Homilies on the Epistle to the Hebrews

How then was it confirmed? What if those that heard were forgers? Says some one. This objection then he overthrows, and shows that the grace was not human. If they had gone astray, God would not have borne witness to them; for he subjoined, “God also bearing witness with them.” Both they indeed bear witness, and God bears witness too. How does He bear witness? Not by word or by voice, (though this also would have been worthy of belief): but how? “By signs, and wonders, and various miracles.” (Well said he, “various miracles,” declaring the abundance of the gifts: which was not so in the former dispensation, neither so great signs and so various.) That is, we did not believe them simply, but through signs and wonders: wherefore we believe not them, but God Himself.

“And by gifts of the Holy Ghost, according to His own will.”

What then, if wizards also do signs, and the Jews said that He “cast out devils through Beelzebub”? But they do not such kind of signs: therefore said he “various miracles”: for those others were not miracles, [or powers,] but weakness and fancy, and things altogether vain. Wherefore he said, “by gifts of the Holy Ghost according to His own will.”

8. Here he seems to me to intimate something further. For it is not likely there were many there who had gifts, but that these had failed, upon their becoming more slothful. In order then that even in this he might comfort them, and not leave them to fall away, he referred all to the will of God. He knows (he says) what is expedient, and for whom, and apportions His grace accordingly. Which also he [Paul] does in the Epistle to the Corinthians, saying, “God has set every one of us, as it pleased Him.” And again, “The manifestation of the Spirit is given to every man to profit withal.”

“According to His will.” He shows that the gift is according to the will of the Father. But oftentimes on account of their unclean and slothful life many have not received a gift, and sometimes also those whose life is good and pure have not received one. Why, I pray you? Lest they might be made haughty, that they might not be puffed up, that they might not grow more negligent, that they might not be more excited. For if even without a gift, the mere consciousness of a pure life be sufficient to lift a man up, much more when the grace is added also. Wherefore to the humble, to the simple, it was rather given, and especially to the simple: for it is said, “in singleness and gladness of heart.” Yea, and hereby also he rather urged them on, and if they were growing negligent gave them a spur. For the humble, and he who imagines no great things concerning himself, becomes more earnest when he has received a gift, in that he has obtained what is beyond his deserts, and thinks that he is not worthy thereof. But he who thinks he has done well, reckoning it to be his due, is puffed up. Wherefore God dispenses this profitably: which one may see taking place also in the Church: for one has the word of teaching, another has not power to open his mouth. Let not this man (he says) be grieved because of this. For “the manifestation of the Spirit is given to every man to profit withal.” For if a man that is an householder knows to whom he should entrust anything, much more God, who understands the mind of men, “who knows all things or ever they come into being.” One thing only is worthy of grief, Sin: there is nothing else.

Say not, Wherefore have I not riches? Or, If I had, I would give to the poor. You know not, if you had them, whether you would not the rather be covetous. For now indeed you say these things, but being put to the trial you would be different. Since also when we are satisfied, we think that we are able to fast; but when we have gone without a little space, other thoughts come into us. Again, when we are out of the way of strong drink, we think ourselves able to master our appetite, but no longer so, when we are caught by it.

Say not, Wherefore had I not the gift of teaching? Or, If I had it, I should have edified innumerable souls. You know not, if you had it, whether it would not be to your condemnation—whether envy, whether sloth, would not have disposed you to hide your talent. Now, indeed, you are now free from all these, and though thou give not “the portion of meat”, you are not called to account: but then, you would have been responsible for many.

9. And besides, neither now are you without the gift. Show in the little, what you would have been, if you had had the other. “For if” (he says) “you are not faithful in that which is little, how shall any one give you that which is great?” Give such proof as did the widow; she had two farthings, and she cast in all, whatsoever she possessed.

Do you seek riches? Prove that you think lightly of the few things, that I may trust you also concerning the many things. But if you dost not think lightly even of these, much less will you do so of the other.

Again, in speech, prove that you can use fitly exhortation and counsel. Have you not external eloquence? Have you not store of thoughts? But nevertheless you know these common things. You have a child, you have a neighbor, you have a friend, you have a brother, you have kinsmen. And though publicly before the Church, you are not able to draw out a long discourse, these you can exhort in private. Here, there is no need of rhetoric, nor of elaborate discourse: prove in these, that if you had skill of speech, you would not have neglected it. But if in the small matter you are not in earnest, how shall I trust you concerning the great?

For, that every man can do this, hear what Paul says, how he charged even lay people; “Edify,” he says, “one another, as also ye do.” And, “Comfort one another with these words.” God knows how He should distribute to every man. Are you better than Moses? Hear how he shrinks from the hardship. “Am I,” says he, “able to bear them? For You said to me, Bear them up, as a nursing-father would bear up the sucking-child.” What then did God? He took of his spirit and gave unto the others, showing that neither when he bare them was the gift his own, but of the Spirit. If you had had the gift, you would perchance have been lifted up, perchance would you have been turned out of the way. You know not yourself as God knows you. Let us not say, To what end is that? On what account is this? When God dispenses, let us not demand an account of Him: for this [is] of the uttermost impiety and folly. We are slaves, and slaves far apart from our Master, knowing not even the things which are before us.