Homilies on the Epistle to the Hebrews

“No chastening for the present seems to be joyous, but grievous, nevertheless, afterward it yields the peaceable fruit of righteousness unto them which are exercised thereby. 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.”

1. They who drink bitter medicines, first submit to some unpleasantness, and afterwards feel the benefit. For such is virtue, such is vice. In the latter there is first the pleasure, then the despondency: in the former first the despondency, and then the pleasure. But there is no equality; for it is not the same, to be first grieved and afterwards pleased, and to be first pleased and afterwards grieved. How so? Because in the latter case the expectation of coming despondency makes the present pleasure less: but in the former the expectation of coming pleasure cuts away the violence of present despondency; so that the result is that in the one instance we never have pleasure, in the latter we never have grief. And the difference does not lie in this only, but also in other ways. As how? That the duration is not equal, but far greater and more ample. And here too, it is still more so in things spiritual.

From this [consideration] then Paul undertakes to console them; and again takes up the common judgment of men, which no one is able to stand against, nor to contend with the common decision, when one says what is acknowledged by all.

You are suffering, he says. For such is chastisement; such is its beginning. For “no chastening for the present seems to be joyous but grievous.” Well said he, “seems not.” Chastisement he means is not grievous but “seems” so. “All chastisement”: not this and that, but “all,” both human and spiritual. Do you see that he argues from our common notions? “Seems” (he says) “to be grievous,” so that it is not [really so]. For what sort of grief brings forth joy? So neither does pleasure bring forth despondency.

“Nevertheless, afterward it yields the peaceable fruits of righteousness to them which have been exercised thereby.” Not “fruit” but “fruits,” a great abundance.

“To them” (he says) “which have been exercised thereby.” What is “to them which have been exercised thereby”? To them that have endured for a long while, and been patient. And he uses an auspicious expression. So then, chastisement is exercise, making the athlete strong, and invincible in combats, irresistible in wars.

If then “all chastisement” be such, this also will be such: so that we ought to look for good things, and for a sweet and peaceful end. And do not wonder if, being itself hard, it has sweet fruits; since in trees also the bark is almost destitute of all quality, and rough; but the fruits are sweet. But he took it from the common notion. If therefore we ought to look for such things, why do ye vex yourselves? Why, after you have endured the painful, do ye despond as to the good? The distasteful things which you had to endure, you endured: do not then despond as to the recompense.

He speaks as to runners, and boxers, and warriors. Do you see how he arms them, how he encourages them? “Walk straight,” he says. Here he speaks with reference to their thoughts; that is to say, not doubting. For if the chastisement be of love, if it begin from loving care, if it end with a good result (and this he proves both by facts and by words, and by all considerations), why are you dispirited? For such are they who despair, who are not strengthened by the hope of the future. “Walk straight,” he says, that your lameness may not be increased, but brought back to its former condition. For he that runs when he is lame, galls the sore place. Do you see that it is in our power to be thoroughly healed?