Homilies on the Epistle to the Hebrews

“For to which of the Angels said He at any time, You are My Son, this day have I begotten You. And again, I will be to Him a Father, and He shall be to Me a Son”? For these things indeed are spoken with reference also to the flesh: “I will be to Him a Father, and He shall be to Me a Son”— while this, “You are My Son, this day have I begotten You,” expresses nothing else than “from [the time] that God is.” For as He is said to be, from the time present (for this befits Him more than any other), so also the [word] “Today” seems to me to be spoken here with reference to the flesh. For when He has taken hold of it, thenceforth he speaks out all boldly. For indeed the flesh partakes of the high things, just as the Godhead of the lowly. For He who disdained not to become man, and did not decline the reality, how should He have declined the expressions?

Seeing then that we know these things, let us be ashamed of nothing, nor have any high thoughts. For if He Himself being God and Lord and Son of God, did not decline to take the form of a slave, much more ought we to do all things, though they be lowly. For tell me, O man, whence have you high thoughts? From things of this life? But these or ever they appear, run by. Or, from things spiritual? Nay, this is itself one spiritual excellency—to have no high thoughts.

Wherefore then do you cherish high thoughts? Because you go on aright? Hear Christ saying, “When you have done all things, say, we are unprofitable servants, for we have done that which was our duty to do.”

Or because of your wealth have you high thoughts? Do you not see those before you, how they departed naked and desolate? Did we not come naked into life, and naked also shall depart? Who has high thoughts on having what is another's? For they who will use it to their own enjoyment alone, are deprived of it how ever unwillingly, often before death, and at death certainly. But (says one) while we live we use them as we will. First of all, one does not lightly see any man using what he has as he will. Next, if a man do even use things as he will, neither is this a great matter: for the present time is short compared with the ages without end. Are you high-minded, O man, because you are rich? On what account? For what cause? For this befalls also robbers, and thieves, and man-slayers, and effeminate, and whoremongers, and all sorts of wicked men. Wherefore then are you high-minded? Since if you have made meet use of it, you must not be high-minded, lest you profane the commandment: but if unmeet, by this indeed [it has come to pass that] you have become a slave of money, and goods, and art overcome by them. For tell me, if any man sick of a fever should drink much water, which for a short space indeed quenches his thirst, but afterwards kindles the flame, ought he to be high-minded? And what, if any man have many cares without cause, ought he therefore to be high-minded? Tell me, wherefore? Because you have many masters? Because you have ten thousand cares? Because many will flatter you? [Surely not.] For you are even their slave. And to prove that to you, hear plainly. The other affections which are within us, are in some cases useful. For instance, Anger is often useful. For (says he) “unjust wrath shall not be innocent”: wherefore it is possible for one to be justly in wrath. And again, “He that is angry with his brother without cause, shall be in danger of hell.” Again for instance, emulation, desire, [are useful]: the one when it has reference to the procreation of children, the other when he directs his emulation to excellent things. As Paul also says, “It is good to be zealously affected always in a good thing” and, “Covet earnestly the best gifts.” 1 Corinthians 12:31 Both therefore are useful: but an insolent spirit is in no case good, but is always unprofitable and hurtful.

However, if a man must be proud, [let it be] for poverty, not for wealth. Wherefore? Because he who can live upon a little, is far greater and better than he who cannot. For tell me, supposing certain persons called to the Imperial City, if some of them should need neither beasts, nor slaves, nor umbrellas, nor lodging-places, nor sandals, nor vessels, but it should suffice them to have bread, and to take water from the wells,— while others of them should say, “unless ye give us conveyances, and a soft bed, we cannot come; unless also we have many followers, unless we may be allowed continually to rest ourselves, we cannot come, nor unless we have the use of beasts, unless too we may travel but a small portion of the day— and we have need of many other things also”: whom should we admire? Those or these? Plainly, these who require nothing. So also here: some need many things for the journey through this life; others, nothing. So that it would be more fitting to be proud, for poverty if it were fitting at all.

“But the poor man,” they say, “is contemptible.” Not he, but those who despise him. For why do not I despise those who know not how to admire what they ought? Why, if a person be a painter, he will laugh to scorn all who jeer at him, so long as they are uninstructed; nor does he regard the things which they say, but is content with his own testimony. And shall we depend on the opinion of the many? Therefore, we are worthy of contempt when men despise us for our poverty, and we do not despise them nor call them miserable.

And I say not how many sins are produced by wealth, and how many good things by poverty. But rather, neither wealth nor poverty is excellent in itself, but through those who use it. The Christian shines out in poverty rather than in riches. How? He will be less arrogant, more sober-minded, graver, more equitable, more considerate: but he that is in wealth, has many impediments to these things. Let us see then what the rich man does, or rather, he who uses his wealth amiss. Such an one practices rapine, fraud, violence. Men's unseemly loves, unholy unions, witchcrafts, poisonings, all their other horrors,— will you not find them produced by wealth? Do you see, that in poverty rather than in wealth the pursuit of virtue is less laborious? For do not, I beseech you, think that because rich men do not suffer punishment here, neither do they sin. Since if it were easy for a rich man to suffer punishment, you would surely have found the prisons filled with them. But among its other evils, wealth has this also, that he who possesses it, transgressing in evil with impunity, will never be stayed from doing so, but will receive wounds without remedies, and no man will put a bridle on him.

And if a man choose, he will find that poverty affords us more resources even for pleasure. How? Because it is freed from cares, hatred, fighting, contention, strife, from evils out of number.

Therefore let us not follow after wealth, nor be forever envying those who possess much. But let those of us who have wealth, use it aright; and those who have not, let us not grieve for this, but give thanks for all things unto God, because He enables us to receive with little labor the same reward with the rich, or even (if we will) a greater: and from small means we shall have great gains. For so he that brought the two talents, was admired and honored equally with him who brought the five. Now why? Because he was entrusted with [but] two talents, yet he accomplished all that in him lay, and brought in what was entrusted to him, doubled. Why then are we eager to have much entrusted to us, when we may by a little reap the same fruits, or even greater? When the labor indeed is less, but the reward much more? For more easily will a poor man part with his own, than a rich man who has many and great possessions. What, know ye not, that the more things a man has, the more he sets his love upon? Therefore, lest this befall us, let us not seek after wealth, nor let us be impatient of poverty, nor make haste to be rich: and let those of us who have [riches] so use them as Paul commanded.