Homilies on the Epistle to the Hebrews

“But Christ as a Son.” The one takes care of the property of others, but this One of His own. “And the rejoicing of the hope.” Well said he “of the hope.” For since the good things were all in hope, and yet we ought so “to hold it fast,” as even now to glory as for things which had already come to pass: for this cause he says, “the rejoicing of the hope.”

And adds, “let us hold it firm unto the end.” For “by hope we are saved”; if therefore “we are saved by hope,” and “are waiting with patience”, let us not be grieved at present things, nor seek now those that have been promised afterwards; “For” (he says) “hope which is seen is not hope.” For since the good things are great, we cannot receive them here in this transitory life. With what object then did He even tell us of them beforehand, when He was not about to give them here? In order that by the promise He might refresh our souls, that by the engagement He might strengthen our zeal, that He might anoint [preparing us for our contests] and stir up our mind. For this cause then all these things were done.

6. Let us not then be troubled, let no man be troubled, when he sees the wicked prospering. The recompense is not here, either of wickedness or of virtue; and if in any instance there be either of wickedness or of virtue, yet is it not according to desert, but merely as it were a taste of the judgment, that they who believe not the resurrection may yet even by things that happen here be brought to their senses. When then we see a wicked man rich, let us not be cast down; when we see a good man suffering, let us not be troubled. For yonder are the crowns, yonder the punishments.

Yea and in another point of view, it is not possible either that a bad man should be altogether bad, but he may have some good things also: nor again that a good man should be altogether good, but he may also have some sins. When therefore the wicked man prospers, it is for evil on his own head, that having here received the reward of those few good things, he may hereafter be utterly punished yonder; for this cause does he receive his recompense in this life. And happy is he most of all who is punished here, that having put away all his sins, he may depart approved, and pure, and without having to be called to account. And this Paul teaches us when he says, “For this cause many [are] weak and sickly among you, and many sleep.” And again, “I have delivered such an one to Satan.” And the prophet says, “for she has received of the Lord's hand her sins double”; and again David, “Behold mine enemies that they are multiplied above the hairs of my head and [with] an unjust hatred have they hated me”: “and forgive Thou all my sins.” And again another: “O Lord, our God, give peace unto us; for You have rendered all things to us again.”

These however are [the words] of one showing that good men receive here the punishments of their sins. But where are the wicked [mentioned] who receive their good things here, and there are utterly punished? Hear Abraham saying to the rich man, “You received good things,” and “Lazarus evil things.” What good things? For in this place by saying “you receive,” and not thou “had taken,” he shows that it was according to what was due to him that each was treated, and that the one was in prosperity, and the other in adversity. And he says, “Therefore he is comforted” here (for you see him pure from sins) “and you are tormented.” Let us not then be perplexed when we see sinners well off here; but when we ourselves are afflicted, let us rejoice. For this very thing is paying off the penalty of sins.

7. Let us not then seek relaxation: for Christ promised tribulation to His disciples and Paul says, “All Who will live godly in Christ Jesus, shall suffer persecution.” No noble-spirited wrestler, when in the lists, seeks for baths, and a table full of food and wine. This is not for a wrestler, but for a sluggard. For the wrestler contends with dust, with oil, with the heat of the sun's ray, with much sweat, with pressure and constraint. This is the time for contest and for fighting, therefore also for being wounded, and for being bloody and in pain. Hear what the blessed Paul says, “So fight I, not as one that beats the air.” Let us consider that our whole life is in combats, and then we shall never seek rest, we shall never feel it strange when we are afflicted: no more than a boxer feels it strange, when he combats. There is another season for repose. By tribulation we must be made perfect.

And even if there be no persecution, nor tribulation, yet there are other afflictions which befall us every day. And if we do not bear these, we should scarcely endure those. “There has no temptation taken you,” it is said, “but such as is common to man.” Let us then pray indeed to God that we may not come into temptation; but if we come into it, let us bear it nobly. For that indeed is the part of prudent men, not to throw themselves upon dangers; but this of noble men and true philosophers. Let us not then lightly cast ourselves upon [dangers], for that is rashness; nor yet, if led into them, and called by circumstances let us give in, for that is cowardice. But if indeed the Gospel call us, let us not refuse; but in a simple case, when there is no reason, nor need, nor necessity which calls us in the fear of God, let us not rush in. For this is mere display, and useless ambition. But should any of those things which are injurious to religion occur, then though it be necessary to endure ten thousand deaths, let us refuse nothing. Challenge not trials, when you find the things that concern godliness prosper as you desire. Why draw down needless dangers which bring no gain?

These things I say, because I wish you to observe the laws of Christ who commands us to “pray that we enter not into temptation”, and commands us to “take up the cross and follow” Him. For these things are not contradictory, nay they are rather exceedingly in harmony. Do thou be so prepared as is a valiant soldier, be continually in your armor, sober, watchful, ever looking for the enemy: do not however breed wars, for this is not [the act] of a soldier but of a mover of sedition. But if on the other hand the trumpet of godliness call you, go forth immediately, and make no account of your life, and enter with great eagerness into the contests, break the phalanx of the adversaries, bruise the face of the devil, set up your trophy. If however godliness be in nowise harmed, and no one lay waste our doctrines (those I mean which relate to the soul), nor compel us to do anything displeasing to God, do not be officious.

The life of the Christian must be full of blood-sheddings; I say not in shedding that of others, but in readiness to shed one's own. Let us then pour out our own blood, when it is for Christ's sake, with as great readiness as one would pour out water (for the blood which flows about the body is water), and let us put off our flesh with as much good temper, as one even would a garment. And this shall we do, if we be not bound to riches, if not to houses, if not to affections, if we be detached from all things. For if they who live this life of [earthly] soldiers bid farewell to all things, and wherever war calls them there present themselves, and make journeys, and endure all things with ready mind; much more ought we, the soldiers of Christ, so to have prepared ourselves, and to set ourselves firm against the war of the passions.