希伯來書講道集 第 1 章

God, having spoken of old in many portions and in many ways to the fathers by the prophets, hath in these last days spoken unto us by a Son;

whom he appointed heir of all things, through whom also he made the ages.

Truly, where sin abounded, grace did much more abound.

This, then, the blessed Paul here also intimates in the preamble, when he writes unto the Hebrews;

for as for them — worn out and wasted by their evils, and judging their affairs by these, and so reckoning themselves less than all others — he shows that by this very fact they had rather enjoyed a greater and far surpassing grace, rousing the hearer from the very onset of his discourse.

'God, having spoken of old in many portions and in many ways to the fathers by the prophets, hath in these last days spoken unto us by a Son.'

Why did he not set himself over against the prophets? And yet he was far greater than they, inasmuch as he had been entrusted with greater things.

But he does not do this. Wherefore, then?

First, because he declined to speak great things concerning himself;

secondly, because the hearers were not yet perfect;

and thirdly, because he wished rather to exalt them, and to show how great was the superiority.

What great thing is it that he sent prophets unto our fathers? For unto us he sent his very Son, the only-begotten.

And well did he begin, thus saying:

'In many portions and in many ways;'

for he shows that not even the prophets themselves saw God;

for the phrase 'in many portions and in many ways' means: in diverse manners.

'For I,' he saith, 'multiplied visions, and by the hands of the prophets was I made like unto men.'

So that the superiority lies not in this alone, that to them prophets were sent, but to us the Son, but also in this, that none of them saw God, whereas the only-begotten Son saw him.

And he does not lay this down at once, but establishes it by what follows, when he speaks concerning the manhood, saying:

'For unto which of the angels said he at any time,

Thou art my Son, and, Sit thou at my right hand'? And mark his great sagacity:

first, from the prophets he shows the superiority;

then, having established that as a matter agreed upon, he thereupon declares that to them he spoke through the prophets, but to us through the Only-begotten.

But if to them he spoke also through angels — for indeed angels too conversed with the Jews —

But even in this we have the greater portion, and by so much the more, as He is a Master to us, while to them He is Lord over servants.

For both angels and prophets are our fellow-servants.

For this too rouses them up, and comforts them when they are already worn out.

For just as elsewhere he says, 'The Lord is at hand, be anxious for nothing';

and again, 'For now is our salvation nearer than when we believed';

What then is it that he says? That everyone who has been spent in the contest, when he hears that the contest is at its end, breathes a little, knowing that it is the end of his toils and the beginning of his rest.

In these last days He has spoken to us in a Son.

Behold again the phrase 'in a Son'—that is, 'through the Son,' he says—directed against those who claim that this applies to the Spirit.

Do you see that the word 'in' also means 'through'? And the words 'of old' and 'in these last days' again hint at something further.

What then is this? That when much time had passed in the interval, when we were about to be chastised, when the spiritual gifts had failed, when there was no expectation of salvation, when from every side we expected to be worse off—then it was that we obtained the greater portion.

And observe how discreetly he has said it.

For he did not say, 'Christ spoke,' although it was indeed He who spoke;

but since their souls were weak, and they were not yet able to hear the things concerning Christ, he says, 'He spoke to us in a Son.'

What are you saying? God spoke through the Son? Yes.

Where then is the superiority? For here you have shown that both the New and the Old belong to one and the same God, but this is no great superiority.

For this reason, then, he proceeds further with this argument, saying:

See how Paul makes it common, and puts himself on an equal footing with the disciples, saying:

And yet He did not speak to him, but to the apostles, and through them to the many.

But he exalts them, and shows that He spoke to them also, while at the same time he in a manner rebukes the Jews.

For nearly all those to whom the prophets spoke were wicked and defiled men.

And he does not yet make his discourse concerning these things, but for the present concerning the gifts bestowed by God.

'Whom He appointed heir of all things.'

As David also says in the second Psalm:

'The nations for thine inheritance.'

For no longer is Jacob the Lord's portion, nor Israel His lot, but all men.

What is the meaning of 'Whom He appointed heir'? That is: He made Him Lord of all.

Which Peter also said in the Acts:

'God has made Him both Lord and Christ.'

And he uses the name of 'heir,' indicating two things: both the genuineness of the sonship and the inseparability of the lordship.

That is, of the whole world.

Then again he brings back his discourse to what preceded:

'Through whom also He made the ages.'

Where are those who say, 'There was a time when He was not'? Then, using steps of ascent, he afterward utters something far greater than these, saying:

'Who being the effulgence of His glory, and the express image of His substance, and upholding all things by the word of His power, when He had by Himself made purification of our sins, sat down at the right hand of the Majesty on high;

having become so much better than the angels, as He has inherited a more excellent name than they.'

Oh, the wisdom of the apostle!

or rather, it is not Paul's wisdom, but the grace of the Spirit that one must admire here.

For he did not utter these things out of his own mind, nor did he discover such wisdom of himself;

for how could he? From the knife and the hides, or from the workshop? But it was of divine operation to speak thus.

For his understanding did not give birth to these thoughts, being at that time so lowly and mean as to have nothing more than the common people;

for how could a mind consumed with contracts and hides do so? But it was the grace of the Spirit, which displays its power through whomever it will.

For just as, if one wished to lead a little child up to some lofty place, reaching to the very summit of heaven, he does it gently and by little, bringing him up by the lower steps;

then, when he has set him on high, and bidden him look down, and sees him growing dizzy and troubled and giddy, taking hold of him he brings him down again to a lower place, allowing him to breathe;

then, when he has recovered him, he leads him up again, and again brings him down;

even so did the blessed Paul do, both in the case of the Hebrews and everywhere, having learned this from his Teacher.

For He too did thus, at one time leading His hearers up to a height, at another bringing them down, and not suffering them to linger long at the same point.

See him therefore even here—through how many steps he leads them up, and having set them at the very summit of piety, before they grow dizzy and are seized with giddiness, see how he brings them down again lower, and giving them room to breathe, he says:

and again, 'Whom He appointed heir of all things.'

For the name of 'Son' is for the present a common one.

For wherever the genuine Son is understood, He is above all things;

but for the present, however it may be, he goes on to establish and to show that He is from above.

And see how he first sets Him on the lower step, saying:

'Whom He appointed heir of all things';

for the phrase 'He appointed heir' is lowly;

then to the higher, adding:

'Through whom also He made the ages';

then to the highest, and that after which there is no other:

'Who being the effulgence of His glory, and the express image of His substance.'

Truly he has led them into unapproachable light, into the very effulgence itself.

And before they are darkened, see how he again gently brings them down, saying:

'And upholding all things by the word of His power, when He had by Himself made purification of our sins, sat down at the right hand of the Majesty.'

He sat down—but rather, 'After the purification He sat down.'

For He took hold of the incarnation;

and again he utters lowly things.

Then again, having uttered something lofty—'For at the right hand,' he says, 'of the Majesty on high'—he again utters the lowly through the addition, 'having become so much better than the angels, as He has inherited a more excellent name than they.'

For here he is also discoursing concerning the dispensation according to the flesh;

for the phrase 'having become better' is not indicative of the substance which is according to the Father;

for that did not come to be, but was begotten;

but the discourse is not now concerning His essential being;

'He that comes after me is preferred before me, for He was before me'—this is what it means, that He is more honourable and more illustrious.

So too here Paul, when he had said:

Having become so much better than the angels, as He has by inheritance obtained a more excellent name than they — he thereby declared Him to be superior and more highly approved, in proportion as He has inherited a name more distinguished than theirs.

Do you see that the discourse was concerning Him according to the flesh? For this name — God the Word — He always possessed; He did not inherit it later, nor did He then become better than the angels when He had made purification for our sins; but He was always better, and better beyond all comparison.

But it is with reference to Him according to the flesh that this was said.

Indeed it is our custom likewise, when we discourse concerning man, to utter both lofty things and lowly ones.

For when we say, 'Man is nothing, man is dust, man is ashes,' we name the whole from the worse part;

but when we say, 'Man is an immortal living being,' and 'Man is rational,' and that he is akin to the things above, we again name the whole from the better part.

So too concerning Christ, Paul discourses sometimes from the lesser, sometimes from the greater, both wishing to establish the economy of the Incarnation, and to teach concerning the undefiled nature.

Since therefore He made purification of our sins, let us remain pure, and let us receive no stain; but let us so strive to preserve undefiled and clean the beauty which He has placed in us, and its comeliness, that we may have no spot or wrinkle or any such thing.

For even the small sins are a spot and a wrinkle;

such as I mean: reviling, insult, lying;

or rather, these are not even small, but exceedingly great, and so great that they even deprive one of the kingdom of heaven.

How, and in what manner? 'Whosoever calls his brother a fool,' He says, 'shall be liable to the gehenna of fire.'

But if he who calls another a fool — which seems the lightest of all offences, and a matter of children's talk —

then he who calls another malicious and a scoundrel and envious, and pelts him with countless other reproaches, what penalty of punishment will he not incur? What is more dreadful than this? But bear with the word, I entreat you.

For if he who does it to one of the least does it to Him, and he who does it not to one of the least does it not to Him,

how is it not the same also in the matter of praise and of accusation? For he who insults his brother has insulted God;

and he who honours his brother honours God.

Let us therefore train our tongue to be full of good words;

For 'Keep your tongue from evil,' He says.

For God did not give it to us for this purpose, that we should accuse, that we should insult, that we should slander one another;

but that we should hymn God, that we should speak those things which impart grace to the hearers — the things that make for edification, the things that make for benefit.

Have you spoken ill of a certain man? What do you gain, when you involve yourself along with him in harm? For you have gotten the reputation of a slanderer.

For there is not—there is not—any evil that stops at the one who suffers it, but it also embraces the one who does it;

for instance, the envious man seems indeed to plot against another, but he himself first reaps the fruit of the injustice, being wasted and consumed, and hated by all.

The covetous man robs another of money, but also robs himself of being loved;

rather, he brings it about that he is spoken ill of by all.

But a good reputation is far better than riches;

for the one is not easy to wash away, while the other is easy to acquire;

or rather, the latter, when not present, in no way harms him who has it not;

but the former, when not present, makes a man reproached and ridiculous, and hateful and hostile to all.

The wrathful man again first punishes himself by tearing himself asunder, and then the one against whom he is angry.

So the slanderer first shames himself, and then the one slandered;

or perhaps he has not even been able to do this, but has gone off, having himself gotten the reputation of something foul and abominable, while rather causing the other to be more beloved.

For when a man, being ill spoken of, does not requite him with the same, but praises and admires him,

he will not be praising that other, but himself.

For just as, as I said before, revilings against one's neighbours first fasten upon those who plot them;

so also the good deeds done to one's neighbours first gladden those who work them.

And the evil, too, quite reasonably he himself first reaps;

and just as spring water, whether brackish or sweet to drink, both fills the vessels of those who draw it and does not diminish the fountain that pours it forth;

so indeed also both vice and virtue, from whatever source they issue, both gladden and destroy that very one.

But the things yonder—what discourse shall recount them, whether the good things or the evil? There is none.

For the good things surpass every mind, not reason only;

while the contrary things are indeed expressed by the names familiar to us;

for there, He says, is fire and darkness and bonds and the worm that never ends;

yet He sets before us not only these things which have been named, but others still more grievous.

And that you may learn this, consider straightway first this point.

For tell me, if it is fire, how is it also darkness? Do you see that that fire is more grievous than this of ours? For it has no light.

If it is fire, how does it burn forever? Do you see that it turns out to be more grievous than this of ours? For it is not quenched;

for on this account it is called unquenchable.

Let us consider, then, how great an evil it is to be burning continually, and to be in darkness, and to utter countless wailings, and to gnash the teeth, and yet not even to be heard.

For if one who has been cast into prison here—one of those nobly reared—says that the mere stench, and the lying in darkness, and being bound together with murderers, is more grievous than any death;

consider what it is when we are burned together with the murderers of the whole world, neither seeing nor being seen, but amid so great a multitude thinking ourselves to be alone.

For the darkness and the lack of light do not permit us to distinguish even those near us;

but each will be so disposed as though he alone suffered this.

But if darkness in itself oppresses and troubles our souls;

what then will it be, when together with the darkness there are also so many pains and burnings? Wherefore I entreat you continually to revolve these things within yourselves, and to endure the grief that comes from the words, that we may not undergo the punishment that comes through the deeds.

For assuredly all these things shall be, and no one shall deliver from the punishments yonder those who have done things worthy of them—not father, not mother, not brother—even though he have much boldness, even though he be very powerful with God.

'For a brother does not redeem,' it says;

'shall a man redeem?' For He Himself it is who renders to each according to his works, and from these it is possible both to be saved and to be punished.

'Make to yourselves friends out of the mammon of unrighteousness.'

Let us therefore hearken, for it is the Master's commandment, and let us scatter the superfluities of our wealth among the needy;

let us work almsgiving, while we are still lords of it;

for this is what it means, to make friends out of the mammon;

let us empty out our riches among the poor, that we may empty out that fire, that we may quench it, that we may have boldness there.

For yonder it is not these who receive us, but our own work.

For that it is not simply the being friends with these that has power to save us, it is possible to learn from the addition.

For why did He not say, 'Make to yourselves friends, that they may receive you into their eternal tabernacles,' but added also the manner? For having said, 'Out of the mammon of unrighteousness,' He showed that it is from our possessions that we ought to make these our friends, making clear that friendship will not simply stand up for us, unless we have good works, unless we justly empty out the wealth unjustly gathered.

But this discourse of ours concerning almsgiving will suit not the rich only, but also the poor;

even if a man be one who is fed by begging, this discourse is directed to him also;

For there is not, indeed there is not, anyone so poor, even if he be exceedingly poor, as to lack the means of giving two mites.

It is possible, therefore, even for one who gives little out of little, to surpass those who possess much and give more.

For the greatness of an act of mercy is judged not by the measure of what is given, but by the ability and the disposition of those who give.

So that everywhere we have need of a right disposition, everywhere of love toward God.

If we do all things with this, then even if, having little, we give little, God will not turn away His face, but will receive it as something great and marvelous.

For He gives heed to the disposition, not to the things given.

And if He sees that disposition to be great, upon it He casts His votes and judgments, and makes such persons partakers of the eternal good things;

which may it be granted us all to attain, by the grace and love toward mankind.