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

Homily 28

37 complete historical source paragraphs and 11 editorial footnotes. Author and edition credits are shown for each record; original wording is retained.

English translation and editorial credits: Thomas Keble, John Keble, Dr. Barrow, Frederic Gardiner.

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

μαρτύρων ὄγκον. St. Chrys. connects ὄ γκον with μαρτύρων and takes πάντα as a neuter plural; the words of the Apostle, τοσοῦτον ἔχοντες περικείμενον ἡμῖν νέφος, μαρτύρων ὄγκον, ἀποθέμενοι πάντα, he would understand thus, “Seeing we are compassed about with so great a cloud, a load of witnesses, let us lay aside all things,” &c. [But previously he has connected with γέφος, so that the present. connection with ὄ γκον was probably an afterthought on the spur of the moment.—F.G.]

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 28, editorial note cite_note-5 · Original source

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What sort of “cloud”? “A load of witnesses.” With good reason he calls not those in the New [Testament] only, but those in the Old also, “witnesses” [or “martyrs”]. For they also were witnesses to the greatness of God, as for instance, the Three Children, those with Elijah, all the prophets.

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

[The insertion of ἐ νδιωγμοῖς here appears to be entirely without authority, and was probably a slip of memory.—F.G.]

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 28, editorial note cite_note-14 · Original source

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To Him then let us look, also to the [sufferings] of His disciples, reading the [writings] of Paul, and hearing him say, “In much patience, in afflictions, in necessities, in persecutions, in distresses, in stripes, in imprisonments.” ( 2 Cor. vi. 4, 5.) And again, “Even to this present hour, we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place, and labor, working with our own hands. Being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat.” ( 1 Cor. iv. 11–13.) Has any one [of us] suffered the smallest part of these things? For, he says, [we are] “As deceivers, as dishonored, as having nothing.” ( 2 Cor. vi. 8, 10.) And again, “Of the Jews five times received I forty stripes save one; thrice was I beaten with rods, once was I stoned, a night and a day have I been in the deep; in journeyings often, in tribulations, in distress, in hunger.” ( 2 Cor. xi. 24–26.) And that these things seem good to God, hear him saying, “For this I besought the Lord thrice, and He said to me, My Grace is sufficient for thee; for My strength is made perfect in weakness.” ( 2 Cor. xii. 8–10.) “Wherefore,” he says, “I take pleasure in infirmities, in afflictions, in necessities, in distresses, in stripes, in imprisonments, that the power of Christ may rest upon me.” Moreover, hear Christ Himself saying, “In the world ye shall have tribulation.” ( John xvi. 33.)

Date uncertain | John Chrysostom

[1.] At all times indeed, but especially then when I reflect upon the achievements of the saints, it comes over me to feel despondency concerning my own condition, because we have not even in dreams experienced the things among which those men spent their whole lives, not paying the penalty of sins, but always doing rightly and yet always afflicted.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 4 · Original source

Date uncertain | John Chrysostom

For consider, I beseech you, Elijah, to whom our discourse has come round to-day, for he speaks of him in this passage, and in him his examples end: which [example] was appropriate to their case. And having spoken of what befell the Apostles, that “they were slain with the sword, were stoned,” he goes back again to Elijah, who suffered the same things with them. (See 2 Kings i. 8.) For since it was probable that they would not as yet hold the Apostles in so great estimation, he brings his exhortation and consolation from him who had been taken up [into Heaven] and who was held in special admiration.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 5 · Original source

Date uncertain | John Chrysostom

For “they wandered about” (he says) “in sheep-skins, and goat-skins, being destitute, afflicted, tormented, of whom this world was not worthy.”

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 6 · Original source

Date uncertain | John Chrysostom

“Tormented” [or “ill-treated”], he says; that is, suffering distress, in journeyings, in dangers.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 9 · Original source

Date uncertain | John Chrysostom

But “They wandered about,” what is this? “Wandering,” he says, “in deserts and in mountains and in dens and caves of the earth,” like exiles and outcasts, as persons taken in the basest [of crimes], as those not worthy to see the sun, they found no refuge from the wilderness, but must always be flying, must be seeking hiding-places, must bury themselves alive in the earth, always be in terror.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 10 · Original source

Date uncertain | John Chrysostom

They have not yet received it, but are still waiting; and after thus dying in so great tribulation, they have not yet received it. They gained their victory so many ages ago, and have not yet received [their reward]. And you who are yet in the conflict, are you vexed?

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 12 · Original source

Date uncertain | John Chrysostom

Do you also consider what a thing it is, and how great, that Abraham should be sitting, and the Apostle Paul, waiting till thou hast been perfected, that then they may be able to receive their reward. For the Saviour has told them before that unless we also are present, He will not give it them. As an affectionate father might say to sons who were well approved, and had accomplished their work, that he would not give them to eat, unless their brethren came. And art thou vexed, that thou hast not yet received the reward? What then shall Abel do, who was victor before all, and is sitting uncrowned? And what Noah? And what, they who lived in those [early] times: seeing that they wait for thee and those after thee?

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 13 · Original source

Date uncertain | John Chrysostom

Dost thou see that we have the advantage of them? For “God” (he says) “has provided some better thing for us.” In order that they might not seem to have the advantage of us from being crowned before us, He appointed one time of crowning for all; and he that gained the victory so many years before, receives his crown with thee. Seest thou His tender carefulness?

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 14 · Original source

Date uncertain | John Chrysostom

And he did not say, “that they without us might not be crowned,” but “that they without us might not be made perfect”; so that at that time they appear perfect also. They were before us as regards the conflicts, but are not before us as regards the crowns. He wronged not them, but He honored us. For they also wait for the brethren. For if we are “all one body,” the pleasure becomes greater to this body, when it is crowned altogether, and not part by part. For the righteous are also worthy of admiration in this, that they rejoice in the welfare of their brethren, as in their own. So that for themselves also, this is according to their wish, to be crowned along with their own members. To be glorified all together, is a great delight.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 15 · Original source

Date uncertain | John Chrysostom

And he did not say, “lifted on high above us,” but, “compassing us about,” which was more than the other; so that we are in greater security.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 17 · Original source

Date uncertain | John Chrysostom

“Laying aside all things.” “All”: what? That is, slumber, indifference, mean reasonings, all human things.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 19 · Original source

Date uncertain | John Chrysostom

“And the sin which doth [so] easily beset us”; εὐπερίστατον, that is either, “which easily circumvents us,” or “what can easily be circumvented,” but rather this latter. For it is easy, if we will, to overcome sin.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 20 · Original source

Date uncertain | John Chrysostom

“Let us run with patience” (he says) “the race that is set before us.” He did not say, Let us contend as boxers, nor, Let us wrestle, nor, Let us do battle: but, what was lightest of all, the [contest] of the foot-race, this has he brought forward. Nor yet did he say, Let us add to the length of the course; but, Let us continue patiently in this, let us not faint. “Let us run” (he says) “the race that is set before us.”

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 21 · Original source

Date uncertain | John Chrysostom

“Who for the joy that was set before Him” (he says) “endured the cross, despising the shame.” But what is, “Despising the shame”? He chose, he means, that ignominious death. For suppose that He died. Why [should He] also [die] ignominiously? For no other reason, but to teach us to make no account of glory from men. Therefore though under no obligation He chose it, teaching us to be bold against it, and to set it at nought. Why did he say not “pain,” but “shame”? Because it was not with pain that He bore these things.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 25 · Original source

Date uncertain | John Chrysostom

What then is the end? “He is set down at the right hand of the throne of God.” Seest thou the prize which Paul also says in an epistle, “Wherefore God also hath highly exalted Him, and given Him a Name which is above every name, that at the Name of Jesus Christ every knee should bow.” ( Philip. ii. 9, 10.) He speaks in respect to the flesh. Well then, even if there were no prize, the example would suffice to persuade us to accept all [such] things. But now prizes also are set before us, and these no common ones, but great and unspeakable.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 26 · Original source

Date uncertain | John Chrysostom

And these things He heard from them, when doing them good, performing miracles, showing forth the works of God. For indeed, if He had been so spoken of, when He did nothing, it would not have been so wonderful: But [it is wonderful] that when He was teaching what pertained to Truth He was called “a deceiver,” and when He cast out devils, was said to “have a devil,” and when He was overthrowing all that was opposed [to God], was called a sorcerer. For these things they were continually alleging against Him.

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

Date uncertain | John Chrysostom

[6.] Ver. 3. “For consider,” saith he, “Him that endured such contradiction of sinners against Himself, lest ye be wearied and faint in your minds.” For if the sufferings of those near us arouse us, what earnestness will not those of our Master give us! What will they not work in us!

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 33 · Original source

Date uncertain | John Chrysostom

And passing by all [else], he expressed the whole by the [word] “Contradiction”; and by adding “such.” For the blows upon the cheek, the laughter, the insults, the reproaches, the mockeries, all these he indicated by “contradiction.” And not these only, but also the things which befell Him during His whole life, of teaching.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 34 · Original source

Date uncertain | John Chrysostom

[7.] Affliction then is a great thing, beloved, for it accomplishes two great things; It wipes out sins, and it makes men strong.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 36 · Original source

Date uncertain | John Chrysostom

[8.] These things let us take into our mind, beloved, let us consider them, let us hold them in remembrance, and then we shall never faint, though we be wronged, though we be plundered, though we suffer innumerable evils. Let it be granted us to be approved in Heaven, and all things [are] endurable. Let it be granted us to fare well there, and things here are of no account. These things are a shadow, and a dream; whatever they may be, they are nothing either in nature or in duration, while those are hoped for and expected.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 39 · Original source

Date uncertain | John Chrysostom

For what wouldst thou that we should compare with those fearful things? What with the unquenchable fire? With the never-dying worm? Which of the things here canst thou name in comparison with the “gnashing of teeth,” with the “chains,” and the “outer darkness,” with the “wrath,” the “tribulation,” the “anguish”? But as to duration? Why, what are ten thousand years to ages boundless and without end? Not so much as a little drop to the boundless ocean.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 40 · Original source

Date uncertain | John Chrysostom

But there is no one who contributes even his superabundance. For so long as thou hast many servants, and garments of silk, these things are all superfluities. Nothing is indispensable or necessary, without which we are able to live; these things are superfluous, and are simply superadded. Let us then see, if you please, what we cannot live without. If we have only two servants, we can live. For whereas some live without servants, what excuse have we, if we are not content with two? We can also have a house built of brick of three rooms; and this were sufficient for us. For are there not some with children and wife who have but one room? Let there be also, if you will, two serving boys.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 43 · Original source

Date uncertain | John Chrysostom

[10.] And how is it not a shame (you say) that a gentlewoman should walk out with [only] two servants? It is no shame, that a gentlewoman should walk abroad with two servants, but it is a shame that she should go forth with many. Perhaps you laugh when you hear this. Believe me it is a shame. Do you think it a great matter to go out with many servants, like dealers in sheep, or dealers in slaves? This is pride and vainglory, the other is philosophy and respectability. For a gentlewoman ought not to be known from the multitude of her attendants. For what virtue is it to have many slaves? This belongs not to the soul, and whatever is not of the soul does not show gentility. When she is content with a few things, then is she a gentlewoman indeed; but when she needs many, she is a servant and inferior to slaves. Tell me, do not the angels go to and fro about the world alone, and need not any one to follow them? Are they then on this account inferior to us? They who need no [attendants] to us who need them? If then not needing an attendant at all, is angelic, who comes nearer to the angelic life, she who needs many [attendants], or she who [needs] few? Is not this a shame? For a shame it is to do anything out of place.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 44 · Original source

Date uncertain | John Chrysostom

Tell me who attracts the attention of those who are in the public places, she who brings many in her train, or she who [brings but] few? And is not she who is alone, less conspicuous even than she who is attended by few? Seest thou that this [first-named conduct] is a shame? Who attracts the attention of those in the public places, she who wears beautiful garments, or she who is dressed simply and artlessly? Again who attracts those in the public places, she who is borne on mules, and with trappings ornamented with gold, or she who walks out simply, and as it may be, with propriety? Or we do not even look at this latter, if we even see her; but the multitudes not only force their way to see the other, but also ask, Who is she, and Where from? And I do not say how great envy is hereby produced. What then (tell me), is it disgraceful to be looked at or not to be looked at? When is the shame greater, when all stare at her, or when no one [does]? When they inform themselves about her, or when they do not even care? Seest thou that we do everything, not for modesty’s sake but for vainglory?

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 45 · Original source

Date uncertain | John Chrysostom

However, since it is impossible to draw you away from that, I am content for the present that you should learn that this [conduct] is no disgrace. Sin alone is a disgrace, which no one thinks to be a disgrace. Sin alone is a disgrace, which no one thinks to be a disgrace, but everything rather than this.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 46 · Original source

Date uncertain | John Chrysostom

But my discourse is not addressed to women only, but also to men. For the rest of the things which we have are all superfluous; only the poor possess no superfluities; and perhaps they too from necessity: since, if it had been in their power, even they would not have abstained [from them]. Nevertheless, “whether in pretense or in truth” ( Philip. i. 18 ), so far they have no superfluities.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 48 · Original source

Date uncertain | John Chrysostom

[12.] Let us then wear such clothes as are sufficient for our need. For what does much gold mean? To those on the stage these things are fitting, this apparel belongs to them, to harlots, to those who do everything to be looked at. Let her beautify herself, who is on the stage or the dancing platform. For she wishes to attract all to her. But a woman who professes godliness, let her not beautify herself thus, but in a different way. Thou hast a means of beautifying thyself far better than that. Thou also hast a theater: for that theater make thyself beautiful: clothe thyself with those ornaments. What is thy theater? Heaven, the company of Angels. I speak not of Virgins only, but also of those in the world. All as many as believe in Christ have that theater. Let us speak such things that we may please those spectators. Put on such garments that thou mayest gratify them.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 49 · Original source

Date uncertain | John Chrysostom

For tell me, if a harlot putting aside her golden ornaments, and her robes, and her laughter, and her witty and unchaste talk, clothe herself with a cheap garment, and having dressed herself simply come [on the stage], and utter religious words, and discourse of chastity, and say nothing indelicate, will not all rise up? Will not this theater be dispersed? Will they not cast her out, as one who does not know how to suit herself to the crowd, and speaks things foreign to that Satanic theater? So thou also, if thou enter into the Theater of Heaven clad with her garments, the spectators will cast thee out. For there, there is no need of these garments of gold, but of different ones. Of what kind? Of such as the prophet names, “clothed in fringed work of gold, and in varied colors” ( Ps. xlv. 13 ), not so as to make the body white and glistering, but so as to beautify the soul. For the soul it is, which is contending and wrestling in that Theater. “All the glory of the King’s daughter is from within” ( Ps. xlv. 13 ), it says. With these do thou clothe thyself; for [so] thou both deliverest thyself from other evils innumerable, and thy husband from anxiety and thyself from care.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 50 · Original source

Date uncertain | John Chrysostom

For so thou wilt be respected by thy husband, when thou needest not many things. For every man is wont to be shy towards those who make requests of him; but when he sees that they have no need of him, then he lets down his pride, and converses with them as equals. When thy husband sees that thou hast no need of him in anything, that thou thinkest lightly of the presents which come from him, then, even though he be very arrogant, he will respect thee more, than if thou wert clad in golden ornaments; and thou wilt no longer be his slave. For those of whom we stand in need, we are compelled to stoop to. But if we restrain ourselves we shall no longer be regarded as criminals, but he knows that we pay him obedience from the fear of God, not for what is given by him. For now, when that he confers great favors on us, whatever honor he receives, he thinks he has not received all [that is due to him]: but then, though he obtain but a little, he will account it a favor he does not reproach, nor will he be himself compelled to overreach on thy account.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 51 · Original source

Date uncertain | John Chrysostom

Nay even if thou wish to obtain glory from men, thou wilt obtain it thus. For we shall not wonder so much that the wife of a rich man wears gold and silk (for this is the common practice of them all), as when she is dressed in a plain and simple garment made merely of wool. This all will admire, this they will applaud. For in that adorning indeed of ornaments of gold and of costly apparel, she has many to share with her. And if she surpass one, she is surpassed by another. Yea, even if she surpass all, she must yield the palm to the Empress herself. But in the other case, she outdoes all, even the Emperor’s wife herself. For she alone in wealth, has chosen the [dress] of the poor. So that even if we desire glory, here too the glory is greater.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 53 · Original source

Date uncertain | John Chrysostom

[14.] I say this not only to widows, and to the rich; for here the necessity of widowhood seems to cause this: but to those also who have a husband.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 54 · Original source

Date uncertain | John Chrysostom

But, you say, I do not please my husband [if I dress plainly]. It is not thy husband thou wishest to please, but the multitude of poor women; or rather not to please them, but to make them pine [with envy], and to give them pain, and make their poverty greater. How many blasphemies are uttered because of thee! ‘Let there be no poverty’ (say they). ‘God hates the poor.’ ‘God loves not those in poverty.’ For that it is not thy husband whom thou wishest to please, and for this reason thou deckest thyself out, thou makest plain to all by what thou thyself doest. For as soon as thou hast passed over the threshold of thy chamber, thou immediately puttest off all, both the robes, and the golden ornaments, and the pearls; and at home of all places thou dost not wear them.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 55 · Original source

Date uncertain | John Chrysostom

But if thou really wishest to please thy husband, there are ways of pleasing him, by gentleness, by meekness, by propriety. For believe me, O woman, even if thy husband be infinitely debased, these are the things which will more effectually win him, gentleness, propriety, freedom from pride and expensiveness and extravagance. For even if thou devise ten thousand such things, thou wilt not restrain the profligate. And this they know who have had such husbands. For however thou mayest beautify thyself, he being a profligate will go off to a courtesan; while [the husband] that is chaste and regular thou wilt gain not by these means, but by the opposite: yea by these thou even causest him pain, clothing thyself with the reputation of a lover of the world. For what if thy husband out of respect, and that as a sober-minded man, does not speak, yet inwardly he will condemn thee, and will not conceal ill-will and jealousy. Wilt thou not drive away all pleasure for the future, by exciting ill-will against thyself?

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 56 · Original source

Date uncertain | John Chrysostom

[15.] Possibly you are annoyed at hearing what is said, and are indignant, saying, ‘He irritates husbands still more against their wives.’ I say this, not to irritate your husbands, but I wish that these things should be done by you willingly, for your own sakes, not for theirs; not to free them from envy but to free you from the parade of this life.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 57 · Original source

Date uncertain | John Chrysostom

Dost thou wish to appear beautiful? I also wish it, but with beauty which God seeks, which “the King desires.” ( Ps. xlv. 11.) Whom wouldst thou have as a Lover? God or men? Shouldest thou be beautiful with that beauty, God will “desire thy beauty”; but if with the other apart from this, He will abominate thee, and thy lovers will be profligates. For no man who loves a married woman is good. Consider this even in regard to the adorning that is external. For the other adorning, I mean that of the soul, attracts God; but this again, profligates. Seest thou that I care for you, that I am anxious for you, that ye may be beautiful, really beautiful, splendid, really splendid, that instead of profligate men, ye may have for your Lover God the Lord of all? And she who has Him for her Lover, to whom will she be like? She has her place among the choirs of Angels. For if one who is beloved of a king is accounted happy above all, what will her dignity be who is beloved of God with much love? Though thou put the whole world [in the balance against it], there is nothing equivalent to that beauty.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 58 · Original source

Date uncertain | John Chrysostom

This beauty then let us cultivate; with these embellishments let us adorn ourselves, that we may pass into the Heavens, into the spiritual chambers, into the nuptial chamber that is undefiled. For this beauty is liable to be destroyed by anything; and when it lasts well, and neither disease nor anxiety impair it (which is impossible), it does not last twenty years. But the other is ever blooming, ever in its prime. There, there is no change to fear; no old age coming brings a wrinkle, no undermining disease withers it; no desponding anxiety disfigures it; but it is far above all these things. But this [earthly beauty] takes flight before it appears, and if it appears it has not many admirers. For those of well-ordered minds do not admire it; and those who do admire it, admire with wantonness.

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 59 · Original source

Date uncertain | John Chrysostom

For if here the bride-chamber is so bright, the rooms so splendid, that none is weary of observing them, much more there. Heaven is the chamber, and the bride-chamber better than Heaven; then we shall enter. But if the Bride-chamber is so beautiful, what will the Bridegroom be?

Complete source paragraph · Homilies on the Epistle to the Hebrews, Homily 28, source paragraph 62 · Original source

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

ἀ μοιβῆς, i.e. the accepting sufferings instead of an easy life.

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 28, editorial note cite_note-4 · Original source

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[2.] What then is the reward of so great a change? What is the recompense?

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

the open spaces of the streets where idlers gathered.

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 28, editorial note cite_note-21 · Original source

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Tell me who attracts the attention of those who are in the public places, she who brings many in her train, or she who [brings but] few? And is not she who is alone, less conspicuous even than she who is attended by few? Seest thou that this [first-named conduct] is a shame? Who attracts the attention of those in the public places, she who wears beautiful garments, or she who is dressed simply and artlessly? Again who attracts those in the public places, she who is borne on mules, and with trappings ornamented with gold, or she who walks out simply, and as it may be, with propriety? Or we do not even look at this latter, if we even see her; but the multitudes not only force their way to see the other, but also ask, Who is she, and Where from? And I do not say how great envy is hereby produced. What then (tell me), is it disgraceful to be looked at or not to be looked at? When is the shame greater, when all stare at her, or when no one [does]? When they inform themselves about her, or when they do not even care? Seest thou that we do everything, not for modesty’s sake but for vainglory?

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

ἀ παγορεύειν τὰ καθ̓ ἑ

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 28, editorial note cite_note-2 · Original source

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[1.] At all times indeed, but especially then when I reflect upon the achievements of the saints, it comes over me to feel despondency concerning my own condition, because we have not even in dreams experienced the things among which those men spent their whole lives, not paying the penalty of sins, but always doing rightly and yet always afflicted.

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

“ill-treated,” κακουχούμενοι

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 28, editorial note cite_note-3 · Original source

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For “they wandered about” (he says) “in sheep-skins, and goat-skins, being destitute, afflicted, tormented, of whom this world was not worthy.”

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

ἁ πλῶς ἕξω πρόσκειται

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 28, editorial note cite_note-17 · Original source

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But there is no one who contributes even his superabundance. For so long as thou hast many servants, and garments of silk, these things are all superfluities. Nothing is indispensable or necessary, without which we are able to live; these things are superfluous, and are simply superadded. Let us then see, if you please, what we cannot live without. If we have only two servants, we can live. For whereas some live without servants, what excuse have we, if we are not content with two? We can also have a house built of brick of three rooms; and this were sufficient for us. For are there not some with children and wife who have but one room? Let there be also, if you will, two serving boys.

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

“body of spectators.”

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 28, editorial note cite_note-25 · Original source

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[12.] Let us then wear such clothes as are sufficient for our need. For what does much gold mean? To those on the stage these things are fitting, this apparel belongs to them, to harlots, to those who do everything to be looked at. Let her beautify herself, who is on the stage or the dancing platform. For she wishes to attract all to her. But a woman who professes godliness, let her not beautify herself thus, but in a different way. Thou hast a means of beautifying thyself far better than that. Thou also hast a theater: for that theater make thyself beautiful: clothe thyself with those ornaments. What is thy theater? Heaven, the company of Angels. I speak not of Virgins only, but also of those in the world. All as many as believe in Christ have that theater. Let us speak such things that we may please those spectators. Put on such garments that thou mayest gratify them.

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

ταῖς προθήκαις ταῖς ἐπὶ τῶν ἐργαστηρίων

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 28, editorial note cite_note-30 · Original source

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[13.] For what is more unreasonable, than to provide golden ornaments, to be worn in baths, and in market places? However, in baths and in market places it is perhaps no wonder, but that a woman should come into Church so decked out is very ridiculous. For, for what possible reason does she come in here wearing golden ornaments, she who ought to come in that she may hear [the precept] “that they adorn not themselves with gold, nor pearls, nor costly array”? ( 1 Tim. ii. 9.) With what object then, O woman, dost thou come? Is it indeed to fight with Paul, and show that even if he repeat these things ten thousand times thou regardest them not? Or is it as wishing to put us your teachers to shame as discoursing on these subjects in vain? For tell me; if any heathen and unbeliever, after he has heard the passage read where the blessed Paul says these things, having a believing wife, sees that she makes much account of beautifying herself, and puts on ornaments of gold, that she may come into Church and hear Paul charging [the women] that they adorn themselves, neither with “gold” ( 1 Tim. ii. 9 ), nor with “pearls,” nor with “costly array,” will he not indeed say to himself, when he sees her in her little room, putting on these things, and arranging them beautifully, “Why is my wife staying within in her little room? Why is she so slow? Why is she putting on her golden ornaments? Where has she to go to? Into the Church? For what purpose? To hear? ‘not with costly array’;” will he not smile, will he not burst out into laughter? will he not think our religion a mockery and a deceit? Wherefore, I beseech [you], let us leave golden ornaments to processions, to theaters, to signs on the shops. But let not the image of God be decked out with these things: let the gentlewoman be adorned with gentility, and gentility is the absence of pride, and of boastful display.

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

or, “conceal,” περιστελεῖται

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 28, editorial note cite_note-33 · Original source

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But if thou really wishest to please thy husband, there are ways of pleasing him, by gentleness, by meekness, by propriety. For believe me, O woman, even if thy husband be infinitely debased, these are the things which will more effectually win him, gentleness, propriety, freedom from pride and expensiveness and extravagance. For even if thou devise ten thousand such things, thou wilt not restrain the profligate. And this they know who have had such husbands. For however thou mayest beautify thyself, he being a profligate will go off to a courtesan; while [the husband] that is chaste and regular thou wilt gain not by these means, but by the opposite: yea by these thou even causest him pain, clothing thyself with the reputation of a lover of the world. For what if thy husband out of respect, and that as a sober-minded man, does not speak, yet inwardly he will condemn thee, and will not conceal ill-will and jealousy. Wilt thou not drive away all pleasure for the future, by exciting ill-will against thyself?

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

See Hom. xiv. [8.] pp. 436, 437.

Editorial footnote · Homilies on the Epistle to the Hebrews, Homily 28, editorial note cite_note-35 · Original source

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Dost thou wish to appear beautiful? I also wish it, but with beauty which God seeks, which “the King desires.” ( Ps. xlv. 11.) Whom wouldst thou have as a Lover? God or men? Shouldest thou be beautiful with that beauty, God will “desire thy beauty”; but if with the other apart from this, He will abominate thee, and thy lovers will be profligates. For no man who loves a married woman is good. Consider this even in regard to the adorning that is external. For the other adorning, I mean that of the soul, attracts God; but this again, profligates. Seest thou that I care for you, that I am anxious for you, that ye may be beautiful, really beautiful, splendid, really splendid, that instead of profligate men, ye may have for your Lover God the Lord of all? And she who has Him for her Lover, to whom will she be like? She has her place among the choirs of Angels. For if one who is beloved of a king is accounted happy above all, what will her dignity be who is beloved of God with much love? Though thou put the whole world [in the balance against it], there is nothing equivalent to that beauty.