Homilies on the Epistle to the Hebrews — Source paragraphs and footnotes

1889 (historical edition copyright; physical printing year uncertain) | Historical editor/translator (individual note author unspecified)

δυὸ πρόσωπα δεικνὺς, καὶ Θεὸν καὶ ἄνθρωπον. That is both two distinct Persons in the Godhead, and also the Divine and human natures of the Christ. The corrector would seem to have understood it “two Persons, both God and man” ; the common texts read δυὸ τὸν αὐτὸν δεικνὺς, κ. θ. κ. ἀ “showing the same [Person] to be two, both God and man.” [The first καὶ may well be translated both. It seems to have been omitted by the corrector simply as superfluous, not as altering the sense.—F.G.]

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 3, editorial note cite_note-1 · Original source

1889 (historical edition copyright; physical printing year uncertain) | Historical editor/translator (individual note author unspecified)

Sav. and Ben. omit ̓ Ιουδαίους. The teaching of Paul of Samosata was regarded as closely connected with Judaism, and he and his followers were called Jews.

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 3, editorial note cite_note-2 · Original source

1889 (historical edition copyright; physical printing year uncertain) | Historical editor/translator (individual note author unspecified)

The Ben. editor observes that it had been said that ὁ θεός with the article is used in Scripture only of the Father, and that St. Chrys. here as in other places argues that it is used of the Son.

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 3, editorial note cite_note-4 · Original source

1889 (historical edition copyright; physical printing year uncertain) | Historical editor/translator (individual note author unspecified)

This last clause seems unconnected as it stands here. If there were ms. authority one should be glad to transfer it a few lines lower, after the management of Angels: τὰ διὰ τῶν ἀγγέλων οἰκονομηθέντα, or to place here the words “What shall we say,” down to “ thick darkness.”

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 3, editorial note cite_note-5 · Original source

1889 (historical edition copyright; physical printing year uncertain) | Historical editor/translator (individual note author unspecified)

lit. ferried it over: διεπόρθμευσεν, the word is specially applied to messages between earth and heaven, by Pseudo-Dionys. Areop. de Celesti Hierarchia, c. xv. 6. “The Angels are called Winds, to express their rapid power of making things, how it reaches almost to all things without time; and their motion in the manner of those who ferry over, from above downwards, and again from the lower parts up the steep, both drawing out the things of secondary order towards that loftier height, and moving those of the first order to come forth in the way of sympathy and care for their inferiors.”

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 3, editorial note cite_note-8 · Original source

1889 (historical edition copyright; physical printing year uncertain) | Historical editor/translator (individual note author unspecified)

ἐ πιστεύθη. Dunæus suggested ἐ πιστώθη, “it was accredited,” but there is no ms. authority for the change.

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 3, editorial note cite_note-9 · Original source

Date uncertain | John Chrysostom

Now why has he so used the expression? The things signified [thereby] are manifest, and in what respect it is [thus] said. For Christ indeed calls it a Going out, justly; for we were out from God. For as in royal palaces, prisoners and those who have offended the king, stand without, and he who desires to reconcile them, does not bring them in, but himself going out discourses with them, until having made them meet for the king’s presence, he may bring them in, so also Christ hath done. Having gone out to us, that is, having taken flesh, and having discoursed to us of the King’s matters, so He brought us in, having purged the sins, and made reconciliation. Therefore he calls it a Going out.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 3, source paragraph 5 · Original source

Date uncertain | John Chrysostom

“And,” saith he, “Let all the angels of God worship Him.” Whereas he is about to say something great and lofty, he prepares it beforehand, and makes it acceptable, in that he represents the Father as “bringing in” the Son. He had said above, that “He spake to us not by prophets but by His Son”; that the Son is superior to angels; yea and he establishes this from the name [Son]. And here, in what follows, from another fact also. What then may this be? From worship. And he shows how much greater He is, as much as a Master is than a slave; just as any one introducing another into a house straightway commands those having the care thereof to do him reverence; [so] saying in regard to the Flesh, “And let all the Angels of God worship Him.”

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 3, source paragraph 7 · Original source

Date uncertain | John Chrysostom

[2.] “But unto the Son he saith, Thy throne, O God, is for ever and ever.” Behold a symbol of Kingly Office. “A scepter of righteousness is the scepter of Thy kingdom.” Behold again another symbol of Royalty.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 3, source paragraph 9 · Original source

Date uncertain | John Chrysostom

Then again with respect to the flesh ( ver. 9 ) “Thou hast loved righteousness and hated iniquity, therefore God, even Thy God, hath anointed Thee.”

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 3, source paragraph 10 · Original source

Date uncertain | John Chrysostom

[3.] And again he saith ( ver. 10–12 ): “Thou Lord in the beginning hast laid the foundation of the earth, and the heavens are the works of Thine hands. They shall perish, but Thou remainest, and they shall all wax old as a garment, and as a vesture shalt Thou fold them up, and they shall be changed: but Thou art the same and Thy years shall not fail.”

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 3, source paragraph 13 · Original source

Date uncertain | John Chrysostom

[4.] Ver. 13. “But to which of the Angels said He at any time, Sit thou on My right hand until I make thine enemies thy footstool?” Behold, again he encourages them, inasmuch as their enemies were to be worsted, and their enemies are the same also with Christ’s.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 3, source paragraph 15 · Original source

Date uncertain | John Chrysostom

Ver. 14. “Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?” What marvel (saith he) if they minister to the Son, when they minister even to our salvation? See how he lifts up their minds, and shows the great honor which God has for us, since He has assigned to Angels who are above us this ministration on our behalf. As if one should say, for this purpose (saith he) He employs them; this is the office of Angels, to minister to God for our salvation. So that it is an angelical work, to do all for the salvation of the brethren: or rather it is the work of Christ Himself, for He indeed saves as Lord, but they as servants. And we, though servants are yet Angels’ fellow-servants. Why gaze ye so earnestly on the Angels (saith he)? They are servants of the Son of God, and are sent many ways for our sakes, and minister to our salvation. And so they are partners in service with us.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 3, source paragraph 17 · Original source

Date uncertain | John Chrysostom

Consider ye how he ascribes no great difference to the kinds of creatures. And yet the space between angels and men is great; nevertheless he brings them down near to us, all but saying, For us they labor, for our sake they run to and fro: on us, as one might say, they wait. This is their ministry, for our sake to be sent every way.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 3, source paragraph 18 · Original source

Date uncertain | John Chrysostom

Well then the Son also was sent, but not as a servant, nor as a minister, but as a Son, and Only-Begotten, and desiring the same things with the Father. Rather indeed, He was not “sent”: for He did not pass from place to place, but took on Him flesh: whereas these change their places, and leaving those in which they were before, so come to others in which they were not.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 3, source paragraph 20 · Original source

Date uncertain | John Chrysostom

[5.] And having spoken concerning the Son, both what related to the Economy, and what related to the Creation, and to His sovereignty, and having shown His co-equal dignity, and that as absolute Master He ruleth not men only but also the powers above, he next exhorts them, having made out his argument, that we ought to give heed to the things which have been heard. ( c. ii. 1.) “Wherefore we ought to give more earnest heed” (saith he) “to the things which we have heard.” Why “more earnest”? Here he meant “more earnest” than to the Law: but he suppressed the actual expression of it, and yet makes it plain in the course of reasoning, not in the way of counsel, nor of exhortation. For so it was better.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 3, source paragraph 22 · Original source

Date uncertain | John Chrysostom

Ver. 2, 3. “For if the word spoken by Angels” (saith he) “was steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape if we neglect so great salvation, which at the first began to be spoken to us by the Lord, and was confirmed unto us by them that heard Him?”

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 3, source paragraph 23 · Original source

Date uncertain | John Chrysostom

Why ought we to “give more earnest heed to the things which we have heard”? were not those former things of God, as well as these? Either then he meaneth “more earnest” than [to] the Law, or “very earnest”; not making comparison, God forbid. For since, on account of the long space of time, they had a great opinion of the Old Covenant, but these things had been despised as yet new, he proves (more than his argument required) that we ought rather to give heed to these. How? By saying in effect, Both these and those are of God, but not in a like manner. And this he shows us afterwards: but for the present he treats it somewhat superficially, but afterwards more clearly, saying “For if that first covenant had been faultless” ( c. viii. 7 ), and many other such things: “for that which decayeth and waxeth old is ready to vanish away.” ( c. viii. 13.) But as yet he ventures not to say any such thing in the beginning of his discourse, nor until he shall have first occupied and possessed his hearer by his fuller [arguments].

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 3, source paragraph 24 · Original source

Date uncertain | John Chrysostom

Next, when he had said, “For if the word which was spoken by Angels was steadfast”—he did not add, much more that by Christ: but letting this pass, he said what is less, “How shall we escape, if we neglect so great salvation?” And see how he makes the comparison. “For if the word which was spoken by Angels,” saith he. There, “by Angels,” here, “by the Lord”—and there “a word,” but here, “salvation.”

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 3, source paragraph 26 · Original source

Date uncertain | John Chrysostom

Then lest any man should say, Thy sayings, O Paul, are they Christ’s? he proves their trustworthiness both from his having heard these things of Him, and from their being now spoken by God; since not merely a voice is wafted, as in the case of Moses, but signs are done, and facts bear witness.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 3, source paragraph 27 · Original source

Date uncertain | John Chrysostom

“For if the word spoken by angels was steadfast.” What is “was steadfast”? True, as one may say; and faithful in its proper season; and all the things which had been spoken came to pass. Either this is his meaning, or that they prevailed, and the threatenings were coming to be accomplished. Or by “the word” he means injunctions. For apart from the Law, Angels sent from God enjoined many things: for instance at Bochim, in the Judges, in [the history of] Samson. ( Judg. ii. 1; xiii. 3.) For this is the cause why he said not “the Law” but “the word.” And he seems to me haply rather to mean this, viz., those things which are committed to the management of angels. What shall we say then? The angels who were entrusted with the charge of the nation were then present, and they themselves made the trumpets, and the other things, the fire, the thick darkness. ( Ex. xix. 16.)

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 3, source paragraph 29 · Original source

Date uncertain | John Chrysostom

“How then shall we,” he saith, “escape if we neglect so great salvation?” Hereby he signified, that other salvation was no great thing. Well too did he add the “So great.” For not from wars (he saith) will He now rescue us, nor bestow on us the earth and the good things that are in the earth, but it will be the dissolution of death, the destruction of the devil, the kingdom of Heaven, everlasting life. For all these things he hath briefly expressed, by saying, “if we neglect so great salvation.”

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 3, source paragraph 31 · Original source

Date uncertain | John Chrysostom

How then was it confirmed? What if those that heard were forgers? saith some one. This objection then he overthrows, and shows that the grace was not human. If they had gone astray, God would not have borne witness to them; for he subjoined ( ver. 4 ), “God also bearing witness with them.” Both they indeed bear witness, and God beareth witness too. How doth He bear witness? not by word or by voice, (though this also would have been worthy of belief): but how? “By signs, and wonders, and divers miracles.” (Well said he, “divers miracles,” declaring the abundance of the gifts: which was not so in the former dispensation, neither so great signs and so various.) That is, we did not believe them simply, but through signs and wonders: wherefore we believe not them, but God Himself.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 3, source paragraph 34 · Original source

Date uncertain | John Chrysostom

Say not, Wherefore have I not riches? or, If I had, I would give to the poor. Thou knowest not, if thou hadst them, whether thou wouldest not the rather be covetous. For now indeed thou sayest these things, but being put to the trial thou wouldest be different. Since also when we are satisfied, we think that we are able to fast; but when we have gone without a little space, other thoughts come into us. Again, when we are out of the way of strong drink, we think ourselves able to master our appetite, but no longer so, when we are caught by it.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 3, source paragraph 39 · Original source

Date uncertain | John Chrysostom

Dost thou seek riches? Prove that thou thinkest lightly of the few things, that I may trust thee also concerning the many things. But if thou dost not think lightly even of these, much less wilt thou do so of the other.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 3, source paragraph 42 · Original source

Date uncertain | John Chrysostom

Again, in speech, prove that thou canst use fitly exhortation and counsel. Hast thou not external eloquence? hast thou not store of thoughts? But nevertheless thou knowest these common things. Thou hast a child, thou hast a neighbor, thou hast a friend, thou hast a brother, thou hast kinsmen. And though publicly before the Church, thou art not able to draw out a long discourse, these thou canst exhort in private. Here, there is no need of rhetoric, nor of elaborate discourse: prove in these, that if thou hadst skill of speech, thou wouldest not have neglected it. But if in the small matter thou art not in earnest, how shall I trust thee concerning the great?

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 3, source paragraph 43 · Original source

Date uncertain | John Chrysostom

[10.] Let us not then busy ourselves about the counsel of God, but whatsoever He hath given, this let us guard, though it be small, though it be the lowest, and we shall be altogether approved. Or rather, none of the gifts of God is small: art thou grieved because thou hast not the gift of teaching? Then tell me, which seems to you the greater, to have the gift of teaching, or the gift of driving away diseases? Doubtless the latter. But what? Tell me; doth it not seem to thee greater to give eyes to the blind than even to drive away diseases? But what? Tell me; doth it not seem to thee greater to raise the dead than to give eyes to the blind? What again, tell me; doth it not seem to thee greater to do this by shadows and napkins, than by a word? Tell me then, which wouldst thou? Raise the dead with shadows and napkins, or have the gift of teaching? Doubtless thou wilt say the former, to raise the dead with shadows and napkins. If then I should show to thee, that there is another gift far greater than this, and that thou dost not receive it when it is in thy power to receive it, art not thou justly deprived of those others? And this gift not one or two, but all may have. I know that ye open wide your mouths and are amazed, at being to hear that it is in your power to have a greater gift than raising the dead, and giving eyes to the blind, doing the same things which were done in the time of the Apostles. And it seems to you past belief.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 3, source paragraph 45 · Original source

Date uncertain | John Chrysostom

But see, even now, it is said, we love one another. For one man hath two friends, and another three. But this is not to love for God’s sake, but for the sake of being beloved. But to love for God’s sake hath not this as its principle of Love; but such an one will be disposed towards all men as towards brethren; loving those that are of the same faith as being true brothers; heretics and Heathen and Jews, brothers indeed by nature, but vile and unprofitable,—pitying and wearing himself out and weeping for them. Herein we shall be like God if we love all men, even our enemies; not, if we work miracles. For we regard even God with admiration when He worketh wonders, yet much more, when He showeth love towards man, when He is long-suffering. If then even in God this is worthy of much admiration, much more in men is it evident that this rendereth us admirable.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 3, source paragraph 50 · Original source

Date uncertain | John Chrysostom

This then let us zealously seek after: and we shall be no way inferior to Paul and Peter and those who have raised innumerable dead, though we may not be able to drive away a fever. But without this [Love]; though we should work greater miracles even than the Apostles themselves, though we should expose ourselves to innumerable dangers for the faith: there will be to us no profit from any. And these things it is not I that say, but he, the very nourisher of Charity, knoweth these things. To him then let us be obedient; for thus we shall be able to attain to the good things promised, of which may we all be made partakers, by the grace of our Lord Jesus Christ, with whom to the Father with the Holy Ghost, be the glory, now and for ever and world without end. Amen.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 3, source paragraph 51 · Original source

Date uncertain | John Chrysostom

And by this again he incidentally encourages them, saying, What fear ye? Angels are ministering to us.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 3, source paragraph 21 · Original source

1889 (historical edition copyright; physical printing year uncertain) | Historical editor/translator (individual note author unspecified)

κατὰ τὴν ὑπόστασιν, see above, pp. 370, 371, notes.

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 3, editorial note cite_note-3 · Original source

1889 (historical edition copyright; physical printing year uncertain) | Historical editor/translator (individual note author unspecified)

πολλάκις, see Mr. Field’s note.

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 3, editorial note cite_note-14 · Original source

Date uncertain | John Chrysostom

“And by gifts of the Holy Ghost, according to His own will.”

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 3, source paragraph 35 · Original source