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? 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. 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. Matthew 15:11 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. 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. John 5:23 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. Romans 8:26 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. This brings us near to God: then we even have God for our debtor. But when we are in prosperity, it is we who are debtors and liable to be called to account. For when we are in prosperity, we are debtors to God: and oftentimes these things bring a judgment upon us, while those are for a payment of sins. Those [afflictions] draw down mercy, they draw down kindness: while these on the other hand lift up even to an insane pride, and lead also to slothfulness, and dispose a man to fancy great things concerning himself; they puff up. Therefore the prophet also said, It is good for me, Lord, that You have afflicted me; that I may learn Your statutes. Psalm 119:71 When Hezekiah had received blessings and been freed from calamities, his heart was lifted up on high; when he fell sick, then was he humbled, then he became near to God. When He slew them, it says, then they sought Him diligently, and turned, and were early in coming to God. Psalm 78:34 And again, When the beloved waxed gross and fat, then he kicked. Deuteronomy 32:15 For the Lord is known when He executes judgments. Psalm 9:16 Affliction is a great good. Narrow is the way Matthew 7:14, so that affliction thrusts us into the narrow [way]. He who is not pressed by affliction cannot enter. For he who afflicts himself in the narrow [way], is he who also enjoys ease; but he that spreads himself out, does not enter in, and suffers from being so to say wedged in. See how Paul enters into this narrow way. He keeps under his body 1 Corinthians 9:27, so as to be able to enter. Therefore, in all his afflictions, he continued giving thanks unto God. Have you lost your property? This has lightened you of the most of your wideness. Have you fallen from glory? This is another sort of wideness. Have you been falsely accused? Have the things said against you, of which you are nowise conscious to yourself been believed? Rejoice and leap for joy. For blessed are you (He says) when men reproach you, and say all manner of evil against you, falsely, for My sake. Rejoice and be exceeding glad, for great is your reward in Heaven. Matthew 5:11-12 Why do you marvel, if you are grieved, and wish to be set free from temptations? Paul wished to be set free, and oftentimes entreated God, and did not obtain. For the thrice for this I besought the Lord, is oftentimes; and He said unto me, My grace is sufficient for you, for My strength is made perfect in weakness. 2 Corinthians 12:8-9 By weakness, he here means afflictions. What then? When he heard this he received it thankfully, and says, Wherefore I take pleasure in infirmities 2 Corinthians 12:10; that is, I am pleased, I rest in my afflictions. For all things then let us give thanks, both for comfort, and for affliction. Let us not murmur: let us not be unthankful. Naked came I out of my mother's womb, naked also shall I depart. Job 1:21 You did not come forth glorious, do not seek glory. You were brought into life naked, not of money alone, but also of glory, and of honorable name. Consider how great evils have oftentimes arisen from wealth. For It is easier (it is said) for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of Heaven. Matthew 19:24 Do you see to how many good things wealth is a hindrance, and do you seek to be rich? Do you not rejoice that the hindrance has been overthrown? So narrow is the way which leads into the Kingdom. So broad is wealth, and full of bulk and swelling out. Therefore He says, Sell that you have Matthew 19:21, that that way may receive you. Why do you yearn after wealth? For this cause He took it away from you, that He might free you from slavery. For true fathers also, when a son is corrupted by some mistress, and having given him much exhortation they do not persuade him to part from her, send the mistress into banishment. Such also is abundance of wealth. Because the Lord cares for us, and delivers us from the harm [which arises] therefrom, He takes away wealth from us. Let us not then think poverty an evil: sin is the only evil. For neither is wealth a good thing by itself: to be well-pleasing to God is the only good. Poverty then let us seek, this let us pursue: so shall we lay hold on heaven, so shall we attain to the other good things. Which may we all attain by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Ghost be glory, power, honor, now and ever and world without end. Amen.
