For he who in regard to the present time is
exhorted to be in earnest, as being remiss, will perhaps become even
more slothful, but he who is exhorted with reference to the future,
not so.
"We desire" (he says) "that every one of you." Great is his
affection for them: he cares equally for great and small; moreover he
knows all, and overlooks no one, but shows the same tender care for
each, and equal value for all: from which cause also he the rather
persuaded them to receive what was distasteful in his words.
"That ye be not slothful," he says. For as inactivity hurts the
body, so also inactivity as to what is good renders the soul more
supine and feeble.
"But followers" (he says) "of them, who through faith and
patience inherit the promises." And who they are, he tells
afterwards. He said before, "Imitate your own former
well-doings." Then, lest they should say, What? He leads them
back to the Patriarch: bringing before them examples of well-doing
indeed from their own history, but of the thought of being forsaken,
from the Patriarch; that they might not suppose that they were
disregarded and forsaken as worthy of no account, but might know that
it is [the portion] of the very noblest men to make the journey of
life through trials; and that God has thus dealt with great and
admirable men.
Now we ought (he says) to bear all things with patience: for this
also is believing: whereas if He say that He gives and thou
immediately receivest, how hast thou also believed? Since in that
case this is no longer of thy faith, but of Me, the Giver. But if
I say that I give, and give after an hundred years, and thou hast
not despaired; then hast thou accounted Me worthy to be believed,
then thou hast the right opinion concerning Me. Thou seest that
oftentimes unbelief arises not from want of hope only, but also from
faintheartedness, and want of patience, not from condemning him who
made the promise.
"For God" (he says) "is not unrighteous to forget your love" and
the zeal "which ye have showed toward His Name, in that ye have
ministered unto the saints, and do minister." He testifies great
things of them, not deeds only; but deeds done with alacrity, which
he says also in another place, "and not only so, but they gave
themselves also to the Lord and to us." (2 Cor. viii. 5.)
"Which" (he says) "ye have showed toward His Name, in that ye
have ministered to the saints, and do minister." See how again he
soothes them, by adding "and do minister." Still even at this time
(he says) ye are ministering, and he raises them up by showing that
they had done [what they did] not to them [the saints], but to
God. "Which ye have showed" (he says); and he said not "unto
the saints," but "towards God," for this is "toward His
Name." It is for His Name's sake (he means) that ye have done
all. He therefore who has the enjoyment from you of so great zeal and
love, will never despise you nor forget you.
Hearing these things, let us, I beseech you, "minister to the
saints." For every believer is a saint in that he is a believer.
Though he be a person living in the world, he is a saint. "For"
(he says) "the unbelieving husband is sanctified by the wife, and
the unbelieving wife by the husband." (1 Cor. vii. 14.) See
how the faith makes the saintship. If then we see even a secular
person in misfortune, let us stretch out a hand [to him]. Let us
not be zealous for those only who dwell in the mountains; they are
indeed saints both in manner of life and in faith; these others however
are saints by their faith, and many of them also in manner of life.
Let us not, if we see a monk [cast] into prison, in that case go
in; but if it be a secular person, refuse to go in. He also is a
saint and a brother.
What then (you say) if he be unclean and polluted? Listen to
Christ saying, "Judge not that ye be not judged." (Matt. vii.
1.) Do thou act for GOD'S sake. Nay, what am I saying?
Even if we see a heathen in misfortune, we ought to show kindness to
him, and to every man without exception who is in misfortunes, and
much more to a believer who is in the world. Listen to Paul,
saying, "Do good unto all men, but especially to those who are of
the household of faith." (Gal. vi. 10.)
But I know not whence this [notion] has been introduced, or whence
this custom hath prevailed. For he that only seeks after the
solitaries, and is willing to do good to them alone, and with regard
to others on the contrary is over-curious in his enquiries, and says,
'unless he be worthy, unless he be righteous, unless he work
miracles, I stretch out no hand'; [such an one] has taken away the
greater part of charity, yea and in time he will in turn destroy the
very thing itself. And yet that is charity, [which is shown]
towards sinners, towards the guilty. For this is charity, not the
pitying those who have done well, but those who have done wrong.
And that thou mayest understand this, listen to the Parable: "A
certain man" (it is said) "went down from Jerusalem to Jericho,
and fell among thieves" (Luke x. 30, &c.); and when they had
beaten him, they left him by the way-side, having badly bruised him.
A certain Levite came, and when he saw him, he passed by; A priest
came, and when he saw him, he hastened past; a certain Samaritan
came, and bestowed great care upon him. For he "bound up his
wounds" (Luke x. 34), dropped oil on them, set him upon his
ass, "brought him to the inn, said to the host, Take care of him"
(Luke x. 35); and (observe his great liberality), "and I,"
he says, "will give thee whatsoever thou shalt expend." Who then is
his neighbor? "He," it is said, "that showed mercy on him. Go
thou then also," He says, "and do likewise." (Luke x. 37.)
And see what a parable He spake. He said not that a Jew did [so
and so] to a Samaritan, but that a Samaritan showed all that
liberality. Having then heard these things, let us not care only for
"those that are of the household of faith" (Gal. vi. 10), and
neglect others. So then also thou, if thou see any one in
affliction, be not curious to enquire further. His being in
affliction involves a just claim on thy aid. For if when thou seest an
ass choking thou raisest him up, and dost not curiously enquire whose
he is, much more about a man one ought not to be over-curious in
enquiring whose he is. He is God's, be he heathen or be he Jew;
since even if he is an unbeliever, still he needs help. For if indeed
it had been committed to thee to enquire and to judge, thou wouldst
have well said thus, but, as it is, his misfortune does not suffer
thee to search out these things. For if even about men in good health
it is not right to be over-curious, nor to be a busybody in other
men's matters, much less about those that are in affliction.
But on another view what [shall we say]? Didst thou see him in
prosperity, in high esteem, that thou shouldst say that he is wicked
and worthless? But if thou seest him in affliction, do not say that
he is wicked. For when a man is in high credit, we fairly say these
things; but when he is in calamity, and needs help, it is not right
to say that he is wicked. For this is cruelty, inhumanity, and
arrogance. Tell me what was ever more iniquitous than the Jews. But
nevertheless while God punished them, and that justly, yea, very
justly, yet He approved of those who had compassion on them, and
those who rejoiced over them He punished. (Amos v; 6.) For
"they were not grieved," it is said, "at the affliction of
Joseph."
And again it is said "Redeem [Ransom] those who are ready to be
slain: spare not." (Prov. xxiv. 11.) (He said not, enquire
curiously, and learn who he is; and yet, for the most part, they who
are led away to execution are wicked,) for this especially is
charity. For he that doeth good to a friend, doeth it not altogether
for God's sake: but he that [doeth good] to one unknown, this man
acts purely for God's sake. "Do not spare" thy money, even if it
be necessary to spend all, yet give.
But we, when we see persons in extreme distress, bewailing
themselves, suffering things more grievous than ten thousand deaths,
and oftentimes unjustly, we [I say] are sparing of our money, and
unsparing of our brethren; we are careful of lifeless things, but
neglect the living soul. And yet Paul says, "in meekness instruct
those that oppose themselves, if peradventure God should give them
repentance to the acknowledging of the truth, and they may recover
themselves out of the snare of the devil who are taken captive by him,
at His will." (2 Tim. ii. 25, 26.) "If peradventure,"
he says; thou seest of how great long-suffering the word is full.
Let us also imitate Him, and despair of no one.
For the fishermen too, when they have cast many times [suppose it],
have not succeeded; but afterwards having cast again, have gained
all. So we also expect that ye will all at once show to us ripe
fruit. For the husbandman too, after he has sown, waits one day or
two days, and is a long while in expectation: and all at once he sees
the fruits springing up on every side.
This we expect will take place in your case also by the grace and
lovingkindness of our Lord Jesus Christ, with whom to the Father
and also to the Holy Ghost be glory, might, honor, now and for ever
and world without end.
Amen.
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