Homilies on the Epistle to the Hebrews

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,” “This is the covenant, that I will make with them, after those days, says 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 hand of God, from henceforth expecting.” Why the delay? “that His enemies be put under His feet. For by one offering He has 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 says, “until I put the enemies under His feet.” 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 dæmons. And intimating the greatness of their subjection, he said not “are subjected,” but “are put under His feet.”

4. 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.” 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.” And again Christ [says], “Blessed are the poor in spirit.” Do you then grieve because you are upon a path leading to virtue? Do you not know that this gives us great confidence?

But, one says, “the wisdom of the poor man is despised.” And again another says, “Give me neither riches nor poverty”, and, “Deliver me from the furnace of poverty.” 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 will you hear the praises of poverty? Christ sought after it, and says, “But the Son of Man has not where to lay His head.” And again He said to His disciples, “Provide neither gold, nor silver, nor two coats.” And Paul in writing said, “As having nothing and yet possessing all things.” And Peter said to him who was lame from his birth, “Silver and gold have I none.” 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”? 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 you to have your brother Philip's wife.” And Elias said to Ahab with boldness, “It is not I that trouble Israel, but you and your father's house.” You see 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 falls 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.

5. 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 says, “Sell that you have, and give to the poor, and you shall have treasure in Heaven.” And again, “It is hard for a rich man to enter into the Kingdom of Heaven.” Do you 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 you; for thou perhaps ask the favor for your 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 you will be perfect.” 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, but 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.