Homilies on the Epistle to the Hebrews

And even in case it remains, disease speedily removes us, or if we stay, suffers us not to enjoy it fairly. For what pleasure [is there], where there are sicknesses, and false accusations, and envy, and intrigues? Or should there be none of these things, yet oftentimes if we have no children, we are disquieted, we are impatient, not having any to whom we may leave houses and all other things; and thenceforward we pine away as laboring for others. Yea oftentimes too the inheritance passes away to our enemies, not only after we are gone, but even while we live. What is more miserable then than to toil for enemies, and ourselves to be gathering sins together in order that they may have rest? And many are the instances of this that are seen in our cities. And yet [I say no more] lest I should grieve those who have been despoiled. For I could have mentioned some of them even by name, and have had many histories to tell, and many houses to show you, which have received for masters the enemies of those who labored for them: nay not houses only, but slaves also and the whole inheritance have oftentimes come round to enemies. For such are things human.

But in Heaven there is nothing of this to fear—lest after a man is dead, his enemy should come, and succeed to his inheritance. For there there is neither death nor enmity; the tabernacles of the saints are permanent abodes; and among those saints is exultation, joy, gladness. For “the voice of rejoicing” (it is said) is “in the tabernacles of the righteous.” They are eternal, having no end. They do not fall down through age, they do not change their owners, but stand continually in their best estate. With good reason. For there is nothing corruptible, nor perishable there, but all is immortal, and undefiled. On this building let us exhaust all our wealth. We have no need of carpenters nor of laborers. The hands of the poor build such houses; the lame, the blind, the maimed, they build those houses. And wonder not, since they procure even a kingdom for us, and give us confidence towards God.

7. For mercifulness is as it were a most excellent art, and a protector of those who labor at it. For it is dear to God, and ever stands near Him readily asking favor for whomsoever it will, if only it be not wronged by us; And it is wronged, when we do it by extortion. (See p. 481.) So, if it be pure, it gives great confidence to those who offer it up. It intercedes even for those who have offended, so great is its power, even for those who have sinned. It breaks the chains, disperses the darkness, quenches the fire, kills the worm, drives away the gnashing of teeth. The gates of heaven open to it with great security: And as when a Queen is entering, no one of the guards stationed at the doors dares to inquire who she is, and whence, but all straightway receive her; so also indeed with mercifulness. For she is truly a queen indeed, making men like God. For, he says, “you shall be merciful, as your Heavenly Father is merciful.”

She is winged and buoyant, having golden pinions, with a flight which greatly delights the angels. There, it is said, are “the wings of a dove covered with silver, and her back with the yellowness of gold.” As some dove golden and living, she flies, with gentle look, and mild eye. Nothing is better than that eye. The peacock is beautiful, but in comparison of her, is a jackdaw. So beautiful and worthy of admiration is this bird. She continually looks upwards; she is surrounded abundantly with God's glory: she is a virgin with golden wings, decked out, with a fair and mild countenance. She is winged, and buoyant, standing by the royal throne. When we are judged, she suddenly flies in, and shows herself, and rescues us from punishment, sheltering us with her own wings.

God would have her rather than sacrifices. Much does He discourse concerning her: so He loves her. “He will relieve” (it is said) “the widow” and “the fatherless” and the poor. God wishes to be called from her. “The Lord is pitiful and merciful, long-suffering, and of great mercy”, and true. The mercy of God is over all the earth. She has saved the race of mankind: For unless she had pitied us, all things would have perished. “When we were enemies”, she “reconciled” us, she wrought innumerable blessings; she persuaded the Son of God to become a slave, and to empty Himself [of His glory].

Let us earnestly emulate her by whom we have been saved; let us love her, let us prize her before wealth, and apart from wealth, let us have a merciful soul. Nothing is so characteristic of a Christian, as mercy. There is nothing which both unbelievers and all men so admire, as when we are merciful. For oftentimes we are ourselves also in need of this mercy, and say to God “Have mercy upon us, after Your great goodness.” Let us begin first ourselves: or rather it is not we that begin first. For He has Himself already shown His mercy towards us: yet at least let us follow second. For if men have mercy on a merciful man, even if he has done innumerable wrongs, much more does God.

8. Hear the prophet saying, “But I” (his words are) “am like a fruitful olive tree in the house of God.” Let us become such: let us become “as an olive tree”: let us be laden on every side with the commandments. For it is not enough to be as an olive tree, but also to be fruitful. For there are persons who in doing alms give little, [only once] in the course of the whole year, or in each week, or who give away a mere chance matter. These are indeed olive trees, but not fruitful ones, but even withered. For because they show compassion they are olive trees, but because they do it not liberally, they are not fruitful olive trees. But let us be fruitful.

I have often said and I say now also: the greatness of the charity is not shown by the measure of what is given, but by the disposition of the giver. You know the case of the widow. It is well continually to bring this example [forward], that not even the poor man may despair of himself, when he looks on her who threw in the two mites. Some contributed even hair in the fitting up of the temple, and not even these were rejected. But if when they had gold, they had brought hair, they [would have been] accursed: but if, having this only, they brought it, they were accepted. For this cause Cain also was blamed, not because he offered worthless things, but because they were the most worthless he had. “Accursed” (it is said) “is he which has a male, and sacrifices unto God a corrupt thing.” He did not speak absolutely, but, “he that has” (he says) and spares [it]. If then a man have nothing, he is freed from blame, or rather he has a reward. For what is of less value than two farthings, or more worthless than hair? What than a pint of meal? But nevertheless these were approved equally with the calves and the gold. For “a man is accepted according to that he has, not according to that he has not.” And, it says, “according as your hand has, do good.”

Wherefore, I entreat you, let us readily empty out what we have for the poor. Even if it be little we shall receive the same reward with them who have cast the most; or rather, more than those who cast in ten thousand talents. If we do these things we shall obtain the unspeakable treasures of God; if we not only hear, but practice also, if we do not praise [charity], but also show [it] by our deeds. Which may we all attain, 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.