This is friendship; thus "brother aided by brother becomes a fortified city." ( Prov. xviii. 19.) For not eating and drinking makes friendship: such friendship even robbers have and murderers. But if we are friends, if we truly care for one another, let us in these respects help one another. This leads us to a profitable friendship: let us hinder those things which lead away to hell.
[7.] Therefore let not him that is reproved be indignant: for we are men and we have failings; neither let him who reproves do it as exulting over him and making a display, but privately, with gentleness. He that reproves has need of greater gentleness, that thus he may persuade [them] to bear the cutting. Do you not see surgeons, when they burn, when they cut, with how great gentleness they apply their treatment? Much more ought those who reprove others to act thus. For reproof is sharper even than fire and knife, and makes [men] start. On this account surgeons take great pains to make them bear the cutting quietly, and apply it as tenderly as possible, even giving in [3407] a little, then giving time to take breath.
So ought we also to offer reproofs, that the reproved may not start away. Even if therefore, it be necessary to be insulted, yea even to be struck, let us not decline it. For those also who are cut [by the surgeons] utter numberless cries against those who are cutting them; they however heed none of these things, but only the health of the patients. So indeed in this case also we ought to do all things that our reproof may be effectual, to bear all things, looking to the reward which is in store.
"Bear ye one another's burdens," saith he, "and so fulfill the law of Christ." ( Gal. vi. 2.) So then, both reproving and bearing with one another, shall we be able to fulfill edification. And thus will ye make the labor light for us, in all things taking a part with us, and stretching out a hand, and becoming sharers and partakers, both in one another's salvation, and each one in his own. Let us then endure patiently, both bearing "one another's burdens," and reproving: that we may attain to the good things promised 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.
[3394] "of joy."
[3395] "of grief."
[3396] [The Revision has here correctly "have been exercised," and it is so commented upon by St. Chrys. below.--F.G.]
[3397] karpous. [At the head of the homily the word is in the singular, as in the text of Hebrews; it is here commented upon as if in the plural.--F.G.]
[3398] euphemo
[3399] a poios
[3400] These words refer to ver. 13 , "Wherefore lift up the hands which hang down, and the feeble knees, and make straight paths for your feet, lest that which is lame be turned out of the way, but let it rather be healed," which is inserted in the text of the common editions.
[3401] "the sanctification." [It is the same word as above and is rendered in the R.V. "the sanctification." --F.G.]
[3402] "sanctification," as 1 Thess. iv. 3 , &c.
[3403] e piskopountes
[3404] ton logon, includes "word," and "doctrine."
[3405] logou
[3406] a nachaitison
[3407] e ndidontes
Homily XXXI.
Hebrews xii. 14
"Follow peace with all men, and holiness, [3408] without which no one shall see the Lord."
[1.] There are many things characteristic of Christianity: but more than all, and better than all, Love towards one another, and Peace. Therefore Christ also saith, "My peace I give unto you." ( John xiv. 27.) And again, "By this shall all men know that ye are My disciples, if ye love one another." ( John xiii. 35.) Therefore Paul too says, "Follow peace with all men, and holiness," that is, purity, [3409] "without which no man shall see the Lord."
"Looking diligently lest any man fail of the grace of God." As if they were traveling together on some long journey, in a large company, he says, Take heed that no man be left behind: I do not seek this only, that ye should arrive yourselves, but also that ye should look diligently after the others.
"Lest any man" (he says) "fail of the grace of God." (He means the good things to come, the faith of the gospel, the best course of life: for they all are of "the Grace of God.") Do not tell me, It is [but] one that perisheth. Even for one Christ died. Hast thou no care for him "for whom Christ died"? ( 1 Cor. viii. 11.)
"Looking diligently," he saith, that is, searching carefully, considering, thoroughly ascertaining, as is done in the case of sick persons, and in all ways examining, thoroughly ascertaining. "Lest any root of bitterness springing up trouble you." ( Deut. xxix. 18.) This is found in Deuteronomy; and he derived it from the metaphor of plants. "Lest any root of bitterness," he says; which he said also in another place when he writes, "A little leaven leaveneth the whole lump." ( 1 Cor. v. 6.) Not for his sake alone do I wish this, he means, but also on account of the harm arising therefrom. That is to say, even if there be a root of this kind, do not suffer any shoot to come up, but let it be cut off, that it may not bear its proper fruits, that so it may not defile and pollute the others also. For, he saith, "Lest any root of bitterness springing up trouble you; and by it many be defiled."
And with good reason did he call sin "bitter": for truly nothing is more bitter than sin, and they know it, who after they have committed it pine away under their conscience, who endure much bitterness. For being exceedingly bitter, it perverts the reasoning faculty itself. Such is the nature of what is bitter: it is unprofitable.
And well said he, "root of bitterness." He said not, "bitter," but "of bitterness." For it is possible that a bitter root might bear sweet fruits; but it is not possible that a root and fountain and foundation of bitterness, should ever bear sweet fruit; for all is bitter, it has nothing sweet, all are bitter, all unpleasant, all full of hatred and abomination.
"And by this" (he says) "many be defiled." That is, Cut off the lascivious persons.
[2.] Ver. 16. "Lest there be any fornicator: or profane person, as Esau, who for one morsel of meat sold his birthright." [3410]
And wherein was Esau a "fornicator"? He does not say that Esau was a fornicator. "Lest there be any fornicator," he says, then, "follow after holiness: lest there be any, as Esau, profane": that is, gluttonous, without self-control, worldly, selling away things spiritual.
"Who for one morsel of meat sold his birthright," who through his own slothfulness sold this honor which he had from God, and for a little pleasure, lost the greatest honor and glory. This was suitable to them. This [was the conduct] of an abominable, of an unclean person. So that not only is the fornicator unclean, but also the glutton, the slave of his belly. For he also is a slave of a different pleasure. He is forced to be overreaching, he is forced to be rapacious, to behave himself unseemly in ten thousand ways, being the slave of that passion, and oftentimes he blasphemes. So he accounted "his birthright" to be nothing worth. That is, providing for temporary refreshment, he went even to the [sacrifice of his] "birthright." So henceforth "the birthright" belongs to us, not to the Jews. And at the same time also this is added to their calamity, that the first is become last, and the second, first: the one, for courageous endurance; the other last for indolence.
[3.] Ver. 17. "For ye know" (he says) "how that afterward, when he would have inherited the blessing, he was rejected. For he found no place of repentance, though he sought it carefully with tears." What now is this? Doth he indeed exclude repentance? By no means. But how, you say, was it that "he found no place of repentance"?' For if he condemned himself, if he made a great wailing, why did he "find no place of repentance"? Because it was not really a case of repentance. For as the grief of Cain was not of repentance, and the murder proved it; so also in this case, his words were not those of repentance, and the murder afterwards proved it. For even he also in intention slew Jacob. For "The days of mourning for my father," he said, "are at hand; then will I slay my brother Jacob." ( Gen. xxvii. 41.) "Tears" had not power to give him "repentance." And [the Apostle] did not say "by repentance" simply, but even "with tears, he found no place of repentance." Why now? Because he did not repent as he ought, for this is repentance; he repented not as it behoved him.
For how is it that he [the Apostle] said this? How did he exhort them again after they had become "sluggish" ( c. vi. 12 )? How, when they were become "lame"? How, when they were "paralyzed" [3411] ( ver. 13 )? How, when they were "relaxed" [3412] ( ver. 12 )? For this is the beginning of a fall. He seems to me to hint at some fornicators amongst them, but not to wish at that time to correct them: but feigns ignorance that they might correct themselves. For it is right at first indeed to pretend ignorance: but afterwards, when they continue [in sin], then to add reproof also, that so they may not become shameless. Which Moses also did in the case of Zimri and the daughter of Cosbi.
"For he found" (he says) "no place of repentance," he found not repentance; or that he sinned beyond [3413] repentance. There are then sins beyond repentance. His meaning is, Let us not fall by an incurable fall. So long as it is a matter of lameness, it is easy to become upright: but if we turn out of the way, what will be left? For it is to those who have not yet fallen that he thus discourses, striking them with terror, and says that it is not possible for him who is fallen to obtain consolation; but to those who have fallen, that they may not fall into despair, he says the contrary, speaking thus, "My little children, of whom I travail in birth again, until Christ he formed in you." ( Gal. iv. 19.) And again, "Whosoever of you are justified by the Law, are fallen from Grace." ( Gal. v. 4.) Lo! he testifies that they had fallen away. For he that standeth, hearing that it is not possible to obtain pardon after having fallen, will be more zealous, and more cautious about his standing: if however thou use the same violence towards one also who is fallen, he will never rise again. For by what hope will he show forth the change?
But he not only wept (you say), but also "sought earnestly." He does not then exclude repentance; but makes them careful not to fall.
[4.] As many then as do not believe in Hell, let them call these things to mind: as many as think to sin without being punished, let them take account of these things. Why did Esau not obtain pardon? Because he repented not as he ought. Wouldest thou see perfect repentance? Hear of the repentance of Peter after his denial. For the Evangelist in relating to us the things concerning him, says, "And he went out and wept bitterly." ( Matt. xxvi. 75.) Therefore even such a sin was forgiven him, because he repented as he ought. Although the Victim had not yet been offered, nor had The Sacrifice as yet been made, nor was sin as yet-taken away, it still had the rule and sovereignty.
And that thou mayest learn, that this denial [arose] not so much from sloth, as from His being forsaken of God, who was teaching him to know the measures of man and not to contradict the sayings of the Master, nor to be more high-minded than the rest, but to know that nothing can be done without God, and that "Except the Lord build the house, they labor in vain who build it" ( Ps. cxxvii. 1 ): therefore also Christ said to him alone, "Satan desired to sift thee as wheat," and I allowed it not, "that thy faith may not fail." ( Luke xxii. 31, 32.) For since it was likely that he would be high-minded, being conscious to himself that he loved Christ more than they all, therefore "he wept bitterly"; and he did other things after his weeping, of the same character. For what did he do? After this he exposed himself to dangers innumerable, and by many means showed his manliness and courage.