Homilies on Hebrews 30

'Now no chastening for the present seems to be joyous, but grievous;

nevertheless afterward it yields the peaceable fruit of righteousness to those who have been trained by it.'

'Therefore lift up the hands that hang down and the feeble knees;

and make straight paths for your feet, lest that which is lame be turned aside, but rather be healed.'

Those who drink bitter medicines first endure a certain unpleasantness, and only then do they perceive the benefit.

For such is virtue, such is vice;

there pleasure comes first, then dejection;

here dejection comes first, and then pleasure.

For it is not the same thing to be grieved first and rejoice afterward, as to rejoice first and be grieved afterward.

How so? For here the expectation of the dejection to come makes the present pleasure less;

but there the expectation of the pleasure to come cuts short the intensity of the present dejection;

so that it comes about that there one never truly rejoices, but here one is never truly grieved.

And the difference lies not only in this, but in another respect as well.

How so? Because even the times are not equal, but the one is much greater and more abundant.

And here there is even something more in spiritual matters.

From this, then, Paul undertakes to introduce his consolation, and again he takes up the common judgment, which no one is able to withstand, nor to contend against by a universal verdict.

For when someone states what is agreed by all, all give their assent, and no one resists.

For such is chastening, it has such a beginning as this.

'Now no chastening for the present seems to be joyous, but grievous.'

For chastening is not really grievous, but only seems so;

nor is one kind so and another not, but all of it;

'For all chastening,' he says, 'seems to be not joyous, but grievous';

that is, both the human and the spiritual.

Do you see how he contends from the common notions? 'It seems,' he says, 'to be grievous';

for what grief is there that gives birth to joy? None;

just as, then, there is no pleasure that gives birth to dejection.

'But afterward it yields the peaceable fruits of righteousness to those who have been trained by it.'

He said not 'fruit' but 'fruits,' indicating the great abundance.

'To those,' he says, 'who have been trained by it.'

What does 'to those who have been trained by it' mean? To those who have borne up for a long time and have endured.

Do you see how he has used even an auspicious name? So then, chastening is a training, making the athlete strong, and unconquerable in the contests, and invincible in the wars.

If then all chastening is such, this one too will be such.

So that one ought to expect good things, and an end that is sweet and peaceable.

And do not marvel if, being harsh, it has sweet fruits;

since in trees too the bark is well-nigh tasteless and rough, but the fruits are sweet.

But he took this from the common notion.

If then one ought to expect such things, why do you grieve? Why, having endured the painful things, do you grow faint concerning the good? The unpleasant things which you had to endure, you have endured;

do not then grow faint concerning the recompense.

'Therefore lift up the hands that hang down and the feeble knees, and make straight paths for your feet, lest that which is lame be turned aside, but rather be healed.'

He speaks as to runners and boxers and warriors.

Do you see how he arms them, how he rouses them? Here he says this concerning their reasonings.

That is to say, not doubting.

For if the discipline proceeds from love, if it takes its beginning from tender care, if it ends in a good result—

for this He demonstrates by deeds, by words, and by all things—

why then are you fainthearted? For such are those who despair, who are not strengthened by the hope of things to come.

not lameness, but that they should be turned back to their former state;

for he who runs while lame only aggravates the injury.

Do you see that it lies within us to be wholly healed? 'Pursue peace with all men, and holiness, without which no one shall see the Lord.'

The very thing he said above—'Not forsaking the assembling of yourselves together'—this too he here hints at.

For nothing so much renders men easy to overcome and easy to master in temptations as being torn asunder from one another.

Break up a phalanx in war, and the enemy will need no toil, but will take them captive already bound, finding them alone and thereby the weaker.

'Pursue peace with all men,' he says.

Therefore even with those who do evil.

'If it be possible, as much as lies in you, being at peace with all men.'

'For your part,' he says, 'be at peace, in no way injuring godliness; but in the wrongs you suffer, bear them nobly;'

for long-suffering is a great weapon in temptations.

Thus also did Christ make His disciples strong, saying:

'Behold, I send you forth as sheep in the midst of wolves;'

'be therefore wise as serpents, and harmless as doves.'

What do you say? We are in the midst of wolves, and You bid us be as sheep and as doves? 'Yes,' He says;

for nothing so shames the one who does evil as your bearing nobly what is brought upon you, and requiting neither in word nor in deed.

This both makes us more given to true wisdom, and procures for us a greater reward, and benefits them as well.

But has such a one insulted you? Do you bless him.

See how much you gain from this:

you have quenched the evil, you have procured for yourself a reward, you have put him to shame, and you yourself have suffered nothing dreadful.

'Pursue peace with all men, and holiness.'

'Holiness'—what does he mean? Chastity, and the decency which is in marriage.

'Whether one is without marriage,' he says, 'let him remain pure; or let him marry;'

'or whether one is in marriage, let him not commit fornication, but let him use his own wife;'

for this also is holiness.

How? Marriage is not holiness, but marriage preserves the holiness that comes from faith, not permitting a man to give heed to a harlot.

For marriage is honorable, but not holy;

marriage is pure, yet it does not itself confer sanctity, except in that it hinders one from defiling the sanctity given by faith.

'Without which,' he says, 'no one shall see the Lord.'

Which is what he says also in the Epistle to the Corinthians:

neither fornicators, nor adulterers, nor idolaters, nor effeminate, nor abusers of themselves with mankind, nor the covetous, nor thieves, nor drunkards, nor revilers, nor extortioners shall inherit the kingdom of God.

For how shall he who has become the body of a harlot be able to be the body of Christ? 'Looking diligently lest anyone fall short of the grace of God;'

'lest any root of bitterness springing up trouble you, and thereby many be defiled;'

Do you see how everywhere he commits the common salvation into the hands of each? 'Exhorting one another,' he says, 'daily, while it is called Today.'

Do not therefore cast everything upon the teachers, nor everything upon those who preside;

you too are able, he says, to edify one another.

Which also, writing to the Thessalonians, he said:

'Edify one another, even as also you do;'

and again, 'Comfort one another with these words.'

This same thing we too now exhort you to do.

For you, if you are willing, will accomplish more than we toward one another;

for you spend more time with one another, and you know one another's affairs better than we, and you are not ignorant of one another's failings, and you have more freedom of speech and love and familiarity;

and these things are no small matters for teaching, but great openings and opportunities;

and you will be able to rebuke and to exhort more than we.

And not only this, but that I am one, while you are many, and all of you, however many you are, can be teachers.

Therefore, I beseech you, do not neglect this gift;

each of you has a wife, has a friend, has a servant, has a neighbor;

let him rebuke this one, let him exhort that one.

For how is it not absurd, that for the sake of food you form common meals and banquets, and have an appointed day so as to gather one another together, and that what each lacks when he is by himself is supplied through fellowship—as, for instance, whether one must go out to a funeral, or to

banquets, or to lend a hand to one's neighbor in some matter;

but for the teaching of virtue you do not do this? Yes, I beseech you, let no one be neglectful;

for he receives a great reward from God.

And that you may learn it: he who was entrusted with the five talents is the teacher;

But if the disciple should say, 'I am a disciple, I incur no danger,' and should bury that word which he received from God—that common and simple word—and should not exhort, nor speak boldly, nor reprove, nor admonish though he is able, but should bury it in the earth;

for the heart that buries the gift of God is in truth earth and ashes;

if then he should bury it, whether from sloth or from wickedness, it will not avail him to say, 'I had but one talent.'

You ought at least to have brought the one and doubled the talent;

if you had brought one, you would not have been accused.

For neither did He say to him who brought the two, 'Why did you not bring five?' but He counted him worthy of the same things as him who brought the five.

Why so? Because he worked as much as he had;

and it was not because he received less than the one who was entrusted with the five that on this account he grew slothful, nor did he make his smaller portion an excuse for idleness.

Nor ought you to look to him who had the two;

rather you ought to have looked to him, and as he imitated the one who had five, though he himself had but two, so you too ought to have emulated him who had the two.

For if punishment is laid up for the one who has money and does not share it;

how shall there not be the greatest punishment for the one who is able to exhort in any way whatever, and does not do it? There the body is nourished, here the soul;

there you hinder temporal death, here eternal death.

But I have no gift of speech, one says.

Yet there is no need of eloquence, nor of fine speaking.

If you see your friend committing fornication, say to him:

'This is a wicked thing that you are engaged in; are you not ashamed, do you not blush?'

For does he himself not know that it is an evil? one asks. Yes, he knows it, but he is dragged along by his lust.

Even the sick know that drinking cold water is harmful, yet nonetheless they have need of those who will restrain them;

for one who is in the grip of his malady cannot easily suffice for himself in his sickness.

You therefore, who are in health, are needed for his healing;

and even if he is not persuaded by your word, watch him as he goes off and hold him back—perhaps he will be shamed into repentance.

And what is the use, one asks, when he does this for my sake, and because he has been restrained by me? Do not be so exacting;

for the time being, by whatever means, draw him away from the wicked deed;

let him become accustomed not to go off into that pit;

whether it be for your sake, or by whatever means he is hindered, there will be gain from it.

For when you have accustomed him not to go off, then, taking him after he has drawn a little breath, you will be able to teach him that this must be avoided for God's sake, and not for a man's.

Do not wish to set everything right at a single stroke, since you will not be able to, but gently and little by little.

If you see him going off to drinking bouts and to banquets filled with drunkenness, there too do the same, and again exhort him, that if he notices any fault in you, he should help and correct it.

For in this way he will more readily bear the reproof concerning himself, when he sees that you too stand in need of reproofs, and that you come not as one who has set everything right, nor as a teacher, but as a friend and brother lending aid.

Say to him: 'I have benefited you by reminding you of what is profitable;

and you too, whatever fault you notice in me, hold me back, correct me;

if you see me irascible, if greedy, restrain me, bind me with your admonition.'

In this way a brother aided by a brother becomes like a fortified city;

for it is not eating and drinking that makes friendship;

for such friendship even robbers and murderers have;

but if we are friends, if we truly care for one another, let us assist one another in these things;

these things lead us to a profitable friendship, these things hinder us from departing into hell.

Therefore let neither the one who is reproved be indignant;

for we are human beings, and we have faults;

nor let the one who reproves do this as though mocking or trampling upon him, and making a public spectacle of it, but privately, with gentleness;

for the one who reproves has need of greater gentleness, that thus he may persuade the other to endure the incision.

Do you not see the physicians, when they cauterize, when they cut, with how much gentleness they apply the treatment? Much more must those who reprove do this;

for reproof is sharper than fire and iron, and makes one leap up;

for this reason the physicians too devise many things, so as to make the incision bearable, and apply it as gently as possible, yielding a little, and then giving the patient leave to breathe.

So too must we administer reproofs, that those who are reproved may not recoil.

Therefore even if we must be insulted, even if we must be struck, let us not decline it.

For those too who are being cut cry out a thousand things against those who cut them;

yet those physicians look to none of these things, but only to the health of the sufferers.

So indeed here too we must do all things to the end that the reproof may prove useful, bearing all things while looking to the reward that is laid up.

'Bear one another's burdens,' he says, 'and so fulfil the law of Christ.'

Thus therefore, both reproving and bearing with one another, we shall be able to complete the edifice of Christ;

and thus you will make our labor light, taking part with us in all things, and stretching out a hand, and becoming sharers and partakers both of one another's salvation and each of his own.

Let us therefore endure, both bearing one another's burdens and reproving one another, that we may attain the good things promised to us, in Christ Jesus our Lord.