希伯來書講道集 第 27 章

By faith he kept the Passover and the sprinkling of the blood, lest he that destroyed the firstborn should touch them.

By faith they passed through the Red Sea as by dry land;

which the Egyptians attempting to do were swallowed up.

By faith the walls of Jericho fell down, after they had been encircled for seven days.

By faith Rahab the harlot did not perish together with those who were disobedient, when she had received the spies with peace.

Paul is wont to introduce many things by the way, and he is dense in his thoughts.

For such is the grace of the Spirit:

it does not comprise few thoughts in a multitude of words, but implants a great and abundant meaning in the brevity of its utterances.

Observe, then, how, discoursing concerning faith by way of exhortation, he reminds them of what a type and mystery it is, the truth of which we possess.

By faith, he says, he kept the Passover and the sprinkling of the blood, lest he that destroyed the firstborn should touch them.

But what is the sprinkling of the blood? A lamb was sacrificed in each house, and its blood was smeared upon the doorposts, and this was a barrier against the Egyptian destruction.

If then the blood of a lamb, in the midst of the Egyptians and amid so great a destruction, preserved the Jews unharmed,

much more shall the blood of Christ save us, smeared not upon the doorposts, but upon our souls;

for even now the destroyer goes about in this deep night.

But let us arm ourselves with that sacrifice.

He calls the smearing a sprinkling;

for out of Egypt God led us, out of the darkness, out of idolatry.

And yet the thing that was done was nothing, but that which was accomplished was great;

for that which was done was blood, but that which was accomplished was salvation and a barricade and a hindrance to destruction.

The angel feared the blood;

he shuddered, considering the death of the Master;

for this reason he did not touch the doorposts.

And they smeared it, and having smeared it they took courage.

But you who have the blood of the very Lamb Himself, do you not take courage? By faith they passed through the Red Sea as by dry land.

Again he sets a whole people beside a people, that they may not say, 'We cannot become like the saints.'

By faith, he says, they passed through the Red Sea as by dry land;

which the Egyptians attempting to do were swallowed up.

Here he also brings them to a remembrance of the sufferings in Egypt.

How by faith? Because they hoped to pass through the sea, and for this reason they prayed;

or rather, it was Moses who prayed.

Do you see that everywhere faith transcends human reasonings and weakness and lowliness? Do you see that at the same time they both believed, and yet dreaded the punishment, both in the blood

of the doors, and in the Red Sea? And this made it manifest that it was water, through those who fell in and were drowned, and that it was no illusion but reality.

And just as in the case of the lions those who were consumed showed the reality of the events, and in the case of the furnace those who were burned;

so also now you see the very same events working for some unto salvation and glory, but for others unto destruction.

So great a good is faith;

for even when we fall into helplessness, then we are delivered, even should we come to death itself, even should our case be despaired of.

For what else was left? The Egyptians and the sea encircled them unarmed, and either they must be drowned as they fled, or fall into the hands of the Egyptians.

But nevertheless from that which was impossible He saved them;

the same water was spread out beneath the one like earth, but drowned the other like sea;

there it forgot its nature, but here it even armed itself against them. By faith the walls of Jericho fell down, after they had been encircled for seven days.

For surely the sound of trumpets is not able to throw down stones, even if one should trumpet for ten thousand years, but faith can do all things.

Do you see that everywhere it is changed, not by sequence nor by the law of nature, but that all things come to pass contrary to expectation? So here too all things come to pass contrary to expectation.

For since again and again he was saying that we must believe in the hopes that are to come, with good reason he set all this discourse in motion, showing that not now only, but from the beginning all the wonders have been achieved and accomplished through this faith.

By faith Rahab the harlot did not perish together with those who were disobedient, when she had received the spies with peace.

It would therefore be shameful if you should appear even more faithless than a harlot;

and yet she heard the men when they made their report, and straightway she believed.

Consequently the end also followed;

for when all had perished, she alone was saved.

She did not say to herself, 'I shall be with many of my own;'

she did not say, 'Can I be wiser than so many prudent men, who disbelieve—and shall I believe?' Nothing of the sort, which it was likely another would both say and suffer; but she believed the words that were spoken.

And why do I still speak? For the time would fail me in the recounting.

He no longer sets down the names, but having ended with the harlot, and having put them to shame by the quality of the person, he no longer expands the histories, lest he should seem to speak at length;

yet he does not let them go, but runs over them very prudently, guarding both things—both avoiding satiety, and not marring the density;

he neither kept altogether silent, nor by speaking wearied them, but does both.

For when one contends vigorously, if he persists in contending, he wears out the hearer, troubling him who is already persuaded, and gaining a reputation for vainglory;

for one must adapt oneself to what is profitable.

And why do I still speak, he says? For the time would fail me in the recounting concerning Gideon, and Barak, and Samson, and Jephthah, and David also, and Samuel, and the prophets.

Some find fault with Paul because he places Barak and Samson and Jephthah in these ranks.

What do you say? He who placed the harlot, will he not place these? Do not tell me of the rest of their life, but only whether they did not believe and shine in faith.

And of the prophets, he says, who through faith subdued kingdoms.

Do you see that here he does not bear witness to a splendid life on their part;

for this was not the thing chiefly sought;

but for the present it was an examination of faith.

For tell me, did they not accomplish everything by faith? How? Through faith, he says, they subdued kingdoms—those with Gideon.

That is, he here called God's love for mankind 'righteousness.'

I think he is saying this concerning David.

And what promises did he obtain? Those of which it was said, that his seed should sit upon his throne.

They stopped the mouths of lions, they quenched the power of fire, they escaped the edge of the sword.

See how they were in the very midst of death: Daniel encircled by the lions, the three children abiding in the furnace, Abraham, Isaac, and Jacob amid divers trials—and not even so did they despair.

when it turns out contrary, then we must believe that nothing contrary has happened, but that all things follow in due order.

Again I think he is speaking concerning the three children.

Out of weakness they were made strong, they became mighty in war, they turned to flight the armies of aliens.

Here he hints at the events surrounding the return from Babylon.

that is, from captivity.

When the affairs of the Jews had already been given up for lost, when they differed in nothing from the bones of the dead, then their return came to pass.

For who would have hoped that they should come back from Babylon—and not only come back, but also become strong and turn to flight the armies of aliens? But nothing of the kind, he says, has befallen us.

But these things are types of things to come.

Women received their dead by resurrection.

Here he speaks of the events concerning the prophets, Elisha and Elijah;

for these raised the dead.

And others were tortured, not accepting deliverance, that they might obtain a better resurrection.

But we did not obtain resurrection.

But I am able, he says, to point also to those who were cut off and did not accept deliverance, that they might obtain a better resurrection.

For tell me, why, when it was possible to live, were they unwilling? Was it not because they were looking for a better life? And those who had raised others chose themselves to die, that they might obtain a better resurrection—not such a one as that of the women's children.

Here it seems to me that he is also hinting at John and at James;

for beheading is called being 'cudgelled to death.'

It was in their power to behold the sun, it was in their power not to rebuke, and yet they chose to die; and those who had raised others chose themselves to die, that they might obtain a better resurrection.

And others had trial of mockings and scourgings, yea, moreover of bonds and imprisonment; they were stoned, they were sawn asunder, they were tempted.

He ends with these, with those most closely akin to their case.

For these things especially bring consolation, when the grief springs from the same circumstance;

since, even if you speak more vehemently, yet if it is not born of the same circumstance, you have accomplished nothing.

For this reason he brought his discourse to a close upon this point, speaking of bonds, imprisonments, scourgings, stonings, hinting at the things concerning Stephen and concerning Zacharias;

wherefore he added, 'They died by the slaying of the sword.'

What do you say? Some escaped the edge of the sword, while others died by the slaying of the sword? What is this? Which do you praise, which do you admire—this, or that? Yea, he says, both this and that;

this, because it is proper to your own case, and that, because faith prevailed even unto death itself, and is a type of things to come.

For there are two marvels of faith: that it both accomplishes great things and suffers great things, and that it counts its sufferings as nothing.

And you cannot say, he says, that they were some worthless creatures and of no account;

for even if you set the whole world against them, I find them weighing down the scale, and being more precious.

Therefore also he spoke thus: 'Of whom the world was not worthy.'

What then were they to receive here below, of whom nothing in the world was worthy? Here he lifts up their mind, teaching them not to be nailed to things present, but to think themselves greater than all things in this present life, if indeed the whole world is not worthy of them.

What then do you wish to receive here? For it is an insult, if you receive your reward here.

Let us not therefore be worldly-minded, nor seek our recompense here, nor be so poor of soul;

for if the whole world is not worthy of them, why do you seek after the part? And with good reason;

By 'world' here he means either the multitude, or the creation itself;

for Scripture is wont to use the word in both senses.

If all creation together with men, he says, should stand for what is its own, it would not yet appear a worthy match for these;

for just as countless weights of chaff and grass could not be a worthy match for ten pearls;

for better is one man doing the will of the Lord than countless transgressors;

by 'countless' he does not mean merely the many, but the boundless multitude.

Consider how great a thing the righteous man is.

'Let the sun stand still over Gibeon, and the moon over the valley of Aijalon'—and it came to pass.

Let then the whole inhabited earth come—nay rather

let two, and three, and four, and ten, and twenty inhabited worlds come, and let them speak and do this;

but the friend of God gave commands to the creatures of the Friend—nay rather, he besought the Friend, and the servants yielded, and he that was below gave orders to the things above.

You see that these things came to pass for service, fulfilling the appointed course? This is greater than the deeds of Moses.

How so? For it is not the same thing to give commands to the sea and to the things in heaven;

for that too was great, exceedingly great, only it was not equal.

Hear also whence he became such a man.

How so? The name of Joshua was a type of Christ.

For this reason, therefore, since he bore in type such a calling as that of Jesus, the creation reverenced that very appellation.

What then? Was no other called Joshua? But this man was so called upon this account, in type;

for indeed he was also called Hoshea;

for this reason the name was changed;

for it was a foretelling and a prophecy.

This man brought the people into the promise, just as Jesus brought us into heaven; not the law, just as neither did Moses, but he remained outside;

the law has not power to bring in, but grace has.

You see the types sketched out beforehand from of old? He gave commands to the creation—nay rather, to the part that is lord of the creation, to the very head, while he himself stood below;

that, when you see Jesus in the form of a man saying the same things, you may not be troubled nor astonished.

He himself, even while Moses yet lived, put the enemies to flight;

this man, even while the law yet lived, ordered all things, but not openly.

But let us see how great is the virtue of the saints.

If here they work such things, if here they do such things as the angels, what then are they there? How great is the splendour they possess? Perhaps each one of you would have wished to be such a man, as to be able to give orders to the sun and the moon.

Here what could those say who declare that heaven is a sphere? For why did he not say, 'Let the sun stand still,' but added, 'Let the sun stand still over Gibeon, and the moon over the valley of Aijalon'? That is, 'Let it make the day longer.'

This also came to pass in the days of Hezekiah;

But this was more wonderful than that, namely, that the sun should travel back again by the contrary road, before it had yet completed its course.

Yet we shall obtain things greater than these, if we are but willing.

For what did Christ promise us? Not to make the sun stand still, nor the moon, nor to make the sun go backward; but what? 「I and the Father,」 He says, 「will come to him, and make Our abode with him.」

What need have I of sun and moon and these wonders, when the very Master of all things comes down to dwell and is established within me?

For what need have I of any of these things? He Himself shall be to me for sun and moon and for light.

For tell me: if, on entering a king's palace, you had the choice, would you rather be able to rearrange some of the fixtures there, or to win the king's friendship so completely as to persuade him to come down to you? Is not the latter far greater than the former? And what of it? Is it not a marvel if a man commands the very things that Christ also commands? But Christ, one says, has no need of the Father, but acts with His own authority.

Then first confess and say that He needs not the Father, but acts with His own authority;

and then I will ask you again, or rather I will teach you concerning the prayer which He offered, that it was a matter of condescension and dispensation (for surely Christ was not inferior to Joshua the son of Nun), and that He could teach us even without prayer.

For just as, when you hear a teacher stammering and spelling out the letters, you do not say that he is ignorant; and when he asks, 「Where is such-and-such a letter?」 you know that he asks not out of ignorance, but because he wishes to lead on the learner;

so also Christ, though needing not prayer, offered prayer, wishing to lead you on, that you might continually give heed to prayer, that you might do it without ceasing, soberly, and with much watchfulness.

By watching I do not mean only rising by night, but also being sober by day in one's prayers;

for such a one is truly called wakeful.

Since it is possible even while praying by night to be asleep, and while not praying by day to be watchful, whenever the soul is stretched out toward God, whenever it considers with whom it converses, to whom its word is directed, whenever it takes to heart that angels stand by with

trembling and fear, while he himself approaches yawning and scratching himself.

Prayer is a great weapon, if it be made with a fitting mind.

And that you may learn its strength, consider it from this:

Persistent supplication prevailed over shamelessness and injustice and cruelty and recklessness.

「Hear,」 He says, 「what the unjust judge saith.」

And again it prevailed over sloth;

and what friendship did not accomplish, this persistent supplication accomplished.

「And though he will not give to him because he is his friend,」 He says, 「yet because of his importunity he will rise and give him as much as he needeth.」

And persistent perseverance made her who was unworthy to be worthy.

「It is not meet,」 He says, 「to take the children's bread, and to cast it to the little dogs.」

「For even the little dogs eat of the crumbs from their masters' table.」

Let us then give heed to prayer;

it is a great weapon, if it be made with earnestness, if without vainglory, if with a sincere soul.

This routed enemies, this benefited a whole nation that was unworthy.

「I have heard,」 He says, 「their groaning, and am come down to deliver them.」

This is a saving medicine, and a restrainer of sins, and a healing-place for transgressions;

in this the widow who was left alone also persevered.

If then we pray with humility, smiting our breast like the publican, if we utter the very words which he uttered, if we say, 「God be merciful to me a sinner,」 we shall obtain all things.

For even if we are not publicans, yet we have other sins not less than his.

For do not tell me that you have failed in some small matter;

for the thing has the same nature.

For just as he is alike called a murderer who has slain a child and he who has slain a man,

so also is he a covetous man, both he who is covetous in great things and he who is covetous in small.

And the bearing of grudges too is no small, but even a great sin;

for 「the ways of those who bear grudges lead unto death,」 He says.

「Whosoever is angry with his brother without a cause shall be in danger of hell-fire;」

and he who calls his brother a fool and senseless, and all such things.

And we partake of the awful Mysteries unworthily, and we envy and revile;

and some of us have often even been drunken.

And each one of these things, even by itself alone, is enough to cast one out of the Kingdom;

but when they are all gathered together, what defense shall we have? We have need, beloved, of much repentance, of much prayer, of much endurance, of much perseverance, that we may be able to attain the good things which have been promised us.

「God be merciful to me a sinner;」

or rather let us not merely say it, but let us also be so minded;

and if any other accuse us, let us not be angry.

That publican heard the words, 「I am not as this publican,」 and was not provoked, but was pricked to the heart;

he received the victory, and laid aside the reproach.

The one spoke of the wound, the other sought the medicine.

「God be merciful to me a sinner;」

moreover, even if another say it, let us not be indignant.

But if we ourselves say ten thousand evil things of ourselves, yet are vexed when we hear them from others, this is no longer humility nor confession, but display and vainglory.

「Is it display,」 one says, 「to call oneself a sinner?」 Yes;

for we receive a reputation for humility, we are admired, we are praised;

but if we say the contrary of ourselves, we are despised.

So that this too we do for the sake of glory.

But what is humility? It is to bear it when another reproaches us, to acknowledge one's sin, to endure evil-speaking.

And yet not even this would be humility, but rather good sense.

But now we call ourselves sinners, unworthy, ten thousand such things;

yet if any other bring against us but one of these, we are exasperated, we grow savage.

Do you see that it is not confession, nor good sense? You said you were such a one;

be not indignant then at hearing it from others also, and at being reproved;

thus are your sins made lighter, when others reproach you;

for upon themselves they lay a burden, but you they lead on to true wisdom.

Hear what the blessed David says, when Shimei was cursing him:

「The Lord hath bidden him, that He may look upon my affliction;」

「and the Lord will requite me good

in return for his cursing on this day.」

But you, though you speak of yourself and of an excess of evils, if you do not hear from others the praises that belong to the great and righteous, grow savage.

Do you see that you are trifling in matters that admit of no trifling? For we even fend off praises out of a desire for further praise, that we may again obtain greater commendations, that we may be admired the more.

So that, in not accepting the praises, we do this in order that we may increase them;

and all things come to pass for our own glory, not for truth.

For this reason all things are empty, all things are perplexity.

Wherefore I exhort you, now at least to stand aloof from the mother of evils, from vainglory, and to live according to what seems good to God;

so that we may also attain unto the good things to come, in Christ Jesus our Lord.