Homily XXVIII.
Homily XXVIII.
Hebrews xi. 37, 38.-"They wandered about in sheep-skins, and goat-skins, being destitute, afflicted, tormented (of whom this(1) world was not worthy); wandering in deserts, and in mountains, and in dens, and caves of the earth."
[1.] At all times indeed, but especially then when I reflect upon the achievements of the saints, it comes over me to feel despondency concerning my own condition,(2) because we have not even in dreams experienced the things among which those men spent their whole lives, not paying the penalty of sins, but always doing rightly and yet always afflicted.
For consider, I beseech you, Elijah, to whom our discourse has come round to-day, for he speaks of him in this passage, and in him his examples end: which [example] was appropriate to their case. And having spoken of what befell the Apostles, that "they were slain with the sword, were stoned," he goes back again to Elijah, who suffered the same things with them. (See 2 Kings i. 8.) For since it was probable that they would not as yet hold the Apostles in so great estimation, he brings his exhortation and consolation from him who had been taken up [into Heaven] and who was held in special admiration.
For "they wandered about" (he says) "in sheep-skins, and goat-skins, being destitute, afflicted, tormented,(3) of whom this world was not worthy."
They had not even raiment, he says, through the excess of affliction, no city, no house, no lodging-place; the same which Christ said, "but the Son of Man hath not where to lay His head." (Matt. viii. 20.) Why do I say "no lodging-place"? No standing-place: for not even when they had gained the wilderness, were they at rest.For he said not, They sat down in the wilderness, but even when they were there, they fled, and were driven thence, not out of the inhabited world only, but even out of that which was uninhabitable. And he reminds them of the places where they were set, and of things which there befell [them].
Then next, he says, they bring accusations against you for Christ's sake. What accusation had they against Elijah, when they drove him out, and persecuted him, and compelled him to struggle with famine? Which these [Hebrews] were then suffering. At least, the brethren, it is said, decided to send [relief] to those of the disciples who were afflicted. "Every man according to his ability, determined to send relief unto the brethren that dwelt in Judea" (Acts xi. 29), which was [the case] of these also.
"Tormented" [or "ill-treated"], he says that is, suffering distress, in journeyings, in dangers.
But "They wandered about," what is this? "Wandering," he says, "in deserts and in mountains and in dens and caves of the earth," like exiles and outcasts, as persons taken in the basest [of crimes], as those not worthy to see the sun, they found no refuge from the wilderness, but must always be flying, must be seeking hiding-places, must bury themselves alive in the earth, always be in terror.
[2.] What then is the reward of so great a change?(4) What is the recompense?
They have not yet received it, but are still waiting; and after thus dying in so great tribulation, they have not yet received it. They gained their victory so many ages ago, and have not yet received [their reward]. And you who are yet in the conflict, are you vexed?
Do you also consider what a thing it is, and how great, that Abraham should be sitting, and the Apostle Paul, waiting till thou hast been perfected, that then they may be able to receive their reward. For the Saviour has told them before that unless we also are present, He will not give it them. As an affectionate father might say to sons who were well approved, and had accomplished their work, that he would not give them to eat, unless their brethren came. And art thou vexed, that thou hast not yet received the reward? What then shall Abel do, who was victor before all, and is sitting uncrowned? And what Noah? And what, they who lived in those [early] times: seeing that they wait for thee and those after thee?
Dost thou see that we have the advantage of them? For "God" (he says) "has provided some better thing for us." In order that they might not seem to have the advantage of us from being crowned before us, He appointed one time of crowning for all; and he that gained the victory so many years before, receives his crown with thee. Seest thou His tender carefulness?
And he did not say, "that they without us might not be crowned," but "that they without us might not be made perfect" ; so that at that time they appear perfect also. They were before us as regards the conflicts, but are not before us as regards the crowns. He wronged not them, but He honored us. For they also wait for the brethren. For if we are "all one body," the pleasure becomes greater to this body, when it is crowned altogether, and not part by part. For the righteous are also worthy of admiration in this, that they rejoice in the welfare of their brethren, as in their own. So that for themselves also, this is according to their wish, to be crowned along with their own members. To be glorified all together, is a great delight.
[3.] (C. xii. 1) "Wherefore" (he says) "we also being compassed about with so great a cloud of witnesses." In many places the Scripture derives its consolation in evils from corresponding things. As when the prophet says, "From burning heat, and from storm, and rain." (Isa. iv. 6.) This at least he says here also, that the memory of those holy men, reestablishes and recovers the soul which had been weighed down by woes, as a cloud does him who is burnt by the too hot rays [of the sun.]
And he did not say, "lifted on high above us," but, "compassing us about," which was more than the other; so that we are in greater security.
What sort of "cloud"? "A load of witnesses."(5) With good reason he calls not those in the New [Testament] only, but those in the Old also, "witnesses" [or "martyrs"]. For they also were witnesses to the greatness of God, as for instance, the Three Children, those with Elijah, all the prophets.
"Laying aside all things." "All": what? That is, slumber, indifference, mean reasonings, all human things.
"And the sin which doth [so] easily beset us "; euperistaton, that is either "which easily circumvents us," or "what can easily be circumvented,"(6) but rather this latter. For it is easy, if we will, to overcome sin.
"Let us run with patience" (he says) "the race that is set before us." He did not say, Let us contend as boxers, nor, Let us wrestle, nor, Let us do battle: but, what was lightest of all, the [contest] of the foot-race, this has he brought forward. Nor yet did he say, Let us add to the length of the course; but, Let us continue patiently in this, let us not faint. "Let us run" (he says) "the race that is set before us."
[4.] In the next place as the sum and substance of his exhortation, which he puts both first and last, even Christ. (Ver.2) "Looking" (he says) "unto Jesus the Author and Finisher of our Faith "; The very thing which Christ Himself also continually said to His disciples, "If they have called the Master of the house Beelzebub, how much more them of His household?" (Matt. x. 25.) And again, "The disciple is not above his Master, nor the servant above his Lord." (Matt. x. 24.)
"Looking" (he says), that is, that we may learn to run. For as in all arts and games, we impress the art upon our mind by looking to our masters, receiving certain rules through our sight, so here also, if we wish to run, and to learn to run well, let us look to Christ, even to Jesus "the author and finisher of our faith." What is this? He has put the Faith within us. For He said to His disciples, "Ye have not chosen Me, but I have chosen you" (John xv. 16); and Paul too says, "But then shall I know, even as also I have been known."(7) (1 Cor. xiii. 12.) He put the Beginning into us, He will also put on the End.
"Who," he days, "for the joy that was set before Him, endured the Cross, despising the shame." That is, it was in His power not to suffer at all, if He so willed. For "He did no sin, neither was guile found in His mouth" (1 Pet. ii. 22); as He also says in the Gospels, "The Prince of the world cometh and haft nothing in Me." (John xiv. 30.) It lay then in His power, if so He willed, not to come to the Cross. For, "I have power," He says, "to lay down My life; and I have power to take it again." (John x. 18.) If then He who was under no necessity of being crucified, was crucified for our sake, how much more is it right that we should endure all things nobly!
"Who for the joy that was set before Him" (he says) "endured the cross, despising the shame." But what is, "Despising the shame"? He chose, he means, that ignominious death. For suppose that He died. Why [should He] also [die] ignominiously? For no other reason, but to teach us to make no account of glory from men. Therefore though under no obligation He chose it, teaching us to be bold against it, and to set it at nought. Why did he say not "pain," but "shame"? Because it was not with pain(8) that He bore these things.
What then is the end? "He is set down at the right hand of the throne of God." Seest thou the prize which Paul also says in an epistle, "Wherefore God also hath highly exalted Him, and given Him a Name which is above every name, that at the Name of Jesus Christ every knee should bow." (Phil. ii. 9, 10.) He speaks in respect to the flesh.(9) Well then, even if there were no prize, the example would suffice to persuade us to accept all [such] things. But now prizes also are set before us, and these no common ones, but great and unspeakable.
[5.] Wherefore let us also, whenever we suffer anything of this kind, before the Apostles consider Christ. Why? His whole life was full of insults. For He continually heard Himself called mad, and a deceiver, and a sorcerer; and at one time the Jews said,"Nay," (it says) "but He deceiveth the people." (John vii. 12.) And again, "That deceiver said while He was yet alive, after three days I will rise again." (Matt. xxvii. 63.) As to sorcery too they calumniated Him, saying, "He casteth out the devils by Beelzebub." (Matt. xii. 24.) And that "He is mad and hath a devil." (John x. 20.) "Said we not well" (it says) "that He hath a devil and is mad?" (John viii. 48.)
And these things He heard from them, when doing them good, performing miracles, showing forth the works of God. For indeed, if He had been so spoken of, when He did nothing, it would not have been so wonderful: But [it is wonderful] that when He was teaching what pertained to Truth He was called "a deceiver," and when He cast out devils, was said to "have a devil," and when He was overthrowing all that was opposed [to God], was called a sorcerer. For these things they were continually alleging against Him.
And if thou wouldst know both the scoffs(10) and the ironical jeerings,(11) which they made against Him (what particularly wounds our souls), hear first those from His kindred. "Is not this" (it says) "the carpenter's son, whose father and mother we know? Are not his brethren sit with us?" (Matt. xiii. 55; Mark vi. 3; John vi. 42.) Also scoffing at Him from His country, they said He was "of Nazareth." And again, "search," it says, "and see, for out of Galilee hath no prophet arisen." (John vii. 52.) And He endured being so greatly calumniated. And again they said, "Doth not the Scripture say, that Christ cometh from the town of Bethlehem?" (John vii. 42.)
Wouldst thou see also the ironical jeerings they made? Coming, it says, to the very cross they worshiped Him; and they struck Him and buffeted Him, and said, "Tell us who it is that smote Thee" (Matt. xxvi. 68); and they brought vinegar to Him, and said, "If Thou be the Son of God, come down from the Cross." (Matt. xxvii. 40.) And again, the servant of the High Priest struck Him with the palm of his hand; and He says, "If I have spoken evil, bear witness of the evil; but if well, why smiteth thou Me?" (John xviii. 23.) And in derision they put a robe about Him; and they spat in His face; and they were continually applying their tests, tempting Him.
Wouldest thou see also the accusations, some secret, some open, some from disciples? "Will ye also go away?" (John vi. 67) He says. And that saying, "Thou hast a devil" (John viii. 48, vii. 20), was uttered by those who already believed. Was He not continually a fugitive, sometimesin Galilee, and sometimes in Judea? Was not His trial great, even from the swaddling clothes? When He was yet a young child, did not His mother take Him and go down into Egypt? For all these reasons he says, "Looking unto Jesus the Author and Finisher of our Faith who for the joy that was set before Him endured the cross, despising the shame, and is set down at the right hand of the throne of God."
To Him then let us look, also to the [sufferings(12) ] of His disciples, reading the [writings(13) ] of Paul, and hearing him say,"In much patience, in afflictions, in necessities, in persecutions,(14) in distresses, in stripes, in imprisonments." (2 Cor. vi. 4, 5.) And again, "Even to this present hour, we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place, and labor, working with our own hands. Being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat." (1 Cor. iv. 11-13.) Has any one [of us] suffered the smallest part of these things? For, he says, [we are] "As deceivers, as dishonored, as having nothing." (2 Cor. vi. 8, 10.) And again, "Of the Jews five times received I forty stripes save one; thrice was I beaten with rods, once was I stoned, a night and a day have I been in the deep; in journeyings often, in tribulations, in distress, in hunger." (2 Cor. xi. 24-26.) And that these things seem good to God, hear him saying, "For this I besought the Lord thrice, and He said to me, My Grace is sufficient for thee; for My strength is made perfect in weakness." (2 Cor. xii. 8-10.) "Wherefore,"he says, "l take pleasure in infirmities, in afflictions, in necessities, in distresses, in stripes, in imprisonments, that the power of Christ may rest upon me." Moreover, hear Christ Himself saying, "In the world ye shall have tribulation."(John xvi. 33.)!
[6.] Ver. 3. "For consider," saith he, "Himthat endured such contradiction of sinners against Himself, lest ye be wearied and faint in your minds." For if the sufferings of those near us arouse us, what earnestness will not those of our Master give us! What will they not work in us!
And passing by all [else], he expressed the whole by the [word] "Contradiction"; and by adding "such." For the blows upon the cheek, the laughter, the insults, the reproaches, the mockeries, all these he indicated by "contradiction." And not these only, but also the things which befell Him during His whole life, of teaching.
For a great, a truly great consolation are both the sufferings of Christ, and those of the Apostles. For He so well knew that this is the better way of virtue, as even to go that way Himself, not having need thereof: He knew so well that tribulation is expedient for us, and that it becomes rather a foundation for repose. For hear Him saying, "If a man take not his cross, and follow after Me, he is not worthy of Me." (Matt. x. 38.) If thou art a disciple, He means, imitate the Master; for this is [to be] a disciple. But if while He went by [the path of] affliction, thou [goest] by that of ease, thou no longer treadest the same path, which He trod, but another. How then dost thou follow, when thou followest not? How shall thou be a disciple, not going after the Master? This Paul also says, "We are weak, but ye are strong; we are despised, but ye are honored." (1 Cor. iv. 10.) How is it reasonable, he means, that we should be striving after opposite things, and yet that you should be disciples and we teachers?
[7.] Affliction then is a great thing, beloved, for it accomplishes two great things; It wipes out sins, and it makes men strong.
What then, you say, if it overthrow and destroy? Affliction does not do this, but our own slothfulness. How (you say)? If we are sober and watchful, if we beseech God that He would not "suffer us to be tempted above that we are able" (1 Cor. x. 13), if we always hold fast to Him, we shall stand nobly, and set ourselves against our enemy. So long as we have Him for our helper, though temptations blow more violently than all the winds, they will be to us as chaff and a leaf borne lightly along. Hear Paul saying, "In all these things" (are his words) "we are more than conquerors." (Rom. viii. 37.) And again, "For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." (Rom. viii. 18.) And again, "For the light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory." (2 Cor. iv. 17.)
Consider what great dangers, shipwrecks, afflictions one upon another, and other such things, he calls "light"; and emulate this inflexible one, who wore this body simply and heedlessly.(15) Thou art in poverty? But not in such as Paul, who was tried by hunger, and thirst, and nakedness. For he suffered this not for one day, but endured it continually. Whence does this appear? Hear himself saying, "Even unto this present hour we both hunger and thirst and are naked." (1 Cor. iv. 11.) Oh! How great glory did he already have in preaching, when he was undergoing so great [afflictions]! Having now [reached] the twentieth year [thereof], at the time when he wrote this. For he says, "I knew a man fourteen years ago, whether in the body, or out of the body, I know not." (2 Cor. xii. 2.) And again, "After three years" (he says) "I went up to Jerusalem." (Gal. i. 18.) And again hear him saying, "It were better for me-to die, than that any man should make my glorying void." (1 Cor. ix. 15.) And not only this, but again also in writing he said, "We are become as the filth of the world." (1 Cor. iv. 13.) What is more difficult to endure than hunger? What than freezing cold? What than plottings made by brethren whom he afterwards calls "false brethren"? (2 Cor. xi. 26.) Was he not called the pest of the world? An Impostor? A subverter? Was he not cut with scourging?
[8.] These things let us take into our mind, beloved, let us consider them, let us hold them in remembrance, and then we shall never faint, though we be wronged, though we be plundered, though we suffer innumerable evils. Let it be granted us to be approved in Heaven, and all things [are] endurable. Let it be granted us to fare well there, and things here are of no account. These things are a shadow, and a dream; whatever they may be, they are nothing either in nature or in duration, while those are hoped for and expected.
For what wouldst thou that we should compare with those fearful things? What with the unquenchable fire? With the never-dying worm? Which of the things here canst thou name in comparison with the "gnashing of teeth," with the "chains," and the "outer darkness," with the"wrath," the "tribulation," the "anguish"? But as to duration? Why, what are ten thousand years to ages boundless and without end? Not so much as a little drop to the boundless ocean.
But what about the good things? There, the superiority is still greater. "Eye hath not seen," (it is said,) "ear hath not heard, neither have, entered into the heart of man" (1 Cor. ii. 9), and these things again shall be during boundless ages. For the sake of these then were it not well to be cut [by scourging] times out of number, to be slain, to be burned, to undergo ten thousand deaths, to endure everything whatsoever that is dreadful both in word and deed? For even if it were possible for one to live when burning in the fire, ought one not to endure all for the sake of attaining to those good things promised?
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