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)

[St. Chrys. here understands the λόγος of the Second Person of the Trinity. It is now generally interpreted as a personification of the spoken or written word sent forth by Him.—F.G.]

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 7, editorial note cite_note-1 · Original source

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

μετὰ τελείωσιν, i.e. by Baptism. [The meaning of τελείωσις can hardly here be restricted to the baptism of the individual, but rather refers to the perfection of the means of salvation under the Gospel, which the Apostle so often expresses in this Epistle by τελείωσις .—F.G.]

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 7, editorial note cite_note-4 · Original source

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

Having a κήρυξ was a special mark of dignity, belonging to certain offices. See Mr. Field’s notes.

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 7, editorial note cite_note-6 · Original source

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

There are two points of superiority over Moses implied in the words “that is passed into the Heavens.” 1. That Christ entered into the rest which He promised His people, while Moses did not. 2. That that rest is Heaven, not the earthly Canaan.

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 7, editorial note cite_note-8 · Original source

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

ὁ μολογία used of the Creed [and more generally of the profession of a Christian.—F.G.].

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 7, editorial note cite_note-9 · Original source

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

τότε, “at the Day of Judgment,” opposed to “now.” “in this life” ; as ἐ κεῖ, “there,” “yonder,” is the usual expression for the future state, opposed to ἐ νταῦθα, “here,” “in this world.”

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 7, editorial note cite_note-12 · Original source

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

“The throne of grace,” as he has said, is that of Christ, on which He sits at the right hand of the Father.

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 7, editorial note cite_note-13 · Original source

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

The Arians maintained that our Lord was Priest in His Divine Nature antecedent to the Incarnation. See the Oxford translation of St. Athanasius against Arianism, p. 292, note m. [add p. 267. note l.; cf. also S. Cyril, Book 3 against Nestorius].

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 7, editorial note cite_note-14 · Original source

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

[ἡ γραφή, the same form of quotation as in the case of the canonical Scriptures.—F.G.]

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 7, editorial note cite_note-16 · Original source

Date uncertain | John Chrysostom

[1.] Faith is indeed great and bringeth salvation, and without it, it is not possible ever to be saved. It suffices not however of itself to accomplish this, but there is need of a right conversation also. So that on this account Paul also exhorts those who had already been counted worthy of the mysteries; saying, “Let us labor to enter into that rest.” “Let us labor” (he says), Faith not sufficing, the life also ought to be added thereto, and our earnestness to be great; for truly there is need of much earnestness too, in order to go up into Heaven. For if they who suffered so great distress in the Wilderness, were not counted worthy of [the promised] land, and were not able to attain [that] land, because they murmured and because they committed fornication: how shall we be counted worthy of Heaven, if we live carelessly and indolently? We then have need of much earnestness.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 7, source paragraph 4 · Original source

Date uncertain | John Chrysostom

And observe, the punishment does not extend to this only, the not entering in (for he said not, “Let us labor to enter into the rest,” lest we fail of so great blessings), but he added what most of all arouses men. What then is this? “Lest any man fall, after the same example of unbelief.” What means this? It means that we should have our mind, our hope, our expectation, yonder, lest we should fail. For that [otherwise] we shall fail, the example shows, “lest [&c.] after the same,” he says.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 7, source paragraph 5 · Original source

Date uncertain | John Chrysostom

“Piercing,” he says, “even to the dividing asunder of soul and spirit.” What is this? He hinted at something more fearful. Either that He divides the spirit from the soul, or that He pierces even through them disembodied, not as a sword through bodies only. Here he shows, that the soul also is punished, and that it thoroughly searches out the most inward things, piercing wholly through the whole man.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 7, source paragraph 8 · Original source

Date uncertain | John Chrysostom

“And is a discerner of the thoughts and intents of the heart, neither is there any creature that is not manifest in His sight.” In these words most of all he terrified them. For do not (he says) be confident if ye still stand fast in the Faith, but without full assurance. He judges the inner heart, for there He passes through, both punishing and searching out.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 7, source paragraph 9 · Original source

Date uncertain | John Chrysostom

And why speak I of men? he says. For even if thou speak of Angels, of Archangels, of the Cherubim, of the Seraphim, even of any “creature” whatsoever: all things are laid open to that Eye, all things are clear and manifest; there is nothing able to escape it; “All things are naked and opened unto the eyes of Him, with whom we have to do.”

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 7, source paragraph 10 · Original source

Date uncertain | John Chrysostom

But what is “opened” ? [It is] a metaphor from the skins which are drawn off from the victims. For as in that case, when a man has killed them, and has drawn aside the skin from the flesh, he lays open all the inward parts, and makes them manifest to our eyes; so also do all things lie open before God. And observe, I pray thee, how he constantly needs bodily im ages; which arose from the weakness of the hearers. For that they were weak, he made plain, when he said that they were “dull,” and “had need of milk, not of strong meat.” “All things are naked,” he says, “and opened unto the eyes of Him, with whom we have to do.” ( c. v. 11, 12.)

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

Date uncertain | John Chrysostom

[3.] But what is, “after the same example of unbelief”? As if one should say, why did they of old not see the land? They had received an earnest of the power of God; they ought to have believed, but yielding too much to fear and imagining nothing great concerning God, and being faint-hearted,—so they perished. And there is also something more to be said, as, that after they had accomplished the most part of the journey, when they were at the very doors, at the haven itself, they were sunk into the sea. This I fear (he says) for you also. This is [the meaning of] “after the same example of unbelief.”

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 7, source paragraph 12 · Original source

Date uncertain | John Chrysostom

For that these also [to whom he is writing] had suffered much, he afterwards testifies, saying, “Call to mind the former days, in which after that ye had been enlightened, ye endured a great fight of afflictions.” ( c. x. 32.) Let no man then be faint-hearted, nor fall down near the end through weariness. For there are, there are those who at the beginning engage in the fight with the full vigor of zeal; but a little after, not being willing to add to all, they lose all. Your forefathers (he says) are sufficient to instruct you not to fall into the same [sins], not to suffer the same things which they suffered. This is, “After the same example of unbelief.” Let us not faint, he means (which he says also near the end [of the Epistle]. “Lift up the hands which hang down, and the feeble knees”): “lest any man,” he says, “fall after the same example.” ( c. xii. 12.) For this is to fall indeed.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 7, source paragraph 13 · Original source

Date uncertain | John Chrysostom

Then, lest when thou hearest, “any man fall after the same example,” thou shouldest conceive of the same death which they also underwent, see what he says: “For the Word of God is quick and powerful and sharper than any two-edged sword.” For the Word falls upon the souls of these [men] more severely than any sword, causing grievous wounds; and inflicts fatal blows. And of these things he need not give the proof, nor establish them by argument, having a history so fearful. For (he would say) what kind of war destroyed them? What sort of sword? Did they not fall simply of themselves? For let us not be careless because we have not suffered the same things. While “it is called To-day,” it is in our power to recover ourselves.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 7, source paragraph 14 · Original source

Date uncertain | John Chrysostom

[4.] Next he discourses of the Son, “with whom we have to do,” he says. What is “with whom we have to do”? To Him (he would say) we have to render account for the things we have done? Even so. How then [must we act] that we fall not, nor be faint-hearted?

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 7, source paragraph 16 · Original source

Date uncertain | John Chrysostom

These things indeed (he would say) are sufficient to instruct us. But we have also “a great High Priest, that is passed into the heavens, Jesus the Son of God.” Because he added [it], for this reason he went on, “For we have not an High Priest who cannot be touched with the feeling of our infirmities.” Therefore he said above, “In that He hath suffered Himself being tempted, He is able to succor them which are tempted.” See then how here also he does the same. And what he says is to this effect: He went (he says) the road which we also [are going] now, or rather even a more rugged one. For He had experience of all human [sufferings].

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 7, source paragraph 17 · Original source

Date uncertain | John Chrysostom

Ver. 15. “For we have not an High Priest, who cannot be touched with the feeling of our infirmities.” He is not (he means) ignorant of what concerns us, as many of the High Priests, who know not those in tribulations, nor that there is tribulation at any time. For in the case of men it is impossible that one should know the affliction of the afflicted who has not had experience, and gone through the actual sensations. Our High Priest endured all things. Therefore He endured first and then ascended, that He might be able to sympathize with us.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 7, source paragraph 20 · Original source

Date uncertain | John Chrysostom

But was “in all points tempted like as we are, yet without sin.” Observe how both above he has used the word “in like manner,” and here “after the likeness.” ( c. ii. 14.) That is, He was persecuted, was spit upon, was accused, was mocked at, was falsely informed against, was driven out, at last was crucified.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 7, source paragraph 21 · Original source

Date uncertain | John Chrysostom

[6.] Ver. 16. “Let us come then boldly [with confidence] unto the throne of His grace, that we may obtain mercy, and find grace to help in time of need.”

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 7, source paragraph 23 · Original source

Date uncertain | John Chrysostom

What “throne of grace” is he speaking of? that royal throne concerning which it is said, “The Lord said unto my Lord, Sit Thou on My right hand.” ( Ps. cx. 1.)

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 7, source paragraph 24 · Original source

Date uncertain | John Chrysostom

How is it that we should “approach boldly”? Because now it is a throne of Grace, not a throne of Judgment. Therefore boldly, “that we may obtain mercy,” even such as we are seeking. For the affair is [one of] munificence, a royal largess.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 7, source paragraph 26 · Original source

Date uncertain | John Chrysostom

This is it seasonable for us also now to say, “Let us draw near” asking “boldly”: let us only bring Faith and He gives all things. Now is the time of the gift; let no man despair of himself. Then [will be] the time of despairing, when the bride-chamber is shut, when the King is come in to see the guests, when they who shall be accounted worthy thereof, shall have received as their portion the Patriarch’s bosom: but now it is not as yet so. For still are the spectators assembled, still is the contest, still is the prize in suspense.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 7, source paragraph 29 · Original source

Date uncertain | John Chrysostom

This have I spoken for those who say; In our younger days we used discipline, in our younger days we fasted, now we are grown old. Now most of all it behooves you to make your carefulness more intense. Do not count up to me the old things especially done well: be now youthful and vigorous. For he that runneth this bodily race, when gray hairs have overtaken him, probably is not able to run as he did before: for the whole contest depends on the body; but thou—wherefore dost thou lessen thy speed? For in this race there is need of a soul, a soul thoroughly awakened: and the soul is rather strengthened in old age; then it is in its full vigor, then is it in its pride.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 7, source paragraph 31 · Original source

Date uncertain | John Chrysostom

For as the body, so long as it is oppressed by fevers and by one sickness after another, even if it be strong, is exhausted, but when it is freed from this attack, it recovers its proper force, so also the soul in youth is feverish, and is chiefly possessed by the love of glory, and luxurious living, and sensual lusts, and many other imaginations; but old age, when it comes on, drives away all these passions, some through satiety, some through philosophy. For old age relaxes the powers of the body, and does not permit the soul to make use of them even if it wish, but repressing them as enemies of various kinds, it sets her in a place free from troubles and produces a great calm, and brings in a greater fear.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 7, source paragraph 32 · Original source

Date uncertain | John Chrysostom

For if none else does, it is said, yet they who are grown old know, that they are drawing to their end, and that they certainly stand near to death. When therefore the desires of this life are withdrawing, and the expectation of the judgment-seat is coming on, softening the stubbornness of the soul, does it not become more attentive, if one be willing?

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 7, source paragraph 33 · Original source

Date uncertain | John Chrysostom

[8.] What then (you allege) when we see old men more intractable than young ones? Thou tellest me of an excess of wickedness. For in the case of madmen too, we see them going over precipices, when no man pushes them. When therefore, an old man has the diseases of the young, this is an excess of wickedness; besides not even in youth would such an one have an excuse: since he is not able to say, “Remember not the sins of my youth, and my ignorances.” ( Ps. xxv. 7.) For he who in old age remains the same, shows that even in youth, he was what he was not from ignorance, nor from inexperience, nor from the time of life, but from slothfulness. For that man may say, “Remember not the sins of my youth, and mine ignorances,” who does such things as become an old man, who changes in old age. But if even in age he continue the same unseemly courses, how can such an one be worthy of the name of an old man, who has no reverence even for the time of life? For he who says, “Remember not the sins of my youth, nor my ignorances,” utters this, as one doing right in his old age. Do not then, by the deeds of age, deprive thyself also of pardon for the sins of youth.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 7, source paragraph 34 · Original source

Date uncertain | John Chrysostom

For how can what is done be otherwise than unreasonable, and beyond pardon? An old man sits in taverns. An old man hurries to horse-races—an old man goes up into theaters, running with the crowd like children. Truly it is a shame and a mockery, to be adorned outside with gray hairs, but within to have the mind of a child.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 7, source paragraph 35 · Original source

Date uncertain | John Chrysostom

And indeed if a young man insult [him], he immediately puts forward his gray hairs. Reverence them first thyself; if however thou dost not reverence thy own even when old, how canst thou demand of the young to reverence them? Thou dost not reverence the gray hairs, but puttest them to shame. God hath honored thee with whiteness of hairs: He hath given thee high dignity. Why dost thou betray the honor? How shall the young man reverence thee, when thou art more wanton than he? For the hoary head is then venerable, when it acts worthily of the gray head; but when it plays youth, it will be more ridiculous than the young. How then will you old men be able to give these exhortations to the young man when you are intoxicated by your disorderliness?

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 7, source paragraph 36 · Original source

Date uncertain | John Chrysostom

For we honor the gray hair, not because we esteem the white color above the black, but because it is a proof of a virtuous life; and when we see them we conjecture therefrom the inward hoariness. But if men continue to do what is inconsistent with the hoary head, they will on that account become the more ridiculous. Since we also honor the Emperor, and the purple and the diadem, because they are symbols of his office. But if we should see him, with the purple, spitted on, trodden under foot by the guards, seized by the throat, cast into prison, torn to pieces, shall we then reverence the purple or the diadem, and not rather weep over the pomp itself? Claim not then to be honored for thy hoary head, when thou thyself wrongest it. For it ought indeed itself to receive satisfaction from thee, because thou bringest disgrace on a form so noble and so honorable.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 7, source paragraph 38 · Original source

Date uncertain | John Chrysostom

We say not these things against all [old persons], nor is our discourse against old age simply (I am not so mad as that), but against a youthful spirit bringing dishonor on old age. Nor is it concerning those who are grown old that we sorrowfully say these things, but concerning those who disgrace the hoary head.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 7, source paragraph 39 · Original source

Date uncertain | John Chrysostom

For the old man is a king, if you will, and more royal than he who wears the purple, if he master his passions, and keep them under subjection, in the rank of guards. But if he be dragged about and thrust down from his throne, and become a slave of the love of money, and vainglory, and personal adornment, and luxuriousness, and drunkenness, anger, and sensual pleasures, and has his hair dressed out with oil, and shows an age insulted by his way of life, of what punishment would not such an one be worthy?

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 7, source paragraph 40 · Original source

Date uncertain | John Chrysostom

[10.] But may ye not be such, O young men! for not even for you is there the excuse for sinning. Why so? Because it is possible to be old in youth: just as there are youths in old age, so also the reverse. For as in the one case the white hair saves no one, so in the other the black is no impediment. For if it is disgraceful for the old man to do these things of which I have spoken, much more than for the young man, yet still the young man is not freed from accusation. For a young man can have an excuse only, in case he is called to the management of affairs, when he is still inexperienced, when he needs time and practice; but no longer when it is necessary to display temperance and courage, nor yet when it is needful to keep his property.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 7, source paragraph 41 · Original source

Date uncertain | John Chrysostom

For it sometimes happens that the young man is blamed more than the old. For the one needs much service, old age making him feeble: but the other being able, if he will, to provide for himself, what sort of excuse should he meet with, when he plunders more than the old, when he remembers injuries, when he is contemptuous, when he does not stand forward to protect others more than the old man, when he utters many things unseasonably, when he is insolent, when he reviles, when he is drunken?

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 7, source paragraph 42 · Original source

Date uncertain | John Chrysostom

And if in the [matter of] chastity he think that he cannot be impleaded, consider that here also he has many helps, if he will. For although desire trouble him more violently than it doth the old, yet nevertheless there are many things which he can do more than an old man, and so charm that wild beast. What are these things? Labors, readings, watchings through the night, fastings.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 7, source paragraph 43 · Original source

Date uncertain | John Chrysostom

Moreover the Beatitudes [pronounced] by Christ, were not addressed to solitaries only: since in that case the whole world would have perished, and we should be accusing God of cruelty. And if these beatitudes were spoken to solitaries only, and the secular person cannot fulfill them, yet He permitted marriage, then He has destroyed all men. For if it be not possible, with marriage, to perform the duties of solitaries, all things have perished and are destroyed, and the [functions] of virtue are shut up in a strait.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 7, source paragraph 45 · Original source

Date uncertain | John Chrysostom

And if any persons have been hindered by marriage state, let them know that marriage is not the hindrance, but their purpose which made an ill use of marriage. Since it is not wine which makes drunkenness, but the evil purpose, and the using it beyond due measure. Use marriage with moderation, and thou shalt be first in the kingdom, and shalt enjoy all good things, which may we all attain by the grace and love of our Lord Jesus Christ with whom to the Father together with the Holy Ghost be glory, might, honor, now and for ever and world without end. Amen.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 7, source paragraph 47 · Original source

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

that is, if he have fallen into sin in this respect.

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 7, editorial note cite_note-17 · Original source