Homilies on the Epistle to the Hebrews

“But to do good and to communicate forget not.” I speak not [merely] with reference to the brethren present, but to those absent also. But if others have plundered your property, display your hospitality out of such things as you have. What excuse then shall we have henceforward, when they, even after the spoiling of their goods, were thus admonished?

5. And he did not say, “Be not forgetful” of the entertaining of strangers, but “of hospitality”: that is, do not merely entertain strangers, but [do it] with love for the strangers. Moreover he did not speak of the recompense that is future, and in store for us, lest he should make them more supine, but of that already given. For “thereby some” (he says) “have entertained angels unawares.”

But let us see in what sense “Marriage is honorable in all and the bed undefiled.” Because (he means) it preserves the believer in chastity. Here he also alludes to the Jews, because they accounted the woman after childbirth polluted: and “whosoever comes from the bed,” it is said, “is not clean.” Those things are not polluted which arise from nature, O ungrateful and senseless Jew, but those which arise from choice. For if “marriage is honorable” and pure, why forsooth do you think that one is even polluted by it?

“Let your conversation” (he says) “be without covetousness”: since many after having exhausted their property, afterwards wish to recover it again under the guise of alms, therefore he says, “Let your conversation be without covetousness”; that is, that we should be [desirous only] of what is necessary and indispensable. What then (you say) if we should not have a supply even of these? This is not possible; indeed it is not. “For He has said,” and He does not lie, “I will never leave you, nor forsake you. So that we boldly say, The Lord is my Helper, and I will not fear what man shall do unto me.” You have the promise from Himself: do not doubt henceforward. He has promised; make no question. But this, “I will never leave you,” he says not concerning money only, but concerning all other things also. “The Lord is my Helper, and I will not fear what man shall do unto me”; with good reason.

This then also let us say in all temptations; let us laugh at human things, so long as we have God favorable to us. For as, when He is our enemy, it is no gain, though all men should be our friends, so when He is our friend, though all men together war against us, there is no harm. “I will not fear what man shall do unto me.”

6. “Remember them which have the rule over you, who have spoken unto you the word of God.” In this place I think that he is speaking about assistance also. For this is [implied in the words] “who have spoken unto you the word of God.”

“Whose faith follow considering the end of their conversation.” What is, “considering”? Continually revolving, examining it by yourselves, reasoning, investigating accurately, testing it as you choose. “The end of their conversation,” that is, their conversation to the end: for “their conversation” had a good end.

“Jesus Christ the same yesterday and today and for ever.” Do not think that then indeed He wrought wonders, but now works no wonders. He is the same. This is, “remember them that have the rule over you.”

“Be not carried about with various and strange doctrines.” “Strange,” that is, different from those ye heard from us; [“Divers”] that is, of all sorts: for they have no stability, but are different [one from another]. For especially manifold is the doctrine of meats.

“For it is a good thing that the heart be established with grace; not with meats.” These are the “various,” these the “strange” [doctrines]: especially as Christ has said, “not that which enters into the mouth defiles the man, but that which comes out.” And observe that he does not make bold to say this openly, but as it were by a hint. “For it is a good thing that the heart be established with grace, not with meats.”

Faith is all. If that establishes [it], the heart stands in security. It follows that Faith establishes: consequently reasonings shake. For Faith is contrary to reasoning.

“Which” (he says) “have not profited them that have been occupied therein.” For what is the gain from the observance [of them], tell me. Does it not rather destroy? Does it not make such an one to be under sin? If it be necessary to observe [them], we must guard ourselves.

“Which” (he says) “have not profited them that have been occupied therein.” That is, who have always diligently kept them.

There is one observance, abstaining from sin. For what profit is it, when some are so polluted, as not to be able to partake of the sacrifices? So that it did not save them at all; although they were zealous about the observances. But because they had not faith, even thus they profited nothing.

7. In the next place he takes away the sacrifice from the type, and directs his discourse to the prototype, saying, “The bodies of those beasts whose blood is brought into the sanctuary by the High Priest, are burned without the camp.” Then those things were a type of these and thus Christ, suffering “without,” fulfilled all.

Here he makes it plain too that He suffered voluntarily, showing that those things were not accidental, but even the [Divine] arrangement itself was of a suffering “without.” [He suffered] without, but His Blood was borne up into Heaven. You see then that we partake of Blood which has been carried into the Holy Place, the True Holy Place; of the Sacrifice of which the Priest alone had the privilege. We therefore partake of the Truth [the Reality]. If then we partake not of “reproach” [only] but of sanctification, the “reproach” is the cause of the sanctification. For as He was reproached, so also are we. If we go forth “without” therefore, we have fellowship with Him.

But what is, “Let us go forth to Him”? Let us have fellowship with Him in His sufferings; let us bear His reproach. For He did not simply bid us dwell “outside the gate,” but as He was reproached as a condemned person, so also we.

And “by Him let us offer a sacrifice to God.” Of what kind of sacrifice does he speak? “The fruit of lips giving thanks to His Name.” They [the Jews] brought sheep, and calves, and gave them to the Priest: let “us” bring none of these things, but thanksgiving. This “fruit” let “our lips” put forth.

“For with such sacrifices God is well pleased.” Let us give such a sacrifice to Him, that He may offer [it] to The Father. For in no other way it is offered except through the Son, or rather also through a contrite mind. All these things [are said] for the weak. For that the thanks belong to the Son is evident: since otherwise, how is the honor equal? “That all men” (He says) “should honor the Son even as they honor the Father.” Wherein is the honor equal? “The fruit of our lips giving thanks to His Name.”

8. Let us bear all things thankfully, be it poverty, be it disease, be it anything else whatever: for He alone knows the things expedient for us. “For we know not what we should pray for as we ought.” We then who do not know even how to ask for what is fitting, unless we have received of the Spirit, let us take care to offer up thanksgiving for all things, and let us bear all things nobly. Are we in poverty? Let us give thanks. Are we in sickness? Let us give thanks. Are we falsely accused? Let us give thanks: when we suffer affliction, let us give thanks.