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)

This observation seems to be suggested by the words “the hope set before us” : i.e. this is another instance of obtaining a future blessing by patient waiting. The next clause bears on the Apostle’s statement that this oath was made “that we might have consolation,” we, “now,” at this time; not Abraham, to whom the oath was originally made.

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 11, editorial note cite_note-3 · Original source

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

θυσία, “the act of sacrificing.” [θυσία commonly has the meaning given in the text, not that in the note.—F.G.]

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 11, editorial note cite_note-7 · Original source

Date uncertain | John Chrysostom

[1.] Having boldly reflected on the faults of the Hebrews, and sufficiently alarmed them, he consoles them, first, by praises, and secondly (which also is the stronger ground), by the [thought] that they would certainly attain the object of their hope. Moreover he draws his consolation, not from things future, but again from the past, which indeed would the rather persuade them. For as in the case of punishment, he alarms them rather by those [viz. things future], so also in the case of the prizes [set before them], he encourages them by these [viz. by things past], showing [herein] God’s way of dealing. And that is, not to bring in what has been promised immediately, but after a long time. And this He does, both to present the greatest proof of His power, and also to lead us to Faith, that they who are living in tribulation without having received the promises, or the rewards, may not faint under their troubles.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 11, source paragraph 4 · Original source

Date uncertain | John Chrysostom

And omitting all [the rest], though he had many whom he might have mentioned, he brought forward Abraham both on account of the dignity of his person, and because this had occurred in a special way in his case.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 11, source paragraph 5 · Original source

Date uncertain | John Chrysostom

And yet at the end of the Epistle he says, that “all these, having seen the promises afar off, and having embraced them, received them not, that they without us should not be made perfect.” ( c. xi. 13.) “For when God made promise to Abraham” (he says) “because He could swear by no greater, He sware by Himself, saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so after he had patiently endured, he obtained the promise.” ( c. xi. 39, 40.) How then does he say at the end [of the Epistle] that “he received not the promises,” and here, that “after he had patiently endured he obtained the promise”? How did he not receive? How did he obtain? He is not speaking of the same things in this place and in the other, but makes the consolation twofold. God made promises to Abraham, and after a long space of time He gave the things [spoken of] in this place, but those others not yet.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 11, source paragraph 6 · Original source

Date uncertain | John Chrysostom

“And so after he had patiently endured, he obtained the promise.” Seest thou that the promise alone did not effect the whole, but the patient waiting as well? Here he alarms them, showing that oftentimes a promise is thwarted through faintheartedness. And this he had indeed shown through [the instance of] the [Jewish] people: for since they were faint-hearted, therefore they obtained not the promise. But now he shows the contrary by means of Abraham. Afterwards near the end [of the Epistle] he proves something more also: [viz.] that even though they had patiently endured, they did not obtain; and yet not even so are they grieved.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 11, source paragraph 7 · Original source

Date uncertain | John Chrysostom

What is, “And an oath for confirmation is to them an end of all strife”? it is instead of, “by this every doubtful question is solved”: not this, or this, but every one.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 11, source paragraph 9 · Original source

Date uncertain | John Chrysostom

God, however, ought to have been believed even without an oath: ( ver. 17 ) “wherein” (he says) “God willing more abundantly to show unto the heirs of promise the immutability of His counsel, confirmed it [lit. “mediated”] by an oath.” In these words he comprehends also the believers, and therefore mentions this “promise” which was made to us in common [with them]. “He mediated” (he says) “by an oath.” Here again he says that the Son was mediator between men and God.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 11, source paragraph 10 · Original source

Date uncertain | John Chrysostom

Ver. 18. “That by two immutable things, in which it was impossible that God should lie.” What are these two? The speaking and promising; and the adding an oath to the promise. For since among men that which is [confirmed] by an oath is thought more worthy of credit, on this account He added that also.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 11, source paragraph 11 · Original source

Date uncertain | John Chrysostom

“Now” he means, and he did not say “when He swore.” But what the oath is, he showed, by speaking of swearing by a greater. But since the race of men is hard of belief, He condescends to the same [things] with ourselves. As then for our sake He swears, although it be unworthy of Him that He should not be believed, so also did [the Apostle] make that other statement: “He learned from the things which He suffered” ( c. v. 8 ), because men think the going through experience more worthy of reliance.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 11, source paragraph 13 · Original source

Date uncertain | John Chrysostom

What is “the hope set before us”? From these [past events] (he says) we conjecture the future. For if these came to pass after so long a time, so certainly the others will. So that the things which happened in regard to Abraham give us confidence also concerning the things to come.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 11, source paragraph 14 · Original source

Date uncertain | John Chrysostom

[3.] ( Ver. 19, 20 ) “Which [hope] we have as an anchor of the soul both sure and steadfast, and which entereth into that within the veil: whither the forerunner is for us entered, even Jesus, made High Priest forever after the order of Melchisedec.” He shows, that while we are still in the world, and not yet departed from [this] life, we are already among the promises. For through hope we are already in heaven. He said, “Wait; for it shall surely be.” Afterwards giving them full assurance, he says, “nay rather by hope.” And he said not, “We are within,” but ‘It hath entered within,’ which was more true and more persuasive. For as the anchor, dropped from the vessel, does not allow it to be carried about, even if ten thousand winds agitate it, but being depended upon makes it steady, so also does hope.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 11, source paragraph 15 · Original source

Date uncertain | John Chrysostom

[4.] Then after this he led on to Faith also, that there might not only be hope, but a very true [hope]. For after the oath he lays down another thing too, even proof by facts, because “the forerunner is for us entered in, even Jesus.” But a forerunner is a forerunner of some one, as John was of Christ.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 11, source paragraph 17 · Original source

Date uncertain | John Chrysostom

Now he did not simply say, “He is entered in,” but “where He is entered in a forerunner for us,” as though we also ought to attain. For there is no great interval between the forerunner and those who follow: otherwise he would not be a forerunner; for the forerunner and those who follow ought to be in the same road, and to arrive after [each other].

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 11, source paragraph 18 · Original source

Date uncertain | John Chrysostom

“Being made an High Priest forever after the order,” he says, “of Melchisedec.” Here is also another consolation, if our High Priest is on high, and far better than those among the Jews, not in the kind [of Priesthood] only, but also in the place, and the tabernacle, and the covenant, and the person. And this also is spoken according to the flesh.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 11, source paragraph 19 · Original source

Date uncertain | John Chrysostom

These sacrifices one may see in the Old [Testament] also, shadowed out beforehand. “Offer to God,” it is said, “a sacrifice of righteousness” ( Ps. iv. 5 ); “Offer a sacrifice of praise” ( Ps. l. 14 ); and, “a sacrifice of praise shall glorify Me” ( Ps. l. 23 ), and, “the sacrifice of God is a broken spirit” ( Ps. li. 17 ); and “what doth the Lord require of thee but” to hearken to Him? ( Mic. vi. 8.) “Burnt-offerings and sacrifices for sin Thou hast had no pleasure in: then I said, Lo I come to do Thy will, O God!” ( Ps. xl. 6, 7 ), and again, “To what purpose do ye bring the incense from Sheba?” ( Jer. vi. 20.) “Take thou away from Me the noise of thy songs, for I will not hear the melody of thy viols.” ( Amos v. 23.) But instead of these “I will have mercy and not sacrifice.” ( Hosea vi. 6.) Thou seest with what kind of “sacrifices God is well pleased.” ( c. xiii. 16.) Thou seest also that already from the first the one class have given place, and these have come in their stead.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 11, source paragraph 21 · Original source

Date uncertain | John Chrysostom

These therefore let us bring, for the other indeed are [the offerings] of wealth and of persons who have [possessions], but these of virtue: those from without, these from within: those any chance person even might perform; these only a few. And as much as a man is superior to a sheep, so much is this sacrifice superior to that; for here thou offerest thy soul as a victim.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 11, source paragraph 22 · Original source

Date uncertain | John Chrysostom

[6.] And other sacrifices also there are, which are indeed whole burnt-offerings, the bodies of the martyrs: there both soul and body [are offered]. These have a great savor of a sweet smell. Thou also art able, if thou wilt, to bring such a sacrifice.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 11, source paragraph 23 · Original source

Date uncertain | John Chrysostom

For what, if thou dost not burn thy body in the fire? Yet in a different fire thou canst; for instance, in that of voluntary poverty, in that of affliction. For to have it in one’s power to spend one’s days in luxury and expense, and yet to take up a life of toil and bitterness, and to mortify the body, is not this a whole burnt-offering? Mortify thy body, and crucify it, and thou shalt thyself also receive the crown of this martyrdom. For what in the other case the sword accomplishes, that in this case let a willing mind effect. Let not the love of wealth burn, or possess you, but let this unreasonable appetite itself be consumed and quenched by the fire of the Spirit; let it be cut in pieces by the sword of the Spirit.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 11, source paragraph 24 · Original source

Date uncertain | John Chrysostom

This is an excellent sacrifice, needing no priest but him who brings it. This is an excellent sacrifice, performed indeed below but forthwith taken up on high. Do we not wonder that of old time fire came down and consumed all? It is possible now also that fire may come down far more wonderful than that, and consume all the presented offerings: nay rather, not consume, but bear them up to heaven. For it does not reduce them to ashes, but offers them as gifts to God.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 11, source paragraph 25 · Original source

Date uncertain | John Chrysostom

What is meant by “he that considereth”? He that understandeth what it is to be a poor man, that has thoroughly learned his affliction. For he that has learned his affliction, will certainly and immediately have compassion on him. When thou seest a poor man, do not hurry by, but immediately reflect what thou wouldest have been, hadst thou been he. What wouldest thou not have wished that all should do for thee? “He that considereth” (he says). Reflect that he is a free-man like thyself, and shares the same noble birth with thee, and possesses all things in common with thee; and yet oftentimes he is not on a level even with thy dogs. On the contrary, while they are satiated, he oftentimes lies, sleeps, hungry, and the free-man is become less honorable than thy slaves.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 11, source paragraph 27 · Original source

Date uncertain | John Chrysostom

But they perform needful services for thee. What are these? Do they serve thee well? Suppose then I show that this [poor man] too performs needful services for thee far greater than they do. For he will stand by thee in the Day of judgment, and will deliver thee from the fire. What do all thy slaves do like this? When Tabitha died, who raised her up? The slaves who stood around or the poor? But thou art not even willing to put the free-man on an equality with thy slaves. The frost is hard, and the poor man is cast out in rags, well-nigh dead, with his teeth chattering, both by his looks and his air fitted to move thee: and thou passeth by, warm and full of drink; and how dost thou expect that God should deliver thee when in misfortune?

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 11, source paragraph 28 · Original source

Date uncertain | John Chrysostom

And oftentimes thou sayest this too: ‘If it had been myself, and I had found one that had done many wrong things, I would have forgiven him; and does not God forgive?’ Say not this. Him that has done thee no wrong, whom thou art able to deliver, him thou neglectest. How shall He forgive thee, who art sinning against Him? Is not this deserving of hell?

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 11, source paragraph 29 · Original source

Date uncertain | John Chrysostom

And how amazing! Oftentimes thou adornest with vestments innumerable, of varied colors and wrought with gold, a dead body, insensible, no longer perceiving the honor; whilst that which is in pain, and lamenting, and tormented, and racked by hunger and frost, thou neglectest; and givest more to vainglory, than to the fear of God.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 11, source paragraph 30 · Original source

Date uncertain | John Chrysostom

But what say they? He is an impostor. What sayest thou, O man? Callest thou him an impostor, for the sake of a single loaf or of a garment? But (you say) he will sell it immediately. And dost thou manage all thy affairs well? But what? Are all poor through idleness? Is no one so from shipwreck? None from lawsuits? None from being robbed? None from dangers? None from illness? None from any other difficulties? If however we hear any one bewailing such evils, and crying out aloud, and looking up naked toward heaven, and with long hair, and clad in rags, at once we call him, The impostor! The deceiver! The swindler! Art thou not ashamed? Whom dost thou call impostor? Give nothing, and do not accuse the man.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 11, source paragraph 32 · Original source

Date uncertain | John Chrysostom

But (you say) he has means, and pretends. This is a charge against thyself, not against him. He knows that he has to deal with the cruel, with wild beasts rather than with men, and that, even if he utter a pitiable story, he attracts no one’s attention: and on this account he is forced to assume also a more miserable guise, that he may melt thy soul. If we see a person coming to beg in a respectable dress, This is an impostor (you say), and he comes in this way that he may be supposed to be of good birth. If we see one in the contrary guise, him too we reproach. What then are they to do? O the cruelty, O the inhumanity!

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 11, source paragraph 33 · Original source

Date uncertain | John Chrysostom

And why (you say) do they expose their maimed limbs? Because of thee. If we were compassionate, they would have no need of these artifices: if they persuaded us at the first application, they would not have contrived these devices. Who is there so wretched, as to be willing to cry out so much, as to be willing to behave in an unseemly way, as to be willing to make public lamentations, with his wife destitute of clothing, with his children, to sprinkle ashes on [himself]. How much worse than poverty are these things? Yet on account of them not only are they not pitied, but are even accused by us.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 11, source paragraph 34 · Original source

Date uncertain | John Chrysostom

[9.] Shall we then still be indignant, because when we pray to God, we are not heard? Shall we then still be vexed, because when we entreat we do not persuade? Do we not tremble for fear, my beloved?

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 11, source paragraph 35 · Original source

Date uncertain | John Chrysostom

But (you say) I have often given. But dost thou not always eat? And dost thou drive away thy children often begging of thee? O the shamelessness! Dost thou call a poor man shameless? And thou indeed art not shameless when plundering, but he is shameless when begging for bread! Considerest thou not how great are the necessities of the belly? Dost not thou do all things for this? Dost thou not for this neglect things spiritual? Is not heaven set before thee and the kingdom of heaven? And thou fearing the tyranny of that [appetite] endurest all things, and thinkest lightly of that [kingdom]. This is shamelessness.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 11, source paragraph 36 · Original source

Date uncertain | John Chrysostom

Seest thou not old men maimed? But O what trifling! ‘Such an one’ (you say) ‘lends out so many pieces of gold, and such an one so many, and yet begs.’ You repeat the stories and trifles of children; for they too are always hearing such stories from their nurses. I am not persuaded of it. I do not believe this. Far from it. Does a man lend money, and beg when he has abundance? For what purpose, tell me? And what is more disgraceful than begging? It were better to die than to beg. Where does our inhumanity stop? What then? Do all lend money? Are all impostors? Is there no one really poor? “Yea” (you say) “and many.” Why then dost thou not assist those persons, seeing thou art a strict enquirer into their lives? This is an excuse and a pretense.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 11, source paragraph 37 · Original source

Date uncertain | John Chrysostom

But now we are come to such a degree of unreasonableness, as to act thus not only in regard to the poor who walk up and down the alleys, but even in the case of men that live in [religious] solitude. Such an one is an impostor, you say. Did I not say this at first, that if we give to all indiscriminately, we shall always be compassionate; but if we begin to make over-curious enquiries, we shall never be compassionate? What dost thou mean? Is a man an impostor in order to get a loaf? If indeed he asks for talents of gold and silver, or costly clothes, or slaves, or anything else of this sort, one might with good reason call him a swindler. But if he ask none of these things, but only food and shelter, things which are suited to a philosophic life, tell me, is this the part of a swindler? Cease we from this unseasonable fondness for meddling, which is Satanic, which is destructive.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 11, source paragraph 40 · Original source

Date uncertain | John Chrysostom

For indeed, if a man say that he is on the list of the Clergy, or calls himself a priest, then busy thyself [to enquire], make much ado: since in that case the communicating without enquiry is not without danger. For the danger is about matters of importance, for thou dost not give but receivest. But if he want food, make no enquiry.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 11, source paragraph 41 · Original source

Date uncertain | John Chrysostom

Enquire, if thou wilt, how Abraham showed hospitality towards all who came to him. If he had been over-curious about those who fled to him for refuge, he would not have “entertained angels.” ( c. xiii. 2.) For perhaps not thinking them to be angels, he would have thrust them too away with the rest. But since he used to receive all, he received even angels.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 11, source paragraph 42 · Original source

Date uncertain | John Chrysostom

What? Is it from the life of those that receive [thy bounty] that God grants thee thy reward? Nay [it is] from thine own purpose, from thy abundant liberality; from thy loving-kindness; from thy goodness. Let this be [found], and thou shalt attain all good things, which may we all attain, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and together with the Holy Ghost, be glory, power, honor, now and for ever and world without end. Amen.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 11, source paragraph 43 · Original source

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

Sav. and Ben. add ἤ δη ἐτύχετε, “ye have already attained it.”

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 11, editorial note cite_note-5 · Original source

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

ἃ φιλοσοφίας ἐστὶ, i.e. of the ascetics or solitary life.

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 11, editorial note cite_note-13 · Original source

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

ἐ πειδὴ, “at the very time that.”

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 11, editorial note cite_note-4 · Original source