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)

The Faith; πίστις with the article in this place and a little below means the Creed; as we say “the Belief.” [Yet it would be impossible to substitute the word “Creed” — “Creed in the resurrection.” &c. What is meant is that Christian belief which finds expression in the Creed, as well as elsewhere.—F.G.]

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 9, editorial note cite_note-5 · Original source

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

St. Chrys.’s exposition requires this literal translation of the participle. He gives two explanations of it, “to renew them by crucifying afresh,” and “seeing they crucify afresh.”

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 9, editorial note cite_note-12 · Original source

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

The common editions add οὕτως οὐδὲ βαπτισθῆναι, “so neither [is it possible] to be baptized [a second time].” The apodosis is wanting in the older text, as it is in several other places.

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 9, editorial note cite_note-16 · Original source

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

[The original has a paronomasia hardly to be reproduced in English. The word is, παραδειγματισμός, of which the παραδειγματίσαι = “put to an open shame,” above is the verb.—F.G.]

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 9, editorial note cite_note-17 · Original source

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

The later texts add ἑ αυτὸν, “that baptizeth himself.” St. Chrys. however is speaking of a bishop who repeats baptism.

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 9, editorial note cite_note-18 · Original source

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

χάρις. The word is used throughout this passage in the sense of remission, as explained in the next clause.

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 9, editorial note cite_note-20 · Original source

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

The longer text in Sav. and Ben. adds, δευτέρῳ δὲ ὅτι οὐ, “and secondly because it is not,” &c.: the shorter text has only οὐδὲ, omitting “secondly.” There are many other instances of a similar negligence of style in the genuine text, as also in other works of St. Chrys.

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 9, editorial note cite_note-21 · Original source

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

The common texts add τὰ ἐκεῖ, “the things in heaven.” But St. Chrys. is speaking of present privileges here on earth.

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 9, editorial note cite_note-22 · Original source

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

καὶ πίστεσιν. [These same two words, ἐ λεημοσύναι καί πίστεις, “almsgiving and acts of faithfulness,” are used by the Septuagint to translate “mercy and truth” in Prov. iii. 3 also, as if πίστεις were the distinct acts of faithfulness which go to make up truth, comp. true of heart throughout the Psalms.]

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 9, editorial note cite_note-25 · Original source

Date uncertain | John Chrysostom

[1.] You have heard how much Paul found fault with the Hebrews for wishing to be always learning about the same things. And with good reason: “For when for the time ye ought to be teachers, ye have need again that some one teach you the elements of the first principles of the oracles of God.” ( c. v. 12.)

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 4 · Original source

Date uncertain | John Chrysostom

I am afraid that this might fitly be said to you also, that “when for the time ye ought to be teachers,” ye do not maintain the rank of learners, but ever hearing the same things, and on the same subjects, you are in the same condition as if you heard no one. And if any man should question you, no one will be able to answer, except a very few who may soon be counted.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 5 · Original source

Date uncertain | John Chrysostom

But this is no trifling loss. For oftentimes when the teacher wishes to go on further, and to touch on higher and more mysterious themes, the want of attention in those who are to be taught prevents.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 6 · Original source

Date uncertain | John Chrysostom

For just as in the case of a grammar-master, if a boy though hearing continually the first elements does not master them, it will be necessary for him to be continually dinning the same things into the boy, and he will not leave off teaching, until the boy has been able to learn them accurately; for it is great folly to lead him on to other things, without having put the first well into him; so too in the Church, if while we constantly say the same things you learn nothing more, we shall never cease saying the same things.

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

Date uncertain | John Chrysostom

For if our preaching were a matter of display and ambition, it would have been right to jump from one subject to another and change about continually, taking no thought for you, but only for your applauses. But since we have not devoted our zeal to this, but our labors are all for your profit, we shall not cease discoursing to you on the same subjects, till you succeed in learning them. For I might have said much about Gentile superstition, and about the Manichæans, and about the Marcionists, and by the grace of God have given them heavy blows, but this sort of discourse is out of season. For to those who do not yet know accurately their own affairs, to those who have not yet learned that to be covetous is evil, who would utter such discourses as those, and lead them on to other subjects before the time?

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 8 · Original source

Date uncertain | John Chrysostom

We then shall not cease to say the same things, whether ye be persuaded or not. We fear however, that by continually saying the same things, if ye hearken not, we may make the condemnation heavier for the disobedient.

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

Date uncertain | John Chrysostom

I must not however say this in regard to you all; for I know many who are benefited by their coming here, who might with justice cry out against those others, as insidiously injuring them by their ignorance and inattention. But not even so will they be injured. For hearing the same things continually is useful even to those who know them, since by often hearing what we know we are more deeply affected. We know, for instance, that Humility is an excellent thing, and that Christ often discoursed about it; but when we listen to the words themselves and the reflections made upon them, we are yet more affected, even if we hear them ten thousand times.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 10 · Original source

Date uncertain | John Chrysostom

[2.] It is then a fitting time for us also to say now to you, “Wherefore leaving the beginning of the doctrine of Christ, let us go unto perfection.”

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

Date uncertain | John Chrysostom

What is “the beginning of the doctrine”? He goes on to state it himself, saying, “not laying again” (these are his words) “the foundation of repentance from dead works, and faith toward God, of the doctrine of baptisms and of laying on of hands, of the resurrection of the dead, and of eternal judgment.”

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 12 · Original source

Date uncertain | John Chrysostom

[3.] But what is, “let us go on unto perfection”? Let us henceforth proceed (he means) even to the very roof, that is, let us have the best life. For as in the case of the letters the Alpha involves the whole, and as the foundation, the whole building, so also does full assurance concerning the Faith involve purity of life. And without this it is not possible to be a Christian, as without foundations there can be no building; nor skill in literature without the letters. Still if one should be always going round about the letters, or if about the foundation, not about the building, he will never gain anything.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 15 · Original source

Date uncertain | John Chrysostom

Do not however think that the Faith is depreciated by being called elementary: for it is indeed the whole power: for when he says, “For every one that useth milk is unskilled in the word of righteousness, for he is a babe” ( c. v. 13 ), it is not this which he calls “milk.” But to be still doubting about these things is [a sign] of a mind feeble, and needing many discourses. For these are the wholesome doctrines. For we call him “a perfect man” [i.e. “of full age”] who with the faith has a right life; but if any one have faith, yet does evil, and is in doubt concerning [the faith] itself, and brings disgrace on the doctrine, him we shall with reason call “a babe,” in that he has gone back again to the beginning. So that even if we have been ten thousand years in the faith, yet are not firm in it, we are babes; when we show a life not in conformity with it; when we are still laying a foundation.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 16 · Original source

Date uncertain | John Chrysostom

[4.] But besides [their way of] life he brings another charge also against these [Hebrews], as being shaken to and fro, and needing “to lay a foundation of repentance from dead works.” For he who changes from one to another, giving up this, and choosing that, ought first to condemn this, and to be separated from the system, and then to pass to the other. But if he intends again to lay hold on the first, how shall he touch the second?

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 17 · Original source

Date uncertain | John Chrysostom

But what is “the doctrine of baptisms”? Not as if there were many baptisms, but one only. Why then did he express it in the plural? Because he had said, “not laying again a foundation of repentance.” For if he again baptized them and catechised them afresh, and having been baptized at the beginning they were again taught what things ought to be done and what ought not, they would remain perpetually incorrigible.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 19 · Original source

Date uncertain | John Chrysostom

“And of eternal judgment.” But why does he say this? Because it was likely that, having already believed, they would either be shaken [from their faith], or would lead evil and slothful lives, he says, “be wakeful.”

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 22 · Original source

Date uncertain | John Chrysostom

It is not open to them to say, If we live slothfully we will be baptized again, we will be catechised again, we will again receive the Spirit; even if now we fall from the faith, we shall be able again by being baptized, to wash away our sins, and to attain to the same state as before. Ye are deceived (he says) in supposing these things.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 23 · Original source

Date uncertain | John Chrysostom

And see how putting them to shame, and forbiddingly he begins. “Impossible.” No longer (he says) expect that which is not possible; (For he said not, It is not seemly, or, It is not expedient, or, It is not lawful, but “impossible,” so as to cast [them] into despair), if ye have once been altogether enlightened.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 25 · Original source

Date uncertain | John Chrysostom

To “be renewed,” that is, to be made new, for to make men new is [the work] of the laver only: for (it is said) “thy youth shall be renewed as the eagle’s.” ( Ps. ciii. 5.) But it is [the work of] repentance, when those who have been made new, have afterwards become old through sins, to set them free from this old age, and to make them strong. To bring them to that former brightness however, is not possible; for there the whole was Grace.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 27 · Original source

Date uncertain | John Chrysostom

But what is “crucifying afresh”? [It is] crucifying over again. For as Christ died on the cross, so do we in baptism, not as to the flesh, but as to sin. Behold two deaths. He died as to the flesh; in our case the old man was buried, and the new man arose, made conformable to the likeness of His death. If therefore it is necessary to be baptized [again], it is necessary that this same [Christ] should die again. For baptism is nothing else than the putting to death of the baptized, and his rising again.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 29 · Original source

Date uncertain | John Chrysostom

He here shows that the gifts are many: and to explain it, Ye were counted worthy (he says) of so great forgiveness; for he that was sitting in darkness, he that was at enmity, he that was at open war, that was alienated, that was hated of God, that was lost, he having been suddenly enlightened, counted worthy of the Spirit, of the heavenly gift, of adoption as a son, of the kingdom of heaven, of those other good things, the unspeakable mysteries; and who does not even thus become better, but while indeed worthy of perdition, obtained salvation and honor, as if he had successfully accomplished great things; how could he be again baptized?

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 32 · Original source

Date uncertain | John Chrysostom

There is not then any second laver: there is not [indeed]. And if there is, there is also a third, and a fourth; for the former one is continually disannulled by the later, and this continually by another, and so on without end.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 34 · Original source

Date uncertain | John Chrysostom

“And tasted,” he says, “the good word of God”; and he does not unfold it; “and the powers of the world to come,” for to live as Angels and to have no need of earthly things, to know that this is the means of our introduction to the enjoyment of the worlds to come; this may we learn through the Spirit, and enter into those sacred recesses.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 35 · Original source

Date uncertain | John Chrysostom

For behold the love of God to man! We ought on every ground to have been punished at the first; in that having received the natural law, and enjoyed innumerable blessings, we have not acknowledged our Master, and have lived an unclean life. Yet He not only has not punished us, but has even made us partakers of countless blessings, just as if we had accomplished great things. Again we fell away, and not even so does He punish us, but has given medicine of repentance, which is sufficient to put away and blot out all our sins; only if we knew the nature of the medicine, and how we ought to apply it.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 38 · Original source

Date uncertain | John Chrysostom

Secondly, of great humbleness of mind: For it is like a golden chain; if one have hold of the beginning, all will follow. Because if thou confess thy sin as one ought to confess, the soul is humbled. For conscience turning it on itself causeth it to be subdued.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 40 · Original source

Date uncertain | John Chrysostom

Other things too must be added to humbleness of mind if it be such as the blessed David knew, when he said, “A broken and a contrite heart God will not despise.” ( Ps. li. 17.) For that which is broken does not rise up, does not strike, but is ready to be ill-treated and itself riseth not up. Such is contrition of heart: though it be insulted, though it be evil entreated, it is quiet, and is not eager for vengeance.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 41 · Original source

Date uncertain | John Chrysostom

And after humbleness of mind, there is need of intense prayers, of many tears, tears by day, and tears by night: for, he says, “every night, will I wash my bed, I will water my couch with my tears. I am weary with my groaning.” ( Ps. vi. 6.) And again, “For I have eaten ashes as it were bread, and mingled my drink with weeping.” ( Ps. cii. 9.)

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 42 · Original source

Date uncertain | John Chrysostom

[9.] Now then, before you learned that it is possible to have our sins washed away by means of repentance, were ye not in an agony, because there is no second laver, and were ye not in despair of yourselves? But now that we have learned by what means repentance and remission is brought to a successful issue, and that we shall be able entirely to escape, if we be willing to use it aright, what forgiveness can we possibly obtain, if we do not even enter on the thought of our sins? since if this were done, all would be accomplished.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 46 · Original source

Date uncertain | John Chrysostom

For as he who enters the door, is within; so he who reckons up his own evils will also certainly come to get them cured. But should he say, I am a sinner, without reckoning them up specifically, and saying, This and this sin have I committed, he will never leave off, confessing indeed continually, but never caring in earnest for amendment. For should he have laid down a beginning, all the rest will unquestionably follow too, if only in one point he have shown a beginning: for in every case the beginning and the preliminaries are difficult. This then let us lay as a foundation, and all will be smooth and easy.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 47 · Original source

Date uncertain | John Chrysostom

But let us all humble our own souls by alms-giving and forgiving our neighbors their trespasses, by not remembering injuries, nor avenging ourselves. If we continually reflect on our sins, no external circumstances can make us elated: neither riches, nor power, nor authority, nor honor; nay, even should we sit in the imperial chariot itself, we shall sigh bitterly: Since even the blessed David was a King, and yet he said, “Every night I will wash my bed,” [&c.] ( Ps. vi. 6 ): and he was not at all hurt by the purple robe and the diadem: he was not puffed up; for he knew himself to be a man, and inasmuch as his heart had been made contrite, he went mourning.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 49 · Original source

Date uncertain | John Chrysostom

[10.] For what are all things human? Ashes and dust, and as it were spray before the wind; a smoke and a shadow, and a leaf driven here and there; and a flower; a dream, and a tale, and a fable, wind and air vainly puffed out and wasting away; a feather that hath no stay, a stream flowing by, or if there be aught of more nothingness than these.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 50 · Original source

Date uncertain | John Chrysostom

For, tell me, what dost thou esteem great? What dignity thinkest thou to be great? is it that of the Consul? For the many think no greater dignity than that. He who is not Consul is not a whit inferior to him who is in so great splendor, who is so greatly admired. Both one and the other are of the same dignity; both of them alike, after a little while, are no more.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 51 · Original source

Date uncertain | John Chrysostom

When was he made [Consul]? For how long a time? tell me: for two days? Nay, this takes place even in dreams. But that is [only] a dream, you say. And what is this? For (tell me) what is by day, is it [therefore] not a dream? Why do we not rather call these things a dream? For as dreams when the day comes on are proved to be nothing: so these things also, when the night comes on, are proved to be nothing. For night and day have received each an equal portion of time, and have equally divided all duration. Therefore as in the day a person rejoices not in what happened at night, so neither in the night is it possible for him to reap the fruit of what is done in the day. Thou hast been made Consul? So was I in the night; only I in the night, thou in the day. And what of this? Not even so hast thou any advantage over me, except haply its being said, Such an one is Consul, and the pleasure that springs from the words, gives him the advantage.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 52 · Original source

Date uncertain | John Chrysostom

I mean something of this kind, for I will express it more plainly: if I say “Such an one is Consul,” and bestow on him the name, is it not gone as soon as it is spoken? So also are the things themselves; no sooner doth the Consul appear, than he is no more. But let us suppose [that he is Consul] for a year, or two years, or three or four years. Where are they who were ten times Consul? Nowhere.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 53 · Original source

Date uncertain | John Chrysostom

But Paul is not so. For he was, and also is living continually: he did not live one day, nor two, nor ten, and twenty, nor thirty; nor ten and twenty, nor yet thirty years—and die. Even the four hundredth year is now past, and still even yet is he illustrious, yea much more illustrious than when he was alive. And these things indeed [are] on earth; but the glory of the saints in heaven what word could set forth?

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 54 · Original source

Date uncertain | John Chrysostom

Wherefore I entreat you, let us seek this glory; let us pursue after it, that we may attain it. For this is the true glory. Let us henceforth stand aloof from the things of this life, that we may find grace and mercy in Christ Jesus our Lord: with whom to the Father, together with the Holy Ghost, be glory, power, honor and worship, now and for ever, and world without end. Amen.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 55 · Original source

Date uncertain | John Chrysostom

“And of the resurrection of the dead.” For this is both effected in baptism, and is affirmed in the confession.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 21 · Original source

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

That is, the Apostle repudiates the teaching of more than one baptism.

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

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

The common texts add καὶ ἀπὸ ἐξαγορεύσεως, “and [of] from confession.”

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 9, editorial note cite_note-23 · Original source

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

τὰ στοιχεῖα τῆς ἀρχῆς

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 9, editorial note cite_note-2 · Original source

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

ἐ νεδοευόντων αὐτοὺς

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

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

στερροὺς καινοὺς, Sav. Ben.

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 9, editorial note cite_note-15 · Original source

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

εἰς ἓν, or, “once for all.”

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 9, editorial note cite_note-29 · Original source

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

κατηφεῖν, “seriousness.”

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 9, editorial note cite_note-30 · Original source

Date uncertain | John Chrysostom

“Not laying again” (he says) “the foundation of repentance from dead works.”

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 9, source paragraph 14 · Original source