Nicene and Post-Nicene Fathers, Vol. XIV. edited by Philip Schaff.

On two grounds then he said that the thing was impossible, and he put the stronger last: first, because he who has been deemed worthy of such [blessings], and who has betrayed all that was granted to him, is not worthy to be again renewed; neither 2883 is it possible that [Christ] should again be crucified afresh: for this is to “put Him to an open shame.”

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.

“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.

What are “the powers of the world to come”? Life eternal, angelic conversation. Of these we have already received the earnest through our Faith from the Spirit. Tell me then, if after having been introduced into a palace, and entrusted with all things therein, thou hadst then betrayed all, wouldest thou have been entrusted with them again? 2884

[8.] What then (you say)? Is there no repentance? There is repentance, but there is no second baptism: but repentance there is, and it has great force, and is able to set free from the burden of his sins, if he will, even him that hath been baptized much in sins, and to establish in safety him who is in danger, even though he should have come unto the very depth of wickedness. And this is evident from many places. “For,” says one, “doth not he that falleth rise again? or he that turneth away, doth not he turn back to [God]?” ( Jer. viii. 4 .) It is possible, if we will, that Christ should be formed in us again: for hear Paul saying, “My little children of whom I travail in birth again, until Christ be formed in you.” ( Gal. iv. 19 .) Only let us lay hold on repentance.

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.

What then is the medicine of Repentance and how is it made up? First, of the condemnation of our own sins; 2885 “For” (it is said) “mine iniquity have I not hid” ( Ps. xxxii. 5 ); and again, “I will confess against myself my lawlessness unto the Lord, and Thou forgavest the iniquity of my heart.” And “Declare thou at the first thy sins, that thou mayest be justified.” ( Isa. xliii. 26 .) And, “The righteous man is an accuser of himself at the first speaking.” ( Prov. xviii. 17 .)

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 2886 causeth it to be subdued.

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.

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 .)

And after prayer thus intense, there is need of much almsgiving: for this it is which especially gives strength to the medicine of repentance. And as there is a medicine among the physicians’ helps which receives many herbs, but one is the essential, so also in case of repentance this is the essential herb, yea, it may be everything. For hear what the Divine Scripture says, “Give alms, and all things shall be clean.” ( Luke xi. 41 .) And again, “By alms-giving and acts of faithfulness 2887 sins are purged away.” ( Prov. xvi. 6 .) And, “Water will quench a flaming fire, and alms will do away with great sins.” ( Ecclesiasticus 3.30 .)

Next not being angry with any one, not bearing malice; the forgiving all their trespasses. For, it is said, “Man retaineth wrath against man, and yet seeketh healing from the Lord.” ( Ecclesiasticus 28.3 .) “Forgive that ye may be forgiven.” ( Mark xi. 25 .)

Also, the converting our brethren from their wandering. For, it is said, 2888 “Go thou, and convert thy brethren, that thy sins may be forgiven thee.” And from one’s being in close relations with 2889 the priests, “and if,” it is said, “a man hath committed sins it shall be forgiven him.” ( Jas. v. 15 .) To stand forward in defense of those who are wronged. Not to retain anger: to bear all things meekly.

[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.

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, 2890 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 2891 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.

Let us begin therefore, I entreat you, one with making his prayers intense: another with continual weeping: another with downcast 2892 countenance. For not even is this, which is so small, unprofitable: for “I saw” (it is said) “that he was grieved and went downcast, and I healed his ways.” ( Isa. 57:17, 18 .)

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.

[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.

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.

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.

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.

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?

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.

Footnotes

408:2863

τὸν λόγον τῆς ἀρχῆς τοῦ Χριστοῦ . Literally, “ the discourse of the beginning of Christ ” ; but presently St. Chrys. substitutes for this, ἡ ἀρχὴ τοῦ λόγου , “ the beginning of the doctrine, ” as the words are translated in our version.

408:2864

τὰ στοιχεῖα τῆς ἀρχῆς

409:2865

ἐ νεδοευόντων αὐτοὺς

409:2866

ἡ ἀρχὴ τοῦ λόγου

409:2867

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.]

409:2868

or “ the letters. ”

409:2869

τὸ ἄλφα

410:2870

δεῖξαι

410:2871

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

410:2872

ἐ ξ ἀρχῆς

410:2873

νήψατε

410:2874

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. ”

410:2875

ἐ ντρεπτικῶς

410:2876

διὰ λουτροῦ

410:2877

στερροὺς καινοὺς , Sav. Ben.

410:2878

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.

410:2879

[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.]

411:2880

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

411:2881

S. B. add πάλιν

411:2882

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

411:2883

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.

411:2884

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

411:2885

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

412:2886

συστρέφον

412:2887

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.]

412:2888

This seems to be an expression of the doctrine of Jas. 5:19, 20 , partially in the language of our Lord, Luke xxii. 33 . [Cf. Acts iii. 19 .]

412:2889

ἔ χειν οἰκείως

412:2890

κατ̓ εἶδος

412:2891

εἰς ἓν , or, “ once for all. ”

412:2892

κατηφεῖν , “ seriousness. ”

Homily X.

Heb. 6:7, 8

“For the Earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God. But if it bear 2893 thorns and briars it is rejected, and nigh unto cursing, whose end is to be burned.”

[1.] Let us hear the oracles of God with fear, with fear and much trembling. For (it is said) “Serve the Lord with fear, and rejoice unto Him with trembling.” ( Ps. ii. 11 .) But if even our joy and our exultation ought to be “with trembling,” of what punishment are we not worthy, if we listen not with terror to what is said, when the things spoken, as now, are themselves fearful?

For having said that “it is impossible for those who have fallen away” to be baptized a second time, and to receive remission through the laver, and having pointed out the awfulness of the case, he goes on: “for the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God. But if it bear thorns and thistles, it is rejected, 2894 and nigh unto cursing; whose end is to be burned.”

Let us then fear, beloved! This threat is not Paul’s, these words are not of man: they are of the Holy Ghost, of Christ that speaketh in him. Is there then any one that is clear from these thorns? And even if we were clear, not even so ought we to be confident, but to fear and tremble lest at any time thorns should spring up in us. But when we are “thorns and thistles” through and through, whence (tell me) are we confident? And are becoming supine? What is it which makes us inert? If “he that thinketh he standeth” ought to fear “lest he fall”; for (he says) “Let him that thinketh he standeth, take heed lest he fall” ( 1 Cor. x. 12 ); he that falleth, how anxious ought he to be that he may rise up again! If Paul fears, “lest that by any means, when he had preached to others, he himself should be a castaway” ( 1 Cor. ix. 27 ); and he who had been so approved is afraid lest he should become disapproved: 2895 what pardon shall we have who are already disapproved, if we have no fear, but fulfill our Christianity as a custom, and for form’s sake. Let us then fear, beloved: “For the wrath of God is revealed from heaven.” ( Rom. i. 18 .) Let us fear, for it “is revealed” not “against impiety” only, but “against all unrighteousness.” What is “against all unrighteousness”? [Against all] both small and great.

[2.] In this passage he intimates the lovingkindness of God towards man: and the teaching [of the Gospel] he calls “rain”: and what he said above, “when for the time ye ought to be teachers” ( Heb. 5.12 ), this he says here also. Indeed in many places the Scripture calls the teaching “rain.” For (it says) “I will command the clouds that they rain no rain upon it” ( Isa. v. 6 ), speaking of “the vineyard.” The same which in another place it calls “a famine of bread, and a thirst of water.” ( Amos viii. 11 .) And again, “The river of God is full of waters.” ( Ps. lxv. 9 .)

“For land,” he says, “which drinketh in the rain that cometh oft upon it.” Here he shows that they received and drank in the word, yea and often enjoyed this, and yet even so they were not profited. For if (he means) thou hadst not been tilled, if thou hadst enjoyed no rains, the evil would not have been so great. For (it is said) “If I had not come and spoken unto them they had not had sin.” ( John xv. 22 .) But if thou hast often drunk and received [nourishment], wherefore hast thou brought forth other things instead of fruits? For (it is said) “I waited that it should bring forth grapes, and it brought forth thorns.” ( Isa. v. 2 .)

Thou seest that everywhere the Scripture calleth sins “thorns.” For David also saith, “I was turned into mourning when a thorn was fixed in me.” ( Ps. xxxii. 4 , so LXX.) For it does not simply come on us, but is fixed in; and even if but a little of it remain in, even if we take it not out entirely, that little of itself in like manner causes pain, as in the case of a thorn. And why do I say, ‘that little of itself’? Even after it has been taken out, it leaves therein for a long time the pain of the wound. And much care and treatment is necessary, that we may be perfectly freed from it. For it is not enough merely to take away the sin, it is necessary also to heal the wounded place.

But I fear however lest the things said apply to us more than to others. “For,” he says, “the earth which drinketh in the rain that cometh oft upon it.” We are ever drinking, ever hearing, but “when the sun is risen” ( Matt. xiii. 6 ) we straightway lose our moisture, and therefore bring forth thorns. What then are the thorns? Let us hear Christ saying, that “the care of this world, and the deceitfulness of riches, choke the word, and it becometh unfruitful.” ( Matt. xiii. 22 .)

[3.] “For the earth which drinketh in the rain that cometh oft upon it,” he says, “and bringeth forth meet herbs.” Because nothing is so meet as purity of life, nothing so suitable as the best life, nothing so meet as virtue.

“And bringeth forth” (saith he) “herbs meet for them by whom it is dressed, receiveth blessing from God.” Here he says that God is the cause of all things, giving the heathen a blow, who ascribed the production of fruits to the power of the earth. For (he says) it is not the hands of the husbandman which stir up the earth to bear fruits, but the command from God. Therefore he says, “receives blessing from God.”

And see how in speaking of the thorns, he said not, “bringing forth 2896 thorns,” nor did he use this word expressive of what is useful; but what? “Bearing” 2897 [literally “putting out”] “thorns,” as if one should say, “forcing out,” “throwing out.”

“Rejected” (he says) “and nigh unto cursing.” Oh! how great consolation in this word! For he said “nigh unto cursing,” not “a curse.” Now he that hath not yet fallen into a curse, but is come to be near [thereto], may also come to be far off [therefrom].

And not by this only did he encourage them, but also by what follows. For he did not say “rejected and nigh unto cursing,” “which shall be burned,” but what? “Whose end is to be burned,” if he continue [such] (he means) unto the end. So that, if we cut out and burn the thorns, we shall be able to enjoy those good things innumerable and to become approved, and to partake of blessing.

And with good reason did he call sin “a thistle,” 2898 saying “that which beareth thorns and thistles”; for on whatever side you lay hold on it, it wounds and stings, and it is unpleasant even to look at.

[4.] Having therefore sufficiently rebuked them, and alarmed and wounded them, he in turn heals them, so as not to cast them down too much, and make them supine. For he that strikes one that is “dull,” makes him more dull. So then he neither flatters them throughout, lest he should make them supine, nor does he wound them throughout, but having inserted a little to wound them, he applies much to heal in what follows.

For what does he say? We speak not these things, as having condemned you, nor as thinking you to be full of thorns, but fearing lest this should come to pass. For it is better to terrify you by words, that ye may not suffer by the realities. And this is specially of Paul’s wisdom.

Moreover he did not say, We think, or, we conjecture, or, we expect, or, we hope, but what? ( Heb. 6.9 ) “But beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.” Which word he also used in writing to the Galatians: “But I am persuaded of you in the Lord, that ye will be none otherwise minded.” ( Gal. v. 10 .) For in that instance, inasmuch as they were greatly to be condemned, and he could not praise them from things present, he does it from things future (“that ye will be none otherwise minded,” he says): he said not, ye are, but “ye will be none otherwise minded.” But here he encourages them from things present. “We are persuaded better things of you, beloved, and things that accompany to salvation, though we thus speak.” And since he was not able to say so much from things present, he confirms his consolation from things past; and says,

Heb. 6.10 . “For God is not unrighteous to forget your work, and 2899 the love, which ye have showed toward His name, in that ye have ministered unto the saints and do minister.” O how did he here restore their spirit, and give them fresh strength, by reminding them of former things, and bringing them to the necessity of not supposing that God had forgotten. (For he cannot but sin who is not fully assured concerning his hope, and says that God is unrighteous. Accordingly he obliged them by all means to look forward to those future things. For one who despairs of present things, and has given up exerting himself, may be restored by [the prospect of] things future.) As he himself also said in writing to the Galatians, “Ye did run well” ( Gal. v. 7 ): and again, “Have ye suffered so many things in vain? if it be yet in vain.” ( Gal. iii. 4 .)

And as in this place he puts the praise with the reproof, saying, “When for the time ye ought to be teachers” ( Heb. 5.12 ), so also there, “I marvel that ye are so soon removed.” ( Gal. i. 6 .) With the reproof is the praise. For respecting great things we marvel, when they fail. Thou seest that praise is concealed under the accusation and the blame. Nor does he say this concerning himself only, but also concerning all. For he said not, I am persuaded, but “we are persuaded better things of you,” even good things (he means). He says this either in regard to matters of conduct, or to the recompense. In the next place, having said above, that it is “rejected and nigh unto a curse,” and that it “shall be for burning,” he says, we do not by any means speak this of you. “For God is not unrighteous to forget your work, and love.” ( Heb. 6.10 .)

[5.] Why then did we say these things? ( Heb. 6:11, 12 ) “But we desire that everyone of you do show the same diligence to the full assurance of hope unto the end; that ye be not slothful, but followers of them who through faith and patience inherit the promises.”

“We desire,” he says, and we do not therefore merely labor for, or even so far as words go, wish this. But what? “We desire” that ye should hold fast to virtue, not as condemning your former conduct (he means), but fearing for the future. And he did not say, ‘not as condemning your former conduct, but your present; for ye have fainted, ye are become too indolent’; but see how gently he indicated it, and did not wound them.

For what does he say? “But we desire that every one of you do show the same diligence unto the end.” For this is the admirable part of Paul’s wisdom, that he does not expressly show that they “had” given in, that they “had” become negligent. For when he says, “We desire that every one of you”—it is as if one should say, I wish thee to be always in earnest; and such as thou wert before, such to be now also, and for the time to come. For this made his reproof more gentle and easy to be received.

And he did not say, “I will,” which would have been expressive of the authority of a teacher, but what is expressive of the affection of a father, and what is more than “willing,” “we desire.” All but saying, Pardon us, even if we say what is distasteful.

“We desire that every one of you do show the same diligence to the full assurance of your hope unto the end.” Hope (he means) carries us through: it recovers us again. Be not wearied out, do not despair, lest your hope be in vain. For he that worketh good hopeth also good, and never despairs of himself.

“That ye may not become dull.” 2900 Still 2901 “become”; and yet he said above, “seeing ye are become dull 2902 of hearing.” ( Heb. 5.11 .) Ob serve however how he limited the dullness to the hearing. And here he hints the very same thing; instead of ‘that ye may not continue in it,’ he says [this]. But again he leads on to that future time for which they were not yet responsible; saying in effect “that ye may not become too slothful”: since for that which is not yet come we could not be responsible. For he who in regard to the present time is exhorted to be in earnest, as being remiss, will perhaps become even more slothful, but he who is exhorted with reference to the future, not so.

“We desire” (he says) “that every one of you.” Great is his affection for them: he cares equally for great and small; moreover he knows all, and overlooks no one, but shows the same tender care for each, and equal value for all: from which cause also he the rather persuaded them to receive what was distasteful in his words.

“That ye be not slothful,” he says. For as inactivity hurts the body, so also inactivity as to what is good renders the soul more supine and feeble.

[6.] “But followers” (he says) “of them, who through faith and patience inherit the promises.” And who they are, he tells afterwards. He said before, “Imitate your own former well-doings.” Then, lest they should say, What? He leads them back to the Patriarch: bringing before them examples of well-doing indeed from their own history, 2903 but of the thought of being forsaken, from the Patriarch; that they might not suppose that they were disregarded and forsaken as worthy of no account, but might know that it is [the portion] of the very noblest men to make the journey of life through trials; and that God has thus dealt with great and admirable men.

Now we ought (he says) to bear all things with patience: for this also is believing: whereas if He say that He gives and thou immediately receivest, how hast thou also believed? Since in that case this is no longer of thy faith, but of Me, the Giver. But if I say that I give, and give after an hundred years, and thou hast not despaired; then hast thou accounted Me worthy to be believed, then thou hast the right opinion concerning Me. Thou seest that oftentimes unbelief arises not from want of hope only, but also from faintheartedness, and want of patience, not from condemning him who made the promise.

“For God” (he says) “is not unrighteous to forget your love” and the zeal “which ye have showed toward His Name, in that ye have ministered unto the saints, and do minister.” He testifies great things of them, not deeds only; but deeds done with alacrity, which he says also in another place, “and not only so, but they gave themselves also to the Lord and to us.” ( 2 Cor. viii. 5 .)

“Which” (he says) “ye have showed toward His Name, in that ye have ministered to the saints, and do minister.” See how again he soothes them, by adding “and do minister.” Still even at this time (he says) ye are ministering, and he raises them up by showing that they had done [what they did] not to them [the saints], but to God. “Which ye have showed” (he says); and he said not “unto the saints,” but “towards God,” for this is “toward His Name.” It is for His Name’s sake (he means) that ye have done all. He therefore who has the enjoyment from you of 2904 so great zeal and love, will never despise you nor forget you.

[7.] Hearing these things, let us, I beseech you, “minister to the saints.” For every believer is a saint in that he is a believer. Though he be a person living in the world, he is a saint. “For” (he says) “the unbelieving husband is sanctified by the wife, and the unbelieving wife by the husband.” ( 1 Cor. vii. 14 .) See how the faith makes the saintship. If then we see even a secular person in misfortune, let us stretch out a hand [to him]. Let us not be zealous for those only who dwell in the mountains; they are indeed saints both in manner of life and in faith; these others however are saints by their faith, and many of them also in manner of life. Let us not, if we see a monk [cast] into prison, in that case go in; but if it be a secular person, refuse to go in. He also is a saint and a brother.

What then (you say) if he be unclean and polluted? Listen to Christ saying, “Judge not that ye be not judged.” ( Matt. vii. 1 .) Do thou act for God’s sake. Nay, what am I saying? Even if we see a heathen in misfortune, we ought to show kindness to him, and to every man without exception who is in misfortunes, and much more to a believer who is in the world. Listen to Paul, saying, “Do good unto all men, but especially to those who are of the household of faith.” ( Gal. vi. 10 .)

But I know not whence this [notion] has been introduced, or whence this custom hath prevailed. For he that only seeks after the solitaries, and is willing to do good to them alone, and with regard to others on the contrary is over-curious in his enquiries, and says, ‘unless he be worthy, 2905 unless he be righteous, unless he work miracles, I stretch out no hand’; [such an one] has taken away the greater part of charity, 2906 yea and in time he will in turn destroy the very thing itself. And yet that is charity, 2907 [which is shown] towards sinners, towards the guilty. For this is charity, 2908 not the pitying those who have done well, but those who have done wrong.

[8.] And that thou mayest understand this, listen to the Parable: “A certain man” (it is said) “went down from Jerusalem to Jericho, and fell among thieves” ( Luke x. 30 , &c.); and when they had beaten him, they left him by the way-side, having badly bruised him. A certain Levite came, and when he saw him, he passed by; A priest came, and when he saw him, he hastened past; a certain Samaritan came, and bestowed great care upon him. For he “bound up his wounds” ( Luke x. 34 ), dropped oil on them, set him upon his ass, “brought him to the inn, said to the host, Take care of him” ( Luke x. 35 ); and (observe his great liberality), “and I,” he says, “will give thee whatsoever thou shalt expend.” Who then is his neighbor? “He,” it is said, “that showed mercy on him. Go thou then also,” He says, “and do likewise.” ( Luke x. 37 .) And see what a parable He spake. He said not that a Jew did [so and so] to a Samaritan, but that a Samaritan showed all that liberality. Having then heard these things, let us not care only for “those that are of the household of faith” ( Gal. vi. 10 ), and neglect others. So then also thou, if thou see any one in affliction, be not curious to enquire further. His being in affliction involves a just claim on thy aid. 2909 For if when thou seest an ass choking thou raisest him up, and dost not curiously enquire whose he is, much more about a man one ought not to be over-curious in enquiring whose he is. He is God’s, be he heathen or be he Jew; since even if he is an unbeliever, still he needs help. For if indeed it had been committed to thee to enquire and to judge, thou wouldst have well said thus, but, as it is, his misfortune does not suffer thee to search out these things. For if even about men in good health it is not right to be over-curious, nor to be a busybody in other men’s matters, much less about those that are in affliction.

[9.] But on another view what [shall we say]? Didst thou see him in prosperity, in high esteem, that thou shouldst say that he is wicked and worthless? But if thou seest him in affliction, do not say that he is wicked. For when a man is in high credit, we fairly say these things; but when he is in calamity, and needs help, it is not right to say that he is wicked. For this is cruelty, inhumanity, and arrogance. Tell me what was ever more iniquitous than the Jews. But nevertheless while God punished them, and that justly, yea, very justly, yet He approved of those who had compassion on them, and those who rejoiced over them He punished. ( Amos vi. 6 .) For “they were not grieved,” it is said, “at the affliction of Joseph.”

And again it is said “Redeem [Ransom] those who are ready to be slain: spare not.” ( Prov. xxiv. 11 .) (He said not, enquire curiously, and learn who he is; and yet, for the most part, they who are led away to execution are wicked,) for this especially is charity. For he that doeth good to a friend, doeth it not altogether for God’s sake: but he that [doeth good] to one unknown, this man acts purely for God’s sake. “Do not spare” thy money, even if it be necessary to spend all, yet give.

But we, when we see persons in extreme distress, 2910 bewailing themselves, suffering things more grievous than ten thousand deaths, and oftentimes unjustly, we [I say] are sparing of our money, and unsparing of our brethren; we are careful of lifeless things, but neglect the living soul. And yet Paul says, “in meekness instruct those that oppose themselves, if peradventure God should give them repentance to the acknowledging of the truth, and they may recover themselves out of the snare of the devil who are taken captive by him, at His will.” ( 2 Tim. 2:25, 26 .) “If peradventure,” he says; thou seest of how great long-suffering the word is full.

Let us also imitate Him, and despair of no one. For the fishermen too, when they have cast many times [suppose it], have not succeeded; but afterwards having cast again, have gained all. So we also expect that ye will all at once show to us ripe fruit. For the husbandman too, after he has sown, waits one day or two days, and is a long while in expectation: and all at once he sees the fruits springing up on every side. This we expect will take place in your case also by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and also to the Holy Ghost be glory, might, honor, now and for ever and world without end. Amen.

Footnotes

413:2893

The received version is necessarily altered here: St. Chrysostom’s commentary will be more readily understood if it is kept in mind that the exact translation would be as below: “ the land which hath drunk in, ” &c., “ partaketh of blessing, ” &c. “ But if it bear thorns and thistles, it is reprobate, and nigh unto a curse, whose end is for burning. ” [There seems to be no need of this slight correction; the present participle of the Greek is even more closely represented by the A.V. than by the above translation. But in view of this note, it must be allowed to stand.—F.G.]

413:2894

ἀ δόκιμος , “ reprobate. ”

414:2895

ἀ δόκιμος . In the original it is one and the same word which in the text, Heb. vi. 8 , is translated “ rejected, ” in 1 Cor. ix. 27 , “ a castaway ” ; it is in this clause opposed to δόκιμος , “ approved, ” “ accepted. ” It means rejected after testing, as in case of metals: which may take place, as St. Chrys. implies in this passage, either here or hereafter; either for a time or for eternity.

414:2896

τίκτουσα

414:2897

ἐ κφέρουσα

414:2898

[ τρίβολον , “ a burr. ” ]

415:2899

Sav. and Ben. here, and in other places where the text is cited, insert τοῦ κόπου , “ the labor of love, ” &c. These words are probably not part of the sacred text. They are not referred to by St. Chrysostom.

415:2900

νωθροὶ . The same word is translated “ slothful ” and “ dull ” in these two passages. It means “ sluggish, ” “ stupid, ” “ without quickness in perception or energy in action. ”

415:2901

ἀ κμὴν

415:2902

416:2903

οἴκοθεν

416:2904

ἀ πολαύων

416:2905

ἐ ὰ ν μἡ ᾖ ἄξιος, ἐὰν μὴ ᾖ δίκαιος . Mr. Field retains μὴ in these clauses, in accordance with the common editions, though all the mss. omit the negative in the first clause, and the best mss. in the second also, and it was not read by Mutianus. If it be omitted, the passage would run thus, “ and says, If he be worthy, if he be righteous [I will help him]. Unless he work miracles I stretch out no hand, ” &c.; which seems to give a good sense.

416:2906

ἐ λεημοσύνη , “ mercifulness. ” or “ almsgiving. ”

416:2907

ἐ λεημοσύνη , “ mercifulness. ” or “ almsgiving. ”

417:2908

ἐ λεημοσύνη , “ mercifulness. ” or “ almsgiving. ”

417:2909

τὸ δικαίωμα τῆς βοηθείας

417:2910

ἀ γχομένους

Homily XI.

Hebrews vi. 13-16

“For when God made promise to Abraham, 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. For men verily swear by the greater, and an oath for confirmation is to them an end of all strife.”

[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.

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.

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.” ( Heb. 11.13 .) “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.” ( Heb. 11:39, 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.

“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. 2911 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.

[2.] “For men verily swear by the greater, and an Oath for confirmation is to them an end of all strife. But God because He could swear by no greater, sware by Himself.” Well, who then is He that sware unto Abraham? Is it not the Son ? No, one says. Certainly indeed it was He: however, I shall not dispute [thereon]. So when He [the Son] sweareth the same oath, “Verily, verily, I say unto you,” is it not plain that it was because He could not swear by any greater? For as the Father sware, so also the Son sweareth by Himself, saying, “Verily, verily, I say unto you.” He here reminds them also of the oaths of Christ, which He was constantly uttering. “Verily, verily, I say unto thee, he that believeth on Me shall never die.” ( John xi. 26 .)

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.

God, however, ought to have been believed even without an oath: ( Heb. 6.17 ) “wherein” (he says) “God willing more abundantly to show unto the heirs of promise the immutability of His counsel, confirmed it [lit. “mediated” 2912 ] 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.

Heb. 6.18 . “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.

Seest thou that He regardeth not His own dignity, but how He may persuade men, and endures to have unworthy things said concerning Himself. That is He wishes to impart full assurance. And in the case of Abraham indeed [the Apostle] shows that the whole was of God, not of his patient endurance, since He was even willing to add an oath, for He by whom men swear, by Him also God “sware,” that is “by Himself.” They indeed as by one greater, but He not as by one greater. And yet He did it. For it is not the same thing for man to swear by himself, as for God. For man has no power over himself. Thou seest then that this is said not more for Abraham than for ourselves: “that we” (he says) “might have strong consolation, who have fled for refuge to lay hold on the hope set before us.” Here too again, 2913 “after he had patiently endured he obtained the promise.”

“Now” he means, and he did not say “when 2914 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” ( Heb. 5.8 ), because men think the going through experience more worthy of reliance.

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.

[3.] ( Heb. 6:19, 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.” 2915 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.

And see how very suitable an image he has discovered: For he said not, Foundation; which was not suitable; but, “Anchor.” For that which is on the tossing sea, and seems not to be very firmly fixed, stands on the water as upon land, and is shaken and yet is not shaken. For in regard to those who are very firm, and philosophic, Christ with good reason made that statement, saying, “Whosoever hath built his house on a rock.” ( Matt. vii. 24 .) But in respect of those who are giving way, and who ought to be carried through by hope, Paul hath suitably set down this. For the surge and the great storm toss the boat; but hope suffers it not to be carried hither and thither, although winds innumerable agitate it: so that, unless we had this [hope] we should long ago have been sunk. Nor is it only in things spiritual, but also in the affairs of this life, that one may find the power of hope great. Whatever it may be, in merchandise, in husbandry, in a military expedition, unless one sets this before him, he would not even touch the work. But he said not simply “Anchor,” but “sure and steadfast” [i.e.] not shaken. “Which entereth into that within the veil”; instead of ‘which reacheth through even to heaven.’

[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.

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].

“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.

[5.] Those then, whose High Priest He is, ought to be greatly superior. And as great as the difference is between Aaron and Christ, so great should it be between us and the Jews. For see, we have our victim 2916 on high, our priest on high, our sacrifice 2917 on high: let us bring such sacrifices as can be offered on that altar, no longer sheep and oxen, no longer blood and fat. All these things have been done away; and there has been brought in their stead “the reasonable service.” ( Rom. xii. 1 .) But what is “the reasonable service”? The [offerings made] through the soul; those made through the spirit. (“God,” it is said, “is a Spirit, and they that worship Him must worship Him in spirit and in truth”— John iv. 24 ); things which have no need of a body, no need of instruments, nor of special places, whereof each one is himself the Priest, such as, moderation, temperance, mercifulness, enduring ill-treatment, long-suffering, humbleness of mind.

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. 40:6, 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.” ( Heb. 13.16 .) Thou seest also that already from the first the one class have given place, and these have come in their stead.

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.

[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.

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.

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: 2918 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.

[7.] Such were the offerings of Cornelius. For (it is said) “thy prayers and thine alms are come up for a memorial before God.” ( Acts x. 4 .) Thou seest a most excellent union. Then are we heard, when we ourselves also hear the poor who come to us. “He” (it is said) “that stoppeth his ears that he may not hear the poor” ( Prov. xxi. 13 ), his prayer God will not hearken to. “Blessed is he that considereth the poor and needy: the Lord will deliver him in the evil day.” ( Ps. xl. 1 .) But what day is evil except that one which is evil to sinners?

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.

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?

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?

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.

[8.] And would that it stopped here; but immediately accusations are brought against the applicant. For why does he not work (you say)? And why is he to be maintained in idleness? But (tell me) is it by working that thou hast what thou hast, didst thou not receive it as an inheritance from thy fathers? And even if thou dost work, is this a reason why thou shouldest reproach another? Hearest thou not what Paul saith? For after saying, “He that worketh not, neither let him eat” ( 2 Thess. iii. 10 ), he says, “But ye be not weary in well doing.” ( 2 Thess. iii. 13 .)

But what say they? He is an impostor. 2919 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.

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!

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.

[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?

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.

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.

“Give to every one 2920 that asketh of thee, and from him that would borrow of thee turn not thou away.” ( Matt. v. 42 .) Stretch out thy hand, let it not be closed up. We have not been constituted examiners into men’s lives, since so we should have compassion on no one. When thou callest upon God why dost thou say, Remember not my sins? So then, if that person even be a great sinner, make this allowance in his case also, and do not remember his sins. It is the season of kindness, not of strict enquiry; of mercy, not of account. He wishes to be maintained: if thou art willing, give; but if not willing, send him away without raising doubts. 2921 Why art thou wretched and miserable? Why dost thou not even thyself pity him, and also turnest away those who would? For when such an one hears from thee, This [fellow] is a cheat; that a hypocrite; and the other lends out money; he neither gives to the one nor to the other; for he suspects all to be such. For you know that we easily suspect evil, but good, not [so easily].

[10.] Let us “be merciful,” not simply so, but “as our heavenly Father is.” ( Luke vi. 36 .) He feeds even adulterers, and fornicators, and sorcerers, and what shall I say? Those having every kind of wickedness. For in so large a world there must needs be many such. But nevertheless He feeds all; He clothes all. No one ever perished of hunger, unless one did so of his own choice. So let us be merciful. If one be in want and in necessity, help him.

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. 2922 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, 2923 tell me, is this the part of a swindler? Cease we from this unseasonable fondness for meddling, which is Satanic, which is destructive.

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 2924 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.

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.” ( Heb. 13.2 .) 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.

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.

Footnotes

418:2911

ὀ λιγοψυχίαν

418:2912

ἐ μεσίτευσεν

419:2913

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.

419:2914

ἐ πειδὴ , “ at the very time that. ”

419:2915

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

419:2916

ἱ ερεῖον

420:2917

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

420:2918

τὰ προκείμενα

421:2919

ἐ πιθέτης

421:2920

[St. Chrys. here supplies πάντι , equals “ every one, ” from the parallel place in Luke vi. 30 , though the form of quotation is from Matt. v. 42 .—F.G.]

422:2921

ἐ παπορήσας

422:2922

μοναζόντων ἀνδρῶν

422:2923

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

422:2924

κοινωνία

Homily XII.

Hebrews vii. 1-3

“For this Melchisedec, King of Salem, Priest of the most High God, who met Abraham returning from the slaughter of the Kings, and blessed him: to whom also Abraham gave a tenth part of all; first being by interpretation King of Righteousness, and after that also King of Salem, which is, King of Peace, without father, without mother, without genealogy, having neither beginning of days, nor end of life, but made like unto the Son of God, abideth a Priest continually.”

[1.] Paul wishing to show the difference between the New and Old [Covenant], scatters it everywhere; and shoots from afar, and noises it abroad, 2925 and prepares beforehand. For at once even from the introduction, he laid down this saying, that “to them indeed He spake by prophets, but to us by the Son” ( Heb. 1:1, 2 ), and to them “at sundry times and in divers manners,” but to us through the Son. Afterwards, having discoursed concerning the Son, who He was and what He had wrought, and given an exhortation to obey Him, lest we should suffer the same things as the Jews; and having said that He is “High Priest after the order of Melchisedec” ( Heb. 6.20 ), and having oftentimes wished to enter into [the subject of] this difference, and having used much preparatory management; and having rebuked them as weak, and again soothed and restored them to confidence; then at last he introduces the discussion on the difference [of the two dispensations] to ears in their full vigor. For he who is depressed in spirits would not be a ready hearer. And that you may understand this, hear the Scripture saying, “They hearkened not to Moses for anguish of spirit.” 2926 ( Ex. vi. 9 .) Therefore having first cleared away their despondency by many considerations, some fearful, some more gentle, he then from this point enters upon the discussion of the difference [of the dispensations].

[2.] And what does he say? “For this Melchisedec, King of Salem, Priest of the Most High God.” And, what is especially noteworthy, he shows the difference to be great by the Type itself. For as I said, he continually confirms the truth from the Type, from things past, on account of the weakness of the hearers. “For” (he says) “this Melchisedec, King of Salem, Priest of the Most High God, who met Abraham returning from the slaughter of the Kings, and blessed him, to whom also Abraham gave a tenth part of all.” Having concisely set down the whole narrative, he looked at 2927 it mystically.

And first from the name. “First” (he says) “being by interpretation King of righteousness”: for Sedec means “righteousness”; and Melchi, “King”: Melchisedec, “King of righteousness.” Seest thou his exactness even in the names? But who is “King of righteousness,” save our Lord Jesus Christ? “King of righteousness. And after that also King of Salem,” from his city, “that is, King of Peace,” which again is [characteristic] of Christ. For He has made us righteous, and has “made peace” for “things in Heaven and things on earth.” ( Col. i. 20 .) What man is “King of Righteousness and of Peace”? None, save only our Lord Jesus Christ.

[3.] He then adds another distinction, “Without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like unto the Son of God, abideth a Priest continually.” Since then there lay in his way [as an objection] the [words] “Thou art a Priest for ever, after the order of Melchisedec,” whereas he [Melchisedec] was dead, and was not “Priest for ever,” see how he explained it mystically.

‘And who can say this concerning a man?’ I do not assert this in fact (he says); the meaning is, we do not know when 2928 [or] what father he had, nor what mother, nor when he received his beginning, nor when he died. And what of this (one says)? For does it follow, because we do not know it, that he did not die, [or] had no parents? Thou sayest well: he both died and had parents. How then [was he] “without father, without mother”? How “having neither beginning of days nor end of life”? How? [Why] from its not being expressed. 2929 And what of this? That as this man is so, from his genealogy not being given, so is Christ from the very nature of the reality.

See the “without beginning”; see the “without end.” As in case of this man, we know not either “beginning of days,” or “end of life,” because they have not been written; so we know [them] not in the case of Jesus , not because they have not been written, but because they do not exist. For that indeed is a type, 2930 and therefore [we say] ‘because it is not written,’ but this is the reality, 2931 and therefore [we say] ‘because it does not exist.’ For as in regard to the names also (for there “King of Righteousness” and “of Peace” are appellations, but here the reality) so these too are appellations in that case, in this the reality. How then hath He a beginning? Thou seest that the Son is “without beginning,” 2932 not in respect of His not having a cause; 2933 (for this is impossible: for He has a Father, otherwise how is He Son?) but in respect of His “not having beginning or end of life.”

“But made like unto the Son of God.” Where is the likeness? That we know not of the one or of the other either the end or the beginning. Of the one because they are not written; of the other, because they do not exist. Here is the likeness. But if the likeness were to exist in all respects, there would no longer be type and reality; but both would be type. [Here] then just as in representations 2934 [by painting or drawing], there is somewhat that is like and somewhat that is unlike. By means of the lines indeed there is a likeness of features, 2935 but when the colors are put on, then the difference is plainly shown, both the likeness and the unlikeness.

[4.] Heb. 7.4 . “Now consider” (saith he) “how great this man is to whom even the Patriarch Abraham gave the tenth of the spoils.” 2936 Up to this point he has been applying the type: henceforward he boldly shows him [Melchisedec] to be more glorious than the Jewish realities. But if he who bears a type of Christ is so much better not merely than the priests, but even than the forefather himself of the priests, what should one say of the reality? Thou seest how super-abundantly he shows the superiority.

“Now consider” (he says) “how great this man is to whom even the Patriarch Abraham gave a tenth out of the choice portions.” Spoils taken in battle are called “choice portions.” 2937 And it cannot be said that he gave them to him as having a part in the war, because (he said) he met him “returning from the slaughter of the kings,” for he had staid at home (he means), yet [Abraham] gave him the first-fruits of his labors.

Heb. 7.5 . “And verily they that are of the sons of Levi who receive the office of Priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham.” So great (he would say) is the superiority of the priesthood, that they who from their ancestors are of the same dignity, and have the same forefather, are yet far better than the rest. At all events they “receive tithes” from them. When then one is found, who receives tithes from these very persons, are not they indeed in the rank of laymen, and he among the Priests?

And not only this; but neither was he of the same dignity with them, but of another race: so that he would not have given tithes to a stranger unless his dignity had been great. Astonishing! What has he accomplished? He has made quite clear a greater point than those relating to faith which he treated in the Epistle to the Romans. For there indeed he declares Abraham to be the forefather both of our polity and also of the Jewish. But here he is exceeding bold against him, and shows that the uncircumcised person is far superior. How then did he show that Levi paid tithes? Abraham (he says) paid them. ‘And how does this concern us?’ It especially concerns you: for you will not contend that the Levites are superior to Abraham. ( Heb. 7.6 ) “But he whose descent is not counted from them, received tithes of Abraham.”

And after that he did not simply pass on, but added, “and blessed him that had the promises.” Inasmuch as throughout, this was regarded with reverence, he shows that [Melchisedec] was to be reverenced more than Abraham, from the common judgment of all men. ( Heb. 7.7 ) “And without all contradiction,” he says, “the less is blessed of the better,” i.e. in the opinion of all men it is the inferior that is blessed by the superior. So then the type of Christ is superior even to “him that had the promises.”

( Heb. 7.8 ) “And here men that die receive tithes: but there he of whom it is testified that he liveth.” But lest we should say, Tell us, why goest thou so far back? He says, ( Heb. 7.9 ) “And as I may so say” (and he did well in softening it) “Levi also who receiveth tithes payed tithes in Abraham.” How? ( Heb. 7.10 ) “For he was yet in his loins when Melchisedec met him,” i.e. Levi was in him, although he was not yet born. And he said not the Levites but Levi.

Hast thou seen the superiority? Hast thou seen how great is the interval between Abraham and Melchisedec, who bears the type of our High Priest? And he shows that the superiority had been caused by authority, not necessity. For the one paid the tithe, which indicates the priest: the other gave the blessing, which indicates the superior. This superiority passes on also to the descendants.

In a marvelous and triumphant way he cast out the Jewish [system]. On this account he said, “Ye are become dull,” ( Heb. 5.12 ), because he wished to lay these foundations, that they might not start away. Such is the wisdom of Paul, first preparing them well, he so leads 2938 them into what he wishes. For the human race is hard to persuade, and needs much attention, even more than plants. Since in that case there is [only] the nature of material bodies, and earth, which yields to the hands of the husbandmen: but in this there is will, which is liable to many alterations, and now prefers this, now that. For it quickly turns to evil.

[5.] Wherefore we ought always to “guard” ourselves, lest at any time we should fall asleep. For “Lo” (it is said) “he that keepeth Israel shall neither slumber nor sleep” ( Ps. cxxi. 4 ), and “Do not suffer 2939 thy foot to be moved.” ( Ps. cxxi. 3 .) He did not say, ‘be not moved’ but “do not thou suffer,” &c. The suffering depends then on ourselves, and not on any other. For if we will stand “steadfast and unmoveable” ( 1 Cor. xv. 58 ), we shall not be shaken.

What then? Does nothing depend on God? All indeed depends on God, but not so that our free-will is hindered. ‘If then it depend on God,’ (one says), ‘why does He blame us?’ On this account I said, ‘so that our free-will is not hindered.’ It depends then on us, and on Him. For we must first choose the good; and then He leads us to His own. 2940 He does not anticipate our choice, 2941 lest our free-will should be outraged. But when we have chosen, then great is the assistance he brings to us.

How is it then that Paul says, “not of him that willeth,” if it depend on ourselves also “nor of him that runneth, but of God that showeth mercy.” ( Rom. ix. 16 .)

In the first place, he did not introduce it as his own opinion, but inferred it from what was before him and from what had been put forward 2942 [in the discussion]. For after saying, “It is written, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion” ( Rom. ix. 15 ), he says, “It follows then 2943 that it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” “Thou wilt say then unto me, why doth He yet find fault?” ( Rom. 9:16, 19 .)

And secondly the other explanation may be given, that he speaks of all as His, whose the greater part is. For it is ours to choose 2944 and to wish; but God’s to complete and to bring to an end. Since therefore the greater part is of Him, he says all is of Him, speaking according to the custom of men. For so we ourselves also do. I mean for instance: we see a house well built, and we say the whole is the Architect’s [doing], and yet certainly it is not all his, but the workmen’s also, and the owner’s, who supplies the materials, and many others’, but nevertheless since he contributed the greatest share, we call the whole his. So then [it is] in this case also. Again, with respect to a number of people, where the many are, we say All are: where few, nobody. So also Paul says, “not of him that willeth, nor of him that runneth, but of God that showeth mercy.”

And herein he establishes two great truths: one, that we should not be lifted up: 2945 even shouldst thou run (he would say), even shouldst thou be very earnest, do not consider that the well doing 2946 is thine own. For if thou obtain not the impulse 2947 that is from above, all is to no purpose. Nevertheless that thou wilt attain that which thou earnestly strivest after is very evident; so long as thou runnest, so long as thou willest.

He did not then assert this, that we run in vain, but that, if we think the whole to be our own, if we do not assign the greater part to God, we run in vain. For neither hath God willed that the whole should be His, lest He should appear to be crowning us without cause: nor again our’s, lest we should fall away to pride. For if when we have the smaller [share], we think much of ourselves, what should we do if the whole depended on us?

[6.] Indeed God hath done away many things for the purpose of cutting away our boastfulness, and still there is the 2948 high hand. With how many afflictions hath He encompassed us, so as to cut away our proud spirit! With how many wild beasts hath He encircled us! For indeed when some say, ‘why is this?’ ‘Of what use is this?’ They utter these things against the will of God. He hath placed thee in the midst of so great fear, and yet not even so art thou lowly-minded; but if thou ever attain a little success, thou reachest to Heaven itself in pride.

For this cause [come] rapid changes and reverses; and yet not even so are we instructed. For this cause are there continual and untimely deaths, but are minded as if we were immortal, as if we should never die. We plunder, we over-reach, as though we were never to give account. We build as if we were to abide here always. And not even the word of God daily sounded into our ears, nor the events themselves instruct us. Not a day, not an hour can be mentioned, in which we may not see continual funerals. But all in vain: and nothing reaches our hardness [of heart]: nor are we even able to become better by the calamities of others; or rather, we are not willing. When we ourselves only are afflicted, then we are subdued, and yet if God take off His hand, we again lift up our hand: no one considers what is proper for man, 2949 no one despises the things on earth; no one looks to Heaven. But as swine turn their heads downwards, stooping towards their belly, wallowing in the mire; so too the great body of mankind defile themselves with the most intolerable filth, without being conscious of it.

[7.] For better were it to be defiled with unclean mud than with sins; for he who is defiled with the one, washes it off in a little time, and becomes like one who had never from the first fallen into that slough; but he who has fallen into the deep pit of sin has contracted a defilement that is not cleansed by water, but needs long time, and strict repentance, and tears and lamentations, and more wailing, and that more fervent, than we show over the dearest friends. For this defilement attaches to us from without, wherefore we also speedily put it away; but the other is generated from within, wherefore also we wash it off with difficulty, and cleanse ourselves from it. “For from the heart” (it is said) “proceed evil thoughts, fornications, adulteries, thefts, false witnesses.” ( Matt. xv. 19 .) Wherefore also the Prophet said, “Create in me a clean heart, O God.” ( Ps. li. 10 .) And another, “Wash thine heart from wickedness, O Jerusalem.” ( Jer. iv. 14 .) (Thou seest that it is both our [work] and God’s.) And again, “Blessed are the pure in heart, for they shall see God.” ( Matt. v. 8 .)

Let us become clean to the utmost of our power. Let us wipe away our sins. And how to wipe them away, the prophet teaches, saying, “Wash you, make you clean, put away your wickedness from your souls, before Mine eyes.” ( Isa. i. 16 .) What is “before Mine eyes”? Because some seem to be free from wickedness, but only to men, while to God they are manifest as being “whited sepulchers.” Therefore He says, so put them away as I see. “Learn to do well, seek judgment, do justice for the poor and lowly.” “Come now, and let us reason together, saith the Lord: and though your sins be as scarlet, I will make you white as snow, and if they be as crimson, I will make you white as wool.” ( Isa. 1:17, 18 .) Thou seest that we must first cleanse ourselves, and then God cleanses us. For having said first, “Wash you, make you clean,” He then added “I will make you white.”

Let no one then, [even] of those who are come to the extremest wickedness, despair of himself. For (He says) even if thou hast passed into the habit, yea and almost into the nature of wickedness itself, be not afraid. Therefore taking [the instance of] colors that are not superficial but almost of the substance of the materials, He said that He would bring them into the opposite state. For He did not simply say that He would “wash” us, but that He would “make” us “white, as snow and as wool,” in order to hold out good hopes before us. Great then is the power of repentance, at least if it makes us as snow, and whitens us as wool, even if sin have first got possession and dyed our souls.

Let us labor earnestly then to become clean; He has enjoined nothing burdensome. “Judge the fatherless, and do justice for the widow.” ( Isa. i. 17 .) Thou seest everywhere how great account God makes of mercy, and of standing forward in behalf of those that are wronged. These good deeds let us pursue after, and we shall be able also, by the grace of God, to attain to the blessings to come: which may we all be counted worthy of, in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever and world without end. Amen.

Footnotes

423:2925

διακωδωνίζει

423:2926

ὀ λιγοψυχίαν , “ faint-heartedness. ”

423:2927

ἐ θεώρησε , “ drew out the mystical senses. ”

423:2928

Mr. Field reads πότε , making a double question. The other editions have ποτε , “ at all. ”

423:2929

ἐ μφέρεσθαι

424:2930

τύπος

424:2931

ἀ λήθεια

424:2932

ἄ ναρχον

424:2933

αἴτιον

424:2934

εἰκόσιν . The comparison is not between the living object and the picture, but between representations in drawing and in painting; the word εἴκων , as our “ likeness, ” being applicable to both. The passage is considerably altered in the common editions so as to avoid an apparent difficulty.

424:2935

χαρακτήρων

424:2936

“ choice portions. ”

424:2937

ἀ κροθίνια

425:2938

ἐ μβάλλει

425:2939

In Psalm cxxi. 3 (cxx. 3, LXX.) where we have “ He shall not suffer, ” &c., the LXX. have, μὴ δῴης εἰς σάλον τὸν πόδα σον, μηδὲ νυστάξῃ (Vat.) ὁ φυλάσσων σε , “ Lest thou suffer, ” &c., and “ lest he that keepeth thee slumber. ” St. Chrys. substitutes δῷς for δῴης , making the sense, “ Do not suffer, ” &c., “ and let not him that keepeth thee slumber. ” This he applies to the Christian keeping guard over himself (his words are χρὴ πάντοτε φυλάττειν ἑαυτοὺς, μήποτε ἀπονυστάξωμεν ): and so he seems to have understood Psa. 121.4 , of the Christian: that a watchman of Israel ought not to slumber or sleep. The Alex. ms. has νυστάξει in the third verse.

425:2940

εἰσάγει τὰ παῤ ἑαυτοῦ , His part.

425:2941

βουλήσεις . Those acts of the soul whereby we desire and aim at what is good.

425:2942

προκειμένου … προβληθέντος . The former word is used by St. Chrys. to express the portion of Scripture on which he is treating: the latter is a received term in the dialectical method of the Greeks to express a proposition put forward to be argued from, to see what consequences follow from it, with a view of showing it to be untrue, or determining the sense in which it is true. St. Chrys. means to say that this proposition was only thus argumentatively inferred by St. Paul.

425:2943

῎ Αρα οὖν

425:2944

or, “ purpose and will, ” προελέσθαι καὶ βουληθῆναι

425:2945

In the genuine text here as in some other places, there is no mention of the second point. The longer text has “ one that we should not be lifted up by what we do well: the other that when we do well, we should attribute to God the cause of our well-doing. Therefore, ” &c. Mr. Field thinks that either the thread of the discourse is broken, and the second point not mentioned, or (which seems more probable) that it is contained in the words “ Nevertheless, ” &c.

425:2946

κατόρθωμα

425:2947

ῥ οπὴ : “ The inclining of the balance ” ; or, “ the weight which makes it turn. ”

425:2948

Sav. and Ben. add αὐτοῦ , “ His hand is high ” ; but the reference is to our sinning “ with a high hand, ” as appears from what follows in the next paragraph.

426:2949

οὐδεὶς ἀνθρώπινα φρονεῖ . This is the reading also of Savile and Morell. It is supported by one ms. and the pr. m. of another: which had been corrected to οὐδ. οὐράνια φ ., the reading of the Verona edition. Mutianus has nemo divina sapit ; and the later translator cælestia . The other mss. have ἀ νθρώπινα περιφρονεῖ . ταπεινὰ φρονεῖ, ταπεινοφρονεῖ . Montfaucon conjectured τὰ ἄνω φρονεῖ

Homily XIII.

Hebrews vii. 11-14

“If therefore perfection were by 2950 the Levitical priesthood; (for under it the people have received the law’ 2951 ) what further need was there that another priest should arise after the order of Melchisedec, and not be called after the order of Aaron? For the priesthood being changed, there is 2952 made of necessity a change also of the law. For He of whom these things are spoken, pertained to another tribe, of 2953 which no man gave attendance at the altar. For it is evident that our Lord sprang out of Judah, of which tribe Moses spake nothing concerning priests.” 2954

[1.] “ If therefore” (he says) “perfection were by the Levitical priesthood.” Having spoken concerning Melchisedec, and shown how much superior he was to Abraham, and having set forth the great difference between them, he begins from this point forward to prove the wide difference as to the covenant itself, and how the one is imperfect and the other perfect. However he does not even yet enter on the matters themselves, but first contends on the ground of the priesthood, and the tabernacle. For these things would be more easily received by the unbelieving, when the proof was derived from things already allowed, and believed.

He had shown that Melchisedec was greatly superior both to Levi and to Abraham, being to them in the rank of the priests. Again he argues from a different point. What then is this? Why (he says) did he not say, “after the order of Aaron”? And observe, I pray you, the great superiority [of his argument]. For from the very circumstance which naturally excluded His priesthood, viz. that He was not “after the order of Aaron,” from that he establishes Him, and excludes the others. For this is the very thing that I say (he declares); why has He “not been made after the order of Aaron”?

And the [saying] “what further need” has much emphasis. For if Christ had been “after the order of Melchisedec” according to the flesh, and then afterwards the law had been introduced, and all that pertained to Aaron, one might reasonably say that the latter as being more perfect, annulled the former, seeing that it had come in after it. But if Christ comes later, and takes a different type, as that of His priesthood, it is evident that it is because those were imperfect. For (he would say) let us suppose for argument’s sake, that all has been fulfilled, and that there is nothing imperfect in the priesthood. “What need” was there in that case that He should be called “after the order of Melchisedec and not after the order of Aaron”? Why did He set aside Aaron, and introduce a different priesthood, that of Melchisedec? “If then perfection,” that is the perfection of the things themselves, of the doctrines, of life, 2955 “had been by the Levitical priesthood.”

And observe how he goes forward on his path. He had said that [He was] “after the order of Melchisedec,” implying that the [priesthood] “after the order of Melchisedec” is superior: for [he was] 2956 far superior. Afterwards he shows this from the time also, in that He was after Aaron; evidently as being better.

[2.] And what is the meaning of what follows? “For” (he says) “under [or “upon”] it the people have received the Law [or “have been legislated for”].” 2957 What is “under it” [&c.]? Ordereth itself 2958 by it; through it does all things. You cannot say that it was given to others, “the people under it have received the law,” that is, have used it, and did use it. You cannot say indeed that it was perfect, it did not govern the people; “they have been legislated for upon it,” that is, they used it.

What need was there then of another priesthood? “For the priesthood being changed, there is of necessity a change of the law also.” But if there must be another priest, or rather another priesthood, there must needs be also another law. This is for those who say, What need was there of a new Covenant? For he could indeed have alleged a testimony from prophecy also. “This is the covenant which I made with your fathers” [&c.]. ( Heb. 8.10 .) But for the present he contends on the ground of the priesthood. And observe, how he says this from the first. He said, “According to the order of Melchisedec.” By this he excluded the order of Aaron. For he would not have said “After the order of Melchisedec,” if the other had been better. If therefore another priesthood has been brought in, there must be also [another] Covenant; for neither is it possible that there should be a priest, without a covenant and laws and ordinances, nor that having received a different priesthood He should use the former [covenant].

In the next place, as to the ground of objection: “How could He be a priest if He were not a Levite?” Having overthrown this by what had been said above, he does not even think it worth answering, but introduces it in passing. I said (he means) that the priesthood was changed, therefore also the Covenant is. And it was changed not only in its character, 2959 or in its ordinances, but also in its tribe. For of necessity [it must be changed] in its tribe also. How? “For the priesthood being changed [or “transferred ”],” from tribe to tribe, from the sacerdotal to the regal [tribe], that the same might be both regal and sacerdotal.

And observe the mystery. First it was royal, and then it is become sacerdotal: so therefore also in regard to Christ: for King indeed He always was, but has become Priest from the time that He assumed the Flesh, that He offered the sacrifice. Thou seest the change, and the very things which were ground of objection these he introduces, as though the natural order of things required them. “For” (he says) “He of whom these things are spoken pertained to another tribe.” I myself also say it, I know that this tribe [of Judah] had nothing of priesthood. For there is a transferring.

[3.] Yea and I am showing another difference also (he would say): not only from the tribe, nor yet only from the Person, nor from the character [of the Priesthood], nor from the covenant, but also from the type itself. ( Heb. 7.16 ) “Who was made [“became” so], not according to the law of a carnal commandment, but according to the power of an endless life. He became” (he says) “a priest not according to the law of a carnal commandment”: for that law was in many respects unlawful. 2960

What is, “of a carnal commandment”? Circumcise the flesh, it says; anoint the flesh; wash the flesh; purify the flesh; shave the flesh; bind upon the flesh; 2961 cherish the flesh; rest as to the flesh. And again its blessings, what are they? Long life for the flesh; milk and honey for the flesh; peace for the flesh; luxury for the flesh. From this law Aaron received the priesthood; Melchisedec however not so.

Heb. 7.15 . “And it is yet far more evident, if after the similitude of Melchisedec there ariseth another priest.” What is evident? The interval between the two priesthoods, the difference; how much superior He is “who was made not according to the law of a carnal commandment.” (Who? Melchisedec? Nay; but Christ.) “But according to the power of an endless 2962 life. For He testifieth, Thou art a Priest for ever after the order of Melchisedec”; that is, not for a time, nor having any limit, “but according to the power of an endless life,” that is, by means of power, by means of “endless life.”

And yet this does not follow after, “who was made not according to the law of a carnal commandment”: for what would follow would be to say, “but according to that of a spiritual one.” However by “carnal,” he implied temporary. As he says also in another place, carnal ordinances imposed until the time of reformation.” ( Heb. 9.10 .)

“According to the power of life,” that is, because He lives by His own power.

[4.] He had said, that there is also a change of law, and up to this point he has shown it; henceforward he enquires into the cause, that which above all gives full assurance to men’s minds, [I mean] the knowing the cause thoroughly; and it leads us more to faith 2963 when we have learned also the cause, and the principle according to which [the thing] comes to pass.

Heb. 7.18 . “For there is verily” (he says) “a disannulling of the commandment going before, for the weakness and unprofitableness thereof.” Here the Heretics 2964 press on. But listen attentively. He did not say “for the evil,” nor, “for the viciousness,” but “for the weakness and unprofitableness [thereof],” yea and in other places also he shows the weakness; as when he says “In that it was weak through the flesh.” ( Rom. viii. 3 .) [The law] itself then is not weak, but we.

Heb. 7.19 . “For the Law made nothing perfect.” What is, “make nothing perfect”? Made no man perfect, being disobeyed. And besides, even if it had been listened to, it would not have made one perfect and virtuous. But as yet he does not say this here, but that it had no strength: and with good reason. For written precepts were there set down, Do this and Do not that, being enjoined only, and not giving power within. 2965 But “the Hope” is not such.

What is “a disannulling”? A casting out. A “disannulling” is a disannulling of things which are of force. So that he implied, that it [once] was of force, but henceforward was of no account, since it accomplished nothing. Was the Law then of no use? It was indeed of use; and of great use: but to make men perfect it was of no use. For in this respect he says, “The Law made nothing perfect.” All were figures, all shadows; circumcision, sacrifice, sabbath. There fore they could not reach through the soul, wherefore they pass away and gradually withdraw. “But the bringing in of a better hope did, by which we draw nigh unto God.”

[5.] ( Heb. 7.20 ) “And forasmuch as not without the taking of an oath.” 2966 Thou seest that the matter of the oath becomes necessary for him here. Accordingly for this reason he previously treated much [hereon], how that God swore; and swore for the sake of [our] fuller assurance.

“But the bringing in of a better hope.” For that system also had a hope, but not such as this. For they hoped that, if they were well pleasing [to God], they should possess the land, that they should suffer nothing fearful. But in this [dispensation] we hope that, if we are well pleasing [to God], we shall possess not earth, but heaven; or rather (which is far better than this) we hope to stand near to God, to come unto the very throne of the Father, to minister unto Him with the Angels. And see how he introduces these things by little and little. For above he says “which entereth into that within the veil”, ( Heb. 6.19 ), but here, “by which we draw nigh unto God.”

“And inasmuch as not without an oath.” What is “And inasmuch as not without an oath”? That is, Behold another difference also. And these things were not merely promised (he says). “For those priests were made without an oath,” ( Heb. 7:21, 22 ) “but This with an oath, by Him that said unto Him, The Lord swore and will not repent, Thou art Priest for ever after the order of Melchisedec. 2967 By so much was Jesus made a surety of a better covenant.” 2968 He lays down two points of difference, that it hath no end as the [covenant] of the Law had; 2969 and this he proves from [its being] Christ who exercises [the priesthood]; for he says “according to the power of an endless life.” And he proves it also from the oath, because “He swore,” &c., and from the fact; for if the other was cast out, because it was weak, this stands firm, because it is powerful. He proves it also from the priest. How? Because He is One [only]; and there would not have been One [only], unless He had been immortal. For as there were many priests, because they were mortal, so [here is] The One, because He is immortal. “By so much was Jesus made a surety of a better covenant,” inasmuch as He sware to Him that He should always be [Priest]; which He would not have done, if He were not living.

[6.] ( Heb. 7.25 ) “Wherefore He is able also to save them to the uttermost, that come unto God by Him, seeing He ever liveth to make intercession for them.” Thou seest that he says this in respect of that which is according to the flesh. For when He [appears] as Priest, then He also intercedes. Wherefore also when Paul says, “who also maketh intercession for us” ( Rom. viii. 34 ), he hints the same thing; the High Priest maketh intercession. For He “that raiseth the dead as He will, and quickeneth them,” ( John v. 21 ), and that “even as the Father” [doth], how [is it that] when there is need to save, He “maketh intercession”? ( John v. 22 .) He that hath “all judgment,” how [is it that] He “maketh intercession”? He that “sendeth His angels” ( Matt. 13:41, 42 ), that they may “cast” some into “the furnace,” and save others, how [is it that] He “maketh intercession”? Wherefore (he says) “He is able also to save.” For this cause then He saves, because He dies not. Inasmuch as “He ever liveth,” He hath (he means) no successor: And if He have no successor, He is able to aid all men. For there [under the Law] indeed, the High Priest although he were worthy of admiration during the time in which he was [High Priest] (as Samuel for instance, and any other such), but, after this, no longer; for they were dead. But here it is not so, but “He” saves “to the uttermost.” 2970

What is “to the uttermost”? He hints at some mystery. Not here 2971 only (he says) but there 2972 also He saves them that “come unto God by Him.” How does He save? “In that He ever liveth” (he says) “to make intercession for them.” Thou seest the humiliation? Thou seest the manhood? For he says not, that He obtained this, by making intercession once for all, but continually, and whensoever it may be needful to intercede for them.

“To the uttermost.” What is it? Not for a time only, but there also in the future life. ‘Does He then always need to pray? Yet how can [this] be reasonable? Even righteous men have oftentimes accomplished all by one entreaty, and is He always praying? Why then is He throned with [the Father]?’ Thou seest that it is a condescension. The meaning is: Be not afraid, nor say, Yea, He loves us indeed, and He has confidence towards the Father, but He cannot live always. For He doth live alway.

[7.] ( Heb. 7.26 ) “For such an High Priest also 2973 became us, who is holy, harmless, unde filed, separate from the sinners.” Thou seest that the whole is said with reference to the manhood. (But when I say ‘the manhood,’ I mean [the manhood] having Godhead; not dividing [one from the other], but leaving [you] to suppose 2974 what is suitable.) Didst thou mark the difference of the High Priest? He has summed up what was said before, “in all points tempted like as we are yet without sin.” ( Heb. 4.15 .) “For” (he says) “such an High Priest also became us, who is holy, harmless.” “Harmless”: what is it? Without wickedness: that which another 2975 Prophet says: “guile was not found in His mouth” ( Isa. liii. 9 ), that is, [He is] not crafty. Could any one say this concerning God? And is one not ashamed to say that God is not crafty, nor deceitful? Concerning Him, however, in respect of the Flesh, it might be reasonable [to say it]. “Holy, undefiled.” This too would any one say concerning God? For has He a nature capable of defilement? “Separate from sinners.”

[8.] Does then this alone show the difference, or does the sacrifice itself also? How? ( Heb. 7.27 ) “He needeth not” (he says) “daily, as the High Priest, 2976 to offer up sacrifices for his sins, for this He did once for all, when He offered up Himself.” “This,” what? Here what follows sounds a prelude concerning the exceeding greatness of the spiritual sacrifice and the interval [between them]. He has mentioned the point of the priest; he has mentioned that of the faith; he has mentioned that of the Covenant; not entirely indeed, still he has mentioned it. In this place what follows is a prelude concerning the sacrifice itself. Do not then, having heard that He is a priest, suppose that He is always executing the priest’s office. For He executed it once, and thenceforward “sat down.” ( Heb. 10.12 .) Lest thou suppose that He is standing on high, and is a minister, he shows that the matter is [part] of a dispensation [or economy]. For as He became a servant, so also [He became] a Priest and a Minister. But as after becoming a servant, He did not continue a servant, so also, having become a Minister, He did not continue a Minister. For it belongs not to a minister to sit, but to stand.

This then he hints at here, and also the greatness of the sacrifice, if being [but] one, and having been offered up once only, it affected that which all [the rest] were unable to do. But he does not yet [treat] of these points.

“For this He did,” he says. “This”; what? “For” (he says) “it is of necessity that this [Man] have somewhat also to offer” ( Heb. 8.3 ); not for Himself; for how did He offer Himself? But for the people. What sayest thou? And is He able to do this? Yea (he says). “For the Law maketh men high priests, which have infirmity.” ( Heb. 7.28 .) And doth He not need to offer for Himself? No, he says. For, that you may not suppose that the [words, “this”] “He did once for all,” are said respecting Himself also, hear what he says: “For the law maketh men high priests, which have infirmity.” On this account they both offer continually, and for themselves. He however who is mighty, He that hath no sin, why should He offer for Himself, or oftentimes for others?

“But the word of the oath which was since the Law [maketh] the Son who has been consecrated for evermore.” “Consecrated”: 2977 what is that? Paul does not set down the common terms of contradistinction; 2978 for after saying “having Infirmity,” he did not say “the Son” who is mighty, but “consecrated”: 2979 i.e. mighty, as one might say. Thou seest that the name Son is used in contradistinction to that of servant. And by “infirmity” he means either sin or death.

What is, “for evermore”? Not now only without sin but always. If then He is perfect, if He never sins, if He lives always, why shall He offer many sacrifices for us? But for the present he does not insist strongly on this point: but what he does strongly insist upon is, His not offering on His own behalf.

[9.] Since then we have such an High Priest, let us imitate Him: let us walk in His footsteps. There is no other sacrifice: one alone has cleansed us, and after this, fire and hell. For indeed on this account he repeats it over and over, saying, “one Priest,” “one Sacrifice,” lest any one supposing that there are many [sacrifices] should sin without fear. Let us then, as many as have been counted worthy of The Seal, 2980 as many as have enjoyed The Sacrifice, as many as have partaken of the immortal Table, continue to guard our noble birth and our dignity for falling away is not without danger.

And as many as have not yet been counted worthy these [privileges], let not these either be confident on that account. For when a person goes on in sin, with the view of receiving holy baptism at the last gasp, oftentimes he will not obtain it. And, believe me, it is not to terrify you that I say what I am going to say. I have myself known many persons, to whom this has happened, who in expectation indeed of the enlightening 2981 sinned much, and on the day of their death went away empty. For God gave us baptism for this cause, that He might do away our sins, not that He might increase our sins. Whereas if any man have employed it as a security for sinning more, it becomes a cause of negligence. For if there had been no Washing, they would have lived more warily, as not having [the means of] forgiveness. Thou seest that we are the ones who cause it to be said “Let us do evil, that good may come.” ( Rom. iii. 8 .)

Wherefore, I exhort you also who are uninitiated, be sober. Let no man follow after virtue as an hireling, no man as a senseless 2982 person, no man as after a heavy and burdensome thing. Let us pursue it then with a ready mind, and with joy. For if there were no reward laid up, ought we not to be good? But however, at least with a reward, let us become good. And how is this anything else than a disgrace and a very great condemnation? Unless thou give me a reward (says one), I do not become self-controlled. Then am I bold to say something: thou wilt never be self-controlled, no not even when thou livest with self-control, if thou dost it for a reward. Thou esteemest not virtue at all, if thou dost not love it. But on account of our great weakness, God was willing that for a time it should be practiced even for reward, yet not even so do we pursue it.

But let us suppose, if you will, that a man dies, after having done innumerable evil things, having also been counted worthy of baptism (which however I think does not readily happen), tell me, how will he depart thither? Not indeed called to account for the deeds he had done, but yet without confidence; 2983 as is reasonable. For when after living a hundred years, he has no good work to show, 2984 but only that he has not sinned, or rather not even this, but that he was saved by grace 2985 only, and when he sees others crowned, in splendor, and highly approved: even if he fall not into hell, tell me, will he endure his despondency?

[10.] But to make the matter clear by an example, Suppose there are two soldiers, and that one of them steals, injures, overreaches, and that the other does none of these things, but acts the part of a brave man, does important things well, sets up trophies in war, stains his right hand with blood; then when the time arrives, suppose that (from the same rank in which the thief also was) he is at once conducted to the imperial throne and the purple; but suppose that the other remains there where he was, and merely of the royal kindness does not pay the penalty of his deeds, let him however be in the last place, and let him be stationed under the King. Tell me, will he be able to endure his despair when he sees him who was [ranked] with himself ascended even to the very highest dignities, and made thus glorious, and master of the world, while he himself still remains below, and has not even been freed from punishment with honor, but through the grace and kindness of the King? For even should the King forgive him, and release him from the charges against him, still he will live in shame; for surely not even will others admire him: since in such forgiveness, we admire not those who receive the gifts, but those who bestow them. And as much as the gifts are greater, so much the more are they ashamed who receive them, when their transgressions are great.

With what eyes then will such an one be able to look on those who are in the King’s courts, when they exhibit their sweatings out of number and their wounds, whilst he has nothing to show, but has his salvation itself of the mere loving-kindness of God? For as if one were to beg off a murderer, a thief, an adulterer, when he was going to be arrested, and were to command him to stay at the porch of the King’s palace, he will not afterwards be able to look any man in the face, although he has been set free from punishment: so too surely is this man’s case.

For do not, I beseech you, suppose that because it is called a palace, 2986 therefore all attain the same things. For if here in Kings’ courts there is the Prefect, and all who are about the King, and also those who are in very inferior stations, and occupy the place of what are called Decani 2987 (though the interval be so great between the Prefect and the Decanus) much more shall this be so in the royal court above.

And this I say not of myself. For Paul layeth down another difference greater even than these. For (he says) as many differences as there are between the sun and the moon and the stars and the very smallest star, so many also between those in the kingdom [of Heaven]. And that the difference between the sun and the smallest star is far greater than that between the Decanus (as he is called) and the Prefect, is evident to all. For while the sun shines upon all the world at once, and makes it bright, and hides the moon and the stars, the other often does not appear, not even in the dark. For there are many of the stars which we do not see. When then we see others become suns, and we have the rank of the very smallest stars, which are not even visible, what comfort shall we have?

Let us not, I beseech you, let us not be so slothful, not so inert, let us not barter away the salvation of God for an easy life, but let us make merchandise of it, and increase it. For even if one be a Catechumen, still he knows Christ, still he understands the Faith, still he is a hearer of the divine oracles, still he is not far from the knowledge; he knows the will of his Lord. Wherefore does he procrastinate? wherefore does he delay and postpone? Nothing is better than a good life whether here or there, whether in case of the Enlightened or of the Catechumens,

[11.] For tell me what burdensome command have we enjoined? Have a wife (it is said) and be chaste. Is this difficult? How? when many, not Christians only but heathens also, live chastely without a wife. That which the heathen surpasses 2988 for vainglory, thou dost not even keep for the fear of God.

Give (He says) to the poor out of what thou hast. Is this burdensome? But in this case also heathen condemn us who for vainglory only have emptied out their whole possessions.

Use not filthy communication. Is this difficult? For if it had not been enjoined, ought we not to have done right in this, to avoid appearing degraded? For that the contrary conduct is troublesome, I mean the using filthy communication, is manifest from the fact that the soul is ashamed and blushes if it have been led to say any such thing and would not unless perhaps it were drunk. For when sitting in a public place, even if thou doest it at home, why dost thou not do it there? Because of those that are present. Why dost thou not readily do the same thing before thy wife? That thou mayest not insult her. So then thou dost it not, lest thou shouldest insult thy wife; and dost thou not blush at insulting God? For He is everywhere present, and heareth all things.

Be not drunken, He says. For this very thing of itself, is it not a chastisement? He did not say, Put thy body on the rack, but what? Do not give it free rein 2989 so as to take away the authority of the mind: on the contrary “make not provision for the lusts thereof.” ( Rom. xiii. 14 .)

Do not (He says) seize by violence what is not thine own; do not overreach; do not forswear thyself. What labors do these things require! what sweatings!

Speak evil of no man (He says) nor accuse falsely. The contrary indeed is a labor. For when thou hast spoken ill of another, immediately thou art in danger, in suspicion, [saying] Did he of whom I spake, hear? whether he be great or small. For should he be a great man, immediately thou wilt be indeed in danger; but if small, he will requite thee with as much, or rather with what is far more grievous; for he will say evil of thee in a greater degree. We are enjoined nothing difficult, nothing burdensome, if we have the will. And if we have not the will, even the easiest things will appear burdensome to us. What is easier than eating? but from great effeminacy many feel disgust even at this, and I hear many say, that it is weariness even to eat. None of these things is wearisome if thou hast but the will. For everything depends on the will after the grace from above. Let us will good things that we may attain also to the good things eternal, in Christ Jesus our Lord, whom to the Father together with the Holy Ghost be glory, might, honor, now and for ever, and world without end. Amen.

Footnotes

427:2950

“ by means of. ”

427:2951

νενομοθέτηται is the reading of the best mss. of St. Chrys. here and throughout the Homily. The common editions had νενομοθέτητο . So while the common editions [ Textus Rec .] of the N.T. read νενομοθέτητο , the critical editors have νενομοθέτηται

427:2952

“ takes place. ”

427:2953

“ from. ”

427:2954

ἱ ερέων . The editions had ἱ ερωσύνης ; so the common text of the New Test. read ἱ ερωσύνης , the critical editions have ἱ έ ρέων

427:2955

εἰ μὲν οὖν τελείωσις, τουτέστι τῆς τῶν πραγμάτων, τῆς τῶν δογμάτων, τοῦ Βίου ἡ τελείωσις . It is not clear, as Mr. Field remarks, to what the articles τῆς , τῆς are to be referred.

427:2956

or [ “ it is ” ]. S. B. have ἐ κεῖνος in the text.

427:2957

[have been subjected to the law.—F.G.]

427:2958

στοιχεῖ

428:2959

τρόπω

428:2960

ἄ νομος

428:2961

See Deut. vi. 8

428:2962

ἀ καταλύτου , “ indestructible. ”

428:2963

or, “ conviction. ”

428:2964

The early Heretics denied the divine character of the Mosaic dispensation.

428:2965

ἐ ντιθέντα

429:2966

ὁ ρκωμοσίας

429:2967

[The words “ after the order of Melchisedec ” are in the text of St. Chrys. and in the Textus Rec . They are omitted in recent critical editions, but are implied in the context.—F.G.]

429:2968

The common editions add here Heb. 7:23, 24 , “ and they truly were many priests, because they were not suffered to continue by reason of death; but this [man] because he continueth ever, hath an unchangeable priesthood. ” St. Chrys. alludes to these words in what follows: but without citing them.

429:2969

The common texts add here “ and that it is with oath-taking ” : this is probably to be understood: as if he had said, He lays down a second point of difference that, &c.

429:2970

εἰς τὸ παντελές

429:2971

in this world.

429:2972

in the other world.

429:2973

In Mr. Field’s ed. καὶ is read here, and where the words are cited afterwards, in the common texts it is omitted. So critical editors consider that the sacred text is τοιοῦτος γὰρ ἡμῖν καὶ ἔπρεπεν κ. λ . [The critical editors are not agreed; some insert the καί , others place it in brackets.—F.G.]

430:2974

ὑ ποπτεύειν

430:2975

As this passage is cited by Facundus Hermianensis, an African Bishop, writing about the year 547, it may be well to give his words and also the two Greek texts corresponding to them, as an evidence that the text which he had was of the short and simple form now restored in Mr. Field’s edition.

“In interpretatione quoque Epistolæ ad Hebræos, Sermone xiv, de eo quod scriptum est, Sicut consummatio per Leviticum sacerdotium erat , ita locutus est: Dicit alter propheta, Dolus non est inventus in ore ejus, hoc est nulla calliditas. Hoc forsitan quisquam de Deo dicat, et non erubescit dicens, quia Deus non est callidus, neque dolosus. De eo vero qui secundum carnem est, habebit forsitan rationem.” (pro def. trium capp. lib. xi. c. 5, p. 488, ed Sirm.) [ Gall. Bibl. Patr . xi. 789.]

Mr. Field’s text is, ὃ [ ὃ om. ms. R.) λέγει ἕτερος προφήτης· δόλος οὐχ εὑρέθη ἐν τῷ στόματι αὐτοῦ (τουτέστιν, οὐχ ὕπουλος· τοῦτο ἄν τις περὶ Θεοῦ εἴποι ; καὶ οὐκ αἰσχύνεται λέγων, ὅτι ὁ θεὸς οὐκ ἔστιν ὕπουλος, οὐδὲ δολερός ; περὶ μέντοι τοῦ κατὰ σάκρα ἔχοι ἂν λόγον

The text of Savile and the Benedictines οὐχ ὕπουλος· καὶ ὅτι τοιοῦτος, ἄκουε τοῦ προφήτου λέγοντος· οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ, τοῦτο οὖν ἄν τις περὶ Θεοῦ εἴποι ; ὁ δὲ οὐκ αἰσχύνεται λέγων, ὅτι ὁ θεὸς οὐκ ἔστιν ὕπουλος, οὐδὲ δολερός ; περὶ μὲν οὖν τοῦ κατὰ σάρκα ἔχοι ἂν λόγον

430:2976

This is the reading adopted by Mr. Field. The common texts give the passage as it stands in the text of the Epistle [where there is no var. lect. of importance.—F.G.]. Indeed what is omitted must plainly be intended to be supplied.

430:2977

[ τετελειωμένον . This is the common Levitical term for priestly consecration . It is also used in the Classics in a corresponding sense of initiation into the mysteries. The English edition takes it in the common sense of perfected .—F.G.]

430:2978

τὰς ἀντιδιαστολὰς κυρίας

430:2979

430:2980

i.e. Baptism.

431:2981

Baptism.

431:2982

ἀ γνώμων

431:2983

ἀ παρρησιαστος

431:2984

[St. Cyril Alex. speaks too of those who put off baptism till they are old and receive forgiveness through it, but have nought to bring to their Master. Glaph. 273.]

431:2985

i.e. mercy [ χάριτι , the common word for “ grace. ” —F.G.]

431:2986

βασίλεια , but Sav. βασιλεια , a kingdom.

431:2987

“ The Δεκανοὶ at Constantinople were lictors, and had the charge of burying the dead: they are otherwise called funerum elatores, lecticarii, vespillones, libitinarii , κοπιᾶται . Corippus, lib. iii., says

Jamque ordine certo

Turba decanorum , cursorum, in rebus agentum,

Cumque palatinis stans candida turba tribunis.”

Suicer, Thes. Eccles . p. 835, cited by Mr. Field.

432:2988

ὑ περβαίνει

432:2989

ἐ κτραχηλίσῃς

Homily XIV.

Heb. 8:1, 2

“Now of the things which we have spoken this is the sum: We have such an High Priest; who is set down on the right hand of the throne of the majesty in the heavens: a minister of the sanctuary and of the true tabernacle which the Lord pitched, and not man.”

[1.] Paul mixes the lowly things with the lofty, ever imitating his Master, so that the lowly become the path to the lofty, and through the former we are led to the latter, and when we are amid the great things we learn that these [lowly ones] were a condescension. This accordingly he does here also. After declaring that “He offered up Himself,” and showing Him to be a “High Priest,” what does he say? “Now of the things which we have spoken this is the sum: we have such an High Priest who is set down on the right hand of the throne of the majesty.” And yet this is not [the office] of a Priest, but of Him whom the Priest should serve.

“A minister of the sanctuary,” not simply a minister, but “a minister of the sanctuary. And of the true Tabernacle, which the Lord pitched and not man.” Thou seest the condescension. Did he not a little before make a separation, 2990 saying: “Are they not all ministering spirits?” ( Heb. 1.14 ) and therefore (he says) it is not said to them, “Sit thou on my right hand,” ( Heb. 1.13 ) for He that sitteth is not a minister. How is it then that it is here said, “a minister,” and “a minister of the Sanctuary”? for he means here the Tabernacle.

See how he raised up the minds of the believing Jews. For as they would be apt to imagine that we have no such tabernacle [as they had], see here (he says) is the Priest, Great, yea, much greater than the other, and who has offered a more wonderful sacrifice. But is not all this mere talk? is it not a boast, and merely said to win over our minds? on this account he established it first from the oath, and afterwards also from “the tabernacle.” For this difference too was manifest: but the Apostle thinks of another also, “which” (he says) “the Lord pitched [or “made firm”] and not man.” Where are they who say that the heaven whirls around? 2991 where are they who declare that it is spherical? for both of these notions are overthrown here.

“Now” (he says) “of the things which we have spoken this is the sum.” By “the sum” is always meant what is most important. Again he brings down his discourse; having said what is lofty, henceforward he speaks fearlessly.

[2.] In the next place that thou mayest understand that he used the word “minister” of the manhood, observe how he again indicates it: “For” ( Heb. 8.3 ) (he says) “every high priest is ordained to offer both gifts and sacrifices, wherefore it is of necessity that this man have somewhat also to offer.”

Do not now, because thou hearest that He sitteth, suppose that His being called High Priest is mere idle talk. 2992 For the former, viz. His sitting, belongs to the dignity of the Godhead, 2993 but this to His great lovingkindness, and His tender care for us. On this account he repeatedly urges 2994 this very thing, and dwells more upon it: for he feared lest the other [truth] should overthrow it. 2995 Therefore he again brings down his discourse to this: since some were enquiring why He died. He was a Priest. But there is no Priest without a sacrifice. It is necessary then that He also should have a sacrifice.

And in another way; Having said that He is on high, he affirms and proves that He is a Priest from every consideration, from Melchisedec, from the oath, from offering sacrifice. From this he also frames another and necessary syllogism. “For if” (he says) “He had been on earth, He would not be a Priest, seeing that there are priests who offer the gifts according to the Law.” If then He is a Priest (as He really is), we must seek some other place for Him. “For if He were” indeed “on earth, He should not be a priest.” For how [could He be]? He offered no sacrifice, He ministered not in the Priest’s office. And with good reason, for there were the priests. Moreover he shows, that it was impossible that [He] should be a priest upon earth. For how [could He be]? There was no rising up against [the appointed Priests], he means.

[3.] Here we must apply our minds attentively, and consider the Apostolic wisdom; for again he shows the difference of the Priesthood. “Who” (he says) “serve unto the example 2996 and shadow of heavenly things.”

What are the heavenly things he speaks of here? The spiritual things. For although they are done on earth, yet nevertheless they are worthy of the Heavens. For when our Lord Jesus Christ lies slain 2997 [as a sacrifice], when the Spirit is with us, 2998 when He who sitteth on the right hand of the Father is here, 2999 when sons are made by the Washing, when they are fellow-citizens of those in Heaven, when we have a country, and a city, and citizenship there, when we are strangers to things here, how can all these be other than “heavenly things”? But what! Are not our Hymns heavenly? Do not we also who are below utter in concert with them the same things which the divine choirs of bodiless powers sing above? Is not the altar also heavenly? How? It hath nothing carnal, all spiritual things become the offerings. 3000 The sacrifice does not disperse into ashes, or into smoke, or into steamy savor, it makes the things placed there bright and splendid. How again can the rites which we celebrate be other than heavenly? For when He says, “Whose soever sins ye retain they are retained, whose soever sins ye remit, they are remitted” ( John xx. 23 ) when they have the keys of heaven, how can all be other than heavenly?

“Who” (he says) “serve unto the example and shadow of heavenly things, as Moses was admonished of God, 3001 when he was about to make the tabernacle, for see, saith He, that thou make all things according to the pattern showed to thee in the mount.” Inasmuch as our hearing is less ready of apprehension than our sight (for the things which we hear we do not in such wise lay up in our soul, as those which we see with our very eyes), He showed him all. Either then he means this by “the example and shadow,” or else he [speaks] of the Temple. For, he went on to say, “See” (His words are), that “thou make all things according to the pattern 3002 showed to thee in the mount.” Was it then only what concerned the furniture of the temple that he saw, or was it also what related to the sacrifices, and all the rest? Nay, one would not be wrong in saying even this; for The Church is heavenly, and is nothing else than Heaven.

[4.] ( Heb. 8.6 ) “But now hath He obtained a more excellent ministry, 3003 by how much also He is the Mediator of a better covenant.” Thou seest (he means) how much better is the one ministration than the other, if one be an example and type, and the other truth [reality]. But this did not profit the hearers, nor cheer them. Therefore he says what especially cheered them: “Which was established upon better promises.” Having raised them up by speaking of the place, and the priest, and the sacrifice, he then sets forth also the wide difference of the covenant, having also said before that it was “weak and unprofitable.” (See Heb. vii. 18 .)

And observe what safeguards he lays down, when intending to find fault with it. For in the former place after saying, “according to the power of an endless life” ( Heb. vii. 16 ), he then said that “there is a disannulling of the commandment going before” ( Heb. vii. 18 ); and then after that, he set forth something great, saying, “by which we draw nigh unto God.” ( Heb. vii. 19 .) And in this place, after leading us up into Heaven, and showing that instead of the temple, we have Heaven, and that those things were types of ours, and having by these means exalted the Ministration [of the New Covenant], he then proceeds suitably to exalt the priesthood.

But (as I said) he sets down that which especially cheers them, in the words, “Which was established upon better promises.” Whence does appear? In that this the one was cast out, and the other introduced in its place: for it is therefore of force because it is better. For as he says, “If perfection were by” it, “what further need was there, that another priest should rise, after the order of Melchisedec?” ( Heb. vii. 11 ); so also here he used the same syllogism, saying ( Heb. 8.7 ) “For if that first covenant had been faultless, then should no place have been sought for the second”; that is, if it made men “faultless.” For it is because he is speaking of this that he did not say, “But finding fault with” it, but ( Heb. 8:8, 9 ) “But finding fault with them, He saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt: because they continued not in My covenant, and I regarded them not, saith the Lord.”

Yea, verily. And whence does it appear that [the first Covenant] came to an end? He showed it indeed also from the Priest, but now he shows more clearly by express words that it has been cast out.

But how is it “upon better promises”? For how, tell me, can earth and heaven be equal? But do thou consider, 3004 how he speaks of promises there [in that other covenant] also, that thou mayest not bring this charge against it. For there also, he says “a better hope, by which we draw nigh unto God” ( Heb. vii. 19 ), showing that a Hope was there also; and in this place “better promises,” hinting that there also He had made promises.

But inasmuch as they were forever making objections, he says, “Behold! the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah.” He is not speaking of any old Covenant: for, that they might not assert this, he determined the time also. Thus he did not say simply, “according to the covenant which I made with their fathers,” lest thou shouldest say [it was] the one made with Abraham, or that with Noah: but he declares what [covenant it was], “not according to the covenant which I made with their fathers” in the Exodus. Wherefore he added also, “in the day that I took them by the hand, to lead them out of the land of Egypt; because they continued not in My covenant, and I regarded them not, saith the Lord.” Thou seest that the evils begin first from ourselves (“they” themselves first, saith he, “continued not in [the “covenant”]”) and the negligence is from ourselves, but the good things from Him; I mean the [acts] of bounty. He here introduces, as it were, an apology showing the cause why He forsakes them.

[5.] ( Heb. 8.10 ) “For this,” he says, “is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put 3005 My laws into their mind, and write them in their hearts, and I will be to them a God, and they shall be to Me a people.” Thus He says this concerning the New [covenant] because His words are “not according to the covenant which I covenanted.”

But what other difference is there beside this? 3006 Now if any person should say that “the difference is not in this respect, but in respect to its being put into their hearts; He makes no mention of any difference of ordinances, but points out the mode of its being given: for no longer” (he says) “shall the covenant be in writings, but in hearts;” let the Jew in that case show that this was ever carried into effect; but he could not, for it was made a second time in writings after the return from Babylon. But I show that the Apostles received nothing in writing, but received [it] in their hearts through the Holy Ghost. Wherefore also Christ said, “When He cometh, He will bring all things to your remembrance, and He shall teach you.” ( John xiv. 26 .)

[6.] ( Heb. 8:11, 12 ) “And they shall not teach” (he says) “every man his neighbor, 3007 and every man his brother, saying, Know the Lord: for all shall know Me from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.” Behold also another sign. “From the least even to the greatest of them” (he says) “they shall know Me, and they shall not say, Know the Lord.” When hath this been fulfilled save now? For our [religion] 3008 is manifest: but theirs [i.e. the Jews’] was not manifest, but had been shut up in a corner.

[A covenant] is then said to be “new,” when it is different and shows some advantage over the old. “Nay surely,” says one, 3009 “it is new also when part of it has been taken away, and part not. For instance, when an old house is ready to fall down, if a person leaving the whole, has patched up the foundation, straightway we say, he has made it new, when he has taken some parts away, and brought others into their place. For even the heaven also is thus called ‘new,’ 3010 when it is no longer ‘of brass,’ but gives rain; 3011 and the earth likewise is new when it is not un fruitful, not when it has been changed; and the house is likewise new, when portions of it have been taken away, and portions remain. And thus, he says, 3012 he hath well termed it ‘a New Covenant.’”

If then I show that that covenant had become “Old” in this respect, that it yielded no fruit? And that thou mayest know this exactly, read what Haggai says, what Zechariah, what the Messenger, 3013 when the return from the Captivity had not yet fully taken place; and what Esdras charges. How then did [the people] receive him? 3014 And how no man enquired of the Lord, inasmuch as they [the priests] themselves also transgressed, and knew it not even themselves? 3015 Dost thou see how thy [interpretation] is broken down, 3016 whilst I maintain my own: that this [covenant] must be called “New” in the proper sense of the word?

And besides, I do not concede that the words “the heaven shall be new” ( Isa. lxv. 17 ), were spoken concerning this. For why, when saying in Deuteronomy “the heaven shall be of brass,” did he not set down this in the contrasted passage, 3017 “but if ye hearken, it shall be new.”

And further on this account He says that He will give “another Covenant, because they did not continue in the first.” This I show by what he says (“For what the law could not do in that it was weak through the flesh,” Rom. viii. 3 ; and again, “Why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?” Acts xv. 10 .) But “they did not continue therein,” he says.

Here he shows that [God] counts us worthy of greater and of spiritual [privileges]: for it is said “their sound went out into all the earth and their words unto the ends of the world.” ( Ps. 19:5, Rom. 10:18 .) That is [the meaning of] “they shall not say each man to his neighbor, Know the Lord.” And again, “the earth shall be filled with the knowledge of the Lord as much water to cover the seas.” ( Isa. xi. 9 .)

[7.] “In calling it new” (he says), “He hath made the first old: but that which decayeth and waxeth old is ready to vanish away.” See what was hidden, how he hath laid open the very mind of the prophet! He honored the law, and was not willing to call it “old” in express terms: but nevertheless, this he did call it. For if the former had been new, he would not have called this which came afterwards “new” also. So that by granting something more and different, he declares that “it was waxen old.” Therefore it is done away and is perishing, and no longer exists.

Having taken boldness from the prophet, he attacks it more suitably, 3018 showing that our [dispensation] is now flourishing. That is, he showed that [the other] was old: then taking up the word “old,” and adding of himself another [circumstance], the [characteristic] of old age, he took up what was omitted by the others, and says “ready to vanish away.”

The New then has not simply caused the old to cease, but because it had become aged, as it was not [any longer] useful. On this account he said, “for the weakness and unprofitableness thereof” ( Heb. vii. 18 ), and, “the law made nothing perfect” ( Heb. vii. 19 ); and that “if the first had been faultless, then should no place have been sought for the second.” ( Heb. viii. 7 .) And “faultless”; that is, useful; not as though it [the old Covenant] was obnoxious to any charges, but as not being sufficient. He used a familiar form of speech. As if one should say, the house is not faultless, that is, it has some defect, it is decayed: the garment is not faultless, that is, it is coming to pieces. He does not therefore here speak of it as evil, but only as having some fault and deficiency.

[8.] So then we also are new, or rather we were made new, but now are become old; therefore we are “near to vanishing away,” and to destruction. Let us scrape off 3019 this old age. It is indeed no longer possible to do it by Washing, but by repentance it is possible here [in this life]. 3020 If there be in us anything old, let us cast it off; if any “wrinkle,” if any stain, if any “spot,” let us wash it away and become fair ( Eph. v. 27 ): that “the King may desire our beauty.” ( Ps. xlv. 11 .)

It is possible even for him who has fallen into the extremest deformity 3021 to recover that beauty of which David says that the King shall desire thy beauty. “Hearken, O daughter, and consider; forget also thine own people and thy father’s house: so shall the King greatly desire thy beauty.” ( Ps. 45:10, 11 .) And yet forgetting doth not produce beauty. Yea, beauty is of the soul. What sort of forgetting? That of sins. For he is speaking about the Church from among the Gentiles, exhorting her not to remember the things of her fathers, that is [of] those that sacrificed to idols; for from such was it gathered.

And he said not, “Go not after them,” but what is more, Do not admit them into thy mind; which he says also in another place, “I will not mention their names through my lips.” ( Ps. xvi. 4 .) And again, “That my mouth may not talk of the deeds of men.” ( Ps. 17:3, 4 .) As yet is this no great virtue; nay, rather, it is indeed great, but not such as this [which is here spoken of]. For what does he say there? He says not; “Talk not of the things of men, neither speak of the things of thy fathers”; but, neither remember them, nor admit them into thy mind. Thou seest to how great a distance he would have us keep away from wickedness. For he that remembers not [a matter] will not think of it, and he that does not think, will not speak of it: and he that does not speak of it, will not do it. Seest thou from how many paths he hath walled us off? by what great intervals he hath removed us, even to a very great [distance]?

[9.] Let us then also “hearken and forget” our own evils. I do not say our sins, for (He says) “Remember thou first, and I will not remember.” ( Isa. 43:26, 25 , LXX.) I mean for instance, Let us no longer remember rapacity, but even restore the former [plunder]. This is to forget wickedness, and to cast out the thought of rapacity, and never at any time to admit it, but to wipe away also the things already done amiss.

Whence may the forgetfulness of wickedness come to us? From the remembrance of good things, from the remembrance of God. If we continually remember God, we cannot remember those things also. For (he says) “When I remembered Thee upon my bed, I thought upon Thee in the morning dawn.” ( Ps. lxiii. 6 .) We ought then to have God always in remembrance, but then especially, when thought is undisturbed, when by means of that remembrance [a man] is able to condemn himself, when he can retain [things] in memory. For in the daytime indeed, if we do remember, other cares and troubles entering in, drive the thought out again: but in the night it is possible to remember continually, when the soul is calm and at rest; when it is in the haven, and under a serene sky. “The things which you say in your hearts be ye grieved for on your beds,” he says. ( Ps. iv. 4 , LXX.) For it were indeed right to retain this remembrance through the day also. But inasmuch as you are always full of cares, and distracted amidst the things of this life, at least then remember God on your bed; at the morning dawn meditate upon Him.

If at the morning dawn we meditate on these things, we shall go forth to our business with much security. If we have first made God propitious by prayer 3022 and supplication, going forth thus we shall have no enemy. Or if thou shouldest, thou wilt laugh him to scorn, having God propitious. There is war in the market place; the affairs of every day are a fight, they are a tempest and a storm. We therefore need arms: and prayer is a great weapon. We need favorable winds; we need to learn everything, so as to go through the length of the day without shipwrecks and without wounds. For every single day the rocks are many, and oftentimes the boat strikes and is sunk. Therefore have we especially need of prayer early and by night.

[10.] Many of you have often beheld the Olympic games: and not only have beheld but have been zealous partisans and admirers of the combatants, one of this [combatant], one of that. You know then that both during the days of the contests, and during those nights, all night long the herald 3023 thinks of nothing else, has no other anxiety, than that the combatant should not disgrace himself when he goes forth. For those who sit by the trumpeter admonish him not to speak to any one, that he may not spend his breath and get laughed at. If therefore he who is about to strive before men, uses such forethought, much more will it befit us to be continually thoughtful, and careful, since our whole life is a contest. Let every night then be a vigil, 3024 and let us be careful that when we go out in the day we do not make ourselves ridiculous. And would it were only making ourselves ridiculous. But now the Judge of the contest is seated on the right hand of the Father, hearkening diligently that we utter not any false note, anything out of tune. For He is not the Judge of actions only, but of words also. Let us keep our vigil, 3025 beloved; we also have those that are eager for our success, if we will. Near each one of us Angels are sitting; and yet we snore through the whole night. And would it were only this. But many do even many licentious things, some indeed going to the very brothels, 3026 and others making their own houses places of whoredom by taking courtesans thither. Yes most certainly. For is it not so? They care well for their contest. Others are drunken and speak amiss; 3027 others make an uproar. Others keep evil vigil through the night weaving, and worse than those who sleep, schemes of deceit; others by calculating usury; others by bruising themselves with cares, and doing anything rather than what is suited to the contest. Wherefore, I exhort you, let us lay aside all [other] things, and look to one only, how we may obtain the prize, [how we may] be crowned with the Chaplet; let us do all by which we shall be able to attain to the promised blessings. Which may we all attain in Christ Jesus our Lord, with whom to the Father and also to the Holy Ghost be glory, might, honor, now and for ever and world without end. Amen.

Footnotes

433:2990

See Hom. iii.

433:2991

δινεῖσθαι . The common editions read κινεῖσθαι . Savile observes that it was the opinion of St. Chrys. that the heaven was stationary, and that the sun, moon and stars moved through it. [Such may have been St. Chrysostom’s opinion, but it does not appear in this passage.—F.G.]

433:2992

ὕ θλον

433:2993

τῆς ἀξίας τοῦ Θεοῦ

433:2994

λιπαίνει

433:2995

That is, lest the belief of His Godhead should undermine our belief in His true manhood.

434:2996

ὑ ποδείγματι … λατρεύουσι . i.e. “ do service to and minister in that system which is a sample and shadow. ”

434:2997

ἐ σφαγμένος , see Rev. 5:6, 9, 12; xiii. 8

434:2998

παραγίνηται

434:2999

ἐ νταῦθα ᾖ

434:3000

τὰ προκείμενα . The Sacred Elements there set before God. [The English edition has here missed the sense of πάντα πνευματικὰ γίνεται τὰ προκείμενα . προκείμενα is predicate rather than subject, and πάντα is to be taken with πνευματικά , not with προκείμενα . The idea is (as shown by the context) that our spiritual things (hymns, praises, &c.) answer to the parts of the victim laid upon the carnal altar of old.—F.G.]

434:3001

[ κεχρημάτισται —a word always used of Divine communications.—F.G.]

434:3002

τύπον

434:3003

λειτουργίας , “ service as priest. ”

435:3004

θεώρει used of contemplating and discerning the mystical sense of the Old Testament.

435:3005

“ give. ”

435:3006

That is, besides the covenant being in itself a new one, different from the Mosaic, there is also, he says, the difference in the mode of giving it, the one being written, the other put into the heart. The Jew is supposed to allege that this second is the only difference, and that the promise in the Prophecy is that the Mosaic law shall be given into the heart, and that this was fulfilled by the reformation of the people: as for instance after the Captivity.

435:3007

πολίτην . The common editions have πλησίον , as has the common text of the New Testament, but there also Scholz, Lachmann, Tischendorf [Tregelles, W. and H.] read πολίτην , which is the word used in Jeremiah, according to the Vatican ms. It is used by the LXX. to translate the Hebrew for “ neighbor. ”

435:3008

τὸ ἡμέτερον

435:3009

̓ Ιδοὺ, φησὶ, καὶ αὕτη καινὴ τυγχάνει . This is the argument of an objector, who alleges that the promise of a New Covenant was fulfilled by the modification and renewed efficacy of the Mosaic system, such as occurred after the Captivity. He alleges two senses in which the word “ New ” might be applied without implying the substitution of another system in place of the old, (i) as a repaired house is said to be new, and (ii) according to his interpretation, as the Heavens are new, when after long drought they again give rain. St. Chrys. replies. i. That after the Captivity the Covenant was still, as of old, unfruitful. ii. That this interpretation of the “ new heaven ” is incorrect. iii. That the Prophecy distinctly foretells a substitution. The common editions have changed the character of the passage by substituting ἄ λλως δὲ καινὴ for καινὴ two lines above, and καινὴ δὲ καὶ αὕτη τ . for ̓ Ιδοὺ … καινὴ τ . in this place; by omitting φησὶ at the end of the objection; and substituting ἵ να δειξῇ for ἐ ὰ ν οὖν δείξω

435:3010

See Isa. lxv. 17; Deut. xxviii. 23

435:3011

The Verona edition, one Catena, the mss. which Mr. Field usually follows, and the Latin versions of Mutianus and the later translator, all give the text which is here translated: ὁ ταν μηκέτι χαλκοῦς ᾖ, ἀλλ̓ ὑετὸν διδῷ· ὅταν μὴ ἄκαρπος, οὐχ ὁταν μεταβληθῇ, οὐχ ὅταν τὰ μὲν αὐτοῦ ἐξαιρεθῇ, τὰ δὲ μένῃ . Mr. Field says that he has nolens volens admitted into the text the “ amended ” readings of the common editions, ὅ ταν μηκέτι χ. ᾖ. ἀ. ὑ. διδῷ, καὶ ἡ γῆ ὁμοιως καινὴ, ὅταν μὴ ἀ. ᾖ, οὐχ ὅταν μεταβληθῆ, καὶ οἶκος οὕτω καινὸς ὅταν τὰ μὲν κ. λ. “ when it is no longer of brass, but gives rain: [and the earth in like manner is new,] when it is not unfruitful, not when it has been changed: [and in this sense the house is new], when portions of it have been, ” &c. There does not however appear to be any need for this: on the contrary, while the old text is simple and intelligible, the additions bring in matters which are out of place. [The other Catena, however, that of Niketas, Archbishop of Heraklea, one of Mr. Field’s valuable authorities, has the bracketed bits.]

The words ὅ ταν μὴ ἄκαρπος apply naturally to the heaven, when it does not supply the moisture necessary for producing fruit. This argument from the “ new heaven ” is alleged by the objector as distinct from that of the “ new house ” : it is an instance, he would say, of the word “ new ” being applied, when there was neither change nor substitution, as St. Chrys. interprets the prophecy: nor even partial alteration as in the analogy of the “ new house ” ; but only a renewal of fertilizing action which had been previously suspended.

On the other hand the introduction of “ the new earth ” by the interpolator is out of place: inasmuch as unfruitful ground would represent the people not the Law; neither does St. Chrys. in the refutation which follows refer at all to this point of “ new earth. ” The introduction of the “ house ” is simply needless repetition. [It has seemed better to follow in the translation Field’s text than to follow the alterations of the English edition—both because the passage is thus much clearer, and because this is professedly a translation of Field’s text, and his critical sagacity must be considered on such a point of higher value.—F.G.]

436:3012

ὥ στε, φησι . Sav. &c. om. φησὶ

436:3013

ὁ ῎Αγγελος Malachi.

436:3014

πῶς οὖν ἔλαβεν αὐτόν ; The Catena has πῶς συνέλαβον αὐτόν ; which Mutianus read, translating it, “Quomodo corripuerunt eum?” Mr. Field thinks that neither reading gives a suitable meaning. If the reading adopted by Mr. F. and followed in the translation be the true one, it must be supposed that St. Chrys. had in mind the condition in which Ezra, or perhaps Nehemiah, found the Jews. The words τί δὲ ῎Εσδρας ἐγκαλεῖ ; seem more appropriate to Nehemiah than to Ezra: and the reception of Nehemiah on his second visit to Jerusalem may have been the circumstance of which the orator was thinking.

436:3015

See Mal. 1:6, Mal. 2:0, Mal. 3:0Mal. i. 6, and c. ii., iii

436:3016

βεβίασται τὸ σόν ; or, “ how forced it is. ”

436:3017

ἐ ν τῇ διαστολῇ . See Deut. xxviii. 12

436:3018

μᾶλλον αὐτοῦ καθάπτεται συμφερόντως

436:3019

ἀ ποξύσωμεν : alluding to the poetic phrase ξῦσαι ἀπὸ γῆρας ὀλοιόν

436:3020

ἐ νταῦθα

436:3021

[There was one who sold his patrimony,

A dear-bought dower

That had come down from high

In a golden shower,

It was a loss that gold could never mend,

The heart-blood of a Friend,

From out the world’s dark den he came aside,

A monster for the sun to see,

All hideous soiled with foulest leprosy,

And he sat down upon the grass and cried,

Is there no fountain that can wash again?

. . . . . .

There is a fount where holy men do say

He that doth look for aye

He shall become like that he doth behold,

Borrowing a light more pure than gold.

There is a glass whereon he that doth bend

Shall see portrayed the Heaven,

Till he forget what earth hath best to lend

In the sweet hope that he may be forgiven.

The Rev. Isaac Williams, Thoughts in Past Years , “ The Penitent, ” p. 151, ed. 2, 1842.]

437:3022

ἐ ντεύξει

437:3023

κήρυξ

437:3024

παννυχὶς . The term applied by Christians to whole nights spent in Psalmody and Prayer; “ vigils. ”

438:3025

παννυχίσωμεν

438:3026

χαμαιτυπεῖα

438:3027

παραφθέγγονται

Homily XV.

Hebrews ix. 1-5

“Then verily the first [covenant] had also ordinances of divine service, and a 3028 worldly Sanctuary. For there was a tabernacle made; the first, wherein was the Candlestick, and the Table, and the Shew-bread, which is called the Sanctuary. And after the second veil, the tabernacle which is called the Holiest of all; which had the golden censer and the Ark of the Covenant overlaid round about with gold: wherein was the golden pot that had 3029 manna, and Aaron’s rod that budded, and the tables of the covenant: and over it the Cherubim of glory, shadowing the Mercy-seat: of which we cannot now speak particularly.”

[1.] He has shown from the Priest, from the Priesthood, from the Covenant, that that [dispensation] was to have an end. From this point he shows it from the fashion of the tabernacle itself. How? This, he says, [was] the “Holy” 3030 and the “Holy of Holies.” 3031 The holy place then is a symbol of the former period (for there all things are done by means of sacrifices); but the Holy of Holies of this that is now present.

And by the Holy of Holies he means Heaven; and by the veil, Heaven, and the Flesh 3032 “entereth 3033 into that within the veil”: that is to say, “through the veil of His flesh.” ( Supra , Heb. 6:19, Heb. 10:20 .)

And it were well to speak of this passage, taking it up from the beginning. What then does he say? “Then verily the first had also” (the first what? “The Covenant”). “Ordinances of Divine service.” What are “ordinances”? symbols or rights. Then; 3034 as (he means) it has not now. He shows that it had already given place, for (he says) it had at that time; so that now, although it stood, it is not.

“And the worldly Sanctuary.” He calls it “worldly,” inasmuch as it was permitted to all to tread it, and in the same house the place was manifest where the priests stood, where the Jews, the Proselytes, the Grecians, the Nazarites. Since, therefore even Gentiles were permitted to tread it, he calls it “worldly.” For surely the Jews were not “the world.”

“For” (he says) “there was a tabernacle made; the first, which is called holy, wherein was the Candlestick, and the Table, and the Shew-bread.” These things are symbols of the world.

“And after the second veil” (There was then not one veil [only], but there was a veil without also) “the tabernacle, which is called holy of holies.” Observe how everywhere he calls it a tabernacle in regard of [God’s] encamping there. 3035

“Which had” (he says) “a golden Censer, and the ark of the Covenant overlaid round about with gold: wherein was the golden pot that held the manna, and Aaron’s rod that budded, and the tables of the covenant.” All these things were venerable and conspicuous memorials of the Jewish obstinacy; “and the tables of the covenant” (for they brake them) “And the manna” (for they murmured; and therefore handing on the memory thereof to posterity, He commanded it to be laid up in a golden pot). “And Aaron’s rod that budded. And over it, the Cherubim of glory.” What is “the Cherubim of glory”? He either means “the glorious,” or those which are under God. 3036 “Shadowing the mercy-seat.”

But in another point of view also he extols these things in his discourse, in order to show that those which come after them are greater. “Of which” (he says) “we cannot now speak particularly.” In these words he hints that these were not merely what was seen, but were a sort of enigmas. 3037 “Of which” (he says) “we cannot now speak particularly,” perhaps because they needed a long discourse.

[2.] Heb. 9.6 . “Now when these things were thus ordained, the priests went always into the first tabernacle accomplishing the service [of God].” That is, these things indeed were [there], but the Jews did not enjoy them: they saw them not. So that they were no more theirs than [ours] for whom they prophesied. 3038

( Heb. 9.7 ) “But into the second the High Priest went alone once 3039 every year, not without blood, which he offered for himself, and for the errors of the people.” 3040 Thou seest that the types were already laid down beforehand? for, lest they should say, “how is there [but] one sacrifice?” he shows that this was so from the beginning, since at least the more holy and the awful [sacrifice] was [but] one. And how did the High Priest offer once for all? Thus were they wont [to do] from the beginning, for then also (he says) “the High Priest” offered “once for all.”

And well said he, “not without blood.” (Not indeed without blood, yet not this blood, for the business was not so great.) He signifies that there shall be a sacrifice, not consumed by fire, but rather distinguished by blood. For inasmuch as he called the Cross a sacrifice, though it had neither fire, nor logs, nor was offered many times, but had been offered in blood once for all; he shows that the ancient sacrifice also was of this kind, was offered “once for all” in blood.

“Which he offers for himself;” again, “for himself; and for the errors of the people.” He said not “sins”; but “errors,” that they might not be high-minded. For even if thou hast not sinned intentionally, yet unintentionally thou hast erred, 3041 and from this no man is pure.

And everywhere [he adds] the “for himself,” showing that Christ is much greater. For if He be separated from our sins, how did He “offer for Himself”? Why then saidst thou these things (one says)? Because this is [a mark] of One that is superior.

[3.] Thus far there is no speculation. 3042 But from this point he philosophizes 3043 and says, ( Heb. 9.8 ) “The Holy Ghost this signifying, that the way into the Holiest of all was not yet made manifest, while as the first tabernacle was yet standing.” For this cause (he says) have these things been thus “ordained,” that we might learn that “the Holy of Holies,” that is, Heaven, is as yet inaccessible. Let us not then think (he says) that because we do not enter them, they have no existence: inasmuch as neither did we enter the Most Holy [place].

Heb. 9.9 . “Which” (he says) “was established 3044 as a figure for the time then present.” 3045 What does he mean by “the time present”? That before the coming of Christ: For after the coming of Christ, it is no longer a time present: For how [could it be], having arrived, and being ended?

There is too something else which he indicates, when he says this, “which [was] a figure for the time then present,” that is, became the Type. “In which 3046 were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience.” Thou seest now what is [the meaning of] “The Law made nothing perfect,” ( Heb. vii. 19 ,) and “If that first [covenant] had been faultless.” ( Heb. viii. 7 .) How? “As pertaining to the conscience.” For the sacrifices did not put away 3047 the defilement from the soul, but still were concerned with the body: “after the law of a carnal commandment.” ( Heb. vii. 16 .) For certainly they could not put away 3048 adultery, nor murder, nor sacrilege. Seest thou? Thou hast eaten this, Thou hast not eaten that, which are matters of indifference. [“Which stood] only in meats and drinks, and divers washings.” “Thou hast drunk this,” he says: and yet nothing has been ordained concerning drink, but he said this, treating them as trifles. 3049

Heb. 9.10 . “And [in] divers washings, and carnal ordinances imposed on them until the time of reformation.” 3050 For this is the righteousness of the flesh. Here he depreciates the sacrifices, showing that they had no efficacy, and that they existed “till the time of reformation,” that is, they waited for the time that reformeth all things.

[4.] Heb. 9.11 . “But Christ being come an High Priest of good things that are come 3051 by a greater and more perfect tabernacle not made with hands.” Here he means the flesh. And well did he say, “greater and more perfect,” since God The Word and all the power of The Spirit dwells therein; “For God giveth not the Spirit by measure [unto Him].” ( John iii. 34 .) And “more perfect,” as being both unblamable, and setting right greater things.

“That is, not of this creation.” See how [it was] “greater.” For it would not have been “of the Spirit” ( Matt. i. 20 ), if man had constructed it. Nor yet is it “of this creation”; that is, not of these created things, but spiritual, of 3052 the Holy Ghost.

Seest thou how he calls the body tabernacle and veil and heaven. 3053 “By a greater and more perfect tabernacle. Through the veil, that is, His flesh.” ( Heb. x. 20 .) And again, “into that within the veil.” ( Heb. vi. 19 .) And again, “entering into 3054 the Holy of Holies, to appear before the face of God.” ( Heb. ix. 24 .) Why then doth he this? According as one thing or a different one is signified. I mean for instance, the Heaven is a veil, for as a veil it walls off the Holy of Holies; the flesh [is a veil] hiding the Godhead; 3055 and the tabernacle likewise holding the Godhead. Again, Heaven [is] a tabernacle: for the Priest is there within.

“But Christ” (he says) “being come an High Priest ”: he did not say, “become,” but “being come,” that is, having come for this very purpose, not having been successor to another. He did not come first and then become [High Priest], but came and became at the same time. 3056 And he did not say “being come an High Priest” of things which are sacrificed, but “of good things that are come,” as if his discourse had not power to put the whole before us.

Heb. 9.12 . “Neither by the blood,” he says, “of goats and calves” (All things are changed) “but by His own Blood” (he says) “He entered in once for all 3057 into the Holy Place.” See thus he called Heaven. “Once for all” (he says) “He entered into the Holy Place, having obtained eternal redemption.” And this [expression] “having obtained,” was [expressive] of things very difficult, and that are beyond expectation, how by one entering in, He “obtained everlasting redemption.”

[5.] Next [comes] that which is calculated to persuade.

Heb. 9:13, 14 . “For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh; how much more shall the Blood of Christ, who through the Holy 3058 Spirit offered Himself without spot to God, purge your conscience from dead works, to serve the living God.”

For (he says) if “the blood of bulls” is able to purify the flesh, much rather shall the Blood of Christ wipe away the defilement of the soul. For that thou mayest not suppose when thou hearest [the word] “sanctifieth,” that it is some great thing, he marks out 3059 and shows the difference between each of these purifyings, and how the one of them is high and the other low. And says it is [so] with good reason, since that is “the blood of bulls,” and this “the Blood of Christ.”

Nor was he content with the name, but he sets forth also the manner of the offering. “Who” (he says) “through the Holy 3060 Spirit offered Himself without spot to God,” that is, the victim was without blemish, pure from sins. For this is [the meaning of] “through the Holy Spirit,” not through fire, nor through any other things.

“Shall purge your conscience” (he says) “from dead works.” And well said he “from dead works”; if any man touched a dead body, he was polluted; and here, if any man touch a “dead work,” he is defiled through his conscience. “To serve” (he says) “the Living and true God.” Here he declares that it is not [possible] while one has “dead works to serve the Living and true God,” for they are both dead and false; and with good reason [he says this].

[6.] Let no man then enter in here with “dead works.” For if it was not fit that one should enter in who had touched a dead body, much more one that hath “dead works”: for this is the most grievous pollution. And “dead works” are, all which have not life, which breathe forth an ill odor. For as a dead body is useful to none of the senses, but is even annoying to those who come near it, so sin also at once strikes the reasoning faculty, 3061 and does not allow the understanding itself to be calm, but disturbs and troubles it.

And it is said too that a plague at its very commencement corrupts 3062 the living bodies; such also is sin. It differs in nothing from a plague, not [indeed] corrupting the air first, and then the bodies, but darting at once into the soul. Seest thou not how persons affected with the plague, are inflamed: how they writhe about, how they are full of an ill scent, how disfigured are their countenances: how wholly unclean they are? Such are they also that sin, though they see it not. For, tell me, is not he who is possessed by the desire of riches or carnal lust, worse than any one that is in a fever? Is he not more unclean than all these, when he does and submits to all shameless things?

[7.] For what is baser than a man who is in love with money? Whatever things women that are harlots or on the stage refuse not to do neither does he [refuse]. Rather it is likely that they would refuse [to do] a thing, rather than he. He even submits to do things fit for slaves, flattering those whom he ought not; again he is overbearing where he ought not to be, being inconsistent in every respect. He will sit by flattering wicked people, and oftentimes depraved old men, that are of much poorer and meaner condition than himself; and will be insolent and overbearing to others that are good and in all respects virtuous. Thou seest in both respects the baseness, the shamelessness: he is both humble beyond measure, and boastful.

Harlots however stand in front of their house, and the charge against them is that they sell their body for money: yet, one may say, poverty and hunger compel them (although at the most this is no sufficient excuse: for they might gain a livelihood by work). But the covetous man stands, not before his house, but before the midst of the city, making over to the devil not his body but his soul; so that he [the devil] is in his company, and goes in unto him, as verily to a harlot: and having satisfied all his lusts departs; and all the city sees it, not two or three persons only.

And this again is the peculiarity of harlots, that they are his who gives the gold. Even if he be a slave or a gladiator, 3063 or any person whatever, yet if he offers their hire, they receive him. But the free, even should they be more noble than all, they do not accept without the money. These men also do the same. They turn away right thoughts when they bring no money; but they associate with the abominable, and actually with those that fight with wild beasts, 3064 for the sake of the gold, and associate with them shamelessly and destroy the beauty of the soul. For as those women are naturally of odious appearance 3065 and black, and awkward and gross, and formless and ill-shaped, and in all respects disgusting, such do the souls of these men become, not able to conceal their deformity by their outward paintings. 3066 For when the ill look 3067 is extreme, whatever they may devise, they cannot succeed in their feigning.

For that shamelessness makes harlots, hear the prophet saying, “Thou wert shameless towards all; thou hadst a harlot’s countenance.” ( Jer. iii. 3 .) This may be said to the covetous also: “Thou wert shameless towards all,” not towards these or those, but “towards all.” How? Such an one respects neither father, nor son, nor wife, nor friend, nor brother, nor benefactor, nor absolutely any one. And why do I say friend, and brother, and father? He respects not God Himself, but all [we believe] seems to him a fable; and he laughs, intoxicated by his great lust, and not even admitting into his ears any of the things which might profit him.

But O! their absurdity! and then what things they say! “Woe to thee, O Mammon, and to him that has thee not.” At this I am torn to pieces with indignation: for woe to those who say these things, though they say them in jest. For tell me, has not God uttered such a threat as this, saying, “Ye cannot serve two masters”? ( Matt. vi. 24 .) And dost thou set at nought 3068 the threat? Does not Paul say that it is Idolatry, and does he not call “the covetous man an Idolater”? ( Eph. v. 5 .)

[8.] And thou standest laughing, raising a laugh after the manner of women of the world who are on the stage. This has overthrown, this has cast down everything. Our affairs, 3069 both our business 3070 and our politeness, are turned into laughing; there is nothing steady, nothing grave. I say not these things to men of the world only; but I know those whom I am hinting at. For the Church has been filled with laughter. Whatever clever thing one may say, immediately there is laughter among those present: and the marvelous thing is that many do not leave off laughing even during the very time of the prayer.

Everywhere the devil leads the dance, 3071 he has entered into all, is master of all. Christ is dishonored, is thrust aside; the Church is made no account of. Do ye not hear Paul saying, Let “filthiness and foolish talking and jesting” ( Eph. v. 4 ) be put away from you? He places “jesting” along with “filthiness,” and dost thou laugh? What is “foolish talking”? that which has nothing profitable. And dost thou, a solitary, laugh at all and relax thy countenance? thou that art crucified? thou that art a mourner? tell me, dost thou laugh? Where dost thou hear of Christ doing this? Nowhere: but that He was sad indeed oftentimes. For even when He looked on Jerusalem, He wept; and when He thought on the Traitor He was troubled; and when He was about to raise Lazarus, He wept; and dost thou laugh? If he who grieves not over the sins of others deserves to be accused, of what consideration will he be worthy, who is without sorrow for his own sins, yea laughs at them? This is the season of grief and tribulation, of bruising and bringing matter [the body], of conflicts and sweatings, and dost thou laugh? Dost not thou see how Sarah was rebuked? dost thou not hear Christ saying, “Woe to them that laugh, for they shall weep”? ( Luke vi. 25 .) Thou chantest these things every day, for, tell me, what dost thou say? “I have laughed?” By no means; but what? “I labored in my groaning.” ( Ps. vi. 6 .)

But perchance there are some persons so dissolute and silly as even during this very rebuke to laugh, because forsooth we thus discourse about laughter. For indeed such is their derangement, such their madness, that it does not feel the rebuke.

The Priest of God is Standing, offering up the prayer of all: and art thou laughing, having no fears? And while he is offering up the prayers in trembling for thee, dost thou despise all? Hearest thou not the Scripture saying, “Woe, ye despisers!” (cf. Acts 13:41, Hab. 1:5 ); dost thou not shudder? dost thou not humble thyself? Even when thou enterest a royal palace, thou orderest thyself in dress, and look, and gait, and all other respects: and here where there is the true Palace, and things like those of heaven, dost thou laugh? Thou indeed, I know, seest [them] not, but hear thou that there are angels present everywhere, and in the house of God especially they stand by the King, and all is filled by those incorporeal Powers.

This my discourse is addressed to women also, who in the presence of their husbands indeed do not dare readily to do this, and even if they do it, it is not at all times, but during a season of relaxation, but here they do it always. Tell me, O woman, dost thou cover thine head and laugh, sitting in the Church? Didst thou come in here to make confession of sins, to fall down before God, to entreat and to supplicate for the transgressions thou hast wretchedly committed, and dost thou do this with laughter? How then wilt thou be able to propitiate Him?

[9.] But (one says) what harm is there in laughter? There is no harm in laughter; the harm is when it is beyond measure, and out of season. Laughter has been implanted in us, that when we see our friends after a long time, we may laugh; that when we see any persons downcast and fearful, we may relieve them by our smile; not that we should burst out violently 3072 and be always laughing. Laughter has been implanted in our soul, that the soul may sometimes be refreshed, not that it may be quite relaxed. For carnal desire also is implanted in us, and yet it is not by any means necessary that because it is implanted in us, therefore we should use it, or use it immoderately: but we should hold it in subjection, and not say, Because it is implanted in us, let us use it.

Serve God with tears, that thou mayest be able to wash away your sins. I know that many mock us, 3073 saying, “Tears directly.” Therefore it is a time for tears. I know also that they are disgusted, who say, “Let us eat and drink, for to-morrow we die.” ( 1 Cor. xv. 32 .) “Vanity of vanities, all is vanity.” ( Eccles. i. 2 .) It is not I that say it, but he who had had the experience of all things saith thus: “I builded for me houses, I planted vineyards, I made me pools of water, [I had] men servants and women servants.” ( Eccl. 2:4, 6, 7 .) And what then after all these things? “Vanity of vanities, all is vanity.” ( Eccles. xii. 8 .)

Let us mourn therefore, beloved, let us mourn in order that we may laugh indeed, that we may rejoice indeed in the time of unmixed joy. For with this joy [here] grief is altogether mingled: and never is it possible to find it pure. But that is simple and undeceiving joy: it has nothing treacherous, nor any admixture. In that joy let us delight ourselves; that let us pursue after. And it is not possible to obtain this in any other way, than by choosing here not what is pleasant, but what is profitable, and being willing to be afflicted a little, and bearing all things with thanksgiving. For thus we shall be able to attain even to the Kingdom of Heaven, of which may we all be counted worthy, in Christ Jesus our Lord, with whom to the Father be glory, together with the Holy Ghost, now and for ever and world without end. Amen.

Footnotes

438:3028

the.

438:3029

held the.

438:3030

[ ἅ για , “ the sanctuary. ” ]

438:3031

[ ἅ για τῶν ἁγίων , “ the holiest of all. ” ]

438:3032

Cf. St. Cyr. Quod Unus Christus t. v. i. 761 c d.]

438:3033

This passage is translated [in the English edition] as if there was a point between τὴν σάρκα and εἰσερχομένην : and as if in the next clause τουτέστι was a part of the citation, being put by St. Chrys. before the words διὰ τοῦ καταπετάσματος , instead of after them, as in Heb. x. 20 . St. Chrys. says that “ the veil ” represents both Heaven and “ the Flesh ” of our Lord; and cites the two places where it is so interpreted by the Apostle, Heb. 6:19, Heb. 10:20 . See below [4], p. 440. [The simple translation of the Greek (as given in the text) seems far better than this curious modification. The clause τὴν σάρκα εἰσερχομένην εἰς τὸ ἐσώτ. τ. καταπετ . is closely connected together, and it is hardly tolerable to separate σάρκα from the participle agreeing with it. There is no “ which ” in the Greek.—F.G.]

438:3034

τότε . Mr. Field seems to think that the Expositor read τότε in the sacred text: though, as he observes, he presently has τό τε . Perhaps the difficulty is avoided by supposing that the word εἶχε , “ had, ” with which the clause begins, was emphasized in delivery, the explanation of the word “ ordinances ” being parenthetical, and the τότε being implied in the past tense εἶχε

438:3035

παρὰ τὸ σκηνοῦν ἐκεῖ

439:3036

τὰ ὑποκάτω τοῦ Θεοῦ

439:3037

αἰνίγματα

439:3038

ἢ οἷς προεφητεύετο , or, “ for whom they were foreshown, ” &c.: for this the common editions have προετυποῦτο , “ the foreshadowing as in a type. ”

439:3039

ἅ παξ , “ once for all. ”

439:3040

[One is disposed to think that in this and the following paragraphs there must be some serious corruption of the text. As it stands there is a confusion between the words of the Epistle relating to the Jewish High Priest and those that refer to Christ. It is only possible, however, to translate the text as it has come down to us.—F.G.]

439:3041

ἠ γνόησας

439:3042

θεωρία

439:3043

θεωρεῖ

439:3044

καθέστηκε

439:3045

ἐ νεστηκότα , or “ close at hand. ”

439:3046

καθ̓ ὃν [ καιρὸν ].

439:3047

ἠ φίεσαν , or “ forgive. ”

439:3048

ἀ φιέναι

439:3049

ἐ ξευτελίζων . As if they were so immaterial that he did not think it worth while to be accurate, and mentioned “ drinks, ” about which there were no precepts. St. Chrys. had perhaps overlooked the law of the Nazarites, Numb. vi. 3

440:3050

διορθώσεως , “ setting right. ”

440:3051

γενομένων : Here and afterwards μελλόντων has been substituted in the modern editions of St. Chrys. γενομένων is considered by Lachmann to be the true reading in the Epistle.

440:3052

ἐ κ

440:3053

A slight alteration of Mr. Field’s text seems needed here. The text of the Homily which he gives in accordance with all the authorities is: ὁ ρᾷς πῶς καὶ σκηνὴν καὶ καταπέτασμα καὶ οὐρανὸν τὸ σῶμα καλεῖ . But there is no appearance that the Apostle called Christ’s body heaven, nor do any of the texts cited show it. If however, we introduce καὶ before τὸ σῶμα , or substitute it for τὸ , we have a good sense, in accordance with the four texts cited by St Chrys. and the explanations which he afterwards gives. [The criticism of the English editor is not without some force; yet it seems best to adhere to the text of St. Chrys., as is here done. The proposed alteration does not remove the difficulty, which is merely negative. The rendering in the English edition is “ he calls heaven and the body both tabernacle and veil. ” But τὸ σῶμα should be the subject and σκηνὴν καὶ καταπέτασμα καὶ οὐρανόν predicates.—F.G.]

440:3054

εἰσερχομένην ; probably used by St. Chrys. as if τὴν σάρκα had preceded.

440:3055

The pointing has been changed in this place. In Mr. Field’s edition the passage stands thus: καταπέτασμα ὁ οὐρανός· ὥσπερ γὰρ ἀποτειχίζει τὰ ἅγια καταπέτασμα, ἡ σὰρξ κρύπτουσα τὴν θεότητα . The translation is made as if the pointing was τὰ ἅγια· καταπέτασμα ἡ σὰρξ, κρύπτουσα τὴν θ . Otherwise we must supply ἡ σὰρξ before ὥ σπερ . [The pointing is better as it stands; at most, it is only necessary to understand καταπέτασμα after σὰρξ , which the contrast plainly suggests.—F.G.]

440:3056

ἀ λλ̓ ἅμα ἦλθε , or, “ but [became so] as soon as He came. ”

440:3057

ἐ φάπαξ

440:3058

ἁ γίου ; so also Sav. and Ben.

440:3059

ἐ πισημαίνεται

440:3060

Here and again below the Catena and Mutianus read “ eternal, ” and so one ms. a priori manu . [The reading αἰωνίου of the Textus Receptus is far better supported, and is retained by all critical editors. It is also the reading of one of Field’s mss. , although with ἁ γίου written above it.—F.G.]

441:3061

τὸ λογιστικόν

441:3062

τικτόμενος διαφθείρει

441:3063

μονομάχος . The reading of the common editions is [ κἂν δοῦλος ᾖ ] κἂν ἐλεύθερος, κἂν μόναχος . The word μόναχος had been at a very early period written by some copyists for μονομάχος (Mutianus has monachus ), and the interpolator misapprehending the drift of the passage had inserted κἂν ἐλεύθερος . Mr. Field many years ago in earlier volumes of his edition, suggested the true reading here, as also the word θηριομάχοις ( bestialibus Mut.) just below, for which θεομάχοις had been substituted in the common texts. Both conjectures are now confirmed by ms. authority. The gladiators, especially the bestiarii , who fought with wild beasts, were regarded as a most degraded class.

441:3064

θηριομάχοις

441:3065

φύσει εἰδεχθεῖς

441:3066

ἐ πιτρίμμασι , what they rub on.

441:3067

δυσειδία . Mut. and one ms. have δυσωδία , “ ill savor. ”

441:3068

ἐ κλύεις

441:3069

τὰ ἡμέτερα

441:3070

πολιτισμὸς

442:3071

χορεύει

442:3072

ἀ νακαγχάζωμεν

442:3073

διαμωκῶνται

Homily XVI.

Hebrews ix. 15-18

“And for this cause He is the Mediator of the New Testament, that by means of death for the redemption of the transgressions that were under the first Testament, they which are called might receive the promise of an eternal inheritance. For where a testament is, there must also of necessity be the death of the testator. 3074 For a testament is of force after men are dead, 3075 otherwise it is of no strength at all while the testator liveth. Whereupon 3076 neither the first [testament] was dedicated 3077 without blood.”

[1.] It was probable that many of those who were more weakly would especially distrust the promises of Christ because He had died. Paul accordingly out of a superabundance introduced this illustration, 3078 deriving it from common custom. Of what kind is it? He says, “indeed, on this very account we ought to be of good courage.” On what account? Because testaments are established and obtain their force when those who have made them are not living, but dead. “And for this cause,” he says, “He is the Mediator of the New Testament.” A Testament is made towards the last day, [the day] of death.

And a testament is of this character: It makes some heirs, and some disinherited. So in this case also: “I will that where I am,” Christ says, “they also may be.” ( John xvii. 24 .) And again of the disinherited, hear Him saying, “I pray not for” all, “but for them that believe on Me through their word.” ( John xvii. 20 .) Again, a testament has relation both to the testator, and to the legatees; so that they have some things to receive, and some to do. So also in this case. For after having made promises innumerable, He demands also something from them, saying, “a new commandment I give unto you.” ( John xiii. 34 .) Again, a testament ought to have witnesses. Hear Him again saying, “I am one that bear witness of Myself, and He that sent Me beareth witness of Me.” ( John viii. 18 .) And again, “He shall testify of Me” ( John xv. 26 ), speaking of the Comforter. The twelve Apostles too He sent, saying, “Bear ye witness before God.” 3079

[2.] “And for this cause” (he says) “He is the Mediator of the New Testament.” What is a “Mediator”? A mediator is not lord of the thing of which he is mediator, but the thing belongs to one person, and the mediator is another: as for instance, the mediator of a marriage is not the bridegroom, but one who aids him who is about to be married. So then also here: The Son became Mediator between the Father and us. The Father willed not to leave us this inheritance, but was wroth against us, and was displeased [with us] as being estranged [from Him]; He accordingly became Mediator between us and Him, and prevailed with Him.

And what then? How did He become Mediator? He brought words from [Him] and brought [them to us], conveying over 3080 what came from the Father to us, and adding His own death thereto. We had offended: we ought to have died: He died for us and made us worthy of the Testament. By this is the Testament secure, in that henceforward it is not made for the unworthy. At the beginning indeed, He made His dispositions as a father for sons; but after we had become unworthy, there was no longer need of a testament, but of punishment.

Why then (he would say) dost thou think upon the law? For it placed us in a condition of so great sin, that we could never have been saved, if our Lord had not died for us; 3081 the law would not have had power, for it is weak.

[3.] And he established this no longer from common custom only, but also from what happened under the old [Testament]: which especially influenced them. There was no one who died there: how then could that [Testament] be firm? In the same way (he says). How? For blood was there also, as there is blood here. And if it was not the blood of the Christ, do not be surprised; for it was a type. “Whereupon,” he says, “neither was the first [Testament] dedicated without blood.”

What is “was dedicated”? was confirmed, was ratified. The word “whereupon” 3082 means “for this cause.” It was needful that the symbol of the Testament should be also that of death.

For why (tell me) is the book of the testament sprinkled? ( Heb. 9:19, 20 ) “For” (he says) “when Moses had spoken every precept to all the people according to the law, he took the blood of calves, with water, and scarlet wool, and hyssop, and sprinkled both the book itself and all the people, saying, This is the blood of the testament, which God hath enjoined unto you.” Tell me then why is the book of the testament sprinkled, and also the people, except on account of the precious blood, figured from the first? Why “with hyssop”? It is close and retentive. 3083 And why the “water”? It shows forth also the cleansing by water. And why the “wool”? this also [was used], that the blood might be retained. In this place blood and water show forth the same thing, 3084 for baptism is His passion. 3085

[4.] Heb. 9:21, 22 . “Moreover he sprinkled with blood both the tabernacle and all the vessels of the ministry. And almost 3086 all things are by the law purged with blood, and without shedding of blood is no remission.” Why the “almost”? why did he qualify it? Because those [ordinances] were not a perfect purification, nor a perfect remission, but half-complete and in a very small degree. But in this case He says, “This is the blood 3087 of the New Testament, which is shed for you, for the remission of sins.” ( Matt. xxvi. 28 .)

Where then is “the book”? He purified their minds. They themselves then were the books of the New Testament. But where are “the vessels of the ministry”? They are themselves. And where is “the tabernacle”? Again, they are; for “I will dwell in them,” He says, “and walk in them.” ( 2 Cor. vi. 16 .)

[5.] But they were not sprinkled with “scarlet wool,” nor yet “with hyssop.” Why was this? Because the cleansing was not bodily but spiritual, and the blood was spiritual. How? It flowed not from the body of irrational animals, but from the Body prepared by the Spirit. With this blood not Moses but Christ sprinkled us, through the word which was spoken; “This is the blood of the New Testament, for the remission of sins.” This word, instead of hyssop, having been dipped in the blood, sprinkles all. And there indeed the body was cleansed outwardly, for the purifying was bodily; but here, since the purifying is spiritual, it entereth into the soul, and cleanseth it, not being simply sprinkled over, but gushing forth in our souls. The initiated understand what is said. And in their case indeed one sprinkled just the surface; but he who was sprinkled washed it off again; for surely he did not go about continually stained with blood. But in the case of the soul it is not so, but the blood is mixed with its very substance, making it vigorous and pure, and leading it to the very unapproachable beauty.

[6.] Henceforward then he shows that His death is the cause not only of confirmation, but also of purification. For inasmuch as death was thought to be an odious thing, and especially that of the cross, he says that it purified, even a precious purification, and in regard to greater things. Therefore the sacrifices preceded, because of this blood. Therefore the lambs; everything was for this cause.

Heb. 9.23 . “It was therefore necessary that the Patterns” 3088 (he says) “of the things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these.”

And how are they “patterns 3089 of things in the heavens”? And what does he mean now by “the things in the heavens”? Is it Heaven? Or is it the Angels? None of these, but what is ours. 3090 It follows then that our things are in Heaven, and heavenly things are ours, even though they be accomplished on earth; since although angels are on earth, yet they are called Heavenly. And the Cherubim appeared on earth, but yet are heavenly. And why do I say “appeared”? nay rather they dwell on earth, as indeed in Paradise: but this is nothing; for they are heavenly. 3091 And, “Our conversation is in Heaven” ( Philip. iii. 20 ), and yet we live here.

“But these are the heavenly things,” that is, the philosophy which exists amongst us; those who have been called thereto. 3092

“With better sacrifices than these.” What is “better” is better than something [else] that is good. Therefore “the patterns also of things in the heavens” have become good; for not even the patterns were evil: else the things whereof they are patterns would also have been evil.

[7.] If then we are heavenly, and have obtained such a sacrifice, 3093 let us fear. Let us no longer continue on the earth; for even now it is possible for him that wishes it, not to be on the earth. For to be and not to be on the earth is the effect of moral disposition and choice. For instance; God is said to be in Heaven. Wherefore? not because He is confined by space, 3094 far from it, nor as having left the earth destitute of His presence, but by His relation to and intimacy with 3095 the Angels. If then we also are near to God, we are in Heaven. For what care I about Heaven when I see the Lord of Heaven, when I myself am become a Heaven? “For,” He says, “We will come,” I and the Father, “and will make our abode with him.” ( John xiv. 23 .)

Let us then make our soul a Heaven. The heaven is naturally bright; for not even in a storm does it become black, for it does not itself change its appearance, but the clouds run together and cover it. Heaven has the Sun; we also have the Sun of Righteousness. I said it is possible to become a Heaven; and I see that it is possible to become even better than Heaven. How? when we have the Lord of the Sun. Heaven is throughout pure and without spot; it changes not either in a storm or in the night. Neither let us then be so influenced either by tribulations or by “the wiles of the devil” ( Eph. vi. 11 ), but let us continue spotless and pure. Heaven is high and far from the earth. Let us also effect this [as regards ourselves]; let us withdraw ourselves from the earth, and exalt ourselves to that height, and remove ourselves far from the earth. Heaven is higher than the rains and the storms, and is reached by none of them. This we also can do, if we will.

It does appear to be, but is not really so affected. Neither then let us be affected, even if we appear to be so. For as in a storm, most men know not the beauty of [heaven,] but think that it is changed, while philosophers know that it is not affected at all, so with regard to ourselves also in afflictions; most men think that we are changed with them, and that affliction has touched our very heart, but philosophers know that it has not touched us.

[8.] Let us then become heaven, let us mount up to that height, and so we shall see men differing nothing from ants. I do not speak of the poor only, nor the many, but even if there be a general there, even if the emperor be there, we shall not distinguish the emperor, nor the private person. We shall not know what is gold, or what is silver, or what is silken or purple raiment: we shall see all things as if they were flies, if we be seated in that height. There is no tumult there, no disturbance, nor clamor.

And how is it possible (one says) for him who walks on the earth, to be raised up to that height? I do not tell it thee in words, but I show thee in fact those who have attained to that height. Who then are they?

I mean such as Paul, who being on earth, spent their lives in heaven. But why do I say “in heaven”? They were higher than the Heaven, yea than the other heaven, and mounted up to God Himself. For, “who” (he says) “shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?” ( Rom. viii. 35 .) And again, “while we look not at the things which are seen, but at the things which are not seen.” ( 2 Cor. iv. 18 .) Seest thou that he did not even see the things here? But to show thee that he was higher than the heavens, hear him saying himself, “For I am persuaded that neither death, or life, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of Christ.” ( Rom. 8:38, 39 .)

Seest thou how thought, hurrying past all things, made him higher not than this creation only, not than these heavens, but even [than any other also] if any other there were? Hast thou seen the elevation of his mind? Hast thou seen what the tent-maker became, because he had the will, he who had spent his whole life in the market-place?

[9.] For there is no hindrance, no not any, but that we may rise above all men, if we have the will. For if we are so successful in arts that are beyond the reach of the generality, much more in that which does not require so great labor.

For, tell me, what is more difficult than to walk along a tight rope, as if on level ground, and when walking on high to dress and undress, as if sitting on a couch? Does not the performance seem to us to be so frightful, that we are not even willing to look at it, but are terrified and tremble at the very sight? And tell me, what is more difficult than to hold a pole upon your face, and when you have put up a child upon it, to perform innumerable feats and delight the spectators? And what is more difficult than to play at ball 3096 with swords? And tell me what is harder than thoroughly to search out the bottom of the sea? And one might mention innumerable other arts.

But easier than all these, if we have the will, is virtue, and the going up into Heaven. For here it is only necessary to have the will, and all [the rest] follows. For we may not say, I am unable, neither accuse the Creator. For if He made us unable, and then commands, it is an accusation against Himself.

[10.] How is it then (some one says) that many are not able? How is it then that many are not willing? For, if they be willing, all will be able. Therefore also Paul says, “I would that all men were even as I myself” ( 1 Cor. vii. 7 ), since he knew that all were able to be as himself. For he would not have said this, if it had been impossible. Dost thou wish to become [such]? only lay hold on the beginning.

Tell me now, in the case of any arts, when we wish to attain them, are we content with wishing, or do we also engage with the things themselves? 3097 As for instance, one wishes to become a pilot; he does not say, I wish, and content himself with that, but he also puts his hand to the work. He wishes to become a merchant; he does not merely say, I wish, but he also puts his hand to the work. Again he wishes to travel abroad, and he does not say, I wish, but he puts his hand to the work. In everything then, wishing alone is not sufficient, but work must also be added; and when thou wishest to mount up to heaven, dost thou merely say, “I wish”?

How then (he says) saidst thou that willing is sufficient? [I meant] willing joined with deeds, the laying hold on the thing itself, the laboring. For we have God working with us, and acting with us. Only let us make our choice, only let us apply ourselves to the matter as to work, only let us think earnestly about it, only let us lay it to heart, and all follows. But if we sleep on, and as we snore expect to enter into heaven, how shall we be able to obtain the heavenly inheritance?

Let us therefore be willing, I exhort you, let us be willing. Why do we carry on all our traffic with reference to the present life, which to-morrow we shall leave? Let us choose then that Virtue which will suffice us through all eternity: wherein we shall be continually, and shall enjoy the everlasting good things; which may we all attain, in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost be glory, power, honor, now and for ever and world without end. Amen.

Footnotes

443:3074

“ of him that made it. ”

443:3075

“ in the case of the dead. ”

443:3076

“ whence. ”

443:3077

“ inaugurated. ” [ ἐ γκεκαίνισται . It cannot be denied that the word in the classics bears both the closely related meanings of inaugurate and consecrate . The English editor has adopted the former throughout this homily; but as the common meaning in the LXX. is consecrate , and as the common name of the festival of the dedication of the restored temple was ἐ γκαίνια , it seems better to keep to the word adopted both by the A.V. and the Revision.—F.G.]

443:3078

ὑ πόδειγμα

443:3079

This is not a citation of any words of our Lord: but probably John xv. 27 . which is substantially equivalent, was the passage intended; the words are those of 1 Tim. v. 21 [I charge thee before God, Διαμαρτύρομαι ἐνώπιον τοῦ Θεοῦ ] thrown into the imperative form.

443:3080

[ διαπορθμεύων , see above, p 379, note 1.]

443:3081

Mr. Field points the passage thus: “ we could never have been saved; if our Lord had not died for us, the Law would not have had power, ” &c. The translation follows the Bened. pointing, as giving the meaning most in accordance with St. Chrys.’s teaching. [This pointing of the English edition is allowed to stand as making the sense more obvious to the English reader; but Mr. Field’s pointing gives essentially the same sense and is more in St. Chrysostom’s style.—F.G.]

444:3082

ὅ θεν . so Hom. v. 5, p. 69 on c. iii. 1.

444:3083

κρατητικόν . The common text, besides other additions, adds the explanatory words τοῦ αἵματος “ of the blood. ”

444:3084

The common editions add ὄ ν , determining the meaning to be “ he [or it] shows that blood and water are the same thing. ”

444:3085

See above on ch. vi. 6.

444:3086

or, “ and we may almost say that according, ” &c.

444:3087

Or as the position of φησὶ after αἷμα would seem to imply was the interpretation of St. Chrys.: “ This blood is that of the New Testament, ” &c.

444:3088

ὑ ποδείγματα

444:3089

or, “ samples, ” “ means of showing. ”

444:3090

The Greek is τὰ ἡμέτερα , including all our sacraments, services, relations, life and conversation. See Hom. xiv. [3]. [S. Chrys. there describes the heavenly things as “ spiritual, ” and here, in accordance with the whole context, he must refer more to the spiritual than to the outward and ceremonial side of our religion.—F.G.]

444:3091

[There is a paronomasia here which is difficult of expression in English; lit. “ our citizenship is in heaven, yet we live as citizens here. ” —F.G.]

444:3092

[This passage is obscure; but the meaning seems to be, “ This teaching, given above, is the philosophy of those Christians who are called to such studies. ” —F.G.]

445:3093

θυσίας . Mr. Field adopts the reading of the later mss. (and common editions) οὐσίας , “ substance, ” or “ possession. ” But the three mss. which he usually follows and the old translation read θυσίας , which has been followed in the translation. [There are, however, as many mss. on the other side, and whether οὐσίας be translated “ possession ” or “ reality, ” it would give an excellent sense and one well in accordance with the context.—F.G.]

445:3094

τόπῳ ἀποκλειόμενος

445:3095

σχέσει καὶ οἰκειώσει

445:3096

σφαιρίζειν

446:3097

ἁ πτόμεθα τῶν πραγμάτων . The expression ( τοῦ πράγματος ἅπτεται ) is repeated in each of the three instances that follow: in the translation it is varied.

Homily XVII.

Hebrews ix. 24-26

“For Christ is not entered into the holy places made with hands, which are the figures 3098 of the true, but into Heaven itself, now to appear in the presence of God for us. Nor yet that He should offer Himself often, as the High Priest entereth into the Holy Place every year with blood of others, for then must He often have suffered since the foundation of the world. But now, once, 3099 in the end of the world hath He appeared to put away 3100 sin by the sacrifice of Himself.”

[1.] The Jews greatly prided themselves on the temple and the tabernacle. Wherefore they said, “The temple of the Lord, The temple of the Lord, The temple of the Lord.” ( Jer. vii. 4 .) For nowhere else in the earth was such a temple constructed as this, either for costliness, or beauty, or anything else. For God who ordained it, commanded that it should be made with great magnificence, because they also were more attracted and urged on by material things. For it had bricks of gold in the walls; and any one who wishes may learn this in the second [book] of Kings, and in Ezekiel, and how many talents of gold were then expended.

But the second [temple] was a more glorious building, both on account of its beauty, and in all other respects. Nor was it reverenced for this reason only, but also from its being One. For they were wont to resort thither from the uttermost parts of the earth, whether from Babylon or from Ethiopia. And Luke shows this when he says in the Acts: “There were dwelling” there “Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, in Judea and Cappadocia, in Pontus and Asia, Phrygia and Pamphylia, in Egypt and in the parts of Libya about Cyrene.” ( Acts 2:5, 9, 10 .) They then who lived in all parts of the world assembled there, and the fame of the temple was great.

What then does Paul do? What [he did] in regard to the sacrifices, that also he does here. For as there he set against [them] the death of Christ, so here also he sets the whole heaven against the temple.

[2.] And not by this alone did he point out the difference, but also by adding that The Priest is nearer to God: for he says, “to appear in the presence 3101 of God.” So that he made the matter august, not only by the [consideration of] heaven, but also by [that of Christ’s] entering in [there]. For not merely through symbols as here, but He sees God Himself there.

Seest thou that condescension through the lowly things have been said throughout? Why dost thou then any longer wonder that He intercedes there, where He places Himself as a High Priest? “Nor yet, that He should offer Himself often, as the High Priest.”

“For Christ is not entered into the Holy Places made with hands” (he says) “which are the figures 3102 of the True.” (These then are true; and those are figures, 3103 for the temple too has been so arranged, 3104 as the Heaven of Heavens.)

What sayest thou? He who is everywhere present, and who filleth all things, doth not He “appear” 3105 unless He enter into Heaven? Thou seest that all these things pertain to the flesh.

“To appear,” he says, “in the presence of God for us.” What is “for us”? He went up (he means) with a sacrifice which had power to propitiate the Father. Wherefore (tell me)? Was He an enemy? The angels were enemies, He was not an enemy. For that the Angels were enemies, hear what he says, “He made peace as to things on earth and things in Heaven.” 3106 ( Col. i. 20 .) So that He also “entered into Heaven, now to appear in the presence of God for us.” He “now appeareth,” but “for us.”

[3.] “Nor yet that He should offer Himself often, as the High Priest entereth into the Holy place every year with blood of others.” Seest Thou how many are the differences? The “often” for the “once”; “the blood of others,” for “His own.” 3107 Great is the distance. He is Himself then both victim and Priest and sacrifice. For if it had not been so, and it had been necessary to offer many sacrifices, He must have been many times crucified. “For then,” he says, “He must often have suffered since the foundation of the world.”

In this place he has also veiled over 3108 something. “But now once more in the end of the world.” Why “at the end of the world”? After the many sins. If therefore, it had taken place at the beginning, then no one would have believed; and He must not die a second time, all would have been useless. But since later, there were many transgressions, with reason He then appeared: which he expresses in another place also, “Where sin abounded, grace did much more abound. But now once in the end of the world, hath He appeared to put away sin by the sacrifice of Himself.” ( Rom. v. 20 .)

[4.] ( Heb. 9.27 ) “And as it is appointed 3109 unto men once to die, but after this, the Judgment.” He next says also why He died once [only]: because He became a ransom by one death. “It had been appointed” (he says) “unto men once to die.” This then is [the meaning of] “He died once,” 3110 for all. 3111 (What then? Do we no longer die that death? We do indeed die, but we do not continue in it: which is not to die at all. For the tyranny of death, and death indeed, is when he who dies is never more allowed to return to life. But when after dying is living, and that a better life, this is not death, but sleep.) Since then death was to have possession of all, therefore He died that He might deliver us.

Heb. 9.28 . “So Christ was once 3112 offered.” By whom offered? evidently by Himself. Here he says that He is not Priest only, but Victim also, and what is sacrificed. 3113 On this account are [the words] “was offered.” “Was once offered” (he says) “to bear 3114 the sins of many.” Why “of many,” and not “of all”? Because not all believed. For He died indeed for all, that is His part: for that death was a counterbalance 3115 against the destruction of all men. But He did not bear the sins of all men, because they were not willing.

And what is [the meaning of] “He bare the sins”? Just as in the Oblation we bear up our sins and say, “Whether we have sinned voluntarily or involuntarily, do Thou forgive,” 3116 that is, we make mention of them first, and then ask for their forgiveness. So also was it done here. Where has Christ done this? Hear Himself saying, “And for their sakes I sanctify 3117 Myself.” ( John xvii. 19 .) Lo! He bore the sins. He took them from men, and bore them to the Father; not that He might determine anything against them [mankind], but that He might forgive them.

“Unto them that look for Him shall He appear” (he says) “the second time without sin unto salvation.” What is “without sin”? it is as much as to say, He sinneth not. For neither did He die as owing the debt of death, nor yet because of sin. But how “shall He appear”? To punish, you say. He did not however say this, but what was cheering; “shall He appear unto them that look for Him, without sin unto salvation.” So that for the time to come they no longer need sacrifices to save themselves, but to do this by deeds.

[5.] ( Heb. 10.1 .) “For” (he says) “the Law having a shadow of the good things to come, not the very image of the things”; i.e. not the very reality. For as in painting, so long as one [only] draws the outlines, it is a sort of “shadow” but when one has added the bright paints and laid in the colors, then it becomes “an image.” Something of this kind also was the Law.

“For” (he says) “the Law having a shadow of the good things to come, not the very image of the things,” i.e. of the sacrifice, of the remission: “can never by those sacrifices 3118 with 3119 which they offered continually make the comers thereunto perfect.” ( Heb. 10.2-9 ) “For then would they not have ceased to be offered? because that the worshipers once purged, should have had no more conscience of sins? But in those sacrifices there is a remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins. Wherefore when He cometh into the world, He saith, Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me. In burnt-offerings and sacrifices for sin Thou hast had no pleasure. Then said I, Lo! I come, in the volume of the book it is written of Me, to do Thy will, O God. Above when He said, Sacrifice, and offering, and burnt-offerings, and [offering] for sin Thou wouldest not, neither hadst pleasure therein, which are offered by the Law, then He said, Lo! I come to do Thy will, O God! He taketh away the first that He may establish the second.”

Thou seest again the superabundance [of his proofs]? This sacrifice (he says) is one; whereas the others were many: therefore they had no strength, because they were many. For, tell me, what need of many, if one had been sufficient? so that their being many, and offered “continually,” proves that they [the worshipers] were never made clean. For as a medicine, when it is powerful and productive of health, and able to remove the disease entirely, effects all after one application; as, therefore, if being once applied it accomplishes the whole, it proves its own strength in being no more applied, and this is its business, to be no more applied; whereas if it is applied continually, this is a plain proof of its not having strength. For it is the excellence of a medicine to be applied once, and not often. So is it in this case also. Why forsooth are they continually cured with the “same sacrifices”? For if they were set free from all their sins, the sacrifices would not have gone on being offered every day. For they had been appointed to be continually offered in behalf of the whole people, both in the evening and in the day. So that there was an arraignment of sins, and not a release from sins; an arraignment of weakness, not an exhibition of strength. For because the first had no strength, another also was offered: and since this effected nothing, again another; so that it was an evidence of sins. The “offering” indeed then, was an evidence of sins, the “continually,” an evidence of weakness. But with regard to Christ, it was the contrary: He was “once offered.” The types 3120 therefore contain the figure only, not the power; just as in images, the image has the figure of the man, not the power. So that the reality and the type have [somewhat] in common with one another. For the figure exists equally in both, but not the power. So too also is it in respect of Heaven and of the tabernacle, for the figure was equal: for there was the Holy of Holies, but the power and the other things were not the same.

What is, “He hath appeared to put away sin by the sacrifice of Himself”? 3121 What is this “putting away”? it is making contemptible. For sin has no longer any boldness; for it is made of no effect in that when it ought to have demanded 3122 punishment, it did not demand it: that is, it suffered violence: when it expected to destroy all men, then it was itself destroyed.

“He hath appeared by the sacrifice of Himself” (he says), that is, “He hath appeared,” unto God, and drawn near [unto Him]. For do not [think] because the High Priest was wont to do this oftentimes in the year.… 3123 So that henceforward this is done in vain, although it is done; for what need is there of medicines where there are no wounds? On this account He ordained offerings “continually,” because of their want of power, and that a remembrance of sins might be made.

[6.] What then? do not we offer every day? We offer indeed, but making a remembrance of His death, and this 3124 [remembrance] is one and not many. How is it one, and not many? Inasmuch as that 3125 [Sacrifice] was once for all offered, [and] carried into the Holy of Holies. This is a figure of that [sacrifice] and this remembrance of that. 3126 For we always offer the same, 3127 not one sheep now and to-morrow another, but always the same thing: 3128 so that the sacrifice is one. And yet by this reasoning, since the offering is made in many places, are there many Christs? but Christ is one everywhere, being complete here and complete there also, one Body. As then while offered in many places, He is one body and not many bodies; so also [He is] one sacrifice. He is our High Priest, who offered the sacrifice that cleanses us. That we offer now also, which was then offered, which cannot be exhausted. This is done in remembrance of what was then done. For (saith He) “do this in remembrance of Me.” ( Luke xxii. 19 .) It is not another sacrifice, as the High Priest, but we offer 3129 always the same, or rather we perform a remembrance of a Sacrifice.

[7.] But since I have mentioned this sacrifice, I wish to say a little in reference to you who have been initiated; little in quantity, but possessing great force and profit, for it is not our own, but the words of Divine Spirit . What then is it? Many partake of this sacrifice once in the whole year, others twice; others many times. Our word then is to all; not to those only who are here, but to those also who are settled in the desert. 3130 For they partake once in the year, and often indeed at intervals of two years.

What then? which shall we approve? those [who receive] once [in the year]? those who [receive] many times? those who [receive] few times? Neither those [who receive] once, nor those [who receive] often, nor those [who receive] seldom, but those [who come] with a pure conscience, from a pure heart, with an irreproachable life. Let such draw near continually; but those who are not such, not even once. Why, you will ask? Because they receive to themselves judgment, yea and condemnation, and punishment, and vengeance. And do not wonder. For as food, nourishing by nature, if received by a person without appetite, ruins and corrupts all [the system], and becomes an occasion of disease, so surely is it also with respect to the awful mysteries. Dost thou feast at a spiritual table, a royal table, and again pollute thy mouth with mire? Dost thou anoint thyself with sweet ointment, and again fill thyself with ill savors?

Tell me, I beseech thee, when after a year thou partakest of the Communion, dost thou think that the Forty Days 3131 are sufficient for thee for the purifying of the sins of all that time? And again, when a week has passed, dost thou give thyself up to the former things? Tell me now, if when thou hast been well for forty days after a long illness, thou shouldest again give thyself up to the food which caused the sickness, hast thou not lost thy former labor too? For if natural things are changed, much more those which depend on choice. As for instance, by nature we see, and naturally we have healthy eyes; but oftentimes from a bad habit [of body] our power of vision is injured. If then natural things are changed, much more those of choice. Thou assignest forty days for the health of the soul, or perhaps not even forty, and dost thou expect to propitiate God? Tell me, art thou in sport?

These things I say, not as forbidding you the one and annual coming, but as wishing you to draw near continually.

[8.] These things have been given to the holy. This the Deacon also proclaims when he calls on the holy; 3132 even by this call searching the faults of all. For as in a flock, where many sheep indeed are in good health, but many are full of the scab, it is needful that these should be separated from the healthy; so also in the Church: since some sheep are healthy, and some diseased, by this voice he separates the one from the other, the priest [I mean] going round on all sides by this most awful cry, and calling and drawing on 3133 the holy. For it is not possible that a man should know the things of his neighbor, (for “what man,” he says, “knoweth the things of a man, save the spirit of man which is in him?”— 1 Cor. ii. 11 ): he utters this voice after the whole sacrifice has been completed, that no person should come to the spiritual fountain carelessly and in a chance way. For in the case of the flock also (for nothing prevents us from again using the same example), the sickly ones we shut up within, and keep them in the dark, and give them different food, not permitting them to partake either of pure air, or of simple grass, or of the fountain without [the fold]. In this case then also this voice is instead of fetters.

Thou canst not say, ‘I did not know, I was not aware that danger attends the matter.’ Nay surely Paul too especially testified this. But wilt thou say, ‘I never read it’? This is not an apology, but even an accusation. Dost thou come into the Church every day and yet art ignorant of this?

However, that thou mayest not have even this excuse to offer, for this cause, with a loud voice, with an awful cry, like some herald lifting up his hand on high, standing aloft, conspicuous to all, and after that awful silence crying out aloud, he invites some, and some he forbids, not doing this with his hand, but with his tongue more distinctly than with his hand. For that voice, falling on our ears, just like a hand, thrusts away and casts out some, and introduces and presents others.

Tell me then, I beseech [you], in the Olympic games does not the herald stand, calling out with loud and uplifted voice, saying, “Does any one accuse this man? Is he a slave? Is he a thief? Is he one of wicked manners?” And yet, those contests for prizes are not of the soul nor yet of good morals, but of strength and the body. If then where there is exercise of bodies, much examination is made about character, how much rather here, where the soul is alone the combatant. Our herald then even now stands, not holding each person by the head, and drawing him forward, but holding all together by the head within; he does not set against them other accusers, but themselves against themselves. For he says not, “Does any one accuse this man?” but what? “If any man accuse himself.” For when he says, The Holy things for the holy, he means this: “If any is not holy, let him not draw near.”

He does not simply say, “free from sins,” but, “holy.” For it is not merely freedom from sins which makes a man holy, but also the presence of the Spirit, and the wealth of good works. I do not merely wish (he says) that you should be delivered from the mire, but also that you should be bright and beautiful. For if the Babylonian King, when he made choice of the youths from the captives, chose out those who were beautiful in form, and of fair countenance: much more is it needful that we, when we stand by the royal table, should be beautiful in form, [I mean] that of the soul, having adornment of gold, our robe pure, our shoes royal, the face of our soul well-formed, the golden ornament put around it, even the girdle of truth. Let such an one as this draw near, and touch the royal cups.

But if any man clothed in rags, filthy, squalid, wish to enter in to the royal table, consider how much he will suffer, the forty days not being sufficient to wash away the offenses which have been committed in all the time. For if hell is not sufficient, although it be eternal (for therefore also it is eternal), much more this short time. For we have not shown a strong repentance, but a weak.

[9.] Eunuchs especially ought to stand by the King: by eunuchs, I mean those who are clear in their mind, having no wrinkle nor spot, lofty in mind, having the eye of the soul gentle and quick-sighted, active and sharp, not sleepy nor supine; full of much freedom, and yet far from impudence and overboldness, wakeful, healthful, neither very gloomy and downcast, nor yet dissolute and soft.

This eye we have it in our own power to create, and to make it quicksighted and beautiful. For when we direct it, not to the smoke nor to the dust (for such are all human things), but to the delicate breeze, to the light air, to things heavenly and high, and full of much calmness and purity, and of much delight, we shall speedily restore it, and shall invigorate it, as it luxuriates in such contemplation. Hast thou seen covetousness and great wealth? do not thou lift up thine eye thereto. The thing is mire, it is smoke, an evil vapor, darkness, and great distress and suffocating cares. Hast thou seen a man cultivating righteousness, content with his own, and having abundant space for recreation, having anxieties, not fixing his thoughts on things here? Set [thine eye] there, and lift [it] up on high; and thou wilt make it far the most beautiful, and more splendid, feasting it not with the flowers of the earth, but with those of virtue, with temperance, moderation, and all the rest. For nothing so troubles the eye as an evil conscience (“Mine eye,” it is said, “was troubled by reason of anger”— Ps. vi. 7 ); nothing so darkens it. Set it free from this injury, and thou wilt make it vigorous and strong, ever nourished with good hopes.

And may we all make both it and also the other energies of the soul, such as Christ desires, that being made worthy of the Head who is set over us, we may depart thither where He wishes. For He saith, “I will that where I am, they also may be with Me, that they may behold My glory.” ( John xvii. 24 .) Which may we all enjoy in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost be glory, might, honor, now and for ever and world without end. Amen.

Footnotes

446:3098

ἀ ντιτυπα

446:3099

ἅ παξ , “ once for all. ” [The English editor seems to have regarded ἅ παξ as the equivalent for the more emphatic ἐ φάπαξ of Heb. 7:27, Heb. 9:12, Heb. 10:10 , both here and throughout this Homily. It seems better to retain the distinction of the Greek words.—F.G.]

446:3100

or “ annul. ”

447:3101

τῷ προσώπῳ , “ before the Face. ”

447:3102

ἀ ντίτυπα

447:3103

τύποι

447:3104

κατεσκεύασται

447:3105

ἐ μφανίζεται . “ He makes Himself visible, ” “ apparent ” ; so “ presents Himself, ” or “ appears in presence ” : in His Human Nature.

447:3106

St. Chrys. understands this passage as meaning that peace was made between things on earth and those in Heaven, between us and the Angels. See his Homily on Col. i. 20 [pp. 212 sqq. O.T.]. By introducing this subject of the Father not being inimical to us, he seems to guard against any misinterpretation of what he had said, Hom. xvi. [2].

447:3107

See Heb. 9.12

447:3108

The Apostle has here stated something covertly. What this is St. Chrys. proceeds to explain.

447:3109

ἀ πόκειται , “ laid up. ”

447:3110

ἅ παξ

447:3111

ὑ πὲρ ἁπάντων

447:3112

ἅ παξ

447:3113

θῦμα καὶ ἱερεῖον

447:3114

ἀ νενεγκεῖν . Lit. to bring or bear up: hence to refer to or bring before a person, to present. The word is used in the Epistle to the Hebrews for “ offer ” as a sacrifice; Heb. 7:27, Heb. 13:15 . [This secondary meaning is brought out in 1 Pet. ii. 24 , ὃ ς ἁμαρτίας ἡμων αὐτὸς ἀνήνεγκεν ἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον , “ Who bore up our sins in His body upon the cross, ” viz. to expiate them. It is a common word in the LXX. for offering sacrifice, both its primary and secondary meanings corresponding to those of the Hebrew word which it translates.—F.G.]

447:3115

ἀ ντίρροπος

447:3116

[This occurs, not absolutely verbally in the “ prayer of Trisagion, ” in St. Chrys.’s liturgy. See Dr. Neale’s Liturgies of Mark , &c., p. 121, Hayes, 1859.]

447:3117

ἁ γιάζω , “ devote as a Sacrifice. ” See St. Chrys. Homily on the words, John xvii. 19.

448:3118

The common editions have κατ̓ ἐνιαυτὸν “ year by year, ” before ταῖς αὐταῖς θυσίαις , as has the old translation of Mutian.; but it is omitted in the best mss.

448:3119

αἷς ; ἃς , “ which, ” Ben. Sav.

448:3120

ἀ ντίτυπα

448:3121

St. Chrys. here reverts to Heb. 9.26 , to supply an explanation of the words εἰς ἀθέτησιν τῆς ἁμαρτίας διὰ τῆς θυσίας αὐτοῦ πεφανέρωται , which he had omitted before: ἀ θέτησις is properly [ “ setting aside. ” —F.G.] “ annulling ” “ rendering invalid and of no effect, ” thence it is used for “ despising, ” “ treating as nothing worth. ”

448:3122

ὀ φείλουσα ἀπολαβεῖν

448:3123

This is an imperfect sentence; the interpolator substitutes for the lacuna and the next sentence the following: “ that it was done simply and not because of weakness. For if it were not done because of weakness, why was it done at all? For if there are no wounds, neither is there afterwards need of medicines for the patient. ” Mr. Field prefers leaving it as it stands without conjecturing what is omitted: only observing that the words “ this is done ” refer to the Levitical sacrifices continued after the completion of that on the Cross.

449:3124

αὕτη

449:3125

ἐ κείνη

449:3126

τοῦτο ἐκείνης τύπος ἐστὶ, καὶ αὕτη ἐκείνης

449:3127

τὸν αὐτὸν

449:3128

τὸ αὐτὸ

449:3129

ποιοῦμεν , or “ make. ”

449:3130

The Eremites.

449:3131

Lent; devoted to preparation for the Easter Communion.

449:3132

After the Oblation was made and before the Communion the deacon proclaimed τὰ ἅγια τοῖς ἁγίοις , “ The Holy things for the holy. ”

449:3133

ἕ λκων

Homily XVIII.

Hebrews x. 8-13

“Above when He said, Sacrifice and offering, and burnt-offerings, and [offering] for sin, Thou wouldest not, neither hadst pleasure [therein], which are offered by 3134 the Law, then said He, Lo! I come to do Thy will, O God. He taketh away the first, that He may establish the second. By the which will we are 3135 sanctified, by the offering of the body of Jesus Christ, once for all. 3136 And every Priest standeth daily ministering, and offering oftentimes the same sacrifices, which can never take away sins. But this [man] after He had offered one sacrifice for sins for ever, sat down on the right hand of God, from henceforth expecting till His enemies be made His footstool.” 3137

[1.] In what has gone before he had shown that the sacrifices were unavailing for perfect purification, and were a type, and greatly defective. Since then there was this objection to his argument, If they are types, how is it that, after the truth is come, they have not ceased, nor given place, but are still performed? he here accordingly labors at this very point, showing that they are no longer performed, even as a figure, for God does not accept them. And this again he shows not from the New [Testament], but from the prophets, bringing forward from times of old the strongest testimony, that it [the old system] comes to an end, and ceases, and that they do all in vain, “alway resisting the Holy Ghost.” ( Acts vii. 51 .)

And he shows over and above that they cease not now [only], but at the very coming of the Messiah, nay rather, even before His coming: and how it was that Christ did not abolish them at the last, but they were abolished first, and then He came; first they were made to cease, and then He appeared. That they might not say, Even without this sacrifice, and by means of those, we could have been well pleasing unto God, He waited for these sacrifices to be convicted [of weakness], and then He appeared; for (He says) “sacrifice and offering Thou wouldest not.” Hereby He took all away; and having spoken generally, He says also particularly, “In burnt-offerings and [sacrifice] for sin Thou hadst no pleasure.” But “the offering” was everything except the sacrifice. “Then said I, Lo! I come.” Of whom was this spoken? of none other than the Christ.

Here he does not blame those who offer, showing that it is not because of their wickednesses that He does not accept them, as He says elsewhere, but because the thing itself has been convicted for the future and shown to have no strength, nor any suitableness to the times. 3138 What then has this to do with the “sacrifices” being offered “oftentimes”? Not only from their being “oftentimes” [offered] (he means) is it manifest that they are weak, and that they effected nothing; but also from God’s not accepting them, as being unprofitable and useless. And in another place it is said, “If Thou hadst desired sacrifice I would have given it.” ( Ps. li. 16 .) Therefore by this also he makes it plain that He does not desire it. Therefore sacrifices are not God’s will, but the abolition of sacrifices. Wherefore they sacrifice contrary to His will.

What is “To do Thy will”? To give up Myself, He means: This is the will of God. “By which Will we are sanctified.” Or he even means something still further, that the sacrifices do not make men clean, but the Will of God. Therefore to offer sacrifice is not the will of God.

[2.] And why dost thou wonder that it is not the will of God now, when it was not His will even from the beginning? For “who,” saith He, “hath required this at your hands?” ( Isa. i. 12 .)

How then did He Himself enjoin it? In condescension. For as Paul says, “I would 3139 that all men were even as I myself” ( 1 Cor. vii. 7 ), in respect of continence, and again says, “I will 3140 that the younger women marry, bear children” ( 1 Tim. v. 14 ); and lays down two wills, yet the two are not his own, although he commands; but the one indeed is his own, and therefore he lays it down without reasons; while the other is not his own, though he wishes it, and therefore it is added with a reason. For having previously accused them, because “they had waxed wanton against Christ” ( 1 Tim. v. 11 ), he then says, “I will that the younger women marry, bear children.” ( 1 Tim. v. 14 .) So in this place also it was not His leading will that the sacrifices should be offered. For, as He says, “I wish not the death of the sinner, as that he should turn unto [Me] and live” ( Ezek. xxxiii. 11 ): and in another place He says that He not only wished, but even desired 3141 this: and yet these are contrary to each other: for intense wishing is desire. How then dost Thou “not wish”? how dost Thou in another place “desire,” which is a sign of vehement wishing? So is it in this case also.

“By the which will we are sanctified,” he says. How sanctified? “by the offering of the Body of Jesus Christ once for all.”

[3.] “And every priest standeth daily ministering and offering oftentimes the same sacrifice.” (To stand therefore is a sign of ministering; accordingly to sit, is a sign of being ministered unto.) “But this [man] after He had offered one sacrifice for sins for ever, sat down on the right hand of God, from henceforth expecting till His enemies be made His footstool.” ( Heb. 10:14, 15 ) “For by one offering He hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us.” He had said that those [sacrifices] are not offered; he reasoned from what is written, [and] from what is not written; 3142 moreover also he put forward the prophetic word which says, “sacrifice and offering Thou wouldest not.” He had said that He had forgiven their sins. Again this also He proves from the testimony of what is written, for “the Holy Ghost” (he says) “is a witness to us: for after that He had said,” ( Heb. 10.16-18 ) “This is the covenant, that I will make with them, after those days, saith the Lord: I will put My laws into their hearts, and in their minds will I write them, and their sins and iniquities will I remember no more. Now where remission of these is there is no more offering for sin.” So then He forgave their sins, when He gave the Covenant, and He gave the Covenant by sacrifice. If therefore He forgave the sins through the one sacrifice, there is no longer need of a second.

“He sat down on the right hand of God, from henceforth expecting.” Why the delay? “that His enemies be put under His feet. For by one offering He hath perfected for ever them that are sanctified.” But perhaps some one might say; Wherefore did He not put them under at once? For the sake of the faithful who should afterwards be brought forth and born. Whence then [does it appear] that they shall be put under? By the saying “He sat down.” He called to mind again that testimony which saith, “until I put the enemies under His feet.” (See above, Heb. 1.13 .) But His enemies are the Jews. Then since he had said, “Till His enemies be put under His feet,” and they [these enemies 3143 ] were vehemently urgent, therefore he introduces all his discourse concerning faith after this. But who are the enemies? All unbelievers: the dæmons. And intimating the greatness of their subjection, he said not “are subjected,” but “are put under His feet.”

[4.] Let us not therefore be of [the number of] His enemies. For not they alone are enemies, the unbelievers and Jews, but those also who are full of unclean living. “For the carnal mind is enmity against God: for it is not subject to the law of God, for neither can it be.” ( Rom. viii. 7 .) What then (you say)? this is not a ground of blame. Nay rather, it is very much a ground of blame. For the wicked man as long as he is wicked, cannot be subject [to God’s law]; he can however change and become good.

Let us then cast out carnal minds. But what are carnal? Whatever makes the body flourish and do well, but injures the soul: as for instance, wealth, luxury, glory (all these things are of the flesh), carnal love. Let us not then love gain, but ever follow after poverty: for this is a great good.

But (you say) it makes one humble and of little account. [True:] for we have need of this, for it benefits us much. “Poverty” (it is said) “humbles a man.” ( Prov. x. 4 , LXX.) And again Christ [says], “Blessed are the poor in spirit.” ( Matt. v. 3 .) Dost thou then grieve because thou art upon a path leading to virtue? Dost thou not know that this gives us great confidence?

But, one says, “the wisdom of the poor man is despised.” ( Eccles. ix. 16 .) And again another says, “Give me neither riches nor poverty” ( Prov. xxx. 8 ), and, “Deliver me from the furnace of poverty.” 3144 (See Isa. xlviii. 10 .) And again, if riches and poverty are from the Lord, how can either poverty or riches be an evil? Why then were these things said? They were said under 3145 the Old [Covenant], where there was much account made of wealth, where there was great contempt of poverty, where the one was a curse and the other a blessing. But now it is no longer so.

But wilt thou hear the praises of poverty? Christ sought after it, and saith, “But the Son of Man hath not where to lay His head.” ( Matt. viii. 20 .) And again He said to His disciples, “Provide 3146 neither gold, nor silver, nor two coats.” ( Matt. 10:9, 10 .) And Paul in writing said, “As having nothing and yet possessing all things.” ( 2 Cor. vi. 10 .) And Peter said to him who was lame from his birth, “Silver and gold have I none.” ( Acts iii. 6 .) Yea and under the Old [Covenant] itself, where wealth was held in admiration, who were the admired? Was not Elijah, who had nothing save the sheepskin? Was not Elisha? Was not John?

Let no man then be humiliated on account of his poverty: It is not poverty which humiliates, but wealth, which compels us to have need of many, and forces us to be under obligations to many?

And what could be poorer than Jacob (tell me), who said, “If the Lord give me bread to eat, and raiment to put on”? ( Gen. xxviii. 20 .) Were Elijah and John then wanting in boldness? 3147 Did not the one reprove Ahab, and the other Herod? The latter said, “It is not lawful for thee to have thy brother Philip’s wife.” ( Mark vi. 18 .) And Elias said to Ahab with boldness, “It is not I that trouble Israel, but thou and thy father’s house.” ( 1 Kings xviii. 18 .) Thou seest that this especially produces boldness; poverty [I mean]? For while the rich man is a slave, being subject to loss, and in the power of every one wishing to do him hurt, he who has nothing, fears not confiscation, nor fine. So, if poverty had made men wanting in boldness Christ would not have sent His disciples with poverty to a work requiring great boldness. For the poor man is very strong, and has nothing wherefrom he may be wronged or evil entreated. But the rich man is assailable on every side: just in the same way as one would easily catch a man who was dragging many long ropes after him, whereas one could not readily lay hold on a naked man. So here also it falls out in the case of the rich man: slaves, gold, lands, affairs innumerable, innumerable cares, difficult circumstances, necessities, make him an easy prey to all.

[5.] Let no man then henceforth esteem poverty a cause of disgrace. For if virtue be there, all the wealth of the world is neither clay, nor even a mote in comparison of it. This then let us follow after, if we would enter into the kingdom of heaven. For, He saith, “Sell that thou hast, and give to the poor, and thou shalt have treasure in Heaven.” ( Matt. xix. 21 .) And again, “It is hard for a rich man to enter into the Kingdom of Heaven.” ( Matt. xix. 23 .) Dost thou see that even if we have it not, we ought to draw it to us? So great a good is Poverty. For it guides us by the hand, as it were, on the path which leads to Heaven, it is an anointing for the combat, an exercise great and admirable, a tranquil haven.

But (you say) I have need of many [things], and am unwilling to receive a favor from any. Nevertheless, even in this respect the rich man is inferior to thee; for thou perhaps askest the favor for thy support, but he shamelessly [asks] for ten thousand things for covetousness’ sake. So that it is the rich that are in need of many [persons], yea oftentimes those who are unworthy of them. For instance, they often stand in need of those who are in the rank of soldiers, or of slaves: but the poor man has no need even of the Emperor himself, and if he should need him, he is admired because he has brought himself down to this, when he might have been rich.

Let no man then accuse poverty as being the cause of innumerable evils, nor let him contradict Christ, who declared it to be the perfection of virtue, saying, “If thou wilt be perfect.” ( Matt. xix. 21 .) For this He both uttered in His words, and showed by His acts, and taught by His disciples. Let us therefore follow after poverty, it is the greatest good to the sober-minded.

Perhaps some of those who hear me, avoid it as a thing of ill omen. I do not doubt it. 3148 For this disease is great among most men, and such is the tyranny of wealth, that they cannot even as far as words endure the renunciation of it, but avoid it as of ill omen. Far be this from the Christian’s soul: for nothing is richer than he who chooses poverty of his own accord, and with a ready mind.

[6.] How? I will tell you, and if you please, I will prove that he who chooses poverty of his own accord is richer even than the king himself. For he indeed needs many [things], and is in anxiety, and fears lest the supplies for the army should fail him; but the other has enough of everything, and fears about nothing, and if he fears, it is not about so great matters. Who then, tell me, is the rich man? he who is daily asking, and earnestly laboring to gather much together, and fears lest at any time he should fall short, or he who gathers nothing together, and is in great abundance and hath need of no one? For it is virtue and the fear of God, and not possessions which give confidence. For these even enslave. For it is said, “Gifts and presents blind the eyes of the wise, and like a muzzle on the mouth turn away reproofs.” ( Ecclesiasticus 20.29 .)

Consider how the poor man Peter chastised the rich Ananias. Was not the one rich and the other poor? But behold the one speaking with authority and saying, “Tell me whether ye sold the land for so much” ( Acts v. 8 ), and the other saying with submission, “Yea, for so much.” And who (you say) will grant to me to be as Peter? It is open to thee to be as Peter if thou wilt; cast away what thou hast. “Disperse, give to the poor” ( Ps. cxii. 9 ), follow Christ, and thou shalt be such as he. How? he (you say) wrought miracles. Is it this then, tell me, which made Peter an object of admiration, or the boldness which arose from his manner of life? Dost thou not hear Christ saying, “Rejoice not because the devils are subject unto you; If thou wilt be perfect [&c].” ( Luke x. 20 .) Hear what Peter says: “Silver and gold have I none, but what I have I give thee.” ( Acts iii. 6 .) If any man have silver and gold, he hath not those other gifts.

Why is it then, you say, that many have neither the one nor the other? Because they are not voluntarily poor: since they who are voluntarily poor have all good things. For although they do not raise up the dead nor the lame, yet, what is greater than all; they have confidence towards God. They will hear in that day that blessed voice, “Come, ye blessed of My Father,” (what can be better than this?) “inherit the kingdom prepared for you from the foundation of the world: for I was an hungered and ye gave Me meat: I was thirsty and ye gave Me drink: I was a stranger and ye took Me in: I was naked and ye clothed Me: I was sick and in prison and ye visited Me. Inherit the kingdom prepared for you from the foundation of the world.” ( Matt. xxv. 34-36 .) Let us then flee from covetousness, that we may attain to the kingdom [of Heaven]. Let us feed the poor, that we may feed Christ: that we may become fellow-heirs with Him in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever and world without end. Amen.

Footnotes

451:3134

“ according to. ”

451:3135

“ have been. ”

451:3136

ἐ φάπαξ

451:3137

“ a footstool for His feet. ”

451:3138

προσήκοντα καιρὸν

451:3139

θέλω

451:3140

βούλομαι

451:3141

St. Chrys. seems to refer to some place where it is said that God desired ( ἐ πεθύμησε ) the death of the wicked. It does not appear what passage he had in view.

452:3142

That is from other arguments than the words of the Old Testament.

452:3143

[The English editor supplies this ellipsis with the words “ to whom he wrote. ” The reference seems rather to be to “ the enemies, ” and such was apparently the understanding of Mutianus and of the Benedictine editor.—F.G.]

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The words of the LXX. are “ He took me out of the furnace of poverty. ”

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or “ in, ” ἐ ν

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or “ get. ”

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ἀ παρρησίαστοι

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οὐκ ἀπιστῶ

Homily XIX.

Hebrews x. 19-23

“Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus , by a new and living way which He hath consecrated 3149 for us, through the Veil, that is to say, His flesh, and having an High Priest 3150 over the house of God, let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Let us hold fast the profession 3151 of our hope without wavering.”

[1.] “ Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way which He hath consecrated for us.” Having shown the difference of the High Priest, and of the sacrifices, and of the tabernacle, and of the Covenant, and of the promise, and that the difference is great, since those are temporal, but these eternal, those “near to vanishing away,” these permanent, those powerless, these perfect, those figures, these reality, for (he says) “not according to the law of a carnal commandment, but according to the power of an endless life.” ( Heb. 7.16 .) And “Thou art a Priest for ever.” ( Heb. 5.6 .) Behold the continuance of the Priest. And concerning the Covenant, That (he says) is old (for “that which decayeth and waxeth old is ready to vanish away”— Heb. 8.13 ), but this is new; and has remission of sins, while that [has] nothing of the kind: for (he says) “the Law made nothing perfect.” ( Heb. 7.19 .) And again, “sacrifice and offering Thou wouldest not.” ( Heb. 10.5 .) That is made with hands, while this is “not made with hands” ( Heb. 9.11 ): that “has the blood of goats” ( Heb. 9.12 ), this of the Lord ; that has the Priest “standing,” this “sitting.” Since therefore all those are inferior and these greater, therefore he says, “Having therefore, brethren, boldness.”

[2.] “Boldness”: from whence? As sins (he means) produce shame, so the having all things forgiven us, and being made fellow-heirs, and enjoying so great Love, [produces] boldness.

“For the entrance into the holiest.” What does he mean here by “entrance”? Heaven, and the access to spiritual things.

“Which he hath inaugurated,” 3152 that is, which He prepared, and which He began; for the beginning of using is thenceforth called the inaugurating; which He prepared (he means) and by which He Himself passed.

“A new and living way.” Here He expresses “the full assurance of hope.” “New,” he says. He is anxious to show that we have all things greater; since now the gates of Heaven have been opened, which was not done even for Abraham. “A new and living way,” he says, for the first was a way of death, leading to Hades, but this of life. And yet he did not say, “of life,” but called it “living,” (the ordinances, that is,) that which abideth. 3153

“Through the veil” (he says) “of His flesh.” For this flesh first cut that way, by this He inaugurated it [the way] by which He walked. And with good reason did he call [the flesh] “a veil.” 3154 For when it was lifted up on high, then the things in heaven appeared.

“Let us draw near” (he says) “with a true heart.” To what should we “draw near”? To the holy things, the faith, the spiritual service. “With a true heart, in full assurance of faith,” since nothing is seen; neither the priest henceforward, nor the sacrifice, nor the altar. And yet neither was that priest visible, but stood within, and they all without, the whole people. But here not only has this taken place, that the priest has entered into the holy of holies, but that we also enter in. Therefore he says, “in full assurance of faith.” For it is possible for the doubter to believe in one way, as there are even now many who say, that of some there is a resurrection and of others not. But this is not faith. “In full assurance of faith” (he says); for we ought to believe as concerning things that we see, nay, even much more; for “here” it is possible to be deceived in the things that are seen, but there not: “here” we trust to the senses, but there to the Spirit.

“Having our hearts sprinkled from an evil conscience.” He shows that not faith only, but a virtuous life also is required, and the consciousness to ourselves of nothing evil. Since the holy of holies does not receive “with full assurance” those who are not thus disposed. For they are holy, and the holy of holies; but here no profane person enters. They were sprinkled as to the body, we as to the conscience, so that we may even now be sprinkled over with virtue itself. “And having our body washed with pure water.” Here he speaks of the Washing, which no longer cleanses the bodies, but the soul.

“For He is faithful that promised.” “That promised” what? That we are to depart thither and enter into the kingdom. Be then in nothing over-curious, nor demand reasonings. Our [religion] 3155 needs faith.

[3.] ( Heb. 10:24, 25 ) “And” (he says) “let us consider one another to provoke unto love and to good works. Not forsaking the assembling of ourselves together, as the manner of some is, but exhorting 3156 one another and so much the more as ye see the day approaching.” And again in other places, “The Lord is at hand; be careful for nothing.” ( Phil. 4:5, 6 .) “For now is our salvation nearer: Henceforth the time is short.” ( Rom. xiii. 11 .)

What is, “not forsaking the assembling of ourselves together”? ( 1 Cor. vii. 29 .) He knew that much strength arises from being together and assembling together. “For where two or three” (it is said) “are gathered together in My name, there am I in the midst of them” ( Matt. xviii. 20 ); and again, “That they may be One, as we” also are ( John xvii. 11 ); and, “They had all one heart and [one] soul.” ( Acts iv. 32 .) And not this only, but also because love is increased by the gathering [of ourselves] together; and love being increased, of necessity the things of God must follow also. “And earnest prayer” (it is said) was “made by” the people. ( Acts xii. 5 .) “As the manner of some is.” Here he not only exhorted, but also blamed [them].

“And let us consider one another,” he says, “to provoke unto 3157 love and to good works.” He knew that this also arises from “gathering together.” For as “iron sharpeneth iron” ( Prov. xvii.17 ), so also association increases love. For if a stone rubbed against a stone sends forth fire, how much more soul mingled with soul! But not unto emulation (he says) but “unto the sharpening of love.” What is “unto the sharpening of love”? Unto the loving and being loved more. “And of good works”; that so they might acquire zeal. For if doing has greater force for instruction than speaking, ye also have in your number many teachers, who effect this by their deeds.

What is “let us draw near with a true heart”? That is, without hypocrisy; for “woe be to a fearful heart, and faint hands” ( Ecclesiasticus 2.12 ): let there be (he means) no falsehood among us; let us not say one thing and think another; for this is falsehood; neither let us be fainthearted, for this is not [a mark] of a “true heart.” Faintheartedness comes from not believing. But how shall this be? If we fully assure ourselves through faith.

“Having our hearts sprinkled”: why did he not say “having been purified”? [Because] he wished to point out the difference of the sprinklings: the one he says is of God, the other our own. For the washing and sprinkling the conscience is of God; but “the drawing near with” truth and “in full assurance of faith” is our own. Then he also gives strength to their faith from the truth of Him that promised.

What is “and having our bodies washed with pure water”? With water which makes pure; or which has no blood.

Then he adds the perfect thing, love. “Not forsaking the assembling of ourselves together,” which some (he says) do, and divide the assemblies. 3158 For “a brother helped by a brother is as a strong city.” ( Prov. xviii. 19 , LXX.)

“But let us consider one another to provoke unto love.” What is, “let us consider one another”? For instance if any be virtuous, let us imitate him, let us look on him so as to love and to be loved. For from Love good works proceed. For the assembling is a great good: since it makes love more warm; and out of love all good things arise. For nothing is good which is not done through love.

[4.] This then let us “confirm” 3159 towards each other. “For love is the fulfilling of the law.” ( Rom. xiii. 10 .) We have no need of labors or of sweatings if we love one another. It is a pathway leading of itself towards virtue. For as on the highway, if any man find the beginning, he is guided by it, and has no need of one to take him by the hand; so is it also in regard to Love: only lay hold on the beginning, and at once thou art guided and directed by it. “Love worketh no ill to his neighbor” ( Rom. xiii. 10 ); “thinketh no evil.” ( 1 Cor. xiii. 5 .) Let each man consider with himself, how he is disposed toward himself. He does not envy himself; he wishes all good things for himself; he prefers himself before all; he is willing to do all things for himself. If then we were so disposed towards others also, all grievous things are brought to an end; there is no enmity; there is no covetousness: for who would choose to overreach himself? No man; but on the contrary we shall possess all things in common, and shall not cease assembling ourselves together. And if we do this, the remembrance of injuries would have no place: for who would choose to remember injuries against himself? Who would choose to be angry with himself? Do we not make allowances for ourselves most of all? If we were thus disposed towards our neighbors also, there will never be any remembrance of injuries.

And how is it possible (you say) that one should so love his neighbor as himself? If others had not done this, you might well think it impossible: but if they have done it, it is plain that from indolence it is not done by ourselves.

And besides, Christ enjoins nothing impossible, seeing that many have even gone beyond His commands. Who has done this? Paul, Peter, all the company of the Saints. Nay, indeed if I say that they loved their neighbors, I say no great matter: they so loved their enemies as no man would love those who were likeminded with himself. For who would choose for the sake of those likeminded, to go away into Hell. when he was about to depart unto a kingdom? No man. But Paul chose this for the sake of his enemies, for those who stoned him, those who scourged him. What pardon then will there be for us, what excuse, if we shall not show towards our friends even the very smallest portion of that love which Paul showed towards his enemies?

And before him too, the blessed Moses was willing to be blotted out of God’s book for the sake of his enemies who had stoned him. David also when he saw those who had stood up against him slain, saith, “I, the shepherd, have sinned, but these, what have they done?” (See 2 Sam. xxiv. 17 .) And when he had Saul in his hands, he would not slay him, but saved him; and this when he himself would be in danger. But if these things were done under the Old [Covenant] what excuse shall we have who live under the New, and do not attain even to the same measure with them? For if, “unless our righteousness exceed that of the Scribes and Pharisees, we shall not enter into the kingdom of Heaven” ( Matt. v. 20 ), how shall we enter in when we have even less than they?

[5.] “Love your enemies,” He says. ( Matt. v. 44 .) Love thou therefore thy enemy: for thou art doing good not to him, but to thyself. How? Thou art becoming like God. He, if he be beloved of thee, hath no great gain, for he is beloved by a fellow-slave; but thou, if thou love thy fellow-slave, hast gained much, for thou art becoming like God. Seest thou that thou art doing a kindness not to him but to thyself? For He appoints the prize not for him, but for thee.

What then if he be evil (you say)? So much the greater is the reward. Even for his wickedness thou oughtest to feel grateful to him: even should he be evil after receiving ten thousand kindnesses. For if he were not exceedingly evil, thy reward would not have been exceedingly increased; so that the reason [thou assignest] for not loving him, the saying that he is evil, is the very reason for loving him. Take away the contestant and thou takest away the opportunity for the crowns. Seest thou not the athletes, how they exercise when they have filled the bags with sand? But there is no need for thee to practice this. Life is full of things that exercise thee, and make thee strong. Seest thou not the trees too, the more they are shaken by the winds, so much the more do they become stronger and firmer? We then. if we be long-suffering, shall also become strong. For it is said, “a man who is long-suffering abounds in wisdom, but he that is of a little soul is strongly foolish.” ( Prov. xiv. 29 .) Seest thou how great is his commendation of the one, seest thou how great his censure of the other? “Strongly foolish,” i.e. very [foolish]. Let us not then be faint-hearted 3160 one towards another: for this does not rise from enmity, but from having a small soul. As if the soul be strong, it will endure all things easily, and nothing will be able to sink it, but will lead it into tranquil havens. To which may we all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever and world without end. Amen.

Footnotes

454:3149

“ new made ” or “ inaugurated. ”

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“ a great Priest. ”

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“ confession. ”

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ἐ νεκαίνισε , “ consecrated. ”

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ἀ λλὰ ζῶσαν αὐτὴν ἐκάλεσε· τουτέστι, τὰ προστάγματα, τὴν μένουσαν . This is the reading of all the best mss. , the Catena and ancient Translation. The later editions omit τουτέστι, τὰ προστάγματα and add οὕτω δηλῶν . Mr. Field thinks the passage may be corrupt; the parenthetic words seem added to explain that it is the Christian ordinances , which he understands by the “ way that abideth. ”

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[See above, p. 438 and St. Cyril Alex. Quod Unus Christus , 761.]

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τὰ ἡμέτερα

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or, “ encouraging. ”

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εἰς παροξυσμὸν , “ to the sharpening ” or “ exciting of. ”

455:3158

[The English edition here inserts, “ This he forbids them [to do], ” from τοῦτο αὐτοῖς ἀπαγορεύει of the Benedictine text, supported by some mss. , but omitted by Mr. Field.—F.G.]

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See 2 Cor. ii. 8

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μικροψυχῶμεν

Homily XX.

Heb. 10:26, 27

“For if we sin willfully, after we have received the knowledge of the truth, there remaineth no more 3161 sacrifice for sins, but a certain fearful looking for of judgment, and fiery indignation 3162 which shall devour the adversaries.”

[1.] Trees which have been planted, and have had the advantage of all other care, and the hands and the labors of the cultivator, and yet yield no return for the labors, are pulled up by the roots, and handed over to the fire. So somewhat of this kind takes place also in the case of our Illumination. 3163 For when Christ has planted us, and we have enjoyed the watering of the Spirit, and then show no fruit; fire, even that of Hell, awaits us, and flame unquenchable.

Paul therefore having exhorted them to love and to bringing forth the fruit of good works, and having urged them from the kindlier [considerations] (What are these? That we have an entrance into the holy of holies, “the new way which He hath inaugurated for us.”— Heb. 10.20 ), does the same again from the more gloomy ones, speaking thus. For having said, “not forsaking the assembling of ourselves together, as the manner of some is, but exhorting 3164 one another, and so much the more, as ye see the day approaching” ( Heb. 10.25 ), this being sufficient for consolation, he added, “For if we sin willfully after we have received the knowledge of the truth.” There is need, he means, of good works, yea, very great need, “For if we sin willfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sins.” Thou wast cleansed; thou wast set free from the charges against thee, thou hast become a son. If then thou return to thy former vomit, there awaits thee on the other hand excommunication and fire and whatever such things there are. For there is no second sacrifice.

[2.] At this place we are again assailed by those who take away repentance, 3165 and by those who delay to come to baptism. The one saying, that it is not safe for them to come to baptism, since there is no second remission: And the other asserting that it is not safe to impart the mysteries 3166 to those who have sinned, if there is no second remission.

What shall we say then to them both? That he does not take away repentance, nor the propitiation through repentance, nor does he thrust away and cast down with despair the fallen. He is not thus an enemy of our salvation; but what? He takes away the second Washing. For he did not say, no more 3167 is there repentance, or no more is there remission, but “no more” is there a “sacrifice,” that is, there is no more a second Cross. 3168 For this is what he means by sacrifice. “For by one sacrifice,” he says, “He hath perfected forever them that are sanctified” ( Heb. 10.14 ); not like the Jewish [rites.]. For this reason he has treated so much throughout concerning the Sacrifice, that it is one, even one; not wishing to show this only, that herein it differed from the Jewish [rites], but also to make [men] more steadfast, so that they might no longer expect another sacrifice according to the Jewish law.

“For,” saith he, “if we sin willfully.” See how he is disposed to pardon. He says, “if we sin willfully,” so that there is pardon for those [who sin] not willfully. “After the knowledge of the truth”: He either means, of Christ, or of all doctrines. “There remaineth no more sacrifice for sins,” but what? “A certain fearful looking for of judgment and fiery indignation which shall devour the adversaries.” By “Adversaries” he means not the unbelievers, but those also who do what is against virtue; or [else he means] that the same fire shall receive them of the household also, which [receives] “the adversaries.” Then expressing its devouring nature, he says, as if giving it life, “fiery indignation which shall devour the adversaries.” For as a wild beast when irritated and very fierce and savage, would not rest till it could lay hold on some one and eat him up; so also that fire, like one goaded by indignation, whatever it can lay hold of does not let go, but devours and tears it to pieces.

[3.] Next he adds also the reason of the threat, that it is on good grounds, that it is just; for this contributes to confidence, when we show that it is just.

For, he says, ( Heb. 10.28 ) “He that hath despised Moses’ law dies without mercy, under two or three witnesses.” “Without mercy,” he says; so that there is no pardon, no pity there although the law is of Moses; for he ordained the most of it.

What is “under two or three”? If two or three bore witness, he means, they immediately suffered punishment.

If then under the Old [Covenant], when the law of Moses is set at nought, there is so great punishment, ( Heb. 10.29 ) “Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God and hath counted the blood of the covenant an unholy [a common] thing, and hath done despite unto the Spirit of grace?”

And how does a man “tread under foot the Son of God”? When partaking of Him in the mysteries (he would say) he has wrought sin, has he not trodden Him under foot? Has he not despised Him? For just as we make no account of those who are trodden under foot, so also, they who sin have made no account of Christ; and so they have sinned. Thou art 3169 become the Body of Christ, and givest thou thyself to the devil, so that he treads thee under foot.

“And accounted the blood a common thing,” he says. What is “common”? It is “unclean,” or the having nothing beyond other things.

“And done despite unto the Spirit of grace.” For he that accepts not a benefit, does despite to the benefactor. He made thee a son: and thou wishest to become a slave. He came to dwell with thee, and thou bringest in wicked imaginations to Him. Christ wished to stay with thee: and thou treadest Him down by surfeiting, by drunkenness.

Let us listen, whoever partake of the mysteries unworthily: let us listen, whoever approach that Table unworthily. “Give not” (He says) “that which is holy unto the dogs, lest in time they trample them under their feet” ( Matt. vii. 6 ), that is, lest they despise, lest they repudiate [them]. Yet he did not say this, but what was more fearful than this. For he constrains their souls by what is fearful. For this also is adapted to convert, no less than consolation. And at the same time he shows both the difference, and the chastisement, and sets forth the judgment upon them, as though it were an evident matter. “Of how much sorer punishment, suppose ye, shall he be thought worthy?” Here also he appears to me to hint at the mysteries.

[4.] Next he adds testimony, saying, ( Heb. 10:31, 30 ) “It is a fearful thing to fall into the hands of the Living God.” “For” it is written: “Vengeance [belongeth] unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people.” “Let us fall,” it is said, “into the hands of the Lord, and not into the hands of men.” ( Ecclesiasticus 2.18 . 3170 ) But if ye repent not, ye shall “fall into the hands of” God: that is fearful: it is nothing, to “fall into the hands of men.” When, he means, we see any man punished here, let us not be terrified at the things present, but shudder at the things to come. “For according to His mercy, so is His wrath.” 3171 And, “His indignation will rest upon sinners.” ( Ecclesiasticus 5.6 .)

At the same time too he hints at something else. For “Vengeance [belongeth] unto Me,” he says, “I will recompense.” This is said in regard to their enemies, who are doing evil, not to those who are suffering evil. Here he is consoling them too, all but saying, God abideth for ever and liveth, so that even if they receive not [their reward] now, they will receive it hereafter. They ought to groan, not we: for we indeed shall fall into their hands, but they into the hands of God. For neither is it the sufferer who suffers the ill, but he that does it; nor is it he who receives a benefit that is benefited, but the benefactor.

[5.] Knowing then these things, let us be patient as to suffering evil, forward as to kindnesses. And this will be, if we think lightly of wealth and honor. He that hath stripped himself of those affections, is of all men most generous, and more wealthy even than he who wears the purple. Seest thou not how many evils come through money? I do not say how many through covetousness, but merely by our attachment to these things. For instance, if a man has lost his money, he leads a life more wretched than any death. Why grievest thou, O man? why weepest thou? Because God has delivered Thee from excessive watching? Because thou dost not sit trembling and fearful? Again, if any one chain thee to a treasure, commanding thee to sit there perpetually, and to keep watch for other people’s goods, thou art grieved, thou art disgusted; and dost thou, after thou hast bound thyself with most grievous chains, grieve when thou art delivered from the slavery? Truly sorrows and joys are [matters] of fancy. 3172 For we guard them as if we had another’s.

Now my discourse is for the women. A woman often has a garment woven with gold, and this she shakes, wraps up in linen, keeps with care, trembles for it, and has no enjoyment of it. For either she dies, or she becomes a widow. Or, even if none of these things happen, yet from fear lest wearing it out by continual use, she should deprive herself of it, she deprives herself of it in another way, by sparing it. But she passes it on [you say] to another. But neither is this clear: and even if she should pass it on, the other again will also use it in the same way. And if any one will search their houses, he will find that the most costly garments and other choice things, are tended with special honor, as if they were living masters. For she does not use them habitually, but fears and trembles, driving away moths and the other things that are wont to eat them, and laying most of them in perfumes and spices, nor permitting all persons to be counted worthy of the sight of them, but oftentimes carefully putting them in order herself with her husband.

Tell me: did not Paul with reason call covetousness “idolatry”? ( Col. iii. 5 .) For these show as great honor to their garments, their gold, as they to their idols.

[6.] How long shall we stir up the mire? How long shall we be fixed to the clay and the brickmaking? For as they toiled for the King of the Egyptians, so do we also toil for the devil, and are scourged with far more grievous stripes. For by how much the soul surpasses the body, by so much does anxiety the weals of scourging. We are scourged every day, we are full of fear, in anxiety, in trembling. But if we will groan, if we will look up to God, He sendeth to us, not Moses, nor Aaron, but His own Word, and compunction. When this [word] has come, and taken hold of our souls, He will free from the bitter slavery, He will bring us forth out of Egypt, from unprofitable and vain zeal, from slavery which brings no gain. For they indeed went forth after having at least received golden [ornaments], the wages for building, but we [receive] nothing: and would it were nothing. For indeed we also receive, not golden ornaments, but the evils of Egypt, sins and chastisements and punishments.

Let us then learn to be made use of, let us learn to be spitefully treated; this is the part of a Christian. Let us think lightly of golden raiment, let us think lightly of money, that we may not think lightly of our salvation. Let us think lightly of money and not think lightly of the soul. For this is chastised, this is punished: those things remain here, but the soul departeth yonder. Why, tell me, dost thou cut thyself to pieces, without perceiving it?

[7.] These things I say to the overreaching. And it is well to say also to those who are overreached. Bear their overreachings generously; they are ruining themselves, not you. You indeed they defraud of your money, but they strip themselves of the good will and help of God. And he that is stripped of that, though he clothe himself with the whole wealth of the world, is of all men most poor: and so he who is the poorest of all, if he have this, is the wealthiest of all. For “the Lord” (it is said) “is my shepherd, and I shall lack nothing.” ( Ps. xxiii. 1 .)

Tell me now, if thou hadst had a husband, a great and admirable man, who thoroughly loved thee and cared for thee, and then knewest that he would live always, and not die before thee, and would give thee all things to enjoy in security, as thine own: wouldst thou then have wished to possess anything? Even if thou hadst been stripped of all, wouldst thou not have thought thyself the richer for this?

Why then dost thou grieve? Because thou hast no property? But consider that thou hast had the occasion of sin taken away. But is it because thou hadst [property] and hast been deprived of it? But thou hast acquired the good will of God. And how have I acquired it (you say)? He has said, “Wherefore do ye not rather suffer wrong?” ( 1 Cor. vi. 7 .) He hath said, “Blessed are they who bear all things with thankfulness.” 3173 Consider therefore how great good will thou wilt enjoy, if thou showest forth those things by [thy] works. For one thing only is required from us, “in all things to give thanks” to God, and [then] we have all things in abundance. I mean, for instance: hast thou lost ten thousand pounds of gold? Forthwith give thanks unto God, and thou hast acquired ten times ten thousand, by that word and thanksgiving.

[8.] For tell me when dost thou account Job blessed? When he had so many camels, and flocks, and herds, or when he uttered that saying: “The Lord gave, the Lord hath taken away”? ( Job i. 21 .) Therefore also the devil causes us losses, not that he may take away our goods only, for he knows that is nothing, but that through them he may compel us to utter some blasphemy. So in the case of the blessed Job too, he did not strive after this only, to make him poor, but also to make him a blasphemer. At any rate, when he had stripped him of every thing, observe what he says to him through his wife, “Say some word against the Lord, and die.” ( Job ii. 9 .) And yet, O accursed one, thou hadst stripped him of everything. ‘But’ (he says) ‘this is not what I was striving for; for I have not yet accomplished that for which I did all. I was striving to deprive him of God’s help: for this cause I deprived him of his goods too. This is what I wish, that other is nothing. If this be not gained, he not only has not been injured at all, but has even been benefited.’ Thou seest that even that wicked demon knows how great is the loss in this matter?

And see him plotting the treachery through the wife. Hear this, ye husbands, as many as have wives that are fond of money, and compel you to blaspheme God. Call Job to mind. But let us see, if it please you, his great moderation, how he silenced her. “Wherefore” (he says) “hast thou spoken as one of the foolish women [speaketh]?” ( Job ii. 10 .) Of a truth “evil communications corrupt good manners” ( 1 Cor. xv. 33 ), at all times indeed, but particularly in calamities: then they who give evil advice have strength. For if the soul is even of itself prone to impatience, how much more, when there is also an adviser. Is it not thrust into a pit? A wife is a great good, as also a great evil. For because a wife is a great [good], observe from what point he [Satan] wishes to break through the strong wall. ‘The depriving him of his property’ (he says) ‘did not take him; the loss has produced no great effect.’ Therefore he says, ‘If indeed he will curse thee to thy face.’ ( Job ii. 5 .) You see whither he was aspiring. 3174

If then we bear [losses] thankfully, we shall recover even these things; and if we should not recover them, our reward will be greater. For when he had wrestled nobly, then God restored to him these things also. When He had shown the devil, that it is not for these things that he serves Him, then He restored them also to him.

[9.] For such is He. When God sees that we are not riveted to things of this life, then He gives them to us. When He sees that we set a higher value on things spiritual, then He also bestows on us things carnal. But not first, lest we should break away from things spiritual: and to spare us He does not give carnal things, to keep us away from them, even against our will.

Not so (you say) but if I receive [them], I am satisfied, and am the more thankful. It is false, O man, for then especially wilt thou be thoughtless.

Why then (you say) does He give [them] to many? Whence is it clear, that He gives [them]? But who else, you say, gives? Their overreaching, their plundering. How then does He allow these things? As He also [allows] murders, thefts, and violence.

What then (you will say) as to those who receive by succession an inheritance from their fathers, being themselves full of evils innumerable? And what of this? How does God suffer them (you say) to enjoy these things? Surely just as He allows thieves, and murderers, and other evil doers. For it is not now the time of judgment, but of the best course of life.

And what I just now said, that I repeat, that they shall suffer greater punishment, who, when they have enjoyed all good things, do not even so become better. For all shall not be punished alike; but they who, even after His benefits, have continued evil, shall suffer a greater punishment, while they who after poverty [have done this] not so. And that this is true, hear what He says to David, “Did I not give thee all thy master’s goods?” ( 2 Sam. xii. 8 .) Whenever then thou seest a young man that has received a paternal inheritance without labor and continues wicked, be assured that his punishment is increased and the vengeance is made more intense. Let us not then emulate these; but if any man has succeeded to virtue, if any man has obtained spiritual wealth, [him let us emulate]. For (it is said) “Woe to them that trust in their riches” (cf. Ps. xlix. 6 ): “Blessed are they that fear the Lord.” ( Ps. cxxviii. 1 .) To which of these, tell me, wouldst thou belong? Doubtless to those who are pronounced blessed. Therefore emulate these, not the other, that thou also mayest obtain the good things which are laid up for them. Which may we all obtain, in Christ Jesus our Lord, with whom to the Father be glory together with the Holy Ghost, now and for ever, and world without end. Amen.

Footnotes

457:3161

οὐκέτι

457:3162

lit. “ indignation of fire. ”

457:3163

i.e. Baptism.

457:3164

“ encouraging. ”

457:3165

The Novatians, who refused to admit to Penitence and the Sacraments those who had fallen into deadly sin after Baptism.

457:3166

The Holy Eucharist.

457:3167

οὐκέτι

457:3168

Compare Hom. ix. [5], p. 410.

458:3169

or, “ Art thou…dost thou give? ”

458:3170

[Or better, 2 Sam. xxiv. 14 .—F.G.]

458:3171

[St. Chrys. may have had in mind the latter part of the verse just cited, Ecclesiasticus 2.18Ecclus. ii. 18 , “ for as His majesty is; so is His mercy, ” and combined it with the first part of the verse he next cites, Ecclesiasticus 5.6Ecclus. v. 6 , “ For mercy and wrath come from Him, ” &c.

459:3172

προληψεως [preoccupation.—F.G.].

459:3173

It does not appear what passage of Scripture St. Chrys referred to: the altered text has, “ He hath said: ‘ In everything give thanks. ’ He hath said, ‘ Blessed are the poor in spirit. ’”

460:3174

που ἔπνει

Homily XXI.

Hebrews x. 32-34

“But call to remembrance the former days, in which after ye were illuminated, ye endured a great fight of afflictions; 3175 partly, whilst ye were made a gazing stock both by reproaches and afflictions, 3176 and partly whilst ye became companions of them that were so used. For ye had compassion on those who were in bonds, 3177 and took joyfully the spoiling of your goods, knowing that ye have for yourselves 3178 in heaven a better and an enduring substance.”

[1.] The best Physicians after they have made a deep incision, and have increased the pains by the wound, soothing the afflicted part, and giving rest and refreshment to the disturbed soul, proceed not to make a second incision, but rather soothe that which has been made with gentle remedies, and such as are suited to remove the violence of the pain. This Paul also did after he had shaken their souls, and pierced them with the recollection of Hell, and convinced then, that he must certainly perish, who does despite to the grace of God, and after he had shown from the laws of Moses, that they also shall perish, and the more [fearfully], and confirm it by other testimonies, and had said, “It is a fearful thing to fall into the hands of the Living God” ( Heb. 10.31 ): then, lest the soul desponding through excessive fear, should be swallowed up with grief, he soothes them by commendations and exhortation, and gives them zeal derived from their own conduct. For, he says, “call to remembrance the former days, in which after ye had been enlightened, ye endured a great fight of afflictions.” Powerful is the exhortation from deeds [already done]: for he who begins a work ought to go forward and add to it. As if he had said, when ye were brought in 3179 [to the Church], when ye were in the rank of learners, ye displayed so great readiness, so great nobleness; but now it is no longer so. And he who encourages, does thus especially encourage them from their own example.

And he did not simply say, “ye endured a fight” 3180 but a “great” [fight]. Moreover he did not say “temptations” but “fight,” which is an expression of commendation and of very great praise.

Then he also enumerates them particularly, amplifying his discourse, and multiplying his praise. How? “Partly” (he says) “whilst ye were made a gazing-stock by reproaches and afflictions”; for reproach is a great thing, and calculated to pervert the soul, and to darken the judgment. For hear what the prophet says: 3181 “While they daily say unto me, Where is thy God?” ( Ps. xlii. 10 .) And again, “If the enemy had reproached me, I would have borne it.” ( Ps. lv. 12 .) For since the human race is exceedingly vainglorious, therefore it is easily overcome by this.

And he did not simply say “by reproaches,” but that even with great intensity, being “made a gazing-stock.” 3182 For when a person is reproached alone, it is indeed painful, but far more so when in presence of all. For tell me how great the evil was when men who had left the meanness of Judaism, and gone over, as it were, to the best course of life, and despised the customs of their fathers, were ill treated by their own people, and had no help.

[2.] I cannot say (he says) that ye suffered these things indeed and were grieved, but ye even rejoiced exceedingly. And this he expressed by saying, “Whilst ye became companions of them that were so used,” and he brings forward the Apostles themselves. Not only (he means) were ye not ashamed of your own sufferings, but ye even shared with others who were suffering the same things. This too is the language of one who is encouraging them. He said not, ‘Bear my afflictions, share with me,’ but respect your own.

“Ye had compassion on them that were in bonds.” 3183 Thou seest that he is speaking concerning himself and the rest who were in prison. Thus ye did not account “bonds” to be bonds: but as noble wrestlers so stood ye: for not only ye needed no consolation in your own [distresses], but even became a consolation to others.

And “ye took joyfully the spoiling of your goods.” O! what “full assurance of faith”! ( Heb. 10.22 .) Then he also sets forth the motive, not only consoling them for their struggles, but also that they might not be shaken from the Faith. When ye saw your property plundered (he means) ye endured; for already ye saw Him who is invisible, as visible: which was the effect of genuine faith, and ye showed it forth by your deeds themselves.

Well then, the plundering was perhaps from the force of the plunderers, and no man could prevent it; so that as yet it is not clear, that ye endured the plundering for the faith’s sake. (Although this too is clear. For it was in your power if you chose, not to be plundered, by not believing.) But ye did what is far greater than this; the enduring such things even “with joy”; which was altogether apostolical, and worthy of those noble souls, who rejoiced when scourged. For, it says, “they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for the Name.” 3184 ( Acts v. 41 .) But he that endures “with joy,” shows that he has some reward, and that the affair is no loss but a gain.

Moreover the expression “ye took” 3185 shows their willing endurance, because, he means, ye chose and accepted.

“Knowing” (he says) “that ye have for yourselves in heaven a better and an enduring substance”; instead of saying, firm, not perishing like this.

[3.] In the next place, having praised them, he says, ( Heb. 10.35 ) “Cast not away therefore your confidence, which hath great recompense of reward.” What meanest thou? He did not say, ‘ye have cast it away, and recover it’: but, which tended more to strengthen them, “ye have it,” he says. For to recover again that which has been cast away, requires more labor: but not to lose that which is held fast does not. But to the Galatians he says the very opposite: “My children of whom I travail in birth again, till Christ be formed in you” ( Gal. iv. 19 ); and with reason; for they were more supine, whence they needed a sharper word; but these were more faint-hearted, so that they rather needed what was more soothing.

“Cast not away therefore” (he says) “your confidence,” so that they were in great confidence towards God. “Which hath” (he says) “great recompense of reward.” “And when shall we receive them (some one might say)? Behold! All things on our part have been done.” Therefore he anticipated them on their own supposition, saying in effect, If ye know that ye have in heaven a better substance, seek nothing here.

“For ye have need of patience,” not of any addition [to your labors], that ye may continue in the same state, that ye may not cast away what has been put into your hands. Ye need nothing else, but so to stand as ye have stood, that when ye come to the end, ye may receive the promise.

( Heb. 10.36 ) “For” (he says) “ye have need of patience, that after ye have done the will of God, ye might receive the promise.” Ye have need of one thing only, to bear with the delay; not that ye should fight again. Ye are at the very crown (he means); ye have borne all the combats of bonds, of afflictions; your goods have been spoiled. What then? Henceforward ye are standing to be crowned: endure this only, the delay of the crown. O the greatness of the consolation! It is as if one should speak to an athlete who had overthrown all, and had no antagonist, and then was to be crowned, and yet endured not that time, during which the president of the games comes, and places the crown [upon him]; and he impatient, should wish to go out, and escape as though he could not bear the thirst and the heat.

He then also hinting this, what does he say? ( Heb. 10.37 ) “Yet a little while and He that shall come will come, and will not tarry.” For lest they should say, And when will He come? He comforts them from the Scriptures. For thus also when he says in another place, “Now is our salvation nearer” ( Rom. xiii. 11 ), he comforts them because the remaining time is short. And this he says not of himself but from the Scriptures. 3186 But if from that time it was said, “Yet a little while, and He that shall come will come, and will not tarry,” it is plain that now He is nearer. Wherefore also waiting is no small reward.

( Heb. 10.38 ) “Now the just” (he says) “shall live by faith, but if any man draw back, My soul shall have no pleasure in him.” This is a great encouragement when one shows that they have succeeded in the whole matter and are losing it through a little indolence. ( Heb. 10.39 ) “But we are not of them that draw back unto perdition, but of them that believe to the saving of the soul.”

[4.] ( Heb. 11:1, 2 ) “Now faith is the substance 3187 of things hoped for, the evidence of things not seen. For by it the elders obtained a good report.” O what an expression has he used, in saying, “an evidence of things not seen.” For [we say] there is “evidence,” in the case of things that are very plain. 3188 Faith then is the seeing things not plain (he means), and brings what are not seen to the same full assurance with what are seen. So then neither is it possible to disbelieve in things which are seen, nor, on the other hand can there be faith unless a man be more fully assured with respect to things invisible, than he is with respect to things that are most clearly seen. For since the objects of hope seem to be unsubstantial, Faith gives them substantiality, 3189 or rather, does not give it, but is itself their substance. 3190 For instance, the Resurrection has not come, nor does it exist substantially, but hope makes it substantial in our soul. This is [the meaning of] “the substance of things.”

If therefore it is an “evidence of things not seen,” why forsooth do you wish to see them, so as to fall away from faith, and from being just? 3191 Since “the just shall live by faith,” whereas ye, if ye wish to see these things, are no longer faithful. Ye have labored (he says), ye have struggled: I too allow this, nevertheless, wait; for this is Faith: do not seek the whole “here.”

[5.] These things were indeed said to the Hebrews, but they are a general exhortation also to many of those who are here assembled. How and in what way? To the faint-hearted; to the mean-spirited. For when they see the wicked prospering, and themselves faring ill, they are troubled, they bear it impatiently: while they long for the chastisement, and the inflicting vengeance on others; while they wait for the rewards of their own sufferings. “For yet a little time, and He that shall come will come.”

Let us then say this to the slothful: Doubtless there will be punishment; doubtless He will come, henceforth the events of the 3192 Resurrection are even at the doors.

Whence [does] that [appear] (you say)? I do not say, from the prophets; for neither do I now speak to Christians only; but even if a heathen be here, I am perfectly confident, and bring forward my proofs, and will instruct him. How (you say)?

Christ foretold many things. If those former things did not come to pass, then do not believe them; but if they all came to pass, why doubt concerning those that remain? And indeed, it were very unreasonable, 3193 nothing having come to pass, to believe the one, or when all has come to pass, to disbelieve the others.

But I will make the matter more plain by an example. Christ said, that Jerusalem should be taken, and should be so taken as no city ever was before, and that it should never be raised up: and in fact this prediction came to pass. He said, that there should be “great tribulation” ( Matt. xxiv. 21 ), and it came to pass. He said that a grain of mustard seed is sown, so should the preaching [of the Gospel] be extended: and every day we see this running over the world. He said, that they who left father or mother, or brethren, or sisters, should have both fathers and mothers; And this we see fulfilled by facts. He said, “in the world ye shall have tribulation, but be of good cheer, I have overcome the world” ( John xvi. 33 ), that is, no man shall get the better of you. And this we see by the events has come to pass. He said that “the gates of hell shall not prevail against the Church” ( Matt. xvi. 18 ), even though persecuted, and that no one shall quench the preaching [of the Gospel]: and the experience of events bears witness to this prediction also: and yet when He said these things, it was very hard to believe Him. Why? Because all these were words, and He had not as yet given proof of the things spoken. So that they have now become far more credible. He said that “when the Gospel should have been preached among all the nations, then the end shall come” ( Matt. xxiv. 14 ); lo! now ye have arrived at the end: for the greater part of the world hath been preached to, therefore the end is now at hand. Let us tremble, beloved.

[6.] But what, tell me? Art thou anxious about the end? It indeed is itself near, but each man’s life and death is nearer. 3194 For it is said, “the days of our years are seventy years; but if [one be] in strength, fourscore years.” ( Ps. xc. 10 ; [LXX. lxxxix. 10].) The day of judgment is near. Let us fear. “A brother doth not redeem; shall man redeem?” ( Ps. xlix. 7 ; [LXX. xlviii. 8].) There we shall repent much, “but in death no man shall praise Him.” ( Ps. vi. 5 ; [LXX. 6].) Wherefore he saith, “Let us come before His presence with thanksgiving” ( Ps. xcv. 2 ; [LXX. Ps. xciv.]), that is, his coming. For here [in this life] indeed, whatever we do has efficacy; but there, no longer. Tell me, if a man placed us for a little while in a flaming furnace, should we not submit to anything in order to escape, even were it necessary to part with our money, nay to undergo slavery? How many have fallen into grievous diseases, and would gladly give up all, to be delivered from them, if the choice were offered them? If in this world then, a disease of short duration so afflicts us, what shall we do yonder, when repentance will be of no avail?

[7.] Of how many evils are we now full, without being conscious of them? We bite one another, we devour one another, in wronging, accusing, calumniating, being vexed by the credit of our neighbors. (Cf. Gal. v. 15 .)

And see the difficulty. 3195 When a man wishes to undermine the reputation of a neighbor, he says, ‘Such an one said this of him; O God, forgive me, do not examine me strictly, I must give account of what I have heard.’ 3196 Why then dost thou speak of it at all, if thou dost not believe it? Why dost thou speak of it? Why dost thou make it credible by much reporting? Why dost thou pass on the story which is not true? Thou dost not believe it, and thou entreatest God not to call thee to strict account? Do not say it then, but keep silence, and free thyself from all fear.

But I know not from whence this disease has fallen upon men. We have become tattlers, nothing remains 3197 in our mind. Hear the exhortation of a wise man who says, “Hast thou heard a word? Let it die in 3198 thee, be bold; it will not burst thee.” ( Ecclesiasticus 19.10 .) And again, “A fool heareth a word, and travaileth, as a women in labor of a child.” ( Ecclesiasticus 19.11 .) We are ready to make accusations, prepared for condemning. Even if no other evil thing had been done by us, this were sufficient to ruin us, and to carry us away to Hell, this involves us in ten thousand evils. And that thou mayest know this certainly, hear what the prophet says, “Thou satest and spakest against thy brother.” ( Ps. l. 20 .)

But it is not I, you say, but the other [who told me]. Nay rather, it is thyself; for if thou hadst not spoken, another would not have heard: or even if he should hear it, yet thou wouldest not have been to blame for the sin. We ought to shade over and conceal the failings of neighbors, but thou paradest them under a cloak of zeal for goodness. Thou becomest, not an accuser, but a gossip, a trifler, a fool. O what cleverness! Without being aware of it, thou bringest disgrace upon thyself as well as on him.

And see what great evils which arise from this. Thou provokest the wrath of God. Dost thou not hear Paul saying about widows, “they not only” (these are his words) “learn to be idle, but tattlers also and busybodies, wandering about from house to house, and speaking things which they ought not.” ( 1 Tim. v. 13 .) So that even when thou believest the things which are said against thy brother, thou oughtest not even in that case to speak of them; much less, when thou dost not believe them.

But thou [forsooth] lookest to thine own interest? Thou fearest to be called to account by God? Fear then, lest even for thy tattling thou be called to account. For here, thou canst not say, ‘O God, call me not to account for light talking’: for the whole matter is light talking. Why didst thou publish it? Why didst thou increase the evil? This is sufficient to destroy us. On this account Christ said, “Judge not, that ye be not judged.” ( Matt. vii. 1 .)

But we pay no regard to this, neither are we brought to our senses by what happened to the Pharisee. He said what was true, “I am not as this Publican” ( Luke xviii. 11 ), he said it too in no man’s hearing; yet was he condemned. If he were condemned when he said what was true, and uttered it in no man’s hearing, what fearful [punishment] shall not they suffer, who like gossiping women, carry about everywhere lies which they do not even themselves believe? What shall they not endure?

[8.] Henceforward let us set “a door and a bolt before the mouth.” ( Ecclesiasticus 28.25 .) For innumerable evils have arisen from tattling; families have been ruined, friendships torn asunder, innumerable other miseries have happened. Busy not thyself, O man, about the affairs of thy neighbor.

But thou art talkative and hast a weakness. Talk of thine own [faults] to God: thus the weakness will be no longer a weakness, but an advantage. Talk of thy own [faults] to thy friends, those who are thorough friends and righteous men, and in whom thou hast confidence, that so they may pray for thy sins. If thou speak of the [sins] of others, thou art nowise profited, neither hast thou gained anything, but hast ruined thyself. If thou confessest thy own [sins] to the Lord, thou hast great reward: for one says, “I said, I will confess against myself mine iniquity to the Lord, and Thou forgavest the impiety of my heart.” ( Ps. xxxii. 5 .)

Dost thou wish to judge? Judge thine own [sins]. No one will accuse 3199 thee, if thou condemn thyself: but he will accuse if thou do not condemn; he will accuse thee, unless thou convict thyself; will accuse thee of insensibility. Thou hast seen such an one angry, irritated, doing something else out of place? Think at once, even thou on thy own [faults]: and thus thou wilt not greatly condemn him, and wilt free thyself from the load of thy past transgressions. If we thus regulate our own conduct, if we thus manage our own life, if we condemn ourselves, we shall probably not commit many sins, and we shall do many good things, being fair and moderate; and shall enjoy all the promises to them that love God: to which may all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever and world with end. Amen.

Footnotes

461:3175

παθημάτων

461:3176

θλίψεσι

461:3177

τοῖς δεσμίοις . This is held to be the true reading of the sacred text: τοῖς δεσμοῖς μου was substituted here, but not in the body of the Homily, in some mss. and in the editions of St. Chrys. before the Benedictine.

461:3178

ἑ αυτοῖς without ἐ ν is the approved reading of the sacred text, and is found in all the mss. and Edd. of St. Chrys. [It is the reading in the margin of the A.V. and of the R.V. There is but slight authority for the ἐ ν . “ In heaven ” is also omitted by the more important authorities, the critical editors, and by the R.V.—F.G.]

461:3179

ἐ νήγεσθε

461:3180

ἄ θλησιν , a contest, as that of wrestlers.

461:3181

The common editions have the entire text, “ My tears have been my meat day and night, while, ” &c.

461:3182

θεατριζόμενοι

461:3183

A catena, the Verona editions, and perhaps one ms. have “ with my bonds. ”

462:3184

κατηξιώθησαν ὑπὲρ τοῦ ὀνόματος ἀτιμασθῆναι . The common editions of St. Chrys. as the common text of the New Testament, add αὐτοῦ , “ His Name, ” in this and in other places.

462:3185

προσεδέξασθε

462:3186

It is to be observed that the words “ He that cometh will come and will not tarry, ” are from the prophet Habakkuk ii. 3 : where the LXX. has, ἐ ὰ ν ὑστερήσῃ ὑπόμεινον αὐτὸν ( “ Him ” not “ it. ” ) ὅ τι ἐρχόμενος ἥξει, καὶ οὐ μὴ χρονίσῃ , &c. The Apostle interprets this by adding the article: ὁ ἐρχόμενος , the well-known designation of the Messiah.

462:3187

“ substantiality. ”

462:3188

δήλων . Savile and Morell following some mss. read ἀ δήλων , “ obscure ” : but St. Chrys. means that we use the word ἔ λεγχος of a proof which makes things most certain and evident [and so Mutianus read.—F.G.].

463:3189

ὑ πόστασιν

463:3190

οὑσία

463:3191

or, “ righteous. ”

463:3192

τὰ τῆς ἀ

463:3193

ἀ πίθανον

463:3194

ἡ δὲ ἑκάστου ζωὴ ἐγγυτέρα πολλῷ καὶ ἡ τελευτή . But Mut. “sed et vitæ finis uniuscujuscunque prope est.”

463:3195

τὸ χαλεπόν

464:3196

Or might it be read, ἀ κοῆς λόγον ὀφείλω ; “ am I responsible for what I hear, for common reports? ”

464:3197

ἐ ναπομένει

464:3198

ἐ ναποθανέτω

464:3199

ἐ γκαλεῖ

Homily XXII.

Heb. 11:3, 4

“Through faith we understand that the worlds were framed by the word of God; so that things which are seen were not made of things which do appear. By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness 3200 that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.” 3201

[1.] Faith 3202 needs a generous and vigorous soul, and one rising above all things of sense, and passing beyond the weakness of human reasonings. For it is not possible to become a believer, otherwise than by raising one’s self above the common customs [of the world].

Inasmuch then as the souls of the Hebrews were thoroughly weakened, and though they had begun from faith, yet from circumstances, I mean sufferings, afflictions, they had afterwards become faint-hearted, and of little spirit, and were shaken from [their position], he encouraged them first indeed from these very things, saying, “Call to remembrance the former days” ( Heb. 10.32 ); next from the Scripture saying, “But the just shall live by faith” ( Heb. 10.38 ); afterwards from arguments, saying, “But Faith is the substance of things hoped for, the evidence of things not seen.” ( Heb. 11.1 .) And now again from their forefathers, those great and admirable men, as much as saying; If where the good things were close at hand, all were saved by faith, much more are we.

For when a soul finds one that shares the same sufferings with itself, it is refreshed and recovers breath. This we may see both in the case of Faith, and in the case of affliction: “that there may be comfort for you 3203 it is said through our mutual faith.” ( Rom. i. 12 .) For mankind are very distrustful, and cannot place confidence in themselves, are fearful about whatever things they think they possess, and have great regard for the opinion of the many.

[2.] What then does Paul do? He encourages them by the fathers; and before that by the common notions [of mankind]. 3204 For tell me, he says, since Faith is calumniated 3205 as being a thing without demonstration 3206 and rather a matter of deceit, therefore he shows that the greatest things are attained through faith and not through reasonings. And how does he show this, tell me? 3207 It is manifest, he saith, that God made the things which are, out of things which are not, 3208 things which appear, out of things which appear not, things which subsist, out of things which subsist not. But whence [is it shown] that He did this even “by a Word”? For reason suggests nothing of this kind; but on the contrary, that the things which appear are [formed] out of things which appear.

Therefore the philosophers expressly say that ‘nothing comes out of things that are not’ 3209 being “sensual” ( Jude 19 ), and trusting nothing to Faith. And yet these same men, when they happen to say anything great and noble, are caught entrusting it to Faith. For instance, that “God is without beginning, 3210 and unborn” 3211 ; for reason does not suggest this, but the contrary. And consider, I beseech you, their great folly. They say 3212 that God is without beginning; and yet this is far more wonderful than the [creation] out of things that are not. For to say, that He is without beginning, that He is unborn, neither begotten by Himself nor by another is more full of difficulties, 3213 than to say that God made the things which are, out of things which are not. For here there are many things uncertain: as, that some one made it, that what was made had a beginning, that, in a word, it was made. But in the other case, what? He is self-existing, 3214 unborn, He neither had beginning nor time; tell me, do not these things require faith? But he did not assert this, which was far greater, but the lesser.

Whence [does it appear], he would say, that God made these things? Reason does not suggest it; no one was present when it was done. Whence is it shown? It is plainly the result of faith. “Through faith we understand that the worlds were made.” Why “through faith”? Because “the things that are seen were not made of things which do appear.” For this is Faith.

[3.] Having thus stated the general [princi ple], 3215 he afterwards tests 3216 it by individuals. For a man of note is equivalent to the world. This at all events he afterwards hinted. For when he had matched it against one or two hundred persons, and then saw the smallness of the number, he afterwards says, “by whom the world was outweighed in worth.” 3217 ( Heb. 11.38 .)

And observe whom he puts first, him who was ill-treated, and that by a brother. It was their own affliction, 3218 “For you also” (he says) “have suffered like things of your own countrymen.” ( 1 Thess. ii. 14 .) And by a brother who had been nothing wronged, but who envied him on God’s account; showing that they also are looked on with an evil eye and envied. He honored God, and died because he honored Him: and has not yet attained to a resurrection. But his readiness is manifest, and his part 3219 has been done, but God’s part has not yet been carried out towards him.

And by a “more excellent sacrifice” in this place, he means that which is more honorable, more splendid, more necessary.

And we cannot say (he says) that it was not accepted. He did accept it, and said unto Cain, [“Hast thou] not [sinned], if thou rightly offer, but dost not rightly divide?” ( Gen. iv. 7 , LXX.) So then Abel both rightly offered, and rightly divided. Nevertheless for this, what recompense did he receive? He was slain by his brother’s hand: and that sentence which his father endured on account of sin, this he first received who was upright. And he suffered so much the more grievously because it was from a brother, and he was the first [to suffer].

And he did these things rightly looking to no man. For to whom could he look, when he so honored God? To his father and his mother? But they had outraged Him in return for His benefits. To his brother then? But he also had dishonored [God]. So that by himself he sought out what was good.

And he that is worthy of so great honor, what does he suffer? He is put to death. And how too was he otherwise “testified of that he was righteous”? It is said, that fire came down and consumed the sacrifices. For instead of [“And the Lord] had respect to Abel and to his sacrifices” ( Gen. iv. 4 ), the Syriac 3220 said, “And He set them on fire.” He therefore who both by word and deed bare witness to the righteous man and sees him slain for His sake, did not avenge him, but left him to suffer.

But your case is not such: for how could it be? You who have both prophets and examples, and encouragements innumerable, and signs and miracles accomplished? Hence that was faith indeed. For what miracles did he see, that he might believe he should have any recompense of good things? Did he not choose virtue from Faith alone?

What is, “and by it he being dead yet speaketh”? That he might not cast them into great despondency, he shows that he has in part obtained a recompense. How? ‘The influence coming from him 3221 is great, he means, “and he yet speaketh”; that is, [Cain] slew him, but he did not with him slay his glory and memory. He is not dead; therefore neither shall ye die. For by how much the more grievous a man’s sufferings are, so much the greater is his glory.’

How does he “yet speak”? This is a sign both of his being alive, and of his being by all celebrated, admired, counted blessed. For he who encourages others to be righteous, speaks. For no speech avails so much, as that man’s suffering. As then heaven by its mere appearance speaks, so also does he by being had in remembrance. Not if he had made proclamation of himself, not if he had ten thousand tongues, and were alive, would he have been so admired as now. That is, these things do not take place with impunity, nor lightly, neither do they pass away.

[4.] ( Heb. 11.5 ) “By faith Enoch was translated, that he should not see death, and was not found, because God had translated him.” This man displayed greater faith than Abel. How (you ask)? Because, although be came after him, yet what befell [Abel] was sufficient to guide him back. 3222 How? God foreknew that [Abel] would be killed. For He said to Cain: “Thou hast sinned: do not add thereto.” 3223 Honored by him, He did not protect him. And yet neither did this throw him [Enoch] into indifference. He said not to himself, ‘What need of toils and dangers? Abel honored God, yet He did not protect him. For what advantage had he that was departed, from the punishment of his brother? And what benefit could he reap therefrom? Let us allow that he suffers severe punishment: what is that to him who has been slain?’ He neither said nor thought anything of this kind, but passing beyond all these things, he knew that if there is a God, certainly there is a Rewarder also: although as yet they knew nothing of a resurrection. But if they who as yet know nothing of a resurrection, and see contradictory things here, thus pleased [God], how much more should we? For they neither knew of a resurrection, nor had they any examples to look to. This same thing then made [Enoch] well-pleasing [to God], namely, that he received nothing. For he knew that [God] “is a rewarder.” Whence [knew he this]? “For He recompensed Abel,” do you say? So that reason suggested other things, but faith the opposite of what was seen. Even then (he would say) if you see that you receive nothing here, be not troubled.

How was it “by faith” that “Enoch was translated”? Because his pleasing [God] was the cause of his translation, and faith [the cause] of his pleasing [Him]. For if he had not known that he should receive a reward, how could he have pleased [Him]? “But without faith it is impossible to please” Him. How? If a man believe that there is a God and a retribution, he will have the reward. Whence then is the well-pleasing?

[5.] It is necessary to “believe that He is,” not ‘what He is.’ 3224 If “that He is” needs Faith, and not reasonings; it is impossible to comprehend by reasoning ‘what He is.’ If that “He is a rewarder” needs Faith and not reasonings, how is it possible by Reasoning to compass His essence? 3225 For what Reasoning can reach this? For some persons say that the things that exist are self-caused. 3226 Seest thou that unless we have Faith in regard to all things, not only in regard to retribution, but also in regard to the very being of God, all is lost to us?

But many ask whither Enoch was translated, and why he was translated, and why he did not die, neither he nor Elijah, and, if they are still alive, how they live, and in what form. But to ask these things is superfluous. For that the one was translated, and that the other was taken up, the Scriptures have said; but where they are, and how they are, they have not added: For they say nothing more than is necessary. For this indeed took place, I mean his translation, immediately at the beginning, the human soul [thereby] receiving a hope of the destruction of death, and of the overthrow of the devil’s tyranny, and that death will be done away; for he was translated, not dead, but “that he should not see death.”

Therefore he added, he was translated alive, because he was well-pleasing [unto God]. For just as a Father when he has threatened his son, wishes indeed immediately after he has threatened, to relax his threat, but endures and continues resolute, that for a time he may chasten and correct him, allowing the threat to remain firm; so also God, to speak as it were after the manner of men, did not continue resolute, but immediately showed that death is done away. And first He allows death to happen, wishing to terrify the father through the son: For wishing to show that the sentence is verily fixed, He subjected to this punishment not wicked men at once, but him even who was well-pleasing, I mean, the blessed Abel; and almost immediately after him, He translated Enoch. Moreover, He did not raise the former, lest they should immediately grow bold; but He translated the other being yet alive: having excited fear by Abel, but by this latter giving zeal to be well-pleasing unto Him. Wherefore they who say that all things are ruled and governed of themselves, 3227 and do not expect a reward, are not well-pleasing; as neither are the heathen. For “He becomes a rewarder of them that diligently seek Him” by works and by knowledge.

[6.] Since then we have “a rewarder,” let us do all things that we may not be deprived of the rewards of virtue. For indeed the neglecting such a recompense, the scorning such a reward, is worthy of many tears. For as to “those who diligently seek Him,” He is a rewarder, so to those who seek Him not, the contrary.

“Seek” (He says) “and ye shall find” ( Matt. vii. 7 ): but how can we find the Lord? Consider how gold is found; with much labor. [“I sought the Lord] with my hands” (it is said) “by night before Him, and I was not deceived” ( Ps. lxxvii. 2 . See LXX [Ps. lxxvi. 3]), that is, just as we seek what is lost, so let us seek God. Do we not concentrate our mind thereon? Do we not enquire of every one? Do we not travel from home? Do we not promise money?

For instance, suppose that any among us has lost his son, what do we not do? What land, what sea do we not make the circuit of? Do we not reckon money, and houses, and everything else as secondary to the finding him? And should we find him, we cling to him, we hold him fast, we do not let him go. And when we are going to seek anything whatever, we busy ourselves in all ways to find what is sought. How much more ought we to do this in regard to God, as seeking what is indispensable; nay rather, not in the same way, but much more! But since we are weak, at least seek God as thou seekest thy money or thy son. Wilt thou not leave thy home for Him? Hast thou never left thy home for money? Dost thou not busy thyself in all ways? When thou hast found [it], art thou not full of confidence?

[7.] “Seek” (He says) “and ye shall find.” For things sought after need much care, especially in regard of God. For many are the hindrances, many the things that darken, many that impede our perception. For as the sun is manifest, and set forth publicly before all, and we have no need to seek it; but if on the other hand we bury ourselves and turn everything upside down, we need much labor to look at the sun; so truly here also, if we bury ourselves in the depth of evil desires, in the darkness of passions and of the affairs of this life, with difficulty do we look up, with difficulty do we raise our heads, with difficulty do we see clearly. He that is buried underground, in whatever degree he sees upwards, in that degree does he come towards the sun. Let us therefore shake off the earth, let us break through the mist which lies upon us. It is thick, and close, and does not allow us to see clearly.

And how, you say, is this cloud broken through? If we draw to ourselves the beams of “the sun of righteousness.” “The lifting up of my hands” (it is said) “is an evening sacrifice.” ( Ps. cxli. 2 .) With our hands let us also lift up our mind: ye who have been initiated know what I mean, 3228 perhaps too ye recognize the expression, and see at a glance what I have hinted at. Let us raise up our thoughts on high.

I myself know many men almost suspended apart from the earth, and beyond measure stretching up their hands, and out of heart because it is not possible to be lifted into the air, and thus praying with earnestness. Thus I would have you always, and if not always, at least very often; and if not very often, at least now and then, at least in the morning, at least in the evening prayers. 3229 For, tell me, canst thou not stretch forth the hands? Stretch forth the will, stretch forth as far as thou wilt, yea even to heaven itself. Even shouldst thou wish to touch the very summit, even if thou wouldst ascend higher and walk thereon, it is open to thee. For our mind is lighter, and higher than any winged creature. And when it receives grace from the Spirit, O! how swift is it! How quick is it! How does it compass all things! How does it never sink down or fall to the ground! These wings let us provide for ourselves: by means of them shall we be able to fly even across the tempestuous sea of this present life. The swiftest birds fly unhurt over mountains, and woods, and seas, and rocks, in a brief moment of time. Such also is the mind; when it is winged, when it is separated from the things of this life, nothing can lay hold of it, it is higher than all things, even than the fiery darts of the devil.

The devil is not so good a marksman, as to be able to reach this height; he sends forth his darts indeed, for he is void of all shame, yet he does not hit the mark; the dart returns to him without effect, and not without effect only, but it [falls] upon his own head. For what is sent forth by him must of necessity strike [something]. As then, that which has been shot out by men, either strikes the person against whom it is directed, or pierces bird, or fence, or garment, or wood, or the mere air, so does the dart of the devil also. It must of necessity strike; and if it strike not him that is shot at, it necessarily strikes him that shoots it. And we may learn from many instances, that when we are not hit, without doubt he is hit himself. For instance, he plotted against Job: he did not hit him, but was struck himself. He plotted against Paul, he did not hit him, but was struck himself. If we watch, we may see this happening everywhere. For even when he strikes, he is hit; much more then [when he does not hit].

[8.] Let us turn his weapons then against himself, and having armed and fortified ourselves with the shield of faith, let us keep guard with steadfastness, so as to be impregnable. Now the dart of the devil is evil concupiscence. Anger especially is a fire, a flame; it catches, destroys, consumes; let us quench it, by longsuffering, by forbearance. For as red-hot iron dipped into water, loses its fire, so an angry man filling in with a patient one does no harm to the patient man, but rather benefits him, and is himself more thoroughly subdued.

For nothing is equal to longsuffering. Such a man is never insulted; but as bodies of adamant are not wounded, so neither are such souls. For they are above the reach of the darts. The longsuffering man is high, and so high as not to receive a wound from the shot. When one is furious, laugh; but do not laugh openly, lest thou irritate him: but laugh mentally on his account. For in the case of children, when they strike us passionately, as though forsooth they were avenging themselves, we laugh. If then thou laugh, there will be as great difference between thee and him, as between a child and a man: but if thou art furious thou hast made thyself a child. For the angry are more senseless than children. If one look at a furious child, does he not laugh at him? “The poor-spirited” (it is said) “is mightily simple.” ( Prov. xiv. 29 .) The simple then is a child: and “he who is longsuffering” (it is said) “is abundant in wisdom.” This “abundant wisdom” then let us follow after, that we may attain to the good things promised us in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever and world without end. Amen.

Footnotes

465:3200

“ was testified of. ”

465:3201

λαλεῖ , with the most approved mss. of the Epistle; the editions have λαλεῖται ; which is the reading of the common texts of the N.T.

465:3202

τὸ τῆς πίστεως

465:3203

ὥ στε εἶναι παράκλησιν ὑμῖν : the common editions follow mss. in which the very words of Rom. i. 12 have been substituted.

465:3204

κοινῆς ἐννοίας

465:3205

Thus the sentence is inconsequent, as it stands in the best texts: in the common editions it is altered to, “ For inasmuch as the Faith was at that time calumniated, ” &c.

465:3206

ἀ ναπόδεικτον

465:3207

At this place and generally throughout the Homily: the later texts and the common editions insert the words of the Epistle, but not so the best mss. or the old translation.

465:3208

ἐ ξ οὐκ ὃντων , i.e. “ out of nothing. ”

465:3209

“De nihilo nihil” is probably referred to.

465:3210

ἄ ναρχος

465:3211

ἀ γέννητος

465:3212

λέγοντες , an irregular construction: the common texts substitute λέγουσιν

465:3213

ἀ πορώτερον

465:3214

αὐτόματος

466:3215

τὸ κοίνον

466:3216

γυμνάζει

466:3217

ἄ ξιος . St. Chrys. takes the word in its primary sense, “ of like value, ” “ worth as much as. ” See Hom. xxvii. [6], pp. 489 sqq.

466:3218

οἰκεῖον τὸ πάθος

466:3219

τὰ παῤ αὐτοῦ

466:3220

The reading of some mss. and of the editions except Savile’s was ὁ κύρίος instead of ὁ Σύρος On this Montfaucon has the note:“This sentence is imperfect. Mutianus’s rendering is, ‘On Abel (saith he) He looked, and on his sacrifices.’ But in the Syrian language it has, ‘And set [them] on fire.’ It would seem, therefore, that we should read, ὁ Σύρος, καὶ ἐνεπύρισεν, εἶπεν The Hebrew words are וישע יהוה, which (not the Syriac translator, but) Theodotion renders καὶ ἐνεπύρισεν ὁ Θεός , ‘And God set [them] on fire,’ as may be seen in our edition of the Hexapla, and is proved by Jerome’s testimony on the passage. For the Syriac translation is, ‘and God was well pleased.’ So perhaps it might be an error of Chrysostom. ” Four of the six mss. mentioned by Mr. Field [but not the Catena] have Σύρος . [Field’s mss. A and O have κύριος .—F.G.]

466:3221

ἡ ἐπισκοπὴ ἡ παῤ αὐτοῦ

466:3222

[ ἀ ποστρέψαι . Some of Field’s mss. read ἐ πιστρέψαι . The sentence is not clear, but the meaning seems to be, “ to guide him back from the evil ways of the world around. ” The Bened. translator has ad eum avertendum ; Mutianus, ad revocandum eum et dehortandum . The English edition, “ to turn him away from [serving God], ” is certainly wrong.—F.G.]

466:3223

The words of the Septuagint, Gen. iv. 7 , are ἥ μαρτες ; ἡσύχασον : for which St. Chrys. substitutes the words of Ecclus. xxi. 1, ἥ μαρτες ; μὴ προσθῇς ἔτι . He combines these two texts (either from confusing them or by way of explanation) in three other places. See Mr. Fields’ note. The words were addressed to Cain before he killed his brother.

467:3224

That is, what the substance of God is, is not a part of what we must believe in order to please Him: nor can it be ascertained by reasonings.

467:3225

τὰ τῆς οὐσίας

467:3226

αὐτόματα

467:3227

αὐτόματα

468:3228

The words of the Liturgy which were said throughout the Church Catholic, “ Lift up your hearts, ” &c.

468:3229

ἐ ν ταῖς ἑωθιναῖς, ἐν ταῖς ἑσπεριναῖς

Homily XXIII.

Hebrews xi. 7

“By faith Noah, being warned of God 3230 of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by Faith.”

[1.] “ By faith” (he says) “Noah being warned of God.” As the Son of God, speaking of His own coming, said, “In the days of Noah they married and were given in marriage” ( Luke 17:26, 27 ), therefore the Apostle also recalled to their mind an appropriate image. For the example of Enoch, was an example only of Faith; that of Noah, on the other hand, of unbelief also. And this is a complete consolation and exhortation, when not only believers are found approved, but also unbelievers suffer the opposite.

For what does he say? “By faith being warned of God.” 3231 What is “being warned of God”? It is, “It having been foretold to him.” But why is the expression “divine communication” 3232 ( Luke ii. 26 ) used? for in another place also it is said, “and it was communicated 3233 to him by the Spirit,” and again, “and what saith the divine communication?” 3234 ( Rom. xi. 4 .) Seest thou the equal dignity of the Spirit? For as God reveals, 3235 so also does the Holy Spirit. But why did he speak thus? The prophecy is called “a divine communication.”

“Of things not seen as yet,” he says, that is of the rain.

“Moved with fear, prepared an ark.” Reason indeed suggested nothing of this sort; For “they were marrying and being given in marriage”; the air was clear, there were no signs [of change]: but nevertheless he feared: “By faith” (he says) “Noah being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house.”

How is it, “By the which he condemned the world”? He showed them to be worthy of punishment, since they were not brought to their senses even by the preparation.

“And he became” (he says) “heir of the righteousness which is by Faith”: that is, by his believing God he was shown to be righteous. For this is the [part] of a soul sincerely disposed towards Him and judging nothing more reliable than His words, just as Unbelief is the very contrary. Faith, it is manifest, works righteousness. For as we have been warned of God respecting Hell, so was he also: and yet at that time he was laughed at; he was reviled and ridiculed; but he regarded none of these things.

[2.] ( Heb. 11:8, 9 ) “By faith Abraham when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out not knowing whither he went. By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles, with Isaac and Jacob, the heirs with him of the same promise.” [“By faith”]: for (tell me) whom did he see to emulate? 3236 He had for father a Gentile, and an idolater; he had heard no prophets; he knew not whither he was going. For as they of the Hebrews who believed, looked to these [patriarchs] as having enjoyed blessings innumerable, he shows that none of them obtained anything as yet; all are unrewarded; no one as yet received his reward. “He” escaped from his country and his home, and “went out not knowing whither he went.”

And what marvel, if he himself [were so], when his seed also dwelt in this same way? For seeing the promise disproved 3237 (since He had said, “To thee will I give this land, and to thy seed”— Gen. 12:7, Gen. 13:15 ), he saw his son dwelling there; and again his grandson saw himself dwelling in a land not his own; yet was he nowise troubled. For the affairs of Abraham happened as we might have expected, since the promise was to be accomplished afterwards in his family (although it is said even to himself, “To thee, and to thy seed,” not, “to thee through thy seed,” but “to thee and to thy seed”): still neither he, nor Isaac, nor Jacob, enjoyed the promise. For one of them served for hire, and the other was driven out: and he himself even was failing 3238 through fear: and while he took some things indeed in war, others, unless he had had the aid of God, would have been destroyed. On this account [the Apostle] says, “with the heirs of the same promise”; not himself alone, he means; but the heirs also.

[3.] ( Heb. 11.13 ) “These all died in faith,” he says, “not having obtained 3239 the promises.” At this place it is worth while to make two enquiries; how, after saying that [God] “translated Enoch, and he was not found, so that he did not see death,” does he say, “These all died in Faith.” And again, after saying, “they not having obtained the promises,” he declares that Noah had received a reward, “to the saving of his house,” and that Enoch had been “translated,” and that Abel “yet speaks,” and that Abraham had gained a hold on the land, and yet he says, “These all died in Faith, not having obtained the promises.” What then is [meant]?

It is necessary to solve the first [difficulty], and then the second. “These all” (he says) “ died in faith.” The word “all” is used here not because all had died, but because with that one exception “all these had died,” whom we know to be dead.

And the [statement] “not having obtained the promises,” is true: for surely the promise to Noah was not to be this [which is here spoken of]. But further, of what kind of “promises” is he speaking? For Isaac and Jacob received the promises of the land; but as to Noah and Abel and Enoch, what kind of promises did they receive? Either then he is speaking concerning these three; or if concerning those others also, the promise was not this, that Abel should be admired, nor that Enoch should be translated, nor that Noah should be preserved; 3240 but these things came to them for their virtue’s sake, and were a sort of foretaste of things to come. For God from the beginning, knowing that the human race needs much condescension, bestows on us not only the things in the world to come, but also those here; as for instance, Christ said even to the disciples, “Whosoever hath left houses, or brethren, or sisters, or father, or mother, shall receive an hundredfold and shall inherit everlasting life.” ( Matt. xix. 29 .) And again, “Seek ye the kingdom of God, and all these things shall be added unto you.” ( Matt. vi. 33 .) Seest thou that these things are given by Him in the way of addition, that we might not faint? 3241 For as the athletes have the benefit of careful attention, even when engaged in the combat, but do not then enjoy entire ease, living under rules, yet afterwards they enjoy it entire: so God also does not grant us here to partake of “entire” ease. For even here He does give [some].

[4.] “But having seen them afar off,” he says, 3242 “and embraced them.” Here he hints at something mystical: that they received beforehand all the things which have been spoken concerning things to come; concerning the resurrection, concerning the Kingdom of Heaven, concerning the other things, which Christ proclaimed when He came, for these are “the promises” of which he speaks. Either then he means this, or, that they did not indeed receive them, but died in confidence respecting them, and they were [thus] confident through Faith only.

“Having seen them afar off”: four generations before; for after so many [generations], they went up out of Egypt.

“And embraced them,” saith he, and were glad. They were so persuaded of them as even to “embrace [or “salute”] them,” from the metaphor of persons on ship-board seeing from afar the longed-for cities: which, before they enter them, they take and occupy by words of greeting.

( Heb. 11.10 ) “For they looked” (he says) “for the 3243 city which hath foundations, whose builder and maker is God.” Seest thou that they received them in this sense, in their already accepting them and being confident respecting them. If then to be confident is to receive, it is in your power also to receive. For these, although they enjoyed not those [blessings], yet still saw them by their longing desire. Why now do these things happen? That we might be put to shame, in that they indeed, when things on earth were promised them, regarded them not, but sought the future “city”: whereas God again and again speaks to us of the city 3244 which is above, and yet we seek that which is here. He said to them, I will give you the things of the present [world]. But when He saw, or rather, when they showed themselves worthy of greater things, then He no longer suffers them to receive these, but those greater ones; wishing to show us that they are worthy of greater things, being unwilling to be bound to these. As if one should promise playthings to an intelligent child, not that he might receive them, but by way of exhibiting his philosophy, when he asks for things more important. For this is to show, that they held off from the land with so great earnestness, that they did not even accept what was given. Wherefore their posterity receive it on this account, for themselves were worthy of the land.

What is, “the city which hath foundations”? For are not these [which are visible] “foundations”? In comparison of the other, they are not.

“Whose Builder and Maker is God.” O! What an encomium on that city!

[5.] ( Heb. 11.11 ) “By faith also Sarah herself,” he says. Here he began [speaking] in a way to put them to shame, in case, that is, they should show themselves more faint-hearted than a woman. But possibly some one might say, How “by faith,” when she laughed? Nay, while her laughter indeed was from unbelief, her fear [was] from Faith, for to say, “I laughed not” ( Gen. xviii. 15 ), arose from Faith. From this then it appears that when unbelief had been cleared out, Faith came in its place.

“By faith also Sarah received strength to conceive seed even when she was past age.” 3245 What is, “to conceive seed”? 3246 She who was become dead, who was barren, received power for the retaining of seed, for conception. For her imperfection was two-fold; first from her time of life for she was really old; secondly from nature, for she was barren.

( Heb. 11.12 ) “Wherefore even from one they” all “sprang, as the stars of the sky, and as the sand which is by the sea-shore.” “Wherefore” (he says) “even from one they” all “sprang.” Here he not only says that she bare [a child], but that she also became mother of so many as not even fruitful wombs [are mothers of]. “As the stars,” He says. How then is it that He often numbers them, although He said, “As the stars of the heaven shall not be numbered, so neither shall your seed”? ( Gen. xv. 5 .) He either means the excess, or else [speaks of] those who are continually being born. For is it possible, tell me, to number their forefathers of one family as, such an one son of such an one, and such an one son of such an one? But here such are the promises of God, so skillfully arranged are His undertakings.

[6.] But if the things which He promised as additional, are so admirable, so beyond expectation, so magnificent, what will those be, to which these are an addition, to which these are somewhat over and above? What then can be more blessed than they who attain them? What more wretched than those who miss them? For if a man when driven out from his native country, is pitied by all; and when he has lost an inheritance is considered by all as an object of compassion, with what tears ought he to be bewailed, who fails of Heaven, and of the good things there stored up? Or rather, he is not even to be wept for: for one is wept for, when he suffers something of which he is not himself the cause; but when of his own choice he has entangled himself in evil, he is not worthy 3247 of tears, but of wailings; 3248 or rather then of mourning; 3249 since even our Lord Jesus Christ mourned and wept for Jerusalem, impious as it was. Truly we are worthy of weepings innumerable, of wailings innumerable. If the whole world should receive a voice, both stones, and wood, and trees, and wild beasts, and birds, and fishes, and in a word, the whole world, if receiving a voice it should bewail us who have failed of those good things, it would not bewail and lament enough. For what language, what intellect, can represent that blessedness and virtue, that pleasure, that glory, that happiness, that splendor? “What eye hath not seen, and ear hath not heard, and what hath not entered into the heart of man” ( 1 Cor. ii. 9 ), (he did not say, that they simply surpass [what we imagine]; but none hath ever conceived) “the things which God hath prepared for them that love Him.” For of what kind are those good things likely to be, of which God is the Preparer and Establisher? For if immediately after He had made us, when we had not yet done anything, He freely bestowed so great [favors], Paradise, familiar intercourse with Himself, promised us immortality, a life happy and freed from cares; what will He not bestow on those who have labored and struggled so greatly, and endured on His behalf? For us He spared not His Only Begotten, for us when we were enemies He gave up His own Son to death; of what will He not count us worthy, having become His friends? what will He not impart to us, having reconciled us to Himself?

[7.] He both is abundantly and infinitely rich; and He desires and earnestly endeavors to obtain our friendship; we do not thus earnestly endeavor. What am I saying, ‘do not earnestly endeavor’? We do not wish to obtain the good things as He wishes it. And what He has done shows that He wishes it more [than we]. For while, for our own sake, we with difficulty think lightly of a little gold: He, for our sake, gave even the Son who was His own. Let us make use of the love of God as we ought; let us reap the fruits of His friendship. For “ye are My friends” (he says) “if ye do what I say to you.” ( John xv. 14 .) How wonderful! His enemies, who were at an infinite distance from Him, whom in all respects He excels by an incomparable superiority, these He has made His friends and calls them friends. What then should not one choose to suffer for the sake of this friendship? For the friendship of men we often incur danger, but for that of God, we do not even give up money. Our [condition] does indeed call for mourning, for mourning and tears and wailings, and loud lamentation and beating of the breast. We have fallen from our hope, we are humbled from our high estate, we have shown ourselves unworthy of the honor of God; even after His benefits we are become unfeeling, and ungrateful. The devil has stripped us of all our good things. We who were counted worthy to be sons; we His brethren and fellow-heirs are come to differ nothing from His enemies that insult Him.

Henceforward, what consolation shall there be for us? He called us to Heaven, and we have thrust ourselves down to hell. “Swearing and lying and stealing and adultery, are poured out upon the earth.” ( Hos. iv. 2 .) Some “mingle blood upon blood”; and others do deeds worse than blood-shedding. Many of those that are wronged, many of those that are defrauded prefer ten thousand deaths to the suffering such things: and except they had feared God, would even have killed themselves, being so murderously disposed against themselves. Are not these things then worse than blood-shedding?

[8.] “Woe is me, my soul! For the godly man is perished from the earth, and there is none upright among men” ( Mic. 7:1, 2 , LXX.); let us also now cry out, first about our own selves: but aid me in my lamentation.

Perhaps some are even disgusted and laugh. For this very cause ought we to make our lamentations the more intense, because we are so mad and beside ourselves, that we do not know that we are mad, but laugh at things for which we ought to groan. O man! “There is wrath revealed from heaven against all ungodliness and unrighteousness of men” ( Rom. i. 18 ); “God will come manifestly: a fire will burn before Him, and round about Him will be a mighty tempest.” ( Ps. l. 3 .) “A fire will burn before Him, and consume His enemies on every side.” ( Ps. xcvii. 3 .) “The day of the Lord is as a burning oven.” ( Mal. iv. 1 .) And no man lays up these things in his mind, but these tremendous and fearful doctrines are more despised than fables, and are trodden under foot. He that heareth,—there is no one: while they who laugh and make sport are—all. What resource will there be for us? Whence shall we find safety? “We are undone, we are utterly consumed” ( Num. xvii. 12 ), we are become the laughingstock of our enemies, and a mockery for the heathen and the Demons. Now is the devil greatly elated; he glories and is glad. The angels to whom we had been entrusted are all ashamed and in sadness: there is no man to convert [you]: all means have been used by us in vain, and we seem to you as idle talkers. It is seasonable even now to call on the heaven, because there is no man that heareth; to take to witness the elements: “Hear, O heaven! and give ear, O earth! for the Lord hath spoken.” ( Isa. i. 2 .)

Give a hand, stretch it forth, O ye who have not yet been overwhelmed, to them who are undone through their drunkenness: ye that are whole to them that are sick, ye that are sober-minded to them that are mad, that are giddily whirling round.

Let no man, I beseech you, prefer the favor of his friend to his salvation; and let violence and rebuke look to one thing only,—his benefit. When one has been seized by a fever, even slaves lay hold of their Masters. For when that is pressing on him, throwing his mind into confusion, and a swarm of slaves are standing by, they recognize not the law of Master and Servant, in the calamity of the Master.

Let us collect ourselves, I exhort you: there are daily wars, submersions [of towns], destructions innumerable all around us, and on every side the wrath of God is enclosing us as in a net. And we, as though we were well-pleasing to Him, are in security. We all make our hands ready for unjust gains, none for helping others: all for plundering, none for protecting: each one is in earnest as to how he shall increase his possessions; no one as to how he shall aid the needy: each one has much anxiety how he may add to his wealth; no one how he may save his own soul. One fear possesses all, lest (you say) we should become poor; no man is in anguish and trembling lest we should fall into hell. These things call for lamentations, these call for accusation, these call for reprobation.

[9.] But I do not wish to speak of these things, but I am constrained by my grief. Forgive me: I am forced by sorrow to utter many things, even those which I do not wish. I see that our wound is grievous, that our calamity is beyond comfort, that woes have overtaken us greater than the consolation. We are undone. “O that my head were waters and mine eyes a fountain of tears” ( Jer. ix. 1 ), that I might lament. Let us weep, beloved, let us weep, let us groan.

Possibly there may be some here who say, He talks to us of nothing but lamentation, nothing but tears. It was not my wish, believe me, it was not my wish, but rather to go through a course of commendations and praises: but now it is not the season for these. Beloved, it is not lamenting which is grievous, but the doing things which call for lamentations. Sorrow is not the thing to shrink from, but the committing things that call for sorrow. Do not thou be punished, and I will not mourn. Do not die, and I will not weep. If the body indeed lies dead, thou callest on all to grieve with thee, and thinkest those without sympathy who do not mourn: And when the soul is perishing, dost thou tell us not to mourn?

But I cannot be a father, if I do not weep. I am a father full of affection. Hear how Paul exclaims, “My little children, of whom I travail in birth again” ( Gal. iv. 19 ): what mother in child-birth utters cries so bitter as he! Would that it were possible for thee to see the very fire that is in my heart, and thou wouldest know, that I burn [with grief] more intense than any woman, or gift that suffers untimely widowhood. She does not so mourn over her husband, nor any father over his son, as I do over this multitude that is here with us.

I see no progress. Everything turns to calumnies and accusations. No man makes it his business to please God; but (he says) ‘let us speak evil of such an one or such an one.’ ‘Such an one is unfit to be among the Clergy.’ ‘Such an one does not lead a respectable life.’ When we ought to be grieving for our own evils, we judge others, whereas we ought not to do this, even when we are pure from sins. “For who maketh thee to differ” (he says) “and what hast thou which thou didst not receive? But if thou hast received it, why dost thou glory, as though thou hadst not received it?” ( 1 Cor. iv. 7 .) “And thou, why dost thou judge thy brother” ( Rom. xiv. 10 ), being thyself full of innumerable evils? When thou sayest, Such an one is a bad man, and a spendthrift, and vicious, think of thyself, and examine strictly thy own [condition], and thou wilt repent of what thou hast said. For there is no, no not any, such powerful stimulus to virtue, as the recollecting of our sins.

If we turn over these two things in our minds, we shall be enabled to attain the promised blessings, we shall be enabled to cleanse ourselves and wipe away [what is amiss]. Only let us take serious thought sometime; let us be anxious about the matter, beloved. Let us grieve here in reflection, that we may not grieve yonder in punishment, but may enjoy the everlasting blessings, where “pain and sorrow and sighing are fled away” ( Isa. xxxv. 10 ), that we may attain to the good things which surpass man’s understanding, in Christ Jesus our Lord, for to Him is glory and power for ever and ever. Amen.

Footnotes

469:3230

χρηματισθείς

469:3231

χρηματισθείς

469:3232

χρηματισμὸς

469:3233

ἦ ν κεχρηματισμένον

469:3234

χρηματισμὸς

469:3235

χρᾷ . This word is properly used of quasi-Divine communications made through oracles: the words χρηματίζω and χρηματισμὸς have the same meaning. Hence the emphatic character of the words “ of God ” in our version of the text, Rom. xi. 4 ; and so in the other passage which St. Chrys. cites ( Luke ii. 26 ), the Divinity of the Holy Spirit (he says) is implied in the use of the word ἦ ν κεχρηματισμένον ὑπὸ (not διὰ ) τοῦ Πνεύματος , “ a divine communication was made by the Spirit. ”

469:3236

“ To endeavor to imitate, or even surpass. ”

469:3237

ἐ λεγχομένην

470:3238

ἐ ξέπιπτε : i.e. τῆς ὑποσχέσεως , “ of the promise, ” is Mr. Field’s interpretation; Mutianus has pœne exciderat

470:3239

κομισάμενοι . This word is used by St. Chrys. throughout this passage without any variation of reading. The text of the Epistle here has λαβόντες , but in Heb. 11.39 , οὐκ ἐκομίσαντο . [St. Chrys. in another work has the reading λαβόντες , but κομισάμενοι is generally adopted by the critical editors as the true text in the Epistle.—F.G.]

470:3240

We must probably understand also, “ nor that the Patriarchs should live in Canaan ” : the argument seems to require this; besides, in the statement of the difficulty, Abraham’s having “ got a hold on the land ” is mentioned together with the blessings bestowed on Abel, Enoch, and Noah, as something already given them.

470:3241

See above, p. 408.

470:3242

St. Chrys. does not cite nor yet refer to the words καὶ πεισθέντες , “ and were persuaded of them. ” They are found in the common editions of the Epistle, but are not supposed to be a genuine part of the Sacred Text. [They are rejected by all critical editors, and have very little support from the authorities for this text.—F.G.]

470:3243

τὴν πόλιν

470:3244

πόλιν

471:3245

καὶ παρὰ καιρὸν ἡλικίας . The common texts of St. Chrys. add here ἔ τεκεν , in accordance with the common editions of the New Testament; but in neither case is it supposed to be genuine. [Field’s text omits it, and it is not in critical editions of the text of Heb.—F.G.]

471:3246

εἰς καταβολὴν σπέρματος

471:3247

ἄ ξιος

471:3248

θρήνων

471:3249

πενθους

Homily XXIV.

Hebrews xi. 13-16

“These all died in faith, 3250 not having received the promises, but having seen them afar off, 3251 and embraced them, and confessed that they were strangers and pilgrims on the earth. For they that say such things, declare plainly that they seek a country. And truly if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. But now they desire a better country, that is, an heavenly; wherefore God is not ashamed 3252 to be called their God, for He hath prepared for them a city.”

[1.] The first virtue, yea the whole of virtue, is to be a stranger to this world, and a sojourner, and to have nothing in common with things here, but to hang loose from them, as from things strange to us; As those blessed disciples did, of whom he says, “They wandered about in sheepskins, and in goat-skins, being destitute, afflicted, tormented: 3253 of whom the world was not worthy.” ( Heb. 11:37, 38 .)

They called themselves therefore “strangers”; but Paul said somewhat much beyond this: for not merely did he call himself a stranger, but said that he was dead to the world, and that the world was dead to him. “For the world” (he says) “has been crucified to me and I to the world.” ( Gal. vi. 14 .) But we, both citizens 3254 and quite alive, busy ourselves about everything here as citizens. And what righteous men were to the world, “strangers” and “dead,” that we are to Heaven. And what they were to Heaven, alive and acting as citizens, that we are to the world. Wherefore we are dead, because we have refused that which is truly life, and have chosen this which is but for a time. Wherefore we have provoked God to wrath, because when the enjoyments of Heaven have been set before us, we are not willing to be separated from things on earth, but, like worms, we turn about from the earth to the earth, and again from this to that; 3255 and in short are not willing to look up even for a little while, nor to withdraw ourselves from human affairs, but as if drowned in torpor and sleep and drunkenness, we are stupefied with imaginations.

[2.] And as those who are under the power of sweet sleep lie on their bed not only during the night, but even when the morning has over-taken them, and bright day has come, and are not ashamed to indulge in pleasure, and to make the season of business and activity a time of slumber and indolence, so truly we also, when the day is drawing near, when the night is far spent, or rather the day; for “work” (it is said) “while it is day” ( John ix. 4 ); when it is day we practice all that belongs to the night, sleeping, dreaming, indulging in luxurious fancies; and the eyes of our understanding are closed as well as those of our body; we speak amiss, we talk absurdly; even if a person inflict a deep wound upon us, if he carry off all our substance, if he set the very house on fire, we are not so much as conscious of it.

Or rather, we do not even wait for others to do this, but we do it ourselves, piercing and wounding ourselves every day, lying in unseemly fashion, and stripped bare of all credit, all honor, neither ourselves concealing our shameful deeds, nor permitting others to do so, but lying exposed to public shame, to the ridicule, the numberless jests of spectators and passers-by.

[3.] Do ye not suppose that the wicked themselves laugh at those who are of like characters to themselves, and condemn them? For since God has placed within us a tribunal which cannot be bribed nor ever utterly destroyed, even though we come to the very lowest depth of vice; therefore even the wicked themselves give sentence against themselves, and if one call them that which they are, they are ashamed, they are angry, they say that it is an insult. Thus they condemn what they do, even if not by their deeds, yet by their words, by their conscience, nay rather even by their deeds. For when they carry on their practices out of sight and secretly, they give the strongest proof of the opinion they hold concerning the thing itself. For wickedness is so manifest, that all men are its accusers, even those who follow after it, while such is the quality of virtue, that it is admired even by those who do not emulate it. For even the fornicator will praise chastity, and the covetous will condemn injustice, and the passionate will admire patience, and blame quarrelsomeness, and the wanton [will blame] wantonness.

How then (you say) does he pursue these things? From excessive indolence, not because he judges it good; otherwise he would not have been ashamed of the thing itself, nor would he have denied it when another accused him. Nay many when caught, not enduring the shame, have even hanged themselves. So strong is the witness within us in behalf of what is good and becoming. Thus what is good is brighter than the sun, and the contrary more unsightly than anything.

[4.] The saints were “strangers and sojourners.” How and in what way? And where does Abraham confess himself “a stranger and a sojourner”? Probably indeed he even himself confessed it: 3256 but David both confessed “I am a stranger” and what? “As all my fathers were.” ( Ps. xxxix. 12 .) For they who dwell in tents, they who purchase even burial places for money, evidently were in some sense strangers, as they had not even where to bury their dead.

What then? Did they mean that they were “strangers” from the land that is in Palestine? By no means: but in respect of the whole world: and with reason; for they saw therein none of the things which they wished for, but everything foreign and strange. They indeed wished to practice virtue: but here there was much wickedness, and things were quite foreign to them. They had no friend, no familiar acquaintance, save only some few.

But how were they “strangers”? They had no care for things here. And this they showed not by words, but by their deeds. In what way?

He said to Abraham, “Leave that which seems thy country and come to one that is foreign”: And he did not cleave to his kindred, but gave it up as unconcernedly as if he were about to leave a foreign land. He said to him, “Offer up thy son,” and he offered him up as if he had no son; as if he had divested himself of his nature, so he offered him up. The wealth which he had acquired was common to all passers-by, and this he accounted as nothing. He yielded the first places to others: he threw himself into dangers; he suffered troubles innumerable. He built no splendid houses, he enjoyed no luxuries, he had no care about dress, which all are things of this world; but lived in all respects as belonging to the City yonder; he showed hospitality, brotherly love, mercifulness, forbearance, contempt for wealth and for present glory, and for all else.

And his son too was such as himself: when he was driven away, when war was made on him, he yielded and gave way, as being in a foreign land. For foreigners, whatever they suffer, endure it, as not being in their own country. Even when his wife was taken from him, he endured this also as being in a strange land: and lived in all respects as one whose home was above, showing sobermindedness and a well-ordered life. 3257 For after he had begotten a son, he had no more commerce with his wife, and it was when the flower of his youth had passed that he married her, showing that he did it not from passion, but in subservience to the promise of God.

And what did Jacob? Did he not seek bread only and raiment, which are asked for by those who are truly strangers; by those that have come to great poverty? When he was driven out, did he not as a stranger give place? Did he not serve for hire? Did he not suffer afflictions innumerable, everywhere, as a stranger?

[5.] And these things (he says) they said, “seeking” their “own country.” Ah! how great is the difference! They indeed were in travail-pains each day, wishing to be released from this world, and to return to their country. But we, on the contrary, if a fever attack us, neglecting everything, weeping like little children, are frightened at death.

Not without reason we are thus affected. For since we do not live here like strangers, nor as if hastening to our country, but are like persons that are going away to punishment, therefore we grieve, because we have not used circumstances as we ought, but have turned order upside down. Hence we grieve when we ought to rejoice: hence we shudder, like murderers or robber chiefs, when they are going to be brought before the judgment-seat, and are thinking over all the things they have done, and therefore are fearful and trembling.

They, however, were not such, but pressed on. And Paul even groaned; “And we” (he says) “that are in this tabernacle do groan, being burdened.” ( 2 Cor. v. 4 .) Such were they who were with Abraham; “strangers,” he says, they were in respect of the whole world, and “they sought a country.”

What sort of “country” was this? Was it that which they had left? By no means. For what hindered them if they wished, from returning again, and becoming citizens? but they sought that which is in Heaven? Thus they desired their departure hence, and so they pleased God; for “God was not ashamed to be called their God.”

[6.] Ah! how great a dignity! He vouch-safed “to be called their God.” What dost thou say? He is called the God of the earth, and the God of Heaven, and hast thou set it down as a great thing that “He is not ashamed to be called their God”? Great and truly great this is, and a proof of exceeding blessedness. How? Because He is called God of earth and of heaven as also of the Gentiles: in that He created and formed them: but [God] of those holy men, not in this sense, but as some true friend.

And I will make it plain to you by an example; as in the case of [slaves] in large households, when any of those placed over the household are very highly esteemed, and manage everything themselves, and can use great freedom towards their masters, the Master is called after them, and one may find many so called. But what do I say? As we might say the God, not of the Gentiles but of the world, so we might say “the God of Abraham.” But you do not know how great a dignity this is, because we do not attain to it. For as now He is called the Lord of all Christians, and yet the name goes beyond our deserts: consider the greatness if He were called the God of one [person]! He who is called the God of the whole world is “not ashamed to be called” the God of three men: and with good reason: for the saints would turn the scale, I do not say against the world 3258 but against ten thousand such. “For one man who doeth the will of the Lord, 3259 is better than ten thousand transgressors.” ( Ecclesiasticus 16.3 .)

Now that they called themselves “strangers” in this sense is manifest. But supposing that they said they were “strangers” on account of the strange land, why did David also [call himself a stranger]? Was not he a king? Was not he a prophet? Did he not spend his life in his own country? Why then does he say, “I am a stranger and a sojourner”? ( Ps. xxxix. 12 .) How art thou a stranger? “As” (he says) “all my fathers were.” Seest thou that they too were strangers? We have a country, he means, but not really our country. But how art thou thyself a stranger? As to the earth. Therefore they also [were strangers] in respect of the earth: For “as they were,” he says, so also am I; and as he, so they too.

[7.] Let us even now become strangers; that God may “not be ashamed of us to be called our God.” For it is a shame to Him, when He is called the God of the wicked, and He also is ashamed of them; as He is glorified when He is [called the God] of the good and the kind, and of them that cultivate virtue. For if “we” decline to be called the masters of our wicked slaves, and give them up; and should any one come to us and say, ‘such a one does innumerable bad things, he is your slave, is he not?’ We immediately say, “by no means,” to get rid of the disgrace: for a slave has a close relation to his master, and the discredit passes from the one to the other. 3260 —But they were so illustrious, so full of confidence, that not only was He “not ashamed to be called” from them, but He even Himself says, “I am the God of Abraham, and the God of Isaac, and the God of Jacob.” ( Ex. iii. 6 .)

Let us also, my beloved, become “strangers”; that God may “not be ashamed of us”; that He may not be ashamed, and deliver us up to Hell. Such were they who said, “Lord, have we not prophesied in Thy Name, and in Thy Name have done many wonderful works!” ( Matt. vii. 22 .) But see what Christ says to them: “I know you not:” the very thing which masters would do, when wicked slaves run to them, wishing to be rid of the disgrace. “I know you not,” He says. How then dost Thou punish those whom Thou knowest not? I said, “I know not,” in a different sense: that is, “I deny you, and renounce you.” But God forbid that we should hear this fatal and terrible utterance. For if they who cast out demons and prophesied, were denied, because their life was not suitable thereto; how much more we!

[8.] And how (you ask) is it possible that they should be denied, who have shown prophetic powers, and wrought miracles, and cast out demons? Is it probable they were afterwards changed, and became wicked; and therefore were nothing benefited, even by their former virtue. For not only ought we to have our beginnings splendid, but the end also more splendid still.

For tell me, does not the Orator take pains to make the end of his speech splendid, that he may retire with applause? Does not the public officer make the most splendid display at the close of his administration? The wrestler, if he do not make a more splendid display and conquer unto the end, and if after vanquishing all he be vanquished by the last, is not all unprofitable to him? Should the pilot have crossed the whole ocean, yet if he wreck his vessel at the port, has he not lost all his former labor? And what [of] the Physician? If, after he has freed the sick man from his disease, when he is on the point of discharging him cured, he should then destroy him, has he not destroyed everything? So too in respect of Virtue, as many as have not added an end suitable to the beginning, and in unison and harmony with it, are ruined, and undone. Such are they who have sprung forth from the starting place bright and exulting, and afterwards have become faint and feeble. Therefore they are both deprived of the prize, and are not acknowledged by their master.

Let us listen to these things, those of us who are in love of wealth: for this is the greatest iniquity. “For the love of money is the root of all evil.” ( 1 Tim. vi. 10 .) Let us listen, those of us who wish to make our present possessions greater, let us listen and sometime cease from our covetousness, that we may not hear the same things as they [will hear]. Let us listen to them now, and be on our guard, that we may not hear them then. Let us listen now with fear, that we may not then listen with vengeance: “Depart from Me” (He says); “I never knew you” ( Matt. vii. 23 ), no not even then (He means) when ye made a display of prophesyings, and were casting out demons.

It is probable that He also here hints at something else, that even then they were wicked; and from the beginning, grace wrought even by the unworthy. For if it wrought through Balaam, much more through the unworthy, for the sake of those who shall profit [by it].

But if even signs and wonders did not avail to deliver from punishment; much more, if a man happen to be in the priestly dignity: 3261 even if he reach the highest honor, even if grace work in him to ordination, even if unto all the other things, for the sake of those who need his leadership, 3262 he also shall hear, “I never knew thee,” no, not even then when grace wrought in thee.

[9.] O! how strict shall the search be there as to purity of life! How does that, of itself, suffice to introduce us into the kingdom? While the absence of it gives up the man [to destruction], though he have ten thousand miracles and signs to show. For nothing is so pleasing to God as an excellent course of life. “If ye love Me” ( John xiv. 15 ), He declares; He did not say, “work miracles,” but what? “Keep My commandments.” And again, “I call you friends” ( John xv. 14 ), not when ye cast out demons, but “if ye keep My words.” For those things come of the gift of God: but these after the gift of God, of our own diligence also. Let us strive to become friends of God, and not remain enemies to Him.

These things we are ever saying, these exhortations we are ever giving, both to ourselves and to you: but nothing more is gained. Wherefore also I am afraid. And I would have wished indeed to be silent, so as not to increase your danger. For when a person often hears, and even so does not act, this is to provoke the Lord to anger. But I fear also myself that other danger, that of silence, if when I am ap pointed to the ministering of the word, I should hold my peace.

What shall we then do that we may be saved? Let us begin [the practice of] virtue, as we have opportunity: let us portion out the virtues to ourselves, as laborers do their husbandry; in this month let us master evil-speaking, injuriousness, unjust anger; and let us lay down a law for ourselves, and say, To-day let us set this right. Again, in this month let us school ourselves in forbearance, and in another, in some other virtue: And when we have got into the habit of this virtue let us go to another, just as in the things we learn at school, guarding what is already gained, and acquiring others.

After this let us proceed to contempt for riches. First let us restrain our hands from grasping, and then let us give alms. Let us not simply confound everything, with the same hands both slaying and showing mercy forsooth. After this, let us go to some other virtue, and from that, to another. “Filthiness and foolish talking and jesting, let it not be even named among you.” ( Eph. 5:4, 3 .) Let us be thus far in the right way.

There is no need of spending money, there is no need of labor, none of sweat, it is enough to have only the will, and all is done. There is no need to travel a long way, nor to cross a boundless ocean, but to be in earnest and of ready mind, and to put a bridle on the tongue. Unseasonable reproaches, anger, disorderly lusts, luxuriousness, expensiveness, let us cast off; and the desire of wealth also from our soul, perjury and habitual oaths.

If we thus cultivate ourselves, plucking out the former thorns, and casting in the heavenly seed, we shall be able to attain the good things promised. For the Husbandman will come and will lay us up in His Garner, and we shall attain to all good things, which may we all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever, and world without end. Amen.

Footnotes

473:3250

κατὰ πίστιν

473:3251

[The words of the A.V. “ and were persuaded of them, ” καὶ πεισθέντες , are not in St. Chrysostom’s text or in that of any critical edition. In the R.V. they are omitted.—F.G.]

473:3252

lit. “ ashamed of them, to be, ” &c.

473:3253

“ ill-treated. ”

473:3254

πολῖτας

474:3255

from this piece of earth to that.

474:3256

See Gen. xxiii. 4

475:3257

σωφροσύνην κοσμιότητα

475:3258

See on ver. 36, pp. 488 sqq.

475:3259

Mr. Field observes that St. Chrys. repeatedly cites Ecclesiasticus 16.3Ecclus. xvi. 3 , thus; and that while the Greek is simply, “ or one is better than a thousand, ” the Syriac seems to have read ὅ τι κρείσσων εἱς ποιῶν θέλημα , &c. So the English version has “ for one that is just . ”

476:3260

The sentence is left incomplete: The common editions add, “ much more does God. ”

476:3261

ἀ ξιώματι ἱερατικῷ

476:3262

τῆς προστασίας

Homily XXV.

Hebrews xi. 17-19

“ By faith [Abraham], 3263 when he was tried, offered up Isaac; and he that had received the promises offered up his only-begotten son, of whom it was said, That in Isaac shall thy seed be called: accounting that God was able to raise him up even from the dead; from whence also he received him in a figure.”

[1.] Great indeed was the faith of Abraham. For while in the case of Abel, and of Noah, and of Enoch, there was an opposition of reasonings only, and it was necessary to go beyond human reasonings; in this case it was necessary not only to go beyond human reasonings, but to manifest also something more. For what was of God 3264 seemed to be opposed to what was of God; and faith opposed faith, and command promise.

I mean this: He had said, “Get thee out of thy country, and from thy kindred, and I will give thee this land.” ( Gen. 12:1, 7 .) “He gave him none inheritance in it, no not so much as to set his foot on.” ( Acts vii. 5 .) Seest thou how what was done was opposed to the promise? Again He said, “In Isaac shall thy seed be called” ( Gen. xxi. 12 ), and he believed: and again He says, Sacrifice to Me this one, who was to fill all the world from his seed. Thou seest the opposition between the commands and the promise? He enjoined things that were in contradiction to the promises, and yet not even so did the righteous man stagger, nor say he had been deceived.

For you indeed, he means, could not say this, that He promised ease and gave tribulation. For in our case, the things which He promised, these also He performs. How so? “In the world” (He says), “ye shall have tribulation.” ( John xvi. 33 .) “He that taketh not his cross and followeth Me, is not worthy of Me.” ( Matt. x. 38 .) “He that hateth not his life shall not find it.” ( John xii. 25 .) And, “He that forsaketh not all that he hath, and followeth after Me, is not worthy of Me.” ( Luke 14:27, 33 .) And again, “Ye shall be brought before rulers and kings for My sake.” ( Matt. x. 18 .) And again, “A man’s foes shall be they of his own household.” ( Matt. x. 36 .) But the things which pertain to rest are yonder.

But with regard to Abraham, it was different. He was enjoined to do what was opposed to the promises; and yet not even so was he troubled, nor did he stagger, nor think he had been deceived. But you endure nothing except what was promised, yet you are troubled.

[2.] He heard the opposite of the promises from Him who had made them; and yet he was not disturbed, but did them as if they had been in harmony [therewith]. For they were in harmony; being opposed indeed according to human calculations, but in harmony [when viewed] by Faith. And how this was, the Apostle himself has taught us, by saying, “accounting 3265 that God was able to raise Him up, even from the dead.” By the same faith (he means) by which he believed that God gave what was not, 3266 and raised up the dead, by the same was he persuaded that He would also raise him up after he had been slain in sacrifice. For it was alike impossible (to human calculation, I mean) from a womb which was dead and grown old and already become useless for child-bearing to give a child, and to raise again one who had been slain. But his previous faith prepared the way for things to come.

And see; the good things came first, and the hard things afterwards, in his old age. But for you, on the contrary, (he says) the sad things are first, and the good things last. This for those who dare to say, ‘He has promised us the good things after death; perhaps He has deceived us.’ He shows that “God is able to raise up even from the dead,” and if God be able to raise from the dead, without all doubt He will pay all [that He has promised].

But if Abraham so many years before, believed “that God is able to raise from the dead,” much more ought we to believe it. Thou seest (what I at first said) that death had not yet entered in and yet He drew them at once to the hope of the resurrection, and led them to such full assurance, that when bidden, they even slay their own sons, and readily offer up those from whom they expected to people the world.

And he shows another thing too, by saying, that “God tempted Abraham.” ( Gen. xxii. 1 .) What then? Did not God know that the man was noble and approved? Why then did He tempt him? Not that He might Himself learn, but that He might show to others, and make his fortitude manifest to all. 3267 And here also he shows the cause of trials, that they may not suppose they suffer these things as being forsaken [of God]. For in their case indeed, it was necessary that they should he tried, because there were many who persecuted or plotted against them: but in Abraham’s case, what need was there to devise trials for him which did not exist? Now this trial, it is evident, was by His command. The others indeed happened by His allowance, but this even by His command. If then temptations make men approved in such wise that, even where there is no occasion, God exercises His own athletes; much more ought we to bear all things nobly.

And here he said emphatically, “By faith, when he was tried, he offered up Isaac,” for there was no other cause for his bringing the offering but that.

[3.] After this he pursues the same thought. No one (he says) could allege, that he had another son, and expected the promise to be fulfilled from him, and therefore confidently offered up this one. “And” (his words are) “he offered up his only-begotten, who had received the promises.” Why sayest thou “only-begotten”? What then? Of whom was Ishmael sprung? I mean “only-begotten” (he would say) so far as relates to the word of the promise. Therefore after saying, “Only-begotten,” showing that he says it for this reason, he added, “of whom it was said, In Isaac shall thy seed be called,” that is, “from” him. Seest thou how he admires what was done by the Patriarch? “In Isaac shall thy seed be called,” and that son he brought to be sacrificed.

Afterwards, that no one may suppose he does this in despair, and in consequence of this command had cast away that Faith, 3268 but may understand that this also was truly of faith, he says that he retained that faith also, although it seem to be at variance with this. But it was not at variance. For he did not measure the power of God by human reasonings, but committed all to faith. And hence he was not afraid to say, that God was “able to raise him up, even from the dead.”

“From whence also he received him in a figure,” 3269 that is in idea, 3270 by the ram, he means. How? The ram having been slain, he was saved: so that by means of the ram he received him again, having slain it in his stead. But these things were types: for here it is the Son of God who is slain.

And observe, I beseech you, how great is His lovingkindness. For inasmuch as a great favor was to be given to men, He, wishing to do this, not by favor, but as a debtor, arranges that a man should first give up his own son on account of God’s command, in order that He Himself might seem to be doing nothing great in giving up His own Son, since a man had done this before Him; that He might be supposed to do it not of grace, but of debt. For we wish to do this kindness also to those whom we love, others, to appear first to have received some little thing from them, and so give them all: and we boast more of the receiving than of the giving; and we do not say, We gave him this, but, We received this from him.

“From whence also” (are his words) “he received him in a figure,” i.e. as in a riddle 3271 (for the ram was as it were a figure of Isaac) or, as in a type. For since the sacrifice had been completed, and Isaac slain in purpose, 3272 therefore He gave him to the Patriarch.

[4.] Thou seest, that what I am constantly saying, is shown in this case also? When we have proved that our mind is made perfect, and have shown that we disregard earthly things, then earthly things also are given to us; but not before; lest being bound to them already, receiving them we should be bound still. Loose thyself from thy slavery first (He says), and then receive, that thou mayest receive no longer as a slave, but as a master. Despise riches, and thou shalt be rich. Despise glory, and thou shalt be glorious. Despise the avenging thyself on thine enemies, and then shalt thou attain it. Despise repose, and then thou shalt receive it that in receiving thou mayest receive not as a prisoner, nor as a slave, but as a freeman.

For as in the case of little children, when the child eagerly desires childish playthings, we hide them from him with much care, as a ball, for instance, and such like things, that he may not be hindered from necessary things; but when he thinks little of them, and no longer longs for them, we give them fearlessly, knowing that henceforth no harm can come to him from them, the desire no longer having strength enough to draw him away from things necessary; so God also, when He sees that we no longer eagerly desire the things of this world, thenceforward permits us to use them. For we possess them as freemen and men, not as children.

For [in proof] that if thou despise the avenging thyself on thine enemies, thou wilt then attain it, hear what he says, “If thine enemy hunger, feed him; if he thirst, give him drink,” and he added, “for in so doing, thou shalt heap coals of fire on his head.” ( Rom. xii. 20 .) And again, that if thou despise riches, thou shalt then obtain them, hear Christ saying, “There is no man which hath left father, or mother, or house, or brethren, who shall not receive an hundredfold, and shall inherit everlasting life.” ( Matt. xix. 29 .) And that if thou despise glory, thou shalt then attain it, again hear Christ Himself saying, “He that will be first among you, let him be your minister.” ( Matt. xx. 26 .) And again, “For whosoever shall humble himself, he shall be exalted.” ( Matt. xxiii. 12 .)

What sayest thou? If I give drink to mine enemy, do I then punish him? If I give up my goods, do I then possess them? If I humble myself, shall I then be exalted? Yea, He says, for such is My power, to give contraries by means of contraries. I abound in resources and in contrivances: be not afraid. The ‘Nature of things’ follows My will: not I attend upon Nature. I do all things: I am not controlled by them: wherefore also I am able to change their form and order.

[5.] And why dost thou wonder if [it is so] in these instances? For thou wilt find the same also in all others. If thou injure, thou art injured; 3273 if thou art injured, then thou art uninjured; if thou punish, then thou hast not punished another, but hast punished thyself. For “he that loveth iniquity,” it is said, “hateth his own soul.” ( Ps. xi. 5 , LXX.) Seest thou that thou dost not injure, but art injured? 3274 Therefore also Paul says, “Why do ye not rather take wrong?” ( 1 Cor. vi. 7 .) Dost thou see that this is not to be wronged?

When thou insultest, then art thou insulted. And most persons partly know this: as when they say one to another, “Let us go away, do not disgrace yourself.” Why? Because the difference is great between thee and him: for however much thou insultest him, he accounts it a credit. Let us consider this in all cases, and be above insults. I will tell you how.

Should we have a contest with him who wears the purple, let us consider that in insulting him, we insult ourselves, for we become worthy to be disgraced. Tell me, what dost thou mean? When thou art a citizen of Heaven, and hast the Philosophy that is above, dost thou disgrace thyself with him “that mindeth earthly things”? ( Philip. iii. 19 .) For though he be in possession of countless riches, though he be in power, he does not as yet know the good that is therein. Do not in insulting him, insult thyself. Spare thyself, not him. Honor thyself, not him. Is there not some Proverb such as this, He that honoreth; 3275 honoreth himself? With good reason: for he honors not the other, but himself. Hear what a certain wise man says, “Do honor to thy soul according to the dignity thereof.” ( Ecclesiasticus 10.28 .) “According to the dignity thereof,” what is this? if he have defrauded (it means), do not thou defraud; if he has insulted, do not thou insult.

[6.] Tell me, I pray thee, if some poor man has taken away clay thrown out of thy yard, wouldst thou for this have summoned a court of justice? Surely not. Why? Lest thou shouldst disgrace thyself; lest all men should condemn thee. The same also happens in this case. For the rich man is poor, and the more rich he is, the poorer is he in that which is indeed poverty. Gold is clay, cast out in the yard, not lying in thy house, for thy house is Heaven. For this, then, wilt thou summon a Court of Justice, and will not the citizens on high condemn thee? Will they not cast thee out from their country, who art so mean, who art so shabby, as to choose to fight for a little clay? For if the world were thine, and then some one had taken it, oughtest thou to pay any attention to it?

Knowest thou not, that if thou wert to take the world ten times or an hundred times, or ten thousand times, and twice that, it is not to be compared with the least of the good things in Heaven? He then who admires the things here slights those yonder, since he judges these worthy of exertion, though so far inferior to the other. Nay, rather indeed he will not be able to admire those other. For how [can he], whilst he is passionately excited towards these earthly things? Let us cut through the cords and entanglements: for this is what earthly things are.

How long shall we be stooping down? How long shall we plot one against another, like wild beasts; like fishes? Nay rather, the wild beasts do not plot against each other, but [against] animals of a different tribe. A bear for instance does not readily kill a bear, nor a serpent kill a serpent, having respect for the sameness of race. But thou, with one of the same race, and having innumerable claims, 3276 as common origin, rational faculties, the knowledge of God, ten thousand other things, the force of nature, him who is thy kinsman, and partaker of the same nature—him thou killest, and involvest in evils innumerable. For what, if thou dost not thrust thy sword, nor plunge thy right hand into his neck, other things more grievous than this thou doest, when thou involvest him in innumerable evils. For if thou hadst done the other, thou wouldst have freed him from anxiety, but now thou encompassest him with hunger, with slavery, with feelings of discouragement, with many sins. These things I say, and shall not cease to say, not [as] preparing you to commit murder: nor as urging you to some crime short of that; but that you may not be confident, as if you were not to give account. “For” (it says) “he that taketh away a livelihood” ( Ecclesiasticus 34.22 ) and asketh bread, it says. 3277

[7.] Let us at length keep our hands to ourselves, or rather, let us not keep them, but stretch them out honorably, not for grasping, but for alms-giving. Let us not have our hand unfruitful nor withered; for the hand which doeth not alms is withered; and that which is also grasping, is polluted and unclean.

Let no one eat with such hands; for this is an insult to those invited. For, tell me, if a man when he had made us lie down on tapestry 3278 and a soft couch and linen interwoven with gold, in a great and splendid house, and had set by us a great multitude of attendants, and had prepared a tray 3279 of silver and gold, and filled it with many dainties of great cost and of all sorts, then urged us to eat, provided we would only endure his besmearing his hands with mire or with human ordure, and so sitting down to meat with us—would any man endure this infliction? Would he not rather have considered it an insult? Indeed I think he would, and would have gone straightway off. But now in fact, thou seest not hands filled with what is indeed filth, but even the very food, and yet thou dost not go off, nor flee, nor find fault. Nay, if he be a person in authority, thou even accountest it a grand affair, and destroyest thine own soul, in eating such things. For covetousness is worse than any mire; for it pollutes, not the body but the soul, and makes it hard to be washed. Thou therefore, though thou seest him that sitteth at meat defiled with this filth both on his hands and his face, and his house filled with it, nay and his table also full of it (for dung, or if there be anything more unclean than that, it is not so unclean and polluted as those viands), dost thou feel as if forsooth thou wert highly honored, and as if thou wert going to enjoy thyself?

And dost thou not fear Paul who allows us to go without restraint to the Tables of the heathen if we wish, but not even if we wish to those of the covetous? For, “if any man who is called a Brother” ( 1 Cor. v. 11 ), he says, meaning here by Brother every one who is a believer simply, not him who leads a solitary life. For what is it which makes brotherhood? The Washing of regeneration; the being enabled to call God our Father. So that he that is a Monk, if he be a Catechumen, is not a Brother, 3280 but the believer though he be in the world, is a Brother. “If any man,” saith he, “that is called a Brother.” ( 1 Cor. v. 11 .) For at that time there was not even a trace of any one leading a Monastic life, but this blessed [Apostle] addressed all his discourse to persons in the world. “If any man,” he says, “that is called a Brother, be a fornicator, or covetous or a drunkard, with such an one, no not to eat.” But not so with respect to the heathen: but “If any of them that believe not,” meaning the heathen, “bid you and ye be disposed to go, whatsoever is set before you eat.” ( 1 Cor. x. 27 .)

[8.] “If any man that is called Brother be” (he says) “a drunkard.” Oh! what strictness! Yet we not only do not avoid drunkards, but even go to their houses, partaking of what they set before us.

Therefore all things are upside down, all things are in confusion, and overthrown, and ruined. For tell me, if any such person should invite thee to a banquet, thee who art accounted poor and mean, and then should hear thee say, “Inasmuch as the things set before me are [the fruit] of overreaching, I will not endure to defile my own soul,” would he not be mortified? Would he not be confounded? Would he not be ashamed? This alone were sufficient to correct him, and to make him call himself wretched for his wealth, and admire thee for thy poverty, if he saw himself with so great earnestness despised by thee.

But we “are become” (I know not why) “servants of men” ( 1 Cor. vii. 23 ), though Paul cries aloud throughout, “Be not ye the servants of men.” Whence then have we become “servants of men”? Because we first became servants of the belly, and of money, and of glory, and of all the rest; we gave up the liberty which Christ bestowed on us.

What then awaiteth him who is become a servant (tell me)? Hear Christ saying, “The servant abideth not in the house for ever.” ( John viii. 35 .) Thou hast a declaration complete in itself, that he never entereth into the Kingdom; for this is what “the House” means. For, He says, “in My Father’s House are many mansions.” ( John xiv. 2 .) “The servant” then “abideth not in the House for ever.” By a servant He means him who is “the servant of sin.” But he that “abideth not in the House for ever,” abideth in Hell for ever, having no consolation from any quarter.

Nay, to this point of wickedness are matters come, that they even give alms out of these [ill-gotten gains], and many receive [them]. Therefore our boldness has broken down, and we are not able to rebuke any one. But however, henceforward at least, let us flee the mischief arising from this; and ye who have rolled yourselves in this mire, cease from such defilement, and restrain your rage for such banquets, if even now we may by any means be able to have God propitious to us, and to attain to the good things which have been promised: which may we all obtain in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever, and world without end. Amen.

Footnotes

477:3263

Mr. Field’s text omits ̓ Αβραὰμ , and has δεξάμενος for ἀ ναδεξάμενος

477:3264

τὰ τοῦ Θεοῦ , the acts and words of God.

478:3265

λογισάμενος . The cognate word λογισμὸς is used throughout for our “ reasoning, ” “ calculation. ”

478:3266

οὐκ ὄντα ἐχαρίσατο , i.e. Isaac. See Rom. iv. 17 , “ Before God, in whom he believed, who quickeneth the dead, and calleth those things which be not as though they were ” ( τὰ μὴ ὄντα ὡς ὄντα ); and for the next clause, see Rom. 4.19 , “ He considered not his own body, now dead, nor yet the deadness of Sarah’s womb ” : to which, so to say, life was restored.

478:3267

[See St. Cyr. Alex. Glaph . 87.]

478:3268

conviction [?].

478:3269

ἐ ν παραβολῇ

478:3270

ἐ ν ὑποδείγματι , see Heb. 9:9, 23

479:3271

ἐ ν αἰνίγματι , where one thing is said, and another covertly meant: as the expression is used 1 Cor. xiii. 12 , of our present knowledge of the Blessedness of Heaven.

479:3272

τῇ προαιρέσει

479:3273

ἠ δικήθης

479:3274

This reading, adopted by Mr. Field, is found only in one ms. followed by Savile and the later editions: the other authorities, including Mutianus’ version, have, “ Seest thou that thou hast not been injured, but injurest? ” Perhaps this may be the true reading, St Chrys. in these words turning his address to those who are suffering worldly wrong: and saying that if they patiently endure, they are not the sufferers, but inflict suffering on their oppressors, though the expression ἀ δικεις is very strong.

479:3275

or, “ respects [another], respects, ” &c.

480:3276

δικαιώματα

480:3277

καὶ ἄρτον αἰτῶν, φησί . There is great variation in the mss. of this passage: and possibly the true reading is lost. St. Chrys. partly quotes Ecclus. xxxi. 22 of the Septuagint ( Ecclesiasticus 34.22 of our Version), “ He that taketh away his living slayeth his neighbor, and he that defraudeth the hireling of his hire is a blood-shedder. ” As the text stands we must suppose that he is alluding to sayings which had become proverbial, and that his hearers would supply the words, “ is a murderer ” ; or “ is the same. ”

480:3278

ταπήτων

480:3279

πίνακα

480:3280

It will be observed that the word πιστὸς , “ believer, ” means “ one who believes and is baptized ” : as opposed to the unbaptized, even though they believed and were so religious as to devote themselves to an ascetic life. Also, that at this time there were those who had given themselves up to an ascetic life and still deferred their Baptism, see St. Greg. Naz. Hom. xl. 18. In the later form of the text, this clause has been altered to “ So that a Catechumen, even though he be a Monk, is not a brother. ”

Homily XXVI.

Hebrews xi. 20-22

“By faith, Isaac blessed Jacob and Esau concerning things to come. By faith, Jacob when he was a dying blessed both the sons of Joseph, and worshiped 3281 leaning on the top of his staff. By faith, Joseph when he died made mention of the departing of the children of Israel, and gave commandment concerning his bones.”

[1.] “ Many prophets and righteous men” (it is said) “have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear and have not heard them.” ( Matt. xiii. 17 .) Did then those righteous men know all the things to come? Yea, most certainly. For if because of the weakness of those who were not able to receive Him, the Son was not revealed,—He was with good reason revealed to those conspicuous in virtue. This Paul also says, that they knew “the things to come,” that is the resurrection of Christ.

Or he does not mean this: but that “By faith, concerning things to come” [means] not [concerning] the world to come, but “concerning things to come” in this world. For how [except by faith] could a man sojourning in a strange land, give such blessings?

But on the other hand he obtained the blessing, and yet did not receive it. 3282 Thou seest that what I said with regard to Abraham, may be said also of Jacob, that they did not enjoy 3283 the blessing, but the blessings went to his posterity, while he himself obtained the “things to come.” For we find that his brother rather enjoyed the blessing. For [Jacob] spent all his time in servitude and working as a hireling, and [amid] dangers, and plots, and deceits, and fears; and when he was asked by Pharaoh, he says, “Few and evil have my days been” ( Gen. xlvii. 9 ); while the other lived in independence and great security, and afterwards was an object of terror to [Jacob]. Where then did the blessings come to their accomplishment, save in the [world] to come?

Seest thou that from the beginning the wicked have enjoyed things here, but the righteous the contrary? Not however all. For behold, Abraham was a righteous man, and he enjoyed things here as well, though with affliction and trials. For indeed wealth was all he had, seeing all else relating to him was full of affliction. For it is impossible that the righteous man should not be afflicted, though he be rich: for when he is willing to be overreached, to be wronged, to suffer all other things, he must be afflicted. So that although he enjoy wealth, [yet is it] not without grief. Why? you ask. Because he is in affliction and distress. But if at that time the righteous were in affliction, much more now.

“By Faith,” he says, “Isaac blessed Jacob and Esau concerning things to come” (and yet Esau was the elder; but he puts Jacob first for his excellence). Seest thou how great was his Faith? Whence did he promise to his sons so great blessings? Entirely from his having faith in God.

[2.] “By Faith, Jacob when he was a dying, blessed both the sons of Joseph.” Here we ought to set down the blessings entire, in order that both his faith and his prophesying may be made manifest. “And worshiped leaning,” 3284 he says, “upon the top of his staff.” Here, he means, he not only spoke, but was even so confident about the future things, as to show it also by his act. For inasmuch as another King was about to arise from Ephraim, therefore it is said, “And he bowed himself upon the top of his staff.” That is, even though he was now an old man, “he bowed himself” to Joseph, showing the obeisance of the whole people which was to be [directed] to him. And this indeed had already taken place, when his brethren “bowed down” to him: but it was afterwards to come to pass through the ten tribes. Seest thou how he foretold the things which were to be afterwards? Seest thou how great faith they had? How they believed “concerning the things to come”?

For some of the things here, the things present, are examples of patience only, and of enduring ill-treatment, and of receiving nothing good; for instance, what is mentioned in the case of Abraham, in the case of Abel. But others are [examples] of Faith, as in the case of Noah, that there is a God, that there is a recompense. (For Faith in this place is manifold, 3285 both of there being a recompense, and of awaiting it, not under the same conditions, 3286 and of wrestling before the prizes.) And the things also which concern 3287 Joseph are of Faith only. Joseph heard that [God] had made a promise to Abraham, that He had engaged His word “to thee and to thy seed will I give this land;” and though in a strange land, and not yet seeing the engagement fulfilled, but never faltered even so, but so believed as even to “speak of the Exodus, and to give commandment concerning his bones.” He then not only believed himself, but led on the rest also to Faith: that having the Exodus always in mind (for he would not have “given commandment concerning his bones,” unless he had been fully assured [of this]), they might look for their return [to Canaan].

Wherefore, when some men say, ‘See! Even righteous men had care about their sepulchers,’ let us reply to them, that it was for his reason: for he knew that “the earth is the Lord’s and all that therein is.” 3288 ( Ps. xxiv. 1 .) He could not indeed have been ignorant of this, who lived in so great philosophy, who spent his whole life in Egypt. And yet if he had wished, it was possible for him to return, and not to mourn or vex himself. But when he had taken up his father thither, why, did he enjoin them to carry up thence his own bones also? Evidently for this reason.

But what? Tell me, are not the bones of Moses himself laid in a strange land? And those of Aaron, of Daniel, of Jeremiah? And as to those of the Apostles we do not know where those of most of them are laid. For of Peter indeed, and Paul, and John, and Thomas, the sepulchers are well known; but those of the rest, being so many, have nowhere become known. 3289 Let us not therefore lament at all about this, nor be so little-minded. For whereever we may be buried, “the earth is the Lord’s and all that therein is.” ( Ps. xxiv. 1 .) Certainly what must take place, does take place: to mourn however, and lament, and bewail the departed, arises from littleness of mind.

[3.] ( Heb. 11.23 ) “By faith, Moses when he was born, was hid three months of his parents.” Dost thou see that in this case they hoped for things on the earth after their death? 3290 And many things were fulfilled after their death. This is for some who say, ‘After death those things were done for them, which they did not obtain while alive; nor did they believe [would be] after their death.’

Moreover Joseph did not say, He gave not the land to me in my life-time, nor to my father, nor to my grandfather, whose excellence too ought to have been reverenced; and will He vouchsafe to these wretched people what He did not vouchsafe to them? He said nothing of all this, but by Faith he both conquered and went beyond all these things.

He has named Abel, Noah, Abraham, Isaac, Jacob, Joseph, all illustrious and admirable men. Again he makes the encouragement greater, by bringing down the matter to ordinary persons. For that the admirable should feel thus, is nothing wonderful, and to appear inferior to them, is not so dreadful: but to show oneself inferior even to people without names, this is the dreadful thing. And he begins with the parents of Moses, obscure persons, who had nothing so great as their son [had]. Therefore also he goes on to increase the strangeness of what he says by enumerating even women that were harlots, and widows. For “by Faith” (he says) “the harlot Rahab perished not with them that believed not, when she had received the spies with peace.” And he mentions the rewards not only of belief but also of unbelief; as in [the case of] Noah.

But at present we must speak of the parents of Moses. Pharaoh gave orders that all the male children should be destroyed, and none had escaped the danger. Whence did these expect to save their child? From faith. What sort of Faith? “They saw” (he says) “that he was a proper child.” The very sight drew them on to Faith: thus from the beginning, yea from the very swaddling-clothes, great was the Grace that was poured out on that righteous man, this being not the work of nature. For observe, the child immediately on its birth appears fair and not disagreeable to the sight. Whose [work] was this? Not that of nature, but of the Grace of God, which also stirred up and strengthened that barbarian woman, the Egyptian, and took and drew her on.

And yet in truth Faith had not a sufficient foundation in their case. For what was it to believe from sight? But you (he would say) believe from facts and have many pledges of Faith. For “the receiving with joyfulness the spoiling of their goods” ( Heb. 10.34 ), and other such [things], were [evidences] of Faith and of Patience. But inasmuch as these [Hebrews] also had believed, and yet afterwards had become faint-hearted, he shows that the Faith of those [saints of old] also was long continued, 3291 as, for instance, that of Abraham, although the circumstances seemed to contend against it.

“And” (he says) “they were not afraid of the king’s commandment,” although that was in operation, 3292 but this [their hope respecting their child] was simply a kind of bare expectation. And this indeed was [the act] of his parents; but Moses himself what did he contribute?

[4.] Next again an example appropriate to them, or rather greater than that. For, saith he, ( Heb. 11.24-26 ) “by faith Moses when he was come to years, refused to be called the son of Pharaoh’s daughter, choosing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of Egypt; 3293 for he had respect unto the recompense of the reward.” As though he had said to them, ‘No one of you has left a palace, yea a splendid palace, nor such treasures; nor, when he might have been a king’s son, has he despised this, as Moses did.’ And that he did not simply leave [these things], he expressed by saying, “he refused,” that is, he hated, he turned away. For when Heaven was set before him, it was superfluous to admire an Egyptian Palace.

And see how admirably Paul has put it. He did not say, ‘Esteeming heaven, and the things in heaven,’ ‘greater riches than the treasures of Egypt,’ but what? “The reproach of Christ.” For the being reproached for the sake of Christ he accounted better than being thus at ease; and this itself by itself was reward.

“Choosing rather” (he says) “to suffer affliction with the people of God.” For ye indeed suffer on your own account, but he “chose” [to suffer] for others; and voluntarily threw himself into so many dangers, when it was in his power both to live religiously, and to enjoy good things.

“Than” (he says) “to enjoy the pleasures of sin for a season.” He called unwillingness “to suffer affliction with the” rest “sin”: this, he says, [Moses] accounted to be “sin.” If then he accounted it “sin” not to be ready to “suffer affliction with” the rest, it follows that the suffering affliction must be a great good since he threw himself into it from the royal palace.

But this he did, seeing some great things before him. “Esteeming the reproach of Christ greater riches than the treasures of Egypt.” What is, “the reproach of Christ”? It is being reproached in such ways as ye are, the reproach which Christ endured; Or that he endured for Christ’s sake: for “that rock was Christ” 3294 ( 1 Cor. x. 4 ); the being reproached as you are.

But what is “the reproach of Christ”? That [because] we repudiate the [ways] of our fathers we are reproached; that we are evil-entreated when we have run to God. It was likely that he also was reproached, when it was said to him, “Wilt thou kill me as thou killedst the Egyptian yesterday?” ( Ex. ii. 14 .) This is “the reproach of Christ,” to be ill-treated to the end, and to the last breath: as He Himself was reproached and heard, “If Thou be the Son of God” ( Matt. xxvii. 40 ), from those for whom He was crucified, from those who were of the same race. This is “the reproach of Christ” when a man is reproached by those of his own family, or by those whom he is benefiting. For [Moses] also suffered these things from the man who had been benefited [by him].

In these words he encouraged them, by showing that even Christ suffered these things, and Moses also, two illustrious persons. So that this is rather “the reproach of Christ” than of Moses inasmuch as He suffered these things from “His own.” ( John i. 11 .) But neither did the one send forth lightnings, nor the Other feel any [anger], 3295 but He was reviled and endured all things, whilst they “wagged their heads.” ( Matt. xxvii. 39 .) Since therefore it was probable that they [the readers] also would hear such things, and would long for the Recompense, he says that even Christ and Moses had suffered the like. So then ease 3296 is [the portion] of sin; but to be reproached, of Christ. For what then dost thou wish? “The reproach of Christ,” or ease?

[5.] ( Heb. 11.27 ) “By faith he forsook Egypt not fearing the wrath of the king; for he endured as seeing Him who is Invisible.” What dost thou say? That he did not fear? And yet the Scripture says, that when he heard, he “was afraid” 3297 ( Ex. ii. 14 ), and for this cause provided for safety by flight, and stole away, and secretly withdrew himself; and afterwards he was exceedingly afraid. Observe the expressions with care: he said, “not fearing the wrath of the king,” with reference to his even presenting himself again. For it would have been [the part] of one who was afraid, not to undertake again his championship, nor to have any hand in the matter. That he did however again undertake it, was [the part] of one who committed all to God: for he did not say, ‘He is seeking me, and is busy [in the search], and I cannot bear again to engage in this matter.’

So that even flight was [an act of] faith. Why then did he not remain (you say)? That he might not cast himself into a foreseen danger. For this finally would have been tempting [God]: to leap into the midst of dangers, and say, ‘Let us see whether God will save me.’ And this the devil said to Christ, “Cast Thyself down.” ( Matt. iv. 6 .) Seest thou that it is a diabolical thing, to throw ourselves into danger without cause and for no purpose, and to try whether God will save us? For he [Moses] could no longer be their champion when they who were receiving benefits were so ungrateful. It would therefore have been a foolish and senseless thing to remain there. But all these things were done, because, “he endured as seeing Him who is Invisible.”

[6.] If then we too always see God with our mind, if we always think in remembrance of Him, all things will appear endurable to us, all things tolerable; we shall bear them all easily, we shall be above them all. For if a person seeing one whom he loves, or rather, remembering him is roused in spirit, and elevated in thought, and bears all things easily, while he delights in the remembrance; one who has in mind Him who has vouchsafed to love us in deed, and remembers Him, when will he either feel anything painful, or dread anything fearful or dangerous? When will he be of cowardly spirit? Never.

For all things appear to us difficult, because we do not have the remembrance of God as we ought; because we do not carry Him about alway in our thoughts. For surely He might justly say to us, “Thou hast forgotten Me, I also will forget thee.” And so the evil becomes twofold, both that we forget Him and He us. For these two things are involved in each other, yet are two. For great is the effect of God’s remembrance, and great also of His being remembered by us. The result of the one is that we choose good things; of the other that we accomplish them, and bring them to their end. 3298 Therefore the prophet says, “I will remember Thee from the land of Jordan, and from the little hill of Hermon.” ( Ps. xlii. 6 .) The people which were in Babylon say this: being there, I will remember Thee.

[7.] Therefore let us also, as being in Babylon, [do the same]. For although we are not sitting among warlike foes, yet we are among enemies. For some [of them] indeed were sitting as captives, but others did not even feel their captivity, as Daniel, as the three children (cf. Ps. cxxxvii. 1 ); who even while they were in captivity became in that very country more glorious even than the king who had carried them captive. And he who had taken them captive does obeisance to 3299 the captives.

Dost thou see how great virtue is? When they were in actual captivity he waited on them as masters. He therefore was the captive, rather than they. It would not have been so marvelous if when they were in their native country, he had come and done them reverence in their own land, or if they had been rulers there. But the marvelous thing is, that after he had bound them, and taken them captive, and had them in his own country, he was not ashamed to do them reverence in the sight of all, and to “offer an oblation.” 3300 ( Dan. ii. 46 .)

Do you see that the really splendid things are those which relate to God, whereas human things are a shadow? He knew not, it seems, that he was leading away masters for himself, and that he cast into the furnace those whom he was about to worship. But to them, these things were as a dream.

Let us fear God, beloved, let us fear [Him]: even should we be in captivity, we are more glorious than all men. Let the fear of God be present with us, and nothing will be grievous, even though thou speak of poverty, or of disease, or of captivity, or of slavery, or of any other grievous thing: Nay even these very things will themselves work together for us the other way. These men were captives, and the king worshiped them: Paul was a tent-maker, and they sacrificed to him as a God.

[8.] Here a question arises: Why, you ask, did the Apostles prevent the sacrifices, and rend their clothes, and divert them from their attempt, and say with earnest lamentation, “What are ye doing? we also are men of like passions with you” ( Acts xiv. 15 ); whereas Daniel did nothing of this kind.

For that he also was humble, and referred [the] glory to God no less than they, is evident from many places. Especially indeed is it evident, from the very fact of his being beloved by God. For if he had appropriated to himself the honor belonging to God, He would not have suffered him to live, much less to be in honor. Secondly, because even with great openness he said, “And as to me, O King, this secret hath not been revealed to me through any wisdom that is in me.” ( Dan. ii. 30 .) And again; he was in the den for God’s sake, and when the prophet brought him food, he saith, “For God hath remembered me.” ( Bel 38 .) Thus humble and contrite was he.

He was in the den for God’s sake, and yet he counted himself unworthy of His remembrance, and of being heard. Yet we though daring [to commit] innumerable pollutions, and being of all men most polluted, if we be not heard at our first prayer, draw back. Truly, great is the distance between them and us, as great as between heaven and earth, or if there be any greater.

What sayest thou? After so many achievements, after the miracle which had been wrought in the den, dost thou account thyself so humble? Yea, he says; for what things soever we have done, “we are unprofitable servants.” ( Luke xvii. 10 .) Thus by anticipation did he fulfill the evangelical precept, and accounted himself nothing. For “God hath remembered me,” he said. His prayer again, of how great lowliness of mind it is full. And again the three children said thus, “We have sinned, we have committed iniquity.” ( Song of the Three Children, ver. 6 .) And everywhere they show their humility.

And yet Daniel had occasions innumerable for being puffed up; but he knew that these also came to him on account of his not being puffed up, and he did not destroy his treasure. For among all men, and in the whole world he was celebrated, not only 3301 because the king cast himself on his face and offered sacrifice to him, and accounted him to be a God, who was himself honored as God in all parts of the world: for he ruled over the whole [earth]; (and this is evident from Jeremiah. “Who putteth on the earth,” saith he, “as a garment.” (See Jer. 43:12, Ps. 104:2 .) And again, “I have given it to Nebuchadnezzar My servant” ( Jer. xxvii. 6 ), and again from what he [the King] says in his letter). 3302 And because he was held in admiration not only in the place where he was, but everywhere, and was greater than if the rest of the nations had been present and seen him; when even by letters [the King] confessed his submission 3303 and the miracle. But yet again for his wisdom he was also held in admiration, for it is said, “Art thou wiser than Daniel?” ( Ezek. xxviii. 3 .) And after all these things he was thus humble, dying ten thousand times for the Lord’s sake.

Why then, you ask, being so humble did he not repel either the adoration which was paid him by the king, or the offerings?

[9.] This I will not say, for it is sufficient for me simply to mention the question, and the rest I leave to you, that at least in this way I may stir up your thoughts. (This however I conjure you, to choose all things for the fear of God, having such examples; and because in truth we shall obtain the things here also, if we sincerely lay hold on the things which are to come.) For that he did not do this out of arrogance, is evident from his saying, “Thy gifts be to thyself.” ( Dan. v. 17 .)

For besides this also again is another question, how while in words he rejected it, in deed he received the honor, and wore the chain 3304 [of gold]. ( Dan. v. 29 .)

Moreover while Herod on hearing the cry “It is the voice of a god and not of a man,” inasmuch as “he gave not God the glory, burst in sunder, and all his bowels gushed out” ( Acts 12:22, 23, Acts 1:18 ), this man received to himself even the honor belonging to God, not words only.

However it is necessary to say what this is. In that case [at Lystra] the men were falling into greater idolatry, but in this [of Daniel] not so. How? For his being thus accounted of, was an honor to God. Therefore he said in anticipation, “And as to me, not through any wisdom that is in me.” ( Dan. ii. 30 .) And besides he does not even appear to have accepted the offerings. For he [the king] said (as it is written) that they should offer sacrifice, but it did not appear that the act followed. But there [at Lystra] they carried it even to sacrificing the bulls, and “they called” the one “Jupiter and” the other “Mercurius.” ( Acts xiv. 12 .)

The chain [of gold] then he accepted, that he might make himself known; the offering however why does it not appear that he rejected it? For in the other case too they did not do it, but they attempted it, and the Apostles hindered them; wherefore here also he ought at once to have rejected [the adoration]. And there it was the entire people: here the King. Why he did not divert him [Daniel] expressed by anticipation, [viz.] that [the king] was not making an offering [to him] as to a God, to the overthrow of religious worship, but for the greater wonder. How so? It was on God’s account that [Nebuchadnezzar] made the decree; wherefore [Daniel] did not mutilate 3305 the honor [offered]. But those others [at Lystra] did not act thus, but supposed them to be indeed gods. On this account they were repelled.

And here, after having done him reverence, he does these things: for he did not reverence him as a God, but as a wise man.

But it is not clear that he made the offering: and even if he did make it, yet not that it was with Daniel’s acceptance.

And what [of this], that he called him “Belteshazzar, the name of” his own “god”? 3306 Thus [it seems] they accounted their gods to be nothing wonderful, when he called even the captive thus; he who commands all men to worship the image, 3307 manifold and of various colors, and who adores the dragon. 3308

Moreover the Babylonians were much more foolish than those at Lystra. Wherefore it was not possible at once to lead them on to this. And many [more] things one might say: but thus far these suffice.

If therefore we wish to obtain all good things, let us seek the things of God. For as they who seek the things of this world fail both of them and of the others, so they who prefer the things of God, obtain both. Let us then not seek these but those, that we may attain also to the good things promised in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever and world without end. Amen.

Footnotes

481:3281

or, “ bowed himself, made obeisance. ”

482:3282

That is, Jacob obtained the blessing from Isaac, but did not himself receive the good things bestowed by the blessing. Therefore the good things to come were not those of this world. This is a reply to the second, the alternative, interpretation suggested.

482:3283

ἀ πώναντο . This is the reading of the best mss. and the oldest translation. There seems no reason to adopt the later reading ἀ πώνατο , “ he did not enjoy. ”

482:3284

προσεκύνησεν , as Gen. xlvii. 31 . The same word also is used in the LXX. in Gen. 37:7, 9, 10 , of Joseph’s dreams, where our version has “ made obeisance ” and “ bow down ourselves. ”

482:3285

πολύτροπος

482:3286

καὶ τοῦ μὴ ἐπὶ τοῖς αὐτοῖς αὐτὴν ἀναμένειν

482:3287

τὰ κατὰ

482:3288

τὸ πλήρωμα αὐτοῦ

482:3289

οὐδαμοῦ γνώριμοι γεγόνασι

483:3290

i.e. they hoped that through their child, when they were dead, the promised blessings upon earth (or in the land of Canaan) would be given. In the next sentence St. Chrys. seems to return to the conduct of Joseph, in order to add an observation, which he had omitted before.

483:3291

εἰς πολὺ παρετείνετο

483:3292

ἐ κεῖνο ἐνηργεῖτο

483:3293

Αἰγύπτου . This is the approved reading of the sacred text and of St. Chrys. The common editions have ἐ ν Αἰγύπτῳ , “ in Egypt, ” in each of the three places where the words recur.

484:3294

The later mss. and common editions add some explanatory words, thus: “ he suffered for Christ’s sake when he was reviled in the matter of the rock, from which he brought out water: and ‘ that rock ’ (he says) ‘ was Christ ’” ; they omit the clause next following.

484:3295

ἔ παθε τι

484:3296

ἄ νεσις

484:3297

See Exod. 2:14, 15 . St. Chrys. is speaking of Moses’ flight after killing the Egyptian.

485:3298

Probably this is to be understood according to that said Hom. xii. 5 [ supra , pp. 425, 426] of the co-operation of Grace and the human will.

485:3299

προσκυνεῖ , Dan. ii. 46

485:3300

μαναὰ , Dan. ii. 46 , according to the translation of Theodotion and the Vatican ms. The Alex. has μαννὰ , as has one ms. of St. Chrys.

485:3301

The apodosis seems to be, “ But yet again for his wisdom, ” &c., which comes after some parentheses.

485:3302

See Dan. iv. 1 , &c.

485:3303

τὴν δουλείαν

486:3304

μανιάκην

486:3305

ἠ κρωτηρίαζε

486:3306

See Dan. iv. 8

486:3307

Dan. iii. 1 , &c.

486:3308

Bel and the Dragon 24

Homily XXVII.

Hebrews xi. 28-31

“Through faith, he kept the Passover and the sprinkling of blood, lest he that destroyed the first-born should touch them. By faith they passed through the Red Sea, as by dry land; which the Egyptians assaying to do, were drowned. 3309 By faith, the walls of Jericho fell down, after they had been compassed about seven days. By faith, the harlot Rahab perished not with them that believed not, when she had received the spies with peace.”

[1.] Paul is wont to establish many things incidently, and is very full 3310 of thoughts. For such is the grace of The Spirit. He does not comprehend a few ideas in a multitude of words, but includes great and manifold thought in brevity of expressions. Observe at least how, in the midst 3311 of exhortation, and when discoursing about faith, of what a type and mystery he reminds us, whereof we have the reality. “Through faith” (he says) “he kept the Passover and the sprinkling of blood, lest he that destroyed the first-born should touch them.”

But what is “the sprinkling of blood”? 3312 A lamb was slain in every household, and the blood was smeared on the door-posts, and this was a means of warding off the Egyptian destruction. If then the blood of a lamb preserved the Jews unhurt in the midst of the Egyptians, and under so great a destruction, much more will the blood of Christ save us, who have had it sprinkled 3313 not on the door-posts, but in our souls. For even now also the Destroyer is going about in this depth of night: but let us be armed with that Sacrifice. (He calls the “sprinkling” 3314 anointing.) For God has brought us out from Egypt, from darkness, from idolatry.

Although what was done, was nothing, what was achieved was great. For what was done was blood; but was achieved, was salvation, and the stopping, and preventing of destruction. The angel feared the blood; for he knew of what it was a Type; he shuddered, thinking on the Lord’s death; therefore he did not touch the door-posts.

Moses said, Smear, and they smeared, and were confident. And you, having the Blood of the Lamb Himself, are ye not confident?

[2.] “By faith, they passed through the Red Sea as by dry land.” Again he compares one whole people with another, lest they should say, we cannot be as the saints.

“By faith” (he says) “they passed through the Red Sea, as by dry land, which the Egyptians assaying to do, were drowned.” Here he leads them also to a recollection of the sufferings in Egypt.

How, “by faith”? Because they had hoped to pass through the sea, and therefore they prayed: or rather it was Moses who prayed. Seest thou that everywhere Faith goes beyond human reasonings, and weakness and lowliness? Seest thou that at the same time they both believed, and feared punishment, both in the blood on the doors, and in the Red Sea?

And he made it clear that it was [really] water, through those that fell into it, and were choked; that it was not a mere appearance: but as in the case of the lions those who were devoured proved the reality of the facts, and in the case of the fiery furnace, those who were burnt; so here also thou seest that the same things become to the one a cause of salvation 3315 and glory, and to the other of destruction.

So great a good is Faith. And when we fall into perplexity, then are we delivered, even though we come to death itself, even though our condition be desperate. For what else was left [for them]? They were unarmed, compassed about by the Egyptians and the sea; and they must either be drowned if they fled, or fall into the hands of the Egyptians. But nevertheless [He] saved them from impossibilities. That which was spread under the one as land, overwhelmed the others as sea. In the former case it forgot its nature: in the latter it even armed itself against them. (Cf. Wisd. xix. 20 .)

[3.] “By faith, the walls of Jericho fell down, after they had been compassed about for seven days.” For assuredly the sound of trumpets is not able to throw down stones, though one blow for ten thousand years; but Faith can do all things.

Seest thou that in all cases it is not by natural sequence, nor yet by any law of nature that it was changed, but all is done contrary to expectation? Accordingly in this case also all is done contrary to expectation. For inasmuch as he had said again and again, that we ought to trust to the future hopes, he introduced all this argument with reason, showing that not now [only], but even from the beginning all the miracles have been accomplished and achieved by means of it.

“By faith, the harlot Rahab perished not with them that believed not, having received the spies with peace.” It would then be disgraceful, if you should appear more faithless even than a harlot. Yet she [merely] heard what the men related, and forthwith believed. Whereupon the end also followed; for when all perished, she alone was preserved. She did not say to herself, I shall be with my many friends. 3316 She did not say, Can I possibly be wiser than these judicious men who do not believe,—and shall I believe? She said no such thing, but believed what had taken place, 3317 which it was likely that they would suffer.

[4.] ( Heb. 11.32 ) “And what shall I more say? For the time would fail me to tell.” After this he no longer puts down the names: but having ended with an harlot, and put them to shame by the quality of the person, he no longer enlarges on the histories, lest he should be thought tedious. However he does not set them aside, but runs over them, [doing] both very judiciously, avoiding satiety, and not spoiling the closeness of arrangement; he was neither altogether silent, nor did he speak so as to annoy; for he effects both points. For when a man is contending vehemently [in argument], if he persist in contending, he wearies out the hearer, annoying him when he is already persuaded, and gaining the reputation of vain ambitiousness. For he ought to accommodate himself to what is expedient.

“And what do I more say” (he says)? “For the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jephthah, of David also and Samuel, and of the prophets.”

Some find fault with Paul, because he puts Barak, and Samson, and Jephthah in these places. What sayest thou? After having introduced the harlot, shall he not introduce these? For do not tell me of the rest of their life, but only whether they did not believe and shine in Faith.

“And the prophets,” he says, ( Heb. 11.33 ) “who through faith subdued kingdoms.” Thou seest that he does not here testify to their life as being illustrious; for this was not the point in question: but the enquiry thus far was about their faith. For tell me whether they did not accomplish all by faith?

“By faith,” he says, “they subdued kingdoms;” those with Gideon. “Wrought righteousness;” who? The same. Plainly he means here, kindness. 3318

I think it is of David that he says “they obtained promises.” But of what sort were these? Those in which He said that his “seed should sit upon” his “throne.” ( Ps. cxxxii. 12 .)

“Stopped the mouths of lions,” ( Heb. 11.34 ) “quenched the violence of fire, escaped the edge of the sword.” See how they were in death itself, Daniel encompassed by the lions, the three children abiding in the furnace, the Israelites, 3319 Abraham, Isaac, Jacob, in divers temptations; and yet not even so did they despair. For this is Faith; when things are turning out adversely, then we ought to believe that nothing adverse is done, but all things in due order.

“Escaped the edge of the sword.” I think that he is again speaking of the three children.

“Out of 3320 weakness were made strong.” Here he alludes to what took place at their return from Babylon. For “out of weakness,” is out of captivity. When the condition of the Jews had now become desperate, when they were no better than dead bones, who could have expected that they would return from Babylon, and not return only; but also “wax valiant” and “turn to flight armies of aliens”? ‘But to us,’ some one says, 3321 ‘no such thing has happened.’ But these are figures of “the things to come.” ( Heb. 11.35 ) “Women received their dead raised to life again.” He here speaks of what occurred in regard to the prophets, Elisha, [and] Elijah; for they raised the dead.

[5.] ( Heb. 11.35 ) “And others were tortured, 3322 not accepting deliverance, that they might obtain a better resurrection.” But we have not obtained a Resurrection. I am able however, he means, to show that they also were cut off, and did “not accept [deliverance], that they might obtain a better resurrection.” For why, tell me, when it was open to them to live, did they not choose it? Were they not evidently looking for a better life? And they who had raised up others, themselves chose to die; in order “to obtain a better resurrection,” not such as the children of those women. 3323

Here I think he alludes both to John and to James. For beheading is called “torturing.” 3324 It was in their power still to behold the sun. It was in their power to abstain from reproving 3325 [sinners], and yet they chose to die; even they who had raised others chose to die themselves, “that they might obtain a better resurrection.”

( Heb. 11.36 ) “And others had trial of cruel mockings and scourgings, yea moreover of bonds and imprisonment.” He ends with these; with things that come nearer home. For these [ex amples ] especially bring consolation, when the distress is from the same cause, since even if you mention something more extreme, yet unless it arise from the same cause, you have effected nothing. Therefore he concluded his discourse with this, mentioning “bonds, imprisonments, scourges, stonings,” alluding to the case of Stephen, also to that of Zacharias.

Wherefore he added, “They were slain with the sword.” What sayest thou? Some “escaped the edge of the sword,” and some “were slain by the sword.” ( Heb. 11.34 .) What is this? Which dost thou praise? Which dost thou admire? The latter or the former? Nay, he says: the former indeed, is appropriate to you, and the latter, because Faith was strong even unto death itself, and it is a type of things to come. For the wonderful qualities of Faith are two, that it both accomplishes great things, and suffers great things, and counts itself to suffer nothing.

And thou canst not say (he says) that these were sinners and worthless. For even if you put the whole world against them, I find that they weigh down the beam and are of greater value. 3326 What then were they to receive in this life? Here he raises up their thoughts, teaching them not to be riveted to things present, but to mind 3327 things greater than all that are in this present life, since the “world is not worthy” of them. What then dost thou wish to receive here? For it were an insult to thee, shouldst thou receive thy reward here.

[6.] Let us not then mind 3328 worldly things, nor seek our recompense here, nor be so beggarly. For if “the” whole “world is not worthy of” them, why dost thou seek after a part of it? And with good reason; for they are friends of God.

Now by “the world” does he mean here the people, or the creation itself? Both: for the Scripture is wont to use the word of both. If the whole creation, he would say, with the human beings that belong to it, were put in the balance, they yet would not be of equal value with these; and with reason. For as ten thousand measures of chaff and hay would not be of equal value to ten pearls, so neither they; for “better is one that doeth the will of the Lord, than ten thousand transgressors” ( Ecclesiasticus 16.3 ); 3329 meaning by “ten thousand” not [merely] many, but an infinite multitude.

Consider of how great value is the righteous man. Joshua the son of Nun said, “Let the sun stand still at Gibeon, the moon at the valley of Elom” ( Josh. x. 12 ), and it was so. Let then the whole world come, or rather two or three, or four, or ten, or twenty worlds, and let them say and do this; yet shall they not be able. But the friend of God commanded the creatures of his Friend, or rather he besought his Friend, and the servants yielded, and he below gave command to those above. Seest thou that these things are for service fulfilling their appointed course?

This was greater than the [miracles] of Moses. Why (I ask)? Because it is not a like thing to command the sea and the heavenly [bodies]. For that indeed was also a great thing, yea very great, nevertheless it was not at all equal [to the other].

Why was this? The name of Joshua [ Jesus ], 3330 was a type. For this reason then, and because of the very name, the creation reverenced him. What then! Was no other person called Jesus? [Yes]; but this man was on this account so called in type; for he used to be called Hoshea. Therefore the name was changed: for it was a prediction and a prophecy. He brought in the people into the promised land, as Jesus [does] into heaven; not the Law; since neither did Moses [bring them in], but remained without. The Law has not power to bring in, but grace. Seest thou the types which have been before sketched out from the beginning? He laid his commands on the creation, or rather, on the chief 3331 part of the creation, on the very head itself as he stood below; that so when thou seest Jesus in the form of Man saying the same, thou mayest not be disturbed, nor think it strange. He, even while Moses was living, turned back wars. Thus, even while the Law is living, He directs 3332 all things; but not openly.

[7.] But let us consider how great is the virtue of the saints. If here they work such things, if here they do such things, as the angels do, what then above? How great is the splendor they have?

Perhaps each of you might wish to be such as to be able to command the sun and moon. (At this point what would they say who assert that the heaven is a sphere? 3333 For why did he not [merely] say, “Let the sun stand still,” but added “Let the sun stand still at the valley of Elom,” that is, he will make the day longer? This was done also in the time of Hezekiah. The sun went back. This again is more wonderful than the other, to go the contrary way, not having yet gone round his course.)

We shall attain to greater things than these if we will. For what has Christ promised us? Not that we shall make the sun stand still, or the moon, nor that the sun shall retrace his steps, but what? “I and the Father will come unto him,” He says, “and We will make our abode with him.” ( John xiv. 23 .) What need have I of the sun and the moon, and of these wonders, when the Lord of all Himself comes down and abides with me? I need these not. For what need I any of these things? He Himself shall be to me for Sun and for Light. For, tell me, if thou hadst entered into a palace, which wouldst thou choose, to be able to rearrange some of the things which have been fixed there, or so to make the king a familiar friend, as to persuade him to take up his abode with thee? Much rather the latter than the former.

[8.] But what wonder is it, says some one, that what a man commands, Christ should also? But Christ (you say) needs not the Father, but acts of His own authority, you say. Well. Therefore first confess and say, that he needs not the Father, and acts of His own authority: and then I will ask thee, whether His prayer is not in the way of condescension and arrangement (for surely Christ was not inferior to Joshua the son of Nun), and that He might teach us? For as when thou hearest a teacher lisping, 3334 and saying over the alphabet, thou dost not say that he is ignorant; and when he asks, Where is such a letter? thou knowest that he does not ask in ignorance, but because he wishes to lead on the scholar; in like manner Christ also did not make His prayer as needing prayer, but desiring to lead thee on, that thou mayest continually apply thyself to prayer, that thou mayest do it without ceasing, soberly, and with great watchfulness.

And by watching, I do not mean, merely the rising at night, but also the being sober 3335 in our prayers during the day. For such an one is called watchful. 3336 Since it is possible both in praying by night to be asleep, and in praying by day to be awake, when the soul is stretched out towards God, when it considers with whom it holds converse, to whom its words are addressed, when it has in mind that angels stand by with fear and trembling, while he approaches gaping and scratching himself.

[9.] Prayer is a mighty weapon if it be made with suitable mind. And that thou mayest learn its strength, continued entreaty has overcome shamelessness, and injustice, and savage cruelty, and overbearing rashness. For He says, “Hear what the unjust judge saith.” ( Luke xviii. 6 .) Again it has overcome sloth also, and what friendship did not effect, this continued entreaty did: and “although he will not give him because he is his friend” (He says), “yet because of his importunity he will rise and give to him.” ( Luke xi. 8 ) And continued assiduity made her worthy who was unworthy. “It is not meet” (He says) “to take the children’s bread and to cast it to the dogs. Yea! Lord!” she says, “for even the dogs eat [the crumbs] from their master’s table.” ( Matt. 15:26, 27 .) Let us apply ourselves to Prayer. It is a mighty weapon if it be offered with earnestness, if without vainglory, if with a sincere mind. It has turned back wars, it has benefited an entire nation though undeserving. “I have heard their groaning” (He says) “and am come down to deliver them.” ( Acts vii. 34 .) It is itself a saving medicine, and has power to prevent sins, and to heal misdeeds. In this the desolate widow was assiduous. ( 1 Tim. v. 5 .)

If then we pray with humility, smiting our breast as the publican, if we utter what he did, if we say, “Be merciful to me a sinner” ( Luke xviii. 13 ), we shall obtain all. For though we be not publicans, yet have we other sins not less than his.

For do not tell me, that thou hast gone wrong in some small matter [only], since the thing has the same nature. For as a man is equally called a homicide whether he has killed a child or a man, so also is he called overreaching whether he be overreaching in much or in little. Yea and to remember injuries too, is no small matter, but even a great sin. For it is said, “the ways of those who remember injuries [tend] to death.” ( Prov. xii. 28 , LXX.) And “He that is angry with his brother without a cause, shall be in danger of hell,” and he that “calleth his brother a fool” ( Matt. v. 22 ), and senseless, and numberless such things.

But we partake even of the tremendous mysteries unworthily, and we envy, and we revile. And some of us have even oftentimes been drunk. But each one of these things, even itself by itself, is enough to cast us out of the kingdom, and when they even come all together, what comfort shall we have? We need much penitence, beloved, much prayer, much endurance, much perseverance, that we may be enabled to attain the good things which have been promised to us.

[10.] Let us then say, even we, “Be merciful to me a sinner,” nay rather, let us not say it only, but let us also be thus minded; and should another call us so, let us not be angry. He heard the words, “I am not as this Publican” ( Luke xviii. 11 ), and was not provoked thereby, but filled with compunction. He accepted the reproach, and he put away the reproach. The other spoke of the wound, and he sought the medicine. Let us say then, “Be merciful to me a sinner” ( Luke xviii. 13 ); but even if another should so call us, let us not be indignant.

But if we say ten thousand evil things of ourselves, and are vexed when we hear them from others, then there is no longer humility, nor confession, but ostentation and vainglory. Is it ostentation (you say) to call one’s self a sinner? Yes; for we obtain the credit of humility, we are admired, we are commended; whereas if we say the contrary of ourselves, we are despised. So that we do this too for the sake of credit. But what is humility? It is when another reviles us, to bear it, to acknowledge our fault, to endure evil speakings. And yet even this would not be [a mark] of humility but of candor. But now we call ourselves sinners, unworthy, and ten thousand other such names, but if another apply one of them to us, we are vexed, we become savage. Seest thou that this is not confession, nor even candor? Thou saidst of thyself that thou art such an one: be not indignant if thou hearest it also said by others, and art reproved.

In this way thy sins are made lighter for thee, when others reproach thee: for they lay a burden on themselves indeed, but thee they lead onwards into philosophy. Hear what the blessed David says, when Shimei cursed him, “Let him alone” (he says) “the Lord hath bidden him, that He might look on my humiliation” (he says): “And the Lord will requite me good for his cursing on this day.” ( 2 Sam. 16:11, 12 .)

But thou while saying evil things of thyself, even in excess, if thou hearest not from others the commendations that are due to the most righteous, art enraged. Seest thou that thou art trifling with things that are no subjects for trifling? For we even repudiate praises in our desire for other praises, that we may obtain yet higher panegyrics, that we may be more admired. So that when we decline to accept commendations, we do it that we may augment them. And all things are done by us for credit, not for truth. Therefore all things are hollow, all impracticable. Wherefore I beseech you now at any rate to withdraw from this mother of evils, vainglory, and to live according to what is approved by God, that so you may attain to the good things to come, in Christ Jesus our Lord, with whom to the Father be glory, together with His Holy and good Spirit, now and ever and world without end. Amen.

Footnotes

487:3309

κατεποντίσθησαν is the reading adopted by Mr. Field, but κατεπόθησαν , “ swallowed up, ” seems to be the reading of his mss. See his annotation.

487:3310

πυκνὸς

487:3311

ἐ ν τάξει

487:3312

πρόσχυσις

487:3313

ἐ πιχριομένους , “ been anointed with it. ”

487:3314

πρόσχυσιν , the word used by St. Paul, which we translate “ sprinkling. ”

487:3315

πρὸς σωτηρίας

488:3316

μετ̓ ἐμῶν

488:3317

τοῖς γενομένοις ; probably the destruction of the Egyptians and the Amorites, &c., Josh. ii. 10 . The common texts have τοῖς λεγομένοις

488:3318

φιλανθρωπίαν

488:3319

i.e. “ when crossing the Red Sea. ” Field.

488:3320

ἀ πὸ , “ from ” or “ after. ”

488:3321

i.e. some Hebrew Christian.

488:3322

ἀ ποτυμπανίσθησαν

488:3323

The children of the widow of Sarepta, and the Shunamite, had been brought back to continue this life of temptation and sorrow; it was a “ better ” kind of “ Resurrection ” which the prophets sought to obtain themselves.

488:3324

ἀ ποτυμπανισμός . For instances of this meaning of the word, see Mr. Field’s annot.

488:3325

ἐ λέγξαι , the word used of St. John Baptist reproving Herod, Luke iii. 19

489:3326

The common texts add the explanatory words, “ For this cause also he said, ‘ Of whom the world was not worthy. ’”

489:3327

φρονεῖν μείζω

489:3328

φρονῶμεν

489:3329

See above, p. 475, note 3.

489:3330

[The two names being the same in Greek. Cf. Heb. iv. 8 , ̓ Ιησοῦς .—F.G.]

489:3331

καιρίῳ

489:3332

διοικεῖ : so Tertullian in the well-known words: Adv. Prax . 16.

489:3333

See above, p. 314.

490:3334

ψελλίζοντος

490:3335

νήφειν

490:3336

ἄ γρυπνος

Homily XXVIII.

Heb. 11:37, 38

“They wandered about in sheep-skins, and goat-skins, being destitute, afflicted, tormented (of whom this 3337 world was not worthy); wandering in deserts, and in mountains, and in dens, and caves of the earth.”

[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, 3338 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.

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.

For “they wandered about” (he says) “in sheep-skins, and goat-skins, being destitute, afflicted, tormented, 3339 of whom this world was not worthy.”

They had not even raiment, he says, through the excess of affliction, no city, no house, no lodging-place; the same which Christ said, “but the Son of Man hath not where to lay His head.” ( Matt. viii. 20 .) Why do I say “no lodging-place”? No standing-place: for not even when they had gained the wilderness, were they at rest. For he said not, They sat down in the wilderness, but even when they were there, they fled, and were driven thence, not out of the inhabited world only, but even out of that which was uninhabitable. And he reminds them of the places where they were set, and of things which there befell [them].

Then next, he says, they bring accusations against you for Christ’s sake. What accusation had they against Elijah, when they drove him out, and persecuted him, and compelled him to struggle with famine? Which these [Hebrews] were then suffering. At least, the brethren, it is said, decided to send [relief] to those of the disciples who were afflicted. “Every man according to his ability, determined to send relief unto the brethren that dwelt in Judea” ( Acts xi. 29 ), which was [the case] of these also.

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

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.

[2.] What then is the reward of so great a change? 3340 What is the recompense?

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?

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?

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?

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.

[3.] ( Heb. 12.1 ) “Wherefore” (he says) “we also being compassed about with so great a cloud of witnesses.” In many places the Scripture derives its consolation in evils from corresponding things. As when the prophet says, “From burning heat, and from storm, and rain.” ( Isa. iv. 6 .) This at least he says here also, that the memory of those holy men, reestablishes and recovers the soul which had been weighed down by woes, as a cloud does him who is burnt by the too hot rays [of the sun.]

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.

What sort of “cloud”? “A load of witnesses.” 3341 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.

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

“And the sin which doth [so] easily beset us”; εὐπερίστατον , that is either, “which easily circumvents us,” or “what can easily be circumvented,” 3342 but rather this latter. For it is easy, if we will, to overcome sin.

“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.”

[4.] In the next place as the sum and substance of his exhortation, which he puts both first and last, even Christ. ( Heb. 12.2 ) “Looking” (he says) “unto Jesus the Author and Finisher of our Faith”; The very thing which Christ Himself also continually said to His disciples, “If they have called the Master of the house Beelzebub, how much more them of His household?” ( Matt. x. 25 .) And again, “The disciple is not above his Master, nor the servant above his Lord.” ( Matt. x. 24 .)

“Looking” (he says), that is, that we may learn to run. For as in all arts and games, we impress the art upon our mind by looking to our masters, receiving certain rules through our sight, so here also, if we wish to run, and to learn to run well, let us look to Christ, even to Jesus “the author and finisher of our faith.” What is this? He has put the Faith within us. For He said to His disciples, “Ye have not chosen Me, but I have chosen you” ( John xv. 16 ); and Paul too says, “But then shall I know, even as also I have been known.” 3343 ( 1 Cor. xiii. 12 .) He put the Beginning into us, He will also put on the End.

“Who,” he says, “for the joy that was set before Him, endured the Cross, despising the shame.” That is, it was in His power not to suffer at all, if He so willed. For “He did no sin, neither was guile found in His mouth” ( 1 Pet. ii. 22 ); as He also says in the Gospels, “The Prince of the world cometh and hath nothing in Me.” ( John xiv. 30 .) It lay then in His power, if so He willed, not to come to the Cross. For, “I have power,” He says, “to lay down My life; and I have power to take it again.” ( John x. 18 .) If then He who was under no necessity of being crucified, was crucified for our sake, how much more is it right that we should endure all things nobly!

“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 3344 that He bore these things.

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.” ( Phil. 2:9, 10 .) He speaks in respect to the flesh. 3345 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.

[5.] Wherefore let us also, whenever we suffer anything of this kind, before the Apostles consider Christ. Why? His whole life was full of insults. For He continually heard Himself called mad, and a deceiver, and a sorcerer; and at one time the Jews said, “Nay,” (it says) “but He deceiveth the people.” ( John vii. 12 .) And again, “That deceiver said while He was yet alive, after three days I will rise again.” ( Matt. xxvii. 63 .) As to sorcery too they calumniated Him, saying, “He casteth out the devils by Beelzebub.” ( Matt. xii. 24 .) And that “He is mad and hath a devil.” ( John x. 20 .) “Said we not well” (it says) “that He hath a devil and is mad?” ( John viii. 48 .)

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.

And if thou wouldst know both the scoffs 3346 and the ironical jeerings, 3347 which they made against Him (what particularly wounds our souls), hear first those from His kindred. “Is not this” (it says) “the carpenter’s son, whose father and mother we know? Are not his brethren all with us?” ( Matt. 13:55, Mark 6:3, John 6:42 .) Also scoffing at Him from His country, they said He was “of Nazareth.” And again, “search,” it says, “and see, for out of Galilee hath no prophet arisen.” ( John vii. 52 .) And He endured being so greatly calumniated. And again they said, “Doth not the Scripture say, that Christ cometh from the town of Bethlehem?” ( John vii. 42 .)

Wouldst thou see also the ironical jeerings they made? Coming, it says, to the very cross they worshiped Him; and they struck Him and buffeted Him, and said, “Tell us who it is that smote Thee” ( Matt. xxvi. 68 ); and they brought vinegar to Him, and said, “If Thou be the Son of God, come down from the Cross.” ( Matt. xxvii. 40 .) And again, the servant of the High Priest struck Him with the palm of his hand; and He says, “If I have spoken evil, bear witness of the evil; but if well, why smiteth thou Me?” ( John xviii. 23 .) And in derision they put a robe about Him; and they spat in His face; and they were continually applying their tests, tempting Him.

Wouldest thou see also the accusations, some secret, some open, some from disciples? “Will ye also go away?” ( John vi. 67 ) He says. And that saying, “Thou hast a devil” ( John 8:48, John 7:20 ), was uttered by those who already believed. Was He not continually a fugitive, sometimes in Galilee, and sometimes in Judea? Was not His trial great, even from the swaddling clothes? When He was yet a young child, did not His mother take Him and go down into Egypt? For all these reasons he says, “Looking unto Jesus the Author and Finisher of our Faith who for the joy that was set before Him endured the cross, despising the shame, and is set down at the right hand of the throne of God.”

To Him then let us look, also to the [sufferings 3348 ] of His disciples, reading the [writings 3349 ] of Paul, and hearing him say, “In much patience, in afflictions, in necessities, in persecutions, 3350 in distresses, in stripes, in imprisonments.” ( 2 Cor. 6:4, 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. 6:8, 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 .)

[6.] Heb. 12.3 . “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!

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.

For a great, a truly great consolation are both the sufferings of Christ, and those of the Apostles. For He so well knew that this is the better way of virtue, as even to go that way Himself, not having need thereof: He knew so well that tribulation is expedient for us, and that it becomes rather a foundation for repose. For hear Him saying, “If a man take not his cross, and follow after Me, he is not worthy of Me.” ( Matt. x. 38 .) If thou art a disciple, He means, imitate the Master; for this is [to be] a disciple. But if while He went by [the path of] affliction, thou [goest] by that of ease, thou no longer treadest the same path, which He trod, but another. How then dost thou follow, when thou followest not? How shalt thou be a disciple, not going after the Master? This Paul also says, “We are weak, but ye are strong; we are despised, but ye are honored.” ( 1 Cor. iv. 10 .) How is it reasonable, he means, that we should be striving after opposite things, and yet that you should be disciples and we teachers?

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

What then, you say, if it overthrow and destroy? Affliction does not do this, but our own slothfulness. How (you say)? If we are sober and watchful, if we beseech God that He would not “suffer us to be tempted above that we are able” ( 1 Cor. x. 13 ), if we always hold fast to Him, we shall stand nobly, and set ourselves against our enemy. So long as we have Him for our helper, though temptations blow more violently than all the winds, they will be to us as chaff and a leaf borne lightly along. Hear Paul saying, “In all these things” (are his words) “we are more than conquerors.” ( Rom. viii. 37 .) And again, “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.” ( Rom. viii. 18 .) And again, “For the light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.” ( 2 Cor. iv. 17 .)

Consider what great dangers, shipwrecks, afflictions one upon another, and other such things, he calls “light”; and emulate this inflexible one, who wore this body simply and heedlessly. 3351 Thou art in poverty? But not in such as Paul, who was tried by hunger, and thirst, and nakedness. For he suffered this not for one day, but endured it continually. Whence does this appear? Hear himself saying, “Even unto this present hour we both hunger and thirst and are naked.” ( 1 Cor. iv. 11 .) Oh! How great glory did he already have in preaching, when he was undergoing so great [afflictions]! Having now [reached] the twentieth year [thereof], at the time when he wrote this. For he says, “I knew a man fourteen years ago, whether in the body, or out of the body, I know not.” ( 2 Cor. xii. 2 .) And again, “After three years” (he says) “I went up to Jerusalem.” ( Gal. i. 18 .) And again hear him saying, “It were better for me to die, than that any man should make my glorying void.” ( 1 Cor. ix. 15 .) And not only this, but again also in writing he said, “We are become as the filth of the world.” ( 1 Cor. iv. 13 .) What is more difficult to endure than hunger? What than freezing cold? What than plottings made by brethren whom he afterwards calls “false brethren”? ( 2 Cor. xi. 26 .) Was he not called the pest of the world? An Impostor? A subverter? Was he not cut with scourging?

[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.

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.

But what about the good things? There, the superiority is still greater. “Eye hath not seen,” (it is said,) “ear hath not heard, neither have, entered into the heart of man” ( 1 Cor. ii. 9 ), and these things again shall be during boundless ages. For the sake of these then were it not well to be cut [by scourging] times out of number, to be slain, to be burned, to undergo ten thousand deaths, to endure everything whatsoever that is dreadful both in word and deed? For even if it were possible for one to live when burning in the fire, ought one not to endure all for the sake of attaining to those good things promised?

[9.] But why do I trifle in saying these things to men who do not even choose to disregard riches, but hold fast to them as though they were immortal? And if they give a little out of much, think they have done all? This is not Almsgiving. For Almsgiving is that of the Widow who emptied out “all her living.” ( Mark xii. 44 .) But if thou dost not go on to contribute so much as the widow, yet at least contribute the whole of thy superfluity: keep what is sufficient, not what is superfluous.

But there is no one who contributes even his superabundance. For so long as thou hast many servants, 3352 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. 3353 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; 3354 and this were sufficient for us. For are there not some with children and wife who have but one room? 3355 Let there be also, if you will, two serving boys.

[10.] And how is it not a shame (you say) that a gentlewoman 3356 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.

Tell me who attracts the attention of those who are in the public places, 3357 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?

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.

[11.] Let your dress be such as is needful, not superfluous. However, that we may not shut you up too narrowly, this I assure you, that we have no need of ornaments of gold, or of lace. 3358 And it is not I who say this. For that the words are not mine, hear the blessed Paul saying, and solemnly charging women “to adorn themselves, not with plaitings [of the hair], or gold, or pearls, or costly apparel.” ( 1 Tim. ii. 9 .) But with what kind, O Paul, wouldest thou tell us? For perhaps they will say, that only golden things are costly; and that silks are not costly. Tell us with what kind thou wouldest? “But having food and raiment, 3359 let us therewith” (he says) “be content.” 3360 ( 1 Tim. vi. 8 .) Let our garment be such as merely to cover us. For God hath given them to us for this reason, that we may cover our nakedness; and this any sort of garment can do, though but of trifling cost. Perhaps ye laugh, who wear dresses of silk; for in truth one may well laugh, considering what Paul enjoined and what we practice!

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.

[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: 3361 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.

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.

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, 3362 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, 3363 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.

[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, 3364 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 3365 a mockery and a deceit? Wherefore, I beseech [you], let us leave golden ornaments to processions, to theaters, to signs on the shops. 3366 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.

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.

[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.

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, 3367 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.

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, 3368 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 3369 ill-will 3370 and jealousy. Wilt thou not drive away all pleasure for the future, by exciting ill-will against thyself?

[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.

Dost thou wish to appear beautiful? I also wish it, but with beauty which God seeks, which “the King desires.” 3371 ( 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.

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.

[16.] Let us not therefore cultivate this [beauty], but the other: let us have that, so that with bright torches we may pass into the bridal chamber. For not to virgins only has this been promised, but to virgin souls. For had it belonged merely to virgins, those five would not have been shut out. This then belongs to all who are virgins in soul, who are freed from worldly imaginations: for these imaginations corrupt our souls. If therefore we remain unpolluted, we shall depart thither, and shall be accepted. “For I have espoused you,” he says, “to one husband, to present you a chaste virgin unto Christ.” ( 2 Cor. xi. 2 .) These things he said, not with reference to Virgins, but to the whole body of the entire Church. For the uncorrupt soul is a virgin, though she have a husband: she is a virgin as to that which is Virginity indeed, that which is worthy of admiration. For this of the body is but the accompaniment and shadow of the other: while that is the True Virginity. This let us cultivate, and so shall we be able with cheerful countenance to behold the Bridegroom, to enter in with bright torches, if the oil do not fail us, if by melting down our golden ornaments we procure such oil as makes our lamps bright. And this oil is lovingkindness.

If we impart what we have to others, if we make oil therefrom, then it will protect us, and we shall not say at that time, “Give us oil, for our lamps are going out” ( Matt. xxv. 8 ), nor shall we beg of others, nor shall we be shut out when we are gone to them that sell, nor shall we hear that fearful and terrible voice, while we are knocking at the doors, “I know you not.” ( Matt. xxv. 12 .) But He will acknowledge us, and we shall go in with the Bridegroom, and having entered into the spiritual Bride-chamber we shall enjoy good things innumerable.

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, 3372 and the bride-chamber 3373 better than Heaven; then we shall enter. But if the Bride-chamber is so beautiful, what will the Bridegroom be?

And why do I say, ‘Let us put away our golden ornaments, and give to the needy’? For if ye ought even to sell yourselves, if ye ought to become slaves instead of free women, that so ye might be able to be with that Bridegroom, to enjoy that Beauty, [nay] merely to look on that Countenance, ought you not with ready mind to welcome all things? We look at and admire a king upon the earth, but when [we see] a king and a bridegroom both, much more ought we to welcome him with readiness. Truly these things are a shadow, while those are a reality. And a King and a Bridegroom in Heaven! To be counted worthy also to go before Him with torches, and to be near Him, and to be ever with Him, what ought we not to do? What should we not perform? What should we not endure? I entreat you, let us conceive some desire for those blessings, let us long for that Bridegroom, let us be virgins as to the true Virginity. For the Lord seeks after the virginity of the soul. With this let us enter into Heaven, “not having spot, or wrinkle, or any such thing” ( Eph. v. 27 ); that we may attain also to the good things promised, of which may we all be partakers through the grace and mercy of Jesus Christ our Lord, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and ever, and world without end. Amen.

Footnotes

491:3337

οὗτος . Mr. F. observes that St. Chrys. more usually cites the text without οὗτος

491:3338

ἀ παγορεύειν τὰ καθ̓ ἑ

491:3339

“ ill-treated, ” κακουχούμενοι

492:3340

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

492:3341

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.]

492:3342

περίστασιν παθεῖν

493:3343

ἐ πεγνώσθην

493:3344

λύπης

493:3345

the human nature.

493:3346

σκώμματα

493:3347

εἰρωνείας

494:3348

τὰ

494:3349

τὰ

494:3350

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

494:3351

ἁ πλῶς καὶ εἰκῆ

495:3352

i.e. slaves.

495:3353

ἁ πλῶς ἕξω πρόσκειται

495:3354

οἱκημάτων

495:3355

οἶκον

495:3356

τὴν ἐλευθέραν

495:3357

the open spaces of the streets where idlers gathered.

496:3358

λεπτῶν ὀθονίων

496:3359

σκεπάσματα

496:3360

ἀ ρκεσθηόμεθα

496:3361

“ body of spectators. ”

496:3362

φρονηματιῶν

496:3363

ὑ πόδικοι

497:3364

κοιτωνίσκῳ

497:3365

τὰ ἡμέτερο

497:3366

ταῖς προθήκαις ταῖς ἐπὶ τῶν ἐργαστηρίων

497:3367

θαλάμου

497:3368

κατωφερὴς

497:3369

or, “ conceal, ” περιστελεῖται

497:3370

φθόνους

498:3371

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

498:3372

θάλαμος

498:3373

νυμφὼν

Homily XXIX.

Hebrews xii. 4-6

“Ye have not yet resisted unto blood, striving against sin. And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of Him. For whom the Lord loveth, He chasteneth: and scourgeth every son whom He receiveth.” 3374

[1.] There are two kinds of consolation, apparently opposed to one another, but yet contributing great strength each to the other; both of which he has here put forward. The one is when we say that persons have suffered much: for the soul is refreshed, when it has many witnesses of its own sufferings, and this he introduced above, saying, “Call to mind the former days, in which after ye had been illuminated ye endured a great fight of afflictions.” ( Heb. 10.32 .) The other is when we say, “Thou hast suffered no great thing.” The former, when [the soul] has been exhausted refreshes it, and makes it recover breath: the latter, when it has become indolent and supine, turns it again 3375 and pulls down pride. Thus that no pride may spring up in them from that testimony [to their sufferings], see what he does. “Ye have not yet” (he says) “resisted unto blood, [striving] against sin.” And he did not at once go on with what follows, but after having shown them all those who had stood “unto blood,” and then brought in the glory of Christ, His sufferings, 3376 he afterwards easily pursued his discourse. This he says also in writing to the Corinthians, “There hath no temptation taken you, but such as is common to man” ( 1 Cor. x. 13 ), that is, small. For this is enough to arouse and set right the soul, when it considers that it has not risen to the whole [trial], and encourages itself from what has already befallen it.

What he means is this: Ye have not yet submitted to death; your loss has extended to money, to reputation, to being driven from place to place. Christ however shed His blood for you, while you have not [done it] for yourselves. He contended for the Truth even unto death fighting for you; while ye have not yet entered upon dangers that threaten death.

“And ye have forgotten the exhortation.” That is, And ye have slackened your hands, ye have become faint. “Ye have not yet,” he said, “resisted unto blood, striving against sin.” Here he indicates that sin is both very vigorous, 3377 and is itself armed. For the [expression] “Ye have resisted [stood firm against],” is used with reference to those who stand firm. 3378

[2.] “Which” (he says) “speaketh unto you as unto sons, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of Him.” He has drawn his encouragement from the facts themselves; over and above he adds also that which is drawn from arguments, from this testimony.

“Faint not” (he says) “when thou art rebuked of Him.” It follows that these things are of God. For this too is no small matter of consolation, when we learn that it is God’s work that such things have power, 3379 He allowing [them]; even as also Paul says; “He said unto me, My grace is sufficient for thee: for My strength is made perfect in weakness.” ( 2 Cor. xii. 9 .) He it is who allows [them].

“For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.” Thou canst not say that any righteous man is without affliction: even if he appear to be so, yet we know not his other afflictions. So that of necessity every righteous man must pass through affliction. For it is a declaration of Christ, that the wide and broad way leads to destruction, but the strait and narrow one to life. ( Matt. 7:13, 14 .) If then it is possible to enter into life by that means, and is not by any other, then all have entered in by the narrow [way], as many as have departed unto life.

Heb. 12.7 . “Ye endure chastisement” 3380 (he says); not for punishment, nor for vengeance, nor for suffering. See, from that from which they supposed they had been deserted [of God], from these he says they may be confident, that they have not been deserted. It is as if he had said, Because ye have suffered so many evils, do you suppose that God has left you and hates you? If ye did not suffer, then it were right to suppose this. For if “He scourgeth every son whom He receiveth,” he who is not scourged, perhaps is not a son. What then, you say, do not bad men suffer distress? They suffer indeed; how then? He did not say, Every one who is scourged is a son, but every son is scourged. For in all cases He scourges His son: what is wanted then is to show, whether any son is not scourged. But thou wouldest not be able to say: there are many wicked men also who are scourged, such as murderers, robbers, sorcerers, plunderers of tombs. These however are paying the penalty of their own wickedness, and are not scourged as sons, but punished as wicked: but ye as sons.

[3.] Then again [he argues] from the general custom. Seest thou how he brings up arguments from all quarters, from facts in the Scripture, from its words, from our own notions, from examples in ordinary life? ( Heb. 12.8 .) “But if ye be without chastisement” [&c.]. Seest thou that he said what I just mentioned, that it is not possible to be a son without being chastened? For as in families, fathers care not for bastards, though they learn nothing, though they be not distinguished, but fear for their legitimate sons lest they should be indolent, [so here.]. If then not to be chastised is [a mark] of bastards, we ought to rejoice at chastisement, if this be [a sign] of legitimacy. “God dealeth with you as with sons”; for this very cause.

Heb. 12.9 . “Furthermore, we have had fathers of our flesh which corrected us, and we gave them reverence.” Again, [he reasons] from their own experiences, from what they themselves suffered. For as he says above, “Call to mind the former days” ( Heb. 10.32 ), so here also “God” (he saith) “dealeth with you as with sons,” and ye could not say, We cannot bear it: yea, “as with sons” tenderly beloved. For if they reverence their “fathers of the flesh,” how shall not you reverence your heavenly Father?

However the difference arises not from this alone, nor from the persons, but also from the cause itself, and from the fact. For it is not on the same grounds that He and they inflict chastisement: but they [did it] with a view to “what seemed good to them,” that is, fulfilling [their own] pleasure oftentimes, and not always looking to what was expedient. But here, that cannot be said. For He does this not for any interest of His own but for you, and for your benefit alone. They [did it] that ye might be useful to themselves also, oftentimes without reason; but here there is nothing of this kind. Seest thou that this also brings consolation? For we are most closely attached to those [earthly parents], when we see that not for any interests of their own they either command or advise us: but their earnestness is, wholly and solely, on our account. For this is genuine love, and love in reality, when we are beloved though we be of no use to him who loves us,—not that he may receive, but that he may impart. He chastens, He does everything, He uses all diligence, that we may become capable of receiving His benefits. ( Heb. 12.10 .) “For they verily” (he says) “for a few days chastened us after their own pleasure, but He for our profit, that we might be partakers of His holiness.”

What is “of his holiness”? It is, of His purity, so as to become worthy of Him, according to our power. He earnestly desires that ye may receive, and He does all that He may give you: do ye not earnestly endeavor that ye may receive? “I said unto the Lord” (one says) “Thou art my Lord, for of my good things Thou hast no need.” ( Ps. xvi. 2 .)

“Furthermore,” he saith, “we have had fathers of our flesh which corrected us and we gave them reverence: shall we not much rather be in subjection to the Father of spirits, and live?” (“To the Father of spirits,” whether of spiritual gifts, or of prayers, or of the incorporeal powers.) If we die thus, then “we shall live. For they indeed for a few days chastened us after their own pleasure,” for what seems [so] is not always profitable, but “He for our profit.”

[4.] Therefore chastisement is “profitable”; therefore chastisement is a “participation of holiness.” Yea and this greatly: for when it casts out sloth, and evil desire, and love of the things of this life, when it helps the soul, when it causes a light esteem of all things here (for affliction [does] this), is it not holy? Does it not draw down the grace of the Spirit?

Let us consider the righteous, from what cause they all shone brightly forth. Was it not from affliction? And, if you will, let us enumerate them from the first and from the very beginning: Abel, Noah himself; for it is not possible that he, being the only one in that so great multitude of the wicked, should not have been afflicted; for it is said, “Noah being” alone “perfect in his generation, pleased God.” ( Gen. vi. 9 .) For consider, I beseech you, if now, when we have innumerable persons whose virtue we may emulate, fathers, and children, and teachers, we are thus distressed, what must we suppose he suffered, alone among so many? But should I speak of the circumstances of that strange and wonderful rain? Or should I speak of Abraham, his wanderings one upon another, the carrying away of his wife, the dangers, the wars, the famines? Should I speak of Isaac, 3381 what fearful things he underwent, driven from every place, and laboring in vain, and toiling for others? Or of Jacob? for indeed to enumerate all his [afflictions] is not necessary, but it is reasonable to bring forward the testimony, which he himself [gave] when speaking with Pharaoh; “Few and evil are my days, and they have not attained to the days of my fathers.” ( Gen. xlvii. 9 .) Or should I speak of Joseph himself? Or of Moses? Or of Joshua? Or of David? Or of Elijah? Or of Samuel? Or wouldest thou [that I speak] of all the prophets? Wilt thou not find that all these were made illustrious from their afflictions? Tell me then, dost thou desire to become illustrious from ease and luxury? But thou canst not.

Or should I speak of the Apostles? Nay but they went beyond all. And Christ said this, “In the world ye shall have tribulation.” ( John xvi. 33 .) And again, “Ye shall weep and lament, but the world shall rejoice.” ( John xvi. 20 .) And, that “Strait and narrow is the way 3382 that leadeth unto life.” ( Matt. vii. 14 .) The Lord of the way said, that it is “narrow and strait”; and dost thou seek the “broad” [way]? How is this not unreasonable? In consequence thou wilt not arrive at life, going another [way], but at destruction, for thou hast chosen the [path] which leads thither.

Wouldst thou that I bring before you those [that live] in luxury? Let us ascend from the last to the first. The rich man who is burning in the furnace; the Jews who live for the belly, “whose god is their belly” ( Phil. iii. 19 ), who were ever seeking ease in the wilderness, were destroyed; as also those in Sodom, on account of their gluttony; and those in the time of Noah, was it not because they chose this soft and dissolute life? For “they luxuriated,” it says, “in fullness of bread.” ( Ezek. xvi. 49 .) It speaks of those in Sodom. But if “fullness of bread” wrought so great evil, what should we say of other delicacies? Esau, was not he in ease? And what of those who being of “the sons of God” ( Gen. vi. 2 ), looked on women, and were borne down the precipice? And what of those who were maddened by inordinate lust? and all the kings of the nations, of the Babylonians, of the Egyptians, did they not perish miserably? Are they not in torment?

[5.] And as to things now, tell me, are they not the same? Hear Christ saying, “They that wear soft clothing are in kings’ houses” ( Matt. xi. 8 ), but they who do not [wear] such things, are in Heaven. For the soft garment relaxes even the austere soul, breaks it and enervates it: yea, even if it meet with a body rough and hard, it speedily by such delicate treatment makes it soft and weak.

For, tell me, for what other reason do you suppose women are so weak? Is it from their sex only? By no means: but from their way of living, and their bringing up. For their avoiding exposure, 3383 their inactivity, their baths, their unguents, their multitude of perfumes, the delicate softness of their couches, makes them in the end such as they are.

And that thou mayest understand, attend to what I say. Tell me; take from a garden a tree from those standing in the uncultivated 3384 part and beaten by the winds, and plant it in a moist and shady place, and thou wilt find it very unworthy of that from which thou didst originally take it. And that this is true, [appears from the fact that] women brought up in the country are stronger than citizens of towns: and they would overcome many such in wrestling. For when the body becomes more effeminate, of necessity the soul also shares the mischief, since, for the most part, its energies are affected in accordance with the [body]. For in illness we are different persons owing to weakness, and when we become well, we are different again. For as in the case of a string when the tones 3385 are weak and relaxed, and not well arranged, the excellence of the art is also destroyed, being obliged to serve the ill condition of the strings: so in the case of the body also, the soul receives from it many hurts, many necessities. 3386 For when it needs much nursing, the other endures a bitter servitude.

[6.] Wherefore, I beseech you, let us make it strong by work, and not nurse it as an invalid. 3387 My discourse is not to men only but to women also. For why dost thou, O woman, continually enfeeble 3388 [thy body] with luxury and exhaust it? 3389 Why dost thou ruin thy strength with fat? This fat is flabbiness, not strength. Whereas, if thou break off from these things, and manage thyself differently, then will thy personal beauty also improve according to thy wish, when strength and a good habit of body are there. If however thou beset it with ten thousand diseases, there will neither be bloom of complexion, nor good health; for thou wilt always be in low spirits. And you know that as when the air is smiling it makes a beautiful house look splendid, so also cheerfulness of mind when added to a fair countenance, makes it better: but if [a woman] is in low spirits and in pain she becomes more ill-looking. But diseases and pains produce low spirits; and diseases are produced from the body too delicate through great luxury. So that even for this you will flee luxury, if you take my advice.

‘But, you will say, luxury gives pleasure.’ Yes, but not so great as the annoyances. And besides, the pleasure goes no further than the palate and the tongue. For when the table has been removed, and the food swallowed, thou wilt be like one that has not partaken, or rather much worse, in that thou bearest thence oppression, and distension, and headache, and a sleep like death, and often too, sleeplessness from repletion, and obstruction of the breathing, and eructation. And thou wouldest curse bitterly thy belly, when thou oughtest to curse thy immoderate eating.

[7.] Let us not then fatten the body, but listen to Paul saying, “Make not provision for the flesh, to fulfill the lusts thereof,” ( Rom. xiii. 14 .) As if one should take food and throw it into a drain, so is he who throws it into the belly: or rather it is not so, but much worse. For in the one case he uses 3390 the drain without harm to himself: but in the other he generates innumerable diseases. For what nourishes is a sufficiency which also can be digested: but what is over and above our need, not only does not nourish, but even spoils the other. But no man sees these things, owing to some prejudice and unseasonable pleasure.

Dost thou wish to nourish the body? Take away what is superfluous; give what is sufficient, and as much as can be digested. Do not load it, lest thou overwhelm it. A sufficiency is both nourishment and pleasure. For nothing is so productive of pleasure, as food well digested: nothing so [productive of] health: nothing [so productive of] acuteness of the faculties, nothing tends so much to keep away disease. For a sufficiency is both nourishment, and pleasure, and health; but excess is injury, and unpleasantness and disease. For what famine does, that also satiety does; or rather more grievous evils. For the former indeed within a few days carries a man off and sets him free; but the other eating into and putrefying the body, gives it over to long disease, and then to a most painful death. But we , while we account famine a thing greatly to be dreaded, yet run after satiety, which is more distressing than that.

Whence is this disease? Whence this madness? I do not say that we should waste ourselves away, but that we should eat as much food as also gives us pleasure, that is really pleasure, and can nourish the body, and furnish it to us well ordered and adapted for the energies of the soul, well joined and fitted together. But when it comes to be water-logged 3391 by luxury, it cannot in the flood-wave, keep fast the bolts 3392 themselves, as one may say, and joints which hold the frame together. For the flood-wave coming in, the whole breaks up and scatters.

“Make not provision for the flesh” (he says) “to fulfill the lusts thereof.” ( Rom. xiii. 14 .) He said well. For luxury is fuel for unreasonable lusts; though the luxurious should be the most philosophical of all men, of necessity he must be somewhat affected by wine, by eating, he must needs be relaxed, he must needs endure the greater flame. Hence [come] fornications, hence adulteries. For a hungry belly cannot generate lust, or rather not one which has used just enough. But that which generates unseemly lusts, is that which is relaxed 3393 by luxury. And as land which is very moist and a dung-hill which is wet through and retains much dampness, generates worms, while that which has been freed from such moistness bears abundant fruits, when it has nothing immoderate: even if it be not cultivated, it yields grass, and if it be cultivated, fruits: [so also do we].

Let us not then make our flesh useless, or unprofitable, or hurtful, but let us plant in it useful fruits, and fruit-bearing trees; let us not enfeeble them by luxury, for they too put forth worms instead of fruit when they are become rotten. So also implanted desire, if thou moisten it above measure, generates unreasonable pleasures, yea the most exceedingly unreasonable. Let us then remove this pernicious evil, that we may be able to attain the good things promised us, in Christ Jesus our Lord, with whom to the Father, together with the Holy Spirit, be glory now and ever and world without end. Amen.

Footnotes

499:3374

or, “ accepteth. ”

499:3375

ἐ πιστρέφει , or, “ turns, converts to God. ”

499:3376

τὸ καύχημα τοῦ Χριστοῦ τὰ παθήματα , or, “ our glory—our boast—the sufferings of Christ. ”

499:3377

σφόδρα πνέουσαν

499:3378

[There is a paronomasia here Τὸ ἀντικατέστητε, πρὸς τοὺς ἑστῶτας εἴρηται , which cannot easily be reproduced in English.—F.G.]

499:3379

τὸ τοιαῦτα δυνηθ ΣΨΜΒΟΛ 210 \φ ̈ΣΙΛ Γαλατια̈ \σ 12 ναι

499:3380

εἰς παιδείαν εἰς παιδείαν ὑπομένετε is the reading of the best mss. &c. of St. Chrys. as it is the approved reading of the Epistle. The later [printed] texts have the later reading εἰ π. ὑπ

500:3381

The common texts substitute Jacob for Isaac here, omitting the following clause where Jacob is mentioned (as they also in the preceding sentence have “ temptations ” instead of “ families ” ); to correct the apparent inaccuracies of the text. But Mr. Field shows from other passages of St. Chrys. that he really means Isaac, having in view Gen. xxvi. 18-22, 27

501:3382

St. Chrys. seems to have read this text without the words ἡ πύλη

501:3383

“ to the heat, ” σκιατροφία

501:3384

ἐ ν τῇ ἐρήμῳ , “ dry and open part? ”

501:3385

φθόγγοι

501:3386

ἀ νάγκας

501:3387

νοσηλεύωμεν

501:3388

ἐ κπλύνεις … ἐ ξίτηλον , lit. “ washed out, ” and “ faded, ” as when colors are washed out of dresses.

501:3389

ἐ κπλύνεις … ἐ ξίτηλον , lit. “ washed out, ” and “ faded, ” as when colors are washed out of dresses.

502:3390

ἐ ργάζεται

502:3391

ὑ πέραντλον

502:3392

γόμφους

502:3393

πλαδῶσα , “ wet and soft. ”

Homily XXX.

Hebrews xii. 11-13

“No chastening for the present seemeth to be joyous, 3394 but grievous, 3395 nevertheless, afterward it yieldeth the peaceable fruit of righteousness unto them which are 3396 exercised thereby. Wherefore lift up the hands which hang down, and the feeble knees: and make straight paths for your feet, lest that which is lame be turned out of the way, but let it rather be healed.”

[1.] They who drink bitter medicines, first submit to some unpleasantness, and afterwards feel the benefit. For such is virtue, such is vice. In the latter there is first the pleasure, then the despondency: in the former first the despondency, and then the pleasure. But there is no equality; for it is not the same, to be first grieved and afterwards pleased, and to be first pleased and afterwards grieved. How so? because in the latter case the expectation of coming despondency makes the present pleasure less: but in the former the expectation of coming pleasure cuts away the violence of present despondency; so that the result is that in the one instance we never have pleasure, in the latter we never have grief. And the difference does not lie in this only, but also in other ways. As how? That the duration is not equal, but far greater and more ample. And here too, it is still more so in things spiritual.

From this [consideration] then Paul undertakes to console them; and again takes up the common judgment of men, which no one is able to stand against, nor to contend with the common decision, when one says what is acknowledged by all.

Ye are suffering, he says. For such is chastisement; such is its beginning. For “no chastening for the present seemeth to be joyous but grievous.” Well said he, “seemeth not.” Chastisement he means is not grievous but “seemeth” so. “All chastisement”: not this and that, but “all,” both human and spiritual. Seest thou that he argues from our common notions? “Seemeth” (he says) “to be grievous,” so that it is not [really so]. For what sort of grief brings forth joy? So neither does pleasure bring forth despondency.

“Nevertheless, afterward it yieldeth the peaceable fruits of righteousness to them which have been exercised thereby.” Not “fruit” but “fruits,” 3397 a great abundance.

“To them” (he says) “which have been exercised thereby.” What is “to them which have been exercised thereby”? To them that have endured for a long while, and been patient. And he uses an auspicious 3398 expression. So then, chastisement is exercise, making the athlete strong, and invincible in combats, irresistible in wars.

If then “all chastisement” be such, this also will be such: so that we ought to look for good things, and for a sweet and peaceful end. And do not wonder if, being itself hard, it has sweet fruits; since in trees also the bark is almost destitute of all quality, 3399 and rough; but the fruits are sweet. But he took it from the common notion. If therefore we ought to look for such things, why do ye vex yourselves? Why, after ye have endured the painful, do ye despond as to the good? The distasteful things which ye had to endure, ye endured: do not then despond as to the recompense.

He speaks as to runners, and boxers, and warriors. 3400 Seest thou how he arms them, how he encourages them? “Walk straight,” he says. Here he speaks with reference to their thoughts; that is to say, not doubting. For if the chastisement be of love, if it begin from loving care, if it end with a good result (and this he proves both by facts and by words, and by all considerations), why are ye dispirited? For such are they who despair, who are not strengthened by the hope of the future. “Walk straight,” he says, that your lameness may not be increased, but brought back to its former condition. For he that runs when he is lame, galls the sore place. Seest thou that it is in our power to be thoroughly healed?

[2.] Heb. 12.14 . “Follow peace with all men, and holiness, without which no man shall see the Lord.” What he also said above, “Not forsaking the assembling of yourselves together” ( Heb. 10.25 ), he hints at in this place also. For nothing so especially makes persons easily vanquished and subdued in temptations, as isolation. For, tell me, scatter a phalanx in war, and the enemy will need no trouble, but will take them prisoners, coming on them separately, and thereby the more helpless.

“Follow peace with all men, and holiness” 3401 (he says). Therefore with the evil-doers as well? “If it be possible,” he says, “as much as lieth in you, live peaceably with all men.” ( Rom. xii. 18 .) For thy part (he means) “live peaceably,” doing no harm to religion: but in whatever thou art ill-treated, bear it nobly. For the bearing with evil is a great weapon in trials. Thus Christ also made His disciples strong by saying, “Behold I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves,” ( Matt. x. 16 .) What dost Thou say? Are we “among wolves,” and dost Thou bid us to be “as sheep,” and “as doves”? Yea, He says. For nothing so shames him that is doing us evil, as bearing nobly the things which are brought upon us: and not avenging ourselves either by word or by deed. This both makes us more philosophical ourselves and procures a greater reward, and also benefits them. But has such an one been insolent? Do thou bless [him]. See how much thou wilt gain from this: thou hast quenched the evil, thou hast procured to thyself a reward, thou hast made him ashamed, and thou hast suffered nothing serious.

[3.] “Follow peace with all men, and holiness.” What does he mean by “holiness” 3402 ? Chaste, and orderly living in marriage. If any person is unmarried (he says) let him remain pure, let him marry: or if he be married, let him not commit fornication, but let him live with his own wife: for this also is “holiness.” How? Marriage is not “holiness,” but marriage preserves the holiness which [proceeds] from Faith, not permitting union with a harlot. For “marriage is honorable” ( Heb. 13.4 ), not holy. Marriage is pure: it does not however also give holiness, except by forbidding the defilement of that [holiness] which has been given by our Faith.

“Without which” (he says) “no man shall see the Lord.” Which he also says in the [Epistle] to the Corinthians. “Be not deceived: neither fornicators, nor adulterers, nor idolaters, nor effeminate, nor abusers of themselves with mankind, nor covetous persons, nor thieves, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.” ( 1 Cor. 6:9, 10 .) For how shall he who has become the body of a harlot, how shall he be able to be the body of Christ?

[4.] Heb. 12.15 . “Looking diligently 3403 lest any man come short of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled: lest there be any fornicator or profane person.” Dost thou see how everywhere he puts the common salvation into the hands of each individual? “Exhorting one another daily” (he says) “while it is called To-day.” ( Heb. 3.13 .) Do not then cast all [the burden] on your teachers; do not [cast] all upon them who have the rule over you: ye also (he means) are able to edify one another. Which also he said in writing to the Thessalonians, “Edify one another, even as also ye do.” ( 1 Thess. v. 11 .) And again, “Comfort one another with these words.” ( 1 Thess. iv. 18 .) This we also now exhort you.

[5.] If ye be willing, ye will have more success with each other than we can have. For ye both are with one another for a longer time, and ye know more than we of each other’s affairs, and ye are not ignorant of each other’s failings, and ye have more freedom of speech, and love, and intimacy; and these are no small [advantages] for teaching, but great and opportune introductions for it: ye will be more able than we both to reprove and to exhort. And not this only, but because I am but one, whereas ye are many; and ye will be able, however many, to be teachers. Wherefore I entreat you, do not “neglect this gift.” ( 1 Tim. iv. 14 .) Each one of you has a wife, has a friend, has a servant, has a neighbor; let him reprove him, let him exhort him.

For how is it not absurd, with regard to [bodily] nourishment, to make associations for messing together, and for drinking together, and to have a set day whereon to club with one another, as they say, and to make up by the association what each person being alone by himself fails short of—as for instance, if it be necessary to go to a funeral, or to a dinner, or to assist a neighbor in any matter—and not to do this for the purpose of instruction in virtue? Yea, I entreat you, let no man neglect it. For great is the reward he receives from God. And that thou mayest understand, he who was entrusted with the five talents is the teacher: and he with the one is the learner. If the learner should say, I am a learner, I run no risk, and should hide the reason, 3404 which he received of God, that common and simple [reason], and give no advice, should not speak plainly, should not rebuke, should not admonish, if he is able, but should bury [his talents] in the earth (for truly that heart is earth and ashes, which hides the gift of God): if then he hides it either from indolence, or from wickedness, it will be no defense to him to say, ‘I had but one talent.’ Thou hadst one talent. Thou oughtest then to have brought one besides, and to have doubled the talent. If thou hadst brought one in addition, thou wouldst not have been blamed. For neither did He say to him who brought the two, Wherefore hast thou not brought five? But He accounted him of the same worth with him who brought the five. Why? Because he gained as much as he had. And, because he had received fewer than the one entrusted with the five, he was not on this account negligent, nor did he use the smallness [of his trust, as an excuse] for idleness. And thou oughtest not to have looked to him who had the two; or rather, thou oughtest to have looked to him, and as he having two imitated him who had five, so oughtest thou to have emulated him who had two. For if for him who has means and does not give, there is punishment, how shall there not be the greatest punishment for him who is able to exhort in any way, and does it not? In the former case the body is nourished, in the latter the soul; there thou preventest temporal death, here eternal.

[6.] But I have no [skill of] speech, 3405 you say. But there is no need of [skill of] speech nor of eloquence. If thou see a friend going into fornication, say to him, Thou art going after an evil thing; art thou not ashamed? Dost thou not blush? This is wrong. ‘Why, does he not know’ (you say) ‘that it is wrong?’ Yes, but he is dragged on by lust. They that are sick also know that it is bad to drink cold water, nevertheless they need persons who shall hinder [them from it]. For he who is suffering, will not easily be able to help himself in his sickness. There is need therefore of thee who art in health, for his cure. And if he be not persuaded by thy words, watch for him as he goes away and hold him fast; peradventure he will be ashamed.

‘And what advantage is it’ (you say), ‘when he does this for my sake, and because he has been held back by me?’ Do not be too minute in thy calculations. For a while, by whatever means, withdraw him from his evil practice; let him be accustomed not to go off to that pit, whether through thee, or through any means whatever. When thou hast accustomed him not to go, then by taking him after he has gained breath a little thou wilt be able to teach him that he ought to do this for God’s sake, and not for man’s. Do not wish to make all right at once, since you cannot: but do it gently and by degrees.

If thou see him going off to drinking, or to parties where there is nothing but drunkenness, then also do the same; and again on the other hand intreat him, if he observe that thou hast any failing, to help thee and set thee right. For in this way, he will even of himself, bear reproof, when he sees both that thou needest reproofs as well, and that thou helpest him, not as one that had done everything right, nor as a teacher, but as a friend and a brother. Say to him, I have done thee a service, in reminding thee of things expedient: do thou also, whatever failing thou seest me have, hold me back, 3406 set me right. If thou see me irritable, if avaricious, restrain me, bind me by exhortation.

This is friendship; thus “brother aided by brother becomes a fortified city.” ( Prov. xviii. 19 .) For not eating and drinking makes friendship: such friendship even robbers have and murderers. But if we are friends, if we truly care for one another, let us in these respects help one another. This leads us to a profitable friendship: let us hinder those things which lead away to hell.

[7.] Therefore let not him that is reproved be indignant: for we are men and we have failings; neither let him who reproves do it as exulting over him and making a display, but privately, with gentleness. He that reproves has need of greater gentleness, that thus he may persuade [them] to bear the cutting. Do you not see surgeons, when they burn, when they cut, with how great gentleness they apply their treatment? Much more ought those who reprove others to act thus. For reproof is sharper even than fire and knife, and makes [men] start. On this account surgeons take great pains to make them bear the cutting quietly, and apply it as tenderly as possible, even giving in 3407 a little, then giving time to take breath.

So ought we also to offer reproofs, that the reproved may not start away. Even if therefore, it be necessary to be insulted, yea even to be struck, let us not decline it. For those also who are cut [by the surgeons] utter numberless cries against those who are cutting them; they however heed none of these things, but only the health of the patients. So indeed in this case also we ought to do all things that our reproof may be effectual, to bear all things, looking to the reward which is in store.

“Bear ye one another’s burdens,” saith he, “and so fulfill the law of Christ.” ( Gal. vi. 2 .) So then, both reproving and bearing with one another, shall we be able to fulfill edification. And thus will ye make the labor light for us, in all things taking a part with us, and stretching out a hand, and becoming sharers and partakers, both in one another’s salvation, and each one in his own. Let us then endure patiently, both bearing “one another’s burdens,” and reproving: that we may attain to the good things promised in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost, be glory, might, honor, now and for ever and world without end. Amen.

Footnotes

503:3394

“ of joy. ”

503:3395

“ of grief. ”

503:3396

[The Revision has here correctly “ have been exercised, ” and it is so commented upon by St. Chrys. below.—F.G.]

503:3397

καρπούς . [At the head of the homily the word is in the singular, as in the text of Hebrews; it is here commented upon as if in the plural.—F.G.]

503:3398

εὐφήμῳ

503:3399

ἄ ποιος

503:3400

These words refer to Heb. 12.13 , “ Wherefore lift up the hands which hang down, and the feeble knees, and make straight paths for your feet, lest that which is lame be turned out of the way, but let it rather be healed, ” which is inserted in the text of the common editions.

503:3401

“ the sanctification. ” [It is the same word as above and is rendered in the R.V. “ the sanctification. ” —F.G.]

504:3402

“ sanctification, ” as 1 Thess. iv. 3 , &c.

504:3403

ἐ πισκοποῦντες

504:3404

τὸν λόγον , includes “ word, ” and “ doctrine. ”

505:3405

λόγου

505:3406

ἀ ναχαίτισον

505:3407

ἐ νδιδόντες

Homily XXXI.

Hebrews xii. 14

“Follow peace with all men, and holiness, 3408 without which no one shall see the Lord .”

[1.] There are many things characteristic of Christianity: but more than all, and better than all, Love towards one another, and Peace. Therefore Christ also saith, “My peace I give unto you.” ( John xiv. 27 .) And again, “By this shall all men know that ye are My disciples, if ye love one another.” ( John xiii. 35 .) Therefore Paul too says, “Follow peace with all men, and holiness,” that is, purity, 3409 “without which no man shall see the Lord .”

“Looking diligently lest any man fail of the grace of God.” As if they were traveling together on some long journey, in a large company, he says, Take heed that no man be left behind: I do not seek this only, that ye should arrive yourselves, but also that ye should look diligently after the others.

“Lest any man” (he says) “fail of the grace of God.” (He means the good things to come, the faith of the gospel, the best course of life: for they all are of “the Grace of God.”) Do not tell me, It is [but] one that perisheth. Even for one Christ died. Hast thou no care for him “for whom Christ died”? ( 1 Cor. viii. 11 .)

“Looking diligently,” he saith, that is, searching carefully, considering, thoroughly ascertaining, as is done in the case of sick persons, and in all ways examining, thoroughly ascertaining. “Lest any root of bitterness springing up trouble you.” ( Deut. xxix. 18 .) This is found in Deuteronomy; and he derived it from the metaphor of plants. “Lest any root of bitterness,” he says; which he said also in another place when he writes, “A little leaven leaveneth the whole lump.” ( 1 Cor. v. 6 .) Not for his sake alone do I wish this, he means, but also on account of the harm arising therefrom. That is to say, even if there be a root of this kind, do not suffer any shoot to come up, but let it be cut off, that it may not bear its proper fruits, that so it may not defile and pollute the others also. For, he saith, “Lest any root of bitterness springing up trouble you; and by it many be defiled.”

And with good reason did he call sin “bitter”: for truly nothing is more bitter than sin, and they know it, who after they have committed it pine away under their conscience, who endure much bitterness. For being exceedingly bitter, it perverts the reasoning faculty itself. Such is the nature of what is bitter: it is unprofitable.

And well said he, “root of bitterness.” He said not, “bitter,” but “of bitterness.” For it is possible that a bitter root might bear sweet fruits; but it is not possible that a root and fountain and foundation of bitterness, should ever bear sweet fruit; for all is bitter, it has nothing sweet, all are bitter, all unpleasant, all full of hatred and abomination.

“And by this” (he says) “many be defiled.” That is, Cut off the lascivious persons.

[2.] Heb. 12.16 . “Lest there be any fornicator: or profane person, as Esau, who for one morsel of meat sold his birthright.” 3410

And wherein was Esau a “fornicator”? He does not say that Esau was a fornicator. “Lest there be any fornicator,” he says, then, “follow after holiness: lest there be any, as Esau, profane”: that is, gluttonous, without self-control, worldly, selling away things spiritual.

“Who for one morsel of meat sold his birthright,” who through his own slothfulness sold this honor which he had from God, and for a little pleasure, lost the greatest honor and glory. This was suitable to them. This [was the conduct] of an abominable, of an unclean person. So that not only is the fornicator unclean, but also the glutton, the slave of his belly. For he also is a slave of a different pleasure. He is forced to be overreaching, he is forced to be rapacious, to behave himself unseemly in ten thousand ways, being the slave of that passion, and oftentimes he blasphemes. So he accounted “his birthright” to be nothing worth. That is, providing for temporary refreshment, he went even to the [sacrifice of his] “birthright.” So henceforth “the birthright” belongs to us, not to the Jews. And at the same time also this is added to their calamity, that the first is become last, and the second, first: the one, for courageous endurance; the other last for indolence.

[3.] Heb. 12.17 . “For ye know” (he says) “how that afterward, when he would have inherited the blessing, he was rejected. For he found no place of repentance, though he sought it carefully with tears.” What now is this? Doth he indeed exclude repentance? By no means. ‘But how, you say, was it that “he found no place of repentance”?’ For if he condemned himself, if he made a great wailing, why did he “find no place of repentance”? Because it was not really a case of repentance. For as the grief of Cain was not of repentance, and the murder proved it; so also in this case, his words were not those of repentance, and the murder afterwards proved it. For even he also in intention slew Jacob. For “The days of mourning for my father,” he said, “are at hand; then will I slay my brother Jacob.” ( Gen. xxvii. 41 .) “Tears” had not power to give him “repentance.” And [the Apostle] did not say “by repentance” simply, but even “with tears, he found no place of repentance.” Why now? Because he did not repent as he ought, for this is repentance; he repented not as it behoved him.

For how is it that he [the Apostle] said this? How did he exhort them again after they had become “sluggish” ( Heb. 6.12 )? How, when they were become “lame”? How, when they were “paralyzed” 3411 ( Heb. 12.13 )? How, when they were “relaxed” 3412 ( Heb. 12.12 )? For this is the beginning of a fall. He seems to me to hint at some fornicators amongst them, but not to wish at that time to correct them: but feigns ignorance that they might correct themselves. For it is right at first indeed to pretend ignorance: but afterwards, when they continue [in sin], then to add reproof also, that so they may not become shameless. Which Moses also did in the case of Zimri and the daughter of Cosbi.

“For he found” (he says) “no place of repentance,” he found not repentance; or that he sinned beyond 3413 repentance. There are then sins beyond repentance. His meaning is, Let us not fall by an incurable fall. So long as it is a matter of lameness, it is easy to become upright: but if we turn out of the way, what will be left? For it is to those who have not yet fallen that he thus discourses, striking them with terror, and says that it is not possible for him who is fallen to obtain consolation; but to those who have fallen, that they may not fall into despair, he says the contrary, speaking thus, “My little children, of whom I travail in birth again, until Christ he formed in you.” ( Gal. iv. 19 .) And again, “Whosoever of you are justified by the Law, are fallen from Grace.” ( Gal. v. 4 .) Lo! he testifies that they had fallen away. For he that standeth, hearing that it is not possible to obtain pardon after having fallen, will be more zealous, and more cautious about his standing: if however thou use the same violence towards one also who is fallen, he will never rise again. For by what hope will he show forth the change?

But he not only wept (you say), but also “sought earnestly.” He does not then exclude repentance; but makes them careful not to fall.

[4.] As many then as do not believe in Hell, let them call these things to mind: as many as think to sin without being punished, let them take account of these things. Why did Esau not obtain pardon? Because he repented not as he ought. Wouldest thou see perfect repentance? Hear of the repentance of Peter after his denial. For the Evangelist in relating to us the things concerning him, says, “And he went out and wept bitterly.” ( Matt. xxvi. 75 .) Therefore even such a sin was forgiven him, because he repented as he ought. Although the Victim had not yet been offered, nor had The Sacrifice as yet been made, nor was sin as yet-taken away, it still had the rule and sovereignty.

And that thou mayest learn, that this denial [arose] not so much from sloth, as from His being forsaken of God, who was teaching him to know the measures of man and not to contradict the sayings of the Master, nor to be more high-minded than the rest, but to know that nothing can be done without God, and that “Except the Lord build the house, they labor in vain who build it” ( Ps. cxxvii. 1 ): therefore also Christ said to him alone, “Satan desired to sift thee as wheat,” and I allowed it not, “that thy faith may not fail.” ( Luke 22:31, 32 .) For since it was likely that he would be high-minded, being conscious to himself that he loved Christ more than they all, therefore “he wept bitterly”; and he did other things after his weeping, of the same character. For what did he do? After this he exposed himself to dangers innumerable, and by many means showed his manliness and courage.

Judas also repented, but in an evil way: for he hanged himself. Esau too repented; as I said; or rather, he did not even repent; for his tears were not [tears] of repentance, but rather of pride and wrath. And what followed proved this. The blessed David repented, thus saying, “Every night will I wash my bed: I will water my couch with my tears.” ( Ps. vi. 6 .) And the sin which had been committed long ago, after so many years, after so many generations he bewailed, as if it had recently occurred.

[5.] For he who repents ought not to be angry, nor to be fierce, but to be contrite, as one condemned, as not having boldness, as one on whom sentence has been passed, as one who ought to be saved by mercy alone, as one who has shown himself ungrateful toward his Benefactor, as unthankful, as reprobate, as worthy of punishments innumerable. If he considers these things, he will not be angry, he will not be indignant, but will mourn, will weep, will groan, and lament night and day.

He that is penitent ought never to forget his sin, but on the one hand, to beseech God not to remember it; while on the other, he himself never forgets it. If we remember it, God will forget it. Let us exact punishment from ourselves; let us accuse ourselves; thus shall we propitiate the Judge. For sin confessed becomes less, but not confessed worse. For if sin add to itself shamelessness and ingratitude, how will he who does not know that he sinned before be at all able to guard himself from falling again into the same [evils]?

Let us then not deny [our sins], I beseech you, nor be shameless, that we may not unwillingly pay the penalty. Cain heard God say, “Where is Abel thy brother? And he said, I know not; am I my brother’s keeper?” ( Gen. iv. 9 .) Seest thou how this made his sin more grievous? But his father did not act thus. What then? When he heard, “Adam, where art thou?” ( Gen. iii. 9 ), he said, “I heard Thy voice, and I was afraid, because I am naked, and I hid myself.” ( Gen. iii. 10 .) It is a great good to acknowledge our sins, and to bear them in mind continually. Nothing so effectually cures a fault, as a continual remembrance of it. Nothing makes a man so slow to wickedness.

[6.] I know that conscience starts back, and endures not to be scourged by the remembrance of evil deeds; but hold tight thy soul and place a muzzle on it. For like an ill-broken 3414 horse, so it bears impatiently [what is put upon it], and is unwilling to persuade itself that it has sinned: but all this is the work of Satan. 3415 But let us persuade it that it has sinned; let us persuade it that it has sinned, that it may also repent, in order that having repented it may escape torment. How dost thou think to obtain pardon for thy sins, tell me, when thou hast not yet confessed them? Assuredly he is worthy of compassion and kindness who has sinned. But thou who hast not yet persuaded thyself [that thou hast sinned], how dost thou think to be pitied, when thou art thus without shame for some things? 3416

Let us persuade ourselves that we have sinned. Let us say it not with the tongue only, but also with the mind. Let us not call ourselves sinners, but also count over our sins, going over them each specifically. 3417 I do not say to thee, Make a parade of thyself, nor accuse thyself before others: but be persuaded by the prophet when he saith, “Reveal thy way unto the Lord.” ( Ps. xxxvii. 5 .) Confess these things before God. Confess before the Judge thy sins with prayer; if not with tongue, yet in memory, and be worthy of mercy.

If thou keep thy sins continually in remembrance, thou wilt never bear in mind the wrongs of thy neighbor. I do not say, if thou art persuaded that thou art thyself a sinner; this does not avail so to humble the soul, as sins themselves [taken] by themselves, and examined specifically. 3418 Thou wilt have no remembrance of wrongs [done thee], if thou hast these things continually in remembrance; thou wilt feel no anger, thou wilt not revile, thou wilt have no high thoughts, thou wilt not fall again into the same [sins], thou wilt be more earnest towards good things.

[7.] Seest thou how many excellent [effects] are produced from the remembrance of our sins? Let us then write them in our minds. I know that the soul does not endure a recollection which is so bitter: but let us constrain and force it. It is better that it should be gnawed with the remembrance now, than at that time with vengeance.

Now, if thou remember them, and continually present them before God (see p. 448), and pray for them, thou wilt speedily blot them out; but if thou forget them now, thou wilt then be reminded of them even against thy will, when they are brought out publicly before the whole world, displayed before all, both friends and enemies, and Angels. For surely He did not say to David only, “What thou didst secretly, I will make manifest to” ( 2 Sam. xii. 12 ) all, but even to us all. Thou wert afraid of men (he said) and respected them more than God; and God seeing thee, thou caredst not, but wert ashamed before men. For it says, 3419 “the eyes of men, this is their fear.” Therefore thou shalt suffer punishment in that very point; for I will reprove thee, setting thy sins before the eyes of all. For that this is true, and that in that day the sins of us all are [to be] publicly displayed, unless we now do them away by continual remembrance, hear how cruelty and inhumanity are publicly exposed, “I was an hungered” (He says) “and ye gave Me no meat.” ( Matt. xxv. 42 .) When are these things said? Is it in a corner? Is it in a secret place? 3420 By no means. When then? “When the Son of Man shall come in His glory” ( Matt. 25:31, 32 ), and “all the nations” are gathered together, when He has separated the one from the other, then will He speak in the audience of all, and will “set” them “on His right hand” and “on” His “left” ( Matt. xxv. 33 ): “I was an hungered and ye gave Me no meat.”

See again the five virgins also, hearing before all, “I know you not.” ( Matt. xxv. 12 .) For the five and five do not set forth the number of five only, but those virgins who are wicked and cruel and inhuman, and those who are not such. So also he that buried his one talent, heard before all, even of those who had brought the five and the two, “Thou wicked and slothful servant.” ( Matt. xxv. 26 .) But not by words alone, but by deeds also does He then convict them: even as the Evangelist also says, “They shall look on Him whom they pierced.” ( John xix. 37 .) For the resurrection shall be of all at the same time, of sinners and of the righteous. At the same time shall He be present to all in the judgment.

[8.] Consider therefore who they are who shall then be in dismay, who in grief, who dragged away to the fire, while the others are crowned. “Come” (He says), “ye blessed of My Father, inherit the kingdom which hath been prepared for you from the foundation of the world.” ( Matt. xxv. 34 .) And again, “Depart from Me into the fire which hath been prepared for the devil and his angels.” ( Matt. xxv. 41 .)

Let us not merely hear the words but write them also before our sight, and let us imagine Him to be now present and saying these things, and that we are led away to that fire. What heart shall we have? What consolation? And what, when we are cut asunder? And what when we are accused of rapacity? What excuse shall we have to utter? What specious argument? None: but of necessity bound, bending down, we must be dragged to the mouths of the furnace, to the river of fire, to the darkness, to then ever-dying punishments, and entreat no one. For it is not, it is not possible, He says, to pass across from this side to that: for “there is a great gulf betwixt us and you” ( Luke xvi. 26 ),and it is not possible even for those who wish it to go across, and stretch out a helping hand: but we must needs burn continually, no one aiding us, even should it be father or mother, or any whosoever, yea though he have much boldness toward God. For, it says, “A brother doth not redeem; shall man redeem?” ( Ps. xlix. 8 .)

Since then it is not possible to have one’s hopes of salvation in another, but [it must be] in one’s self after the lovingkindness of God, let us do all things, I entreat you, so that our conduct may be pure, and our course of life the best, and that it may not receive any stain even from the beginning. But if not, at all events, let us not sleep after the stain, but continue always washing away the pollution by repentance, by tears, by prayers, by works of mercy.

What then, you say, if I cannot do works of mercy? 3421 But thou hast “a cup of cold water” ( Matt. x. 42 ), however poor thou art. But thou hast “two mites” ( Mark xii. 42 ), in whatever poverty thou art; but thou hast feet, so as to visit the sick, so as to enter into a prison; but thou hast a roof, so as to receive strangers. For there is no pardon, no, none for him who does not do works of mercy.

These things we say to you continually, that we may effect if it be but a little by the continued repetition: these things we say, not caring so much for those who receive the benefits, as for yourselves. For ye give to them indeed things here, but in return you receive heavenly things: which may we all obtain, in Christ Jesus our Lord, with whom to the Father be glory, together with the Holy Ghost, now and ever, and world without end. Amen.

Footnotes

506:3408

or, “ the sanctification. ”

506:3409

σεμνότητα , properly a disposition and conduct which creates respect or reverence: so specially (here as in other places) chastity. See Hom. xxx. [3], above, p. 504.

506:3410

πρωτοτόκια , “ birthright privileges. ”

507:3411

[ παραλυθέντας … παρειμένους , as in Heb. 12.12 .]

507:3412

[ παραλυθέντας … παρειμένους , as in Heb. 12.12 .]

507:3413

μείζονα , “ committed sins too great for repentance. ”

508:3414

δυσήνιος

508:3415

σατανικόν

508:3416

ἐ πί τίσιν

508:3417

κατ̓ εἶδος , see above, p. 412.

508:3418

κατ̓ εἶδος

508:3419

This seems to be alleged as a citation from Holy Scripture, but it does not appear what passage St. Chrysostom had in view.

508:3420

ἐ ν παραβύστῳ

509:3421

ἐ λετημοσύνην ἐργάζεσθαι

Homily XXXII.

Hebrews xii. 18-24

“For ye are not come unto a fire 3422 that might be touched and that burned, and unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words, which voice they that heard entreated that the word should not be spoken to them any more. 3423 (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned. 3424 And so terrible was the sight, that Moses said, I exceedingly fear and quake.) But ye are come unto Mount Sion, and unto the city of the living God, the Heavenly Jerusalem; and to an innumerable company of Angels, to the general assembly, 3425 and Church of the first-born which are written in Heaven; and to God the Judge of all; and to the spirits of just men made perfect: and to Jesus the Mediator of the New Covenant: and to the blood of sprinkling that speaketh better things than 3426 that of Abel.”

[1.] Wonderful indeed were the things in the Temple, the Holy of Holies; and again awful were those things also that were done at Mount Sina, “the fire, the darkness, the blackness, the tempest.” (Cf. Deut. xxxiii. 2 .) For, it says, “God appeared in Sina,” and long ago were these things celebrated. 3427 The New Covenant, however, was not given with any of these things, but has been given in simple discourse by God. 3428

See then how he makes the comparison in these points also. And with good reason has he put them afterwards. For when he had persuaded them by innumerable [arguments], when he had also shown the difference between each covenant, then afterwards, the one having been already condemned, he easily enters on these points also.

And what says he? “For ye are not come unto a fire that might be touched, and that burned, and unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words; which they that heard entreated that the word should not be spoken to them any more.”

These things, he means, are terrible; and so terrible that they could not even bear to hear them, that not even “a beast” dared to go up. (But things that come hereafter 3429 are not such. For what is Sina to Heaven? And what the “fire which might be touched” to God who cannot be touched? For “God is a consuming fire.”— Heb. 5.29 .) For it is said, “Let not God speak, but let Moses speak unto us. And so fearful was that which was commanded, Though even a beast touch the mountain, it shall be stoned; Moses said, I exceedingly fear and quake.” ( Ex. xx. 19 .) What wonder as respects the people? He himself who entered into “the darkness where God was,” saith, “I exceedingly fear and quake.” ( Ex. xx. 21 .)

[2.] “But ye are come unto Mount Sion and unto the city of the living God, the heavenly Jerusalem: and to an innumerable company of angels and to the general assembly and Church of the first-born which are written in Heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of the New Covenant, and to the blood of sprinkling, that speaketh better [things] than that of Abel.”

Instead of “Moses,” Jesus . Instead of the people, “myriads of angels.”

Of what “first-born” does he speak? Of the faithful.

“And to the spirits of just men made perfect.” With these shall ye be, he says.

“And to Jesus the mediator of the New Covenant, and to the blood of sprinkling that speaketh better [things] than that of Abel.” Did then the [blood] “of Abel” speak? “Yea,” he saith, “and by it he being dead yet speaketh.” ( Heb. 11.4 .) And again God says, “The voice of thy brother’s blood crieth unto Me.” ( Gen. iv. 10 .) Either this [meaning] or that; because it is still even now celebrated: but not in such way as that of Christ. For this has cleansed all men, and sends forth a voice more clear and more distinct, in proportion as it has greater testimony, namely that by facts.

Heb. 12.25-29 . “See that ye refuse not Him that speaketh. For if they escaped not, who refused him that spake 3430 on earth, much more shall not we escape, if we turn away from Him that speaketh from heaven. Whose voice then shook the earth: but now hath He promised, saying, Yet once more I shake not the earth only, but also heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those which cannot be shaken may remain. Wherefore we receiving a kingdom which cannot be moved, let us have grace whereby we 3431 serve God acceptably with reverence and godly fear. For our God is a consuming fire.”

[3.] Fearful were those things, but these are far more admirable and glorious. For here there is not “darkness,” nor “blackness,” nor “tempest.” It seems to me that by these words he hints at the obscurity of the Old [Testament], and the overshadowed and veiled 3432 character of the Law. And besides the Giver of the Law appears in fire terrible, and apt to punish those who transgress.

But what are “the sounds of the trumpet”? Probably it is as though some King were coming. This at all events will also be at the second coming. “At the last trump” ( 1 Cor. xv. 52 ) all must be raised. But it is the trumpet of His voice which effects this. At that time then all things were objects of sense, and sights, and sounds; now all are objects of understanding, and invisible.

And, it says, “there was much smoke.” (See Ex. xix. 18 .) For since God is said to be fire, and appeared thus in the bush, He indicates the fire even by the smoke. And what is “the blackness and the darkness”? He again expresses its fearfulness. Thus Isaiah also says; “And the house was filled with smoke.” ( Isa. vi. 4 .) And what is the object of “the tempest”? The human race was careless. It was therefore needful that they should be aroused by these things. For no one was so dull as not to have had his thoughts raised up, when these things were done, and the Law ordained. 3433

“Moses spake, and God answered him by a voice” ( Ex. xix. 19 ): 3434 for it was necessary that the voice of God should be uttered. Inasmuch as He was about to promulgate His Law through Moses, therefore He makes him worthy of confidence. They saw him not, because of the thick darkness: they heard him not, because of the weakness of his voice. What then? “God answered by a voice,” addressing the multitude: 3435 yea and his name shall be called. 3436

“They entreated” (he says) “that the word should not be spoken to them any more.” 3437

From the first therefore they were themselves the cause of God’s being manifested through the Flesh. 3438 Let Moses speak with us, and “Let not God speak with us.” ( Ex. xx. 9 .) They who make comparisons elevate the one side the more, that they may show the other to be far greater. In this respect also our [privileges] 3439 are more gentle and more admirable. For they are great in a twofold respect: because while they are glorious and greater, they are more accessible. This he says also in the Epistle to the Corinthians: “with unveiled countenance” ( 2 Cor. iii. 18 ), and, “not as Moses put a veil over his face.” ( 2 Cor. iii. 13 .) They, he means, were not counted worthy of what we [are]. For of what were they thought worthy? They saw “darkness, blackness”; they heard “a voice.” But thou also hast heard a voice, not through darkness, but through flesh. Thou hast not been disturbed, neither troubled, but thou hast stood and held discourse with the Mediator.

And in another way, by the “darkness” he shows the invisibleness. 3440 “And darkness” (it says) “was under His feet.” ( Ps. xviii. 9 .)

Then even Moses feared, but now no one.

As the people then stood below, so also do we. They were not below, but below Heaven. The Son is near to God, but not as Moses. 3441

There was a wilderness, here a city.

[4.] “And to an innumerable company of angels.” Here he shows the joy, the delight, in place of the “blackness” and “darkness” and “tempest.”

“And to the general assembly and church of the first-born which are written in Heaven, and to God the Judge of all.” They did not draw near, but stood afar off, even Moses: but “ye are come near.”

Here he makes them fear, by saying, “And to God the Judge of all”; not of the Jews alone, and the faithful, but even of the whole world.

“And to the spirits of just men made perfect.” He means the souls of those who are approved.

“And to Jesus the Mediator of the New Covenant: and to the blood of sprinkling,” that is, of purification, “which speaketh better things than that of Abel.” And if the blood speaks, much more does He who, having been slain, lives. But what does it speak? “The Spirit also” (he says) “speaketh with groanings which cannot be uttered.” ( Rom. viii. 26 .) How does He speak? Whenever He falls into a sincere mind, He raises it up and makes it speak.

[5.] “See that ye refuse not Him that speaketh”; that is, that ye reject 3442 [Him] not. “For if they escaped not who refused Him that spake 3443 on earth.” Whom does he mean? Moses, I suppose. But what he says is this: if they, having “refused Him” when He gave laws “on earth, did not escape,” how shall we refuse Him, when He gives laws from Heaven? He declares here not that He is another; far from it. He does not set forth One and Another, but He appears terrible, when uttering His Voice “from Heaven.” 3444 It is He Himself then, both the one and the other: but the One is terrible. For he expresses not a difference of Persons but of the gift. Whence does this appear? “For if they escaped not,” he says, “who refused Him that spake on earth, much more shall not we escape, if we turn away from Him that speaketh from heaven.” What then? Is this one different from the other? How then does he say, “whose voice then shook the earth”? For it was the “voice” of Him who “then” gave the Law, which “shook the earth. But now hath He promised, saying, Yet once more I shake not the earth only, but also heaven. And this word Yet once more, signifieth the removing of those things which are shaken, as of things that are made.” All things therefore will be taken away, and will be compacted anew for the better. For this is what he suggests here. Why then dost thou grieve when thou sufferest in a world that abideth not; when thou art afflicted in a world which will very shortly have passed away? If our rest were [to be] in the latter period of the world, then one ought to be afflicted in looking to the end.

“That” (he says) “those which cannot be shaken may remain.” But of what sort are “those things which cannot be shaken”? The things to come.

[6.] Let us then do all for this, that we may attain that [rest], that we may enjoy those good things. Yea, I pray and beseech you, let us be earnest for this. No one builds in a city which is going to fall down. Tell me, I pray you, if any one said that after a year, this city would fall, but such a city not at all, wouldest thou have built in that which was about to fall? So I also now say this, Let us not build in this world; it will fall after a little, and all will be destroyed. But why do I say, It will fall? Before its fall we shall be destroyed, and suffer what is fearful; we shall be removed from them.

Why build we upon the sand? Let us build upon the rock: for whatsoever may happen, that building remains impregnable, nothing will be able to destroy it. With good reason. For to all such attacks that region is inaccessible, just as this is accessible. For earthquakes, and fires, and inroad of enemies, take it away from us even while we are alive: and oftentimes destroy us with it.

And even in case it remains, disease speedily removes us, or if we stay, suffers us not to enjoy it fairly. For what pleasure [is there], where there are sicknesses, and false accusations, and envy, and intrigues? Or should there be none of these things, yet oftentimes if we have no children, we are disquieted, we are impatient, not having any to whom we may leave houses and all other things; and thenceforward we pine away as laboring for others. Yea oftentimes too the inheritance passes away to our enemies, not only after we are gone, but even while we live. What is more miserable then than to toil for enemies, and ourselves to be gathering sins together in order that they may have rest? And many are the instances of this that are seen in our cities. And yet [I say no more] lest I should grieve those who have been despoiled. For I could have mentioned some of them even by name, and have had many histories to tell, and many houses to show you, which have received for masters the enemies of those who labored for them: nay not houses only, but slaves also and the whole inheritance have oftentimes come round to enemies. For such are things human.

But in Heaven there is nothing of this to fear,—lest after a man is dead, his enemy should come, and succeed to his inheritance. For there there is neither death nor enmity; the tabernacles of the saints are permanent abodes; and among those saints is exultation, joy, gladness. For “the voice of rejoicing” (it is said) is “in the tabernacles of the righteous.” ( Ps. cxviii. 15 .) They are eternal, having no end. They do not fall down through age, they do not change their owners, but stand continually in their best estate. With good reason. For there is nothing corruptible, nor perishable there, but all is immortal, and undefiled. On this building let us exhaust all our wealth. We have no need of carpenters nor of laborers. The hands of the poor build such houses; the lame, the blind, the maimed, they build those houses. And wonder not, since they procure even a kingdom for us, and give us confidence towards God.

[7.] For mercifulness 3445 is as it were a most excellent art, and a protector of those who labor at it. For it is dear to God, and ever stands near Him readily asking favor for whomsoever it will, if only it be not wronged by us; And it is wronged, when we do it by extortion. (See p. 481.) So, if it be pure, it gives great confidence to those who offer it up. It intercedes even for those who have offended, so great is its power, even for those who have sinned. It breaks the chains, disperses the darkness, quenches the fire, kills the worm, drives away the gnashing of teeth. The gates of heaven open to it with great security: And as when a Queen is entering, no one of the guards stationed at the doors dares to inquire who she is, and whence, but all straightway receive her; so also indeed with mercifulness. For she is truly a queen indeed, making men like God. For, he says, “ye shall be merciful, as your Heavenly Father is merciful.” ( Luke vi. 36 .)

She is winged and buoyant, having golden pinions, with a flight which greatly delights the angels. There, it is said, are “the wings of a dove covered with silver, and her back with the yellowness of gold.” ( Ps. lxviii. 13 .) As some dove golden and living, she flies, with gentle look, and mild eye. Nothing is better than that eye. The peacock is beautiful, but in comparison of her, is a jackdaw. So beautiful and worthy of admiration is this bird. She continually looks upwards; she is surrounded abundantly with God’s glory: she is a virgin with golden wings, decked out, with a fair and mild countenance. She is winged, and buoyant, standing by the royal throne. When we are judged, she suddenly flies in, and shows herself, and rescues us from punishment, sheltering us with her own wings.

God would have her rather than sacrifices. Much does He discourse concerning her: so He loves her. “He will relieve” (it is said) “the widow” and “the fatherless” ( Ps. cxlvi. 9 ) and the poor. God wishes to be called from her. “The Lord is pitiful and merciful, 3446 long-suffering, and of great mercy” ( Ps. cxlv. 8 ), and true. The mercy of God is over all the earth. She hath saved the race of mankind (see Ps. cxlv. 9 ): For unless she had pitied us, all things would have perished. “When we were enemies” (see Rom. v. 10 ), she “reconciled” us, she wrought innumerable blessings; she persuaded the Son of God to become a slave, and to empty Himself [of His glory]. 3447 ( Phil. ii. 7 .)

Let us earnestly emulate her by whom we have been saved; let us love her, let us prize her before wealth, and apart from wealth, let us have a merciful soul. Nothing is so characteristic of a Christian, as mercy. There is nothing which both unbelievers and all men so admire, as when we are merciful. For oftentimes we are ourselves also in need of this mercy, and say to God “Have mercy upon us, after Thy great goodness.” ( Ps. li. 1 .) Let us begin first ourselves: or rather it is not we that begin first. For He has Himself already shown His mercy towards us: yet at least let us follow second. For if men have mercy on a merciful man, even if he has done innumerable wrongs, much more does God.

[8.] Hear the prophet saying, “But I” (his words are) “am like a fruitful olive tree in the house of God.” ( Ps. lii. 8 .) Let us become such: let us become “as an olive tree”: let us be laden on every side with the commandments. For it is not enough to be as an olive tree, but also to be fruitful. For there are persons who in doing alms give little, [only once] in the course of the whole year, or in each week, or who give away a mere chance matter. These are indeed olive trees, but not fruitful ones, but even withered. For because they show compassion they are olive trees, but because they do it not liberally, they are not fruitful olive trees. But let us be fruitful.

I have often said and I say now also: the greatness of the charity 3448 is not shown by the measure of what is given, but by the disposition of the giver. You know the case of the widow. It is well continually to bring this example [forward], that not even the poor man may despair of himself, when he looks on her who threw in the two mites. Some contributed even hair in the fitting up of the temple, and not even these were rejected. ( Ex. xxxv. 23 .) But if when they had gold, they had brought hair, they [would have been] accursed: but if, having this only, they brought it, they were accepted. For this cause Cain also was blamed, not because he offered worthless things, but because they were the most worthless he had. “Accursed” (it is said) “is he which hath a male, and sacrificeth unto God a corrupt thing.” ( Mal. i. 14 .) He did not speak absolutely, but, “he that hath” (he says) and spareth [it]. If then a man have nothing, he is freed from blame, or rather he has a reward. For what is of less value than two farthings, or more worthless than hair? What than a pint of meal? But nevertheless these were approved equally with the calves and the gold. For “a man is accepted according to that he hath, not according to that he hath not.” ( 2 Cor. viii. 12 .) And, it says, “according as thy hand hath, do good.” ( Prov. iii. 27 .)

Wherefore, I entreat you, let us readily empty out what we have for the poor. Even if it be little we shall receive the same reward with them who have cast the most; or rather, more than those who cast in ten thousand talents. If we do these things we shall obtain the unspeakable treasures of God; if we not only hear, but practice also, if we do not praise [charity], but also show [it] by our deeds. Which may we all attain, in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost, be glory, might, honor, now and for ever and world without end. Amen.

Footnotes

510:3422

ὄ ρει is omitted in Mr. Field’s text, as by some [all—F.G.] critical editors of the New Test. It is not referred to by St. Chrys.

510:3423

“ that not a word more should be spoken to them. ”

510:3424

[The words ἢ βολόδι κατατοξευθήσεται are omitted by St. Chrys., as by all critical editors of the N.T., and are not given in the R.V.—F.G.]

510:3425

πανηγύρει . See next column. This word is connected with the preceding μυρίασιν ἀγγέλων by St. Chrys. as appears from his interpretation. So the Latin Vulgate has et multorum millium angelorum frequentiam, et ecclesiam primitivorum , &c. [The English edition translates “ to myriads of angels in festive gathering. ” Whether πανηγύρει should be connected with the preceding or following clause is merely a question of punctuation. It is joined to the latter both in the A.V. and the R.V.—F.G. ]

510:3426

“ in comparison of. ”

510:3427

̔ᾔδετο , e.g. Ps. xviii., lxviii., Habak. iii . as well as Ex. xix

510:3428

παρὰ Θεοῦ . The reading of the common edition is: Χριστοῦ : which was that of Mutianus.

510:3429

τὰ μετὰ ταῦτα

510:3430

χρηματίζοντα , “ that made a revelation ” : see above, p. 469.

511:3431

[The reading of St. Chrys. here and below (Hom. xxxiii.) is λατρεύομεν , but elsewhere he concurs with nearly all the critical editors, the A.V. and the R.V. in reading λατρεύωμεν .—F.G.]

511:3432

τὸ συνεσκιασμένον καὶ συγκεκαλυμμένον

511:3433

νομοθετουμένων

511:3434

St. Chrys. says this referring to, without expressly citing, the φωνῇ ῥημάτων of the text.

511:3435

δημηγορῶν

511:3436

ἀ λλ̓ ὄνομα αὐτοῦ καλέσεται . Mr. Field with hesitation adopts here the reading of the Catena καλέσεται , in the sense here given. The mss. have καλέσαι and (excepting one) not any stop after it. St. Chrys. probably has in view the fact of Moses being called up to the top of the Mount, Ex. xix. 20

511:3437

“ that not a word more should be spoken to them. ”

511:3438

φανῆναι διὰ τῆς σ

511:3439

τὰ ἡμέτερα

511:3440

τὸ ἀόρατον

511:3441

This passage, Mr. Field observes, is difficult and probably corrupt. St. Chrysostom seems to mean, that we are like the people in that we are still here below, not in heaven: for they were “ below ” only in the sense of being below in reference to the mountain and heaven to which Moses had been called up. At the same time as being sons of God we are near to Him with a special nearness—a spiritual and so most intimate nearness—of the soul, not like that bodily nearness with which Moses was called to draw near.

If, however, “ the Son ” be understood of the Only-Begotten, it may be supposed that there is some latent connection of thought, as, that in His nearness His people also are brought near to the Father in a manner far more intimate than was granted to Moses.

512:3442

ἀ πογνῶτε

512:3443

χρηματίζοντα . The word is used of God’s speaking. See above, Hom. xxiii. [1], p. 469. St. Chrysostom’s argument seems to oblige us to understand in the next clause something equivalent to “ you say, ” which words have been inserted for clearness’ sake. The supposition that Moses was meant by τὸν χρηματίζοντα is mentioned only to be rejected. [The words “ you say ” are omitted in this edition as unnecessary. χρηματίζοντα does not refer so much to God’s speaking as to Moses’ speaking by God’s direction.—F.G.]

512:3444

Comp. St. Iren. pp. 330, 338, 403, O.T.

513:3445

or, “ charity, ” ἐ λεημοσύνη . See above, p. 509.

513:3446

[ ἐ λεήμων akin to ἐ λεημοσύνη , which St. Chrysostom is here describing.]

513:3447

κενῶσαι ἑαυτὸν

513:3448

ἐ λεημοσύνης

Homily XXXIII.

Heb. 12:28, 29

“Wherefore we receiving a kingdom which cannot be moved, let us have grace [or gratitude,] 3449 whereby we serve 3450 God acceptably with reverence and godly fear. For our God is a consuming fire.”

[1.] In another place he says the same, “for the things which are seen are temporal, but the things which are not seen are eternal” ( 2. Cor. iv. 18 ); and from this makes an exhortation with regard to the evils which we endure in this present life; and here he does this, and says, let us continue steadfast; “let us have thankfulness,” i.e., let us give thanks unto God. For not only we ought not to be discouraged at present things, but even to show the greatest gratitude to Him, for those to come.

“Whereby we serve God acceptably,” that is to say, ‘for thus is it possible to serve God acceptably,’ by giving him thanks in all things. “Do all things” (he says) “without murmurings and disputings.” ( Phil. ii. 14 .) For whatever work a man does with murmuring, he cuts away and loses his reward; as the Israelites—how great a penalty they paid for their murmurings. Wherefore he says, “Neither murmur ye.” ( 1 Cor. x. 10 .) It is not therefore possible to “serve” Him “acceptably” without a sense of gratitude to Him for all things, both for our trials, and the alleviations of them. That is, let us utter nothing hasty, nothing disrespectful, but let us humble ourselves that we may be reverential. For this is “with reverence and godly fear.”

Heb. 13:1, 2 . “Let brotherly love continue. Be not forgetful of hospitality, 3451 for hereby some have entertained angels unawares.” See how he enjoins them to preserve what they had: he does not add other things. He did not say, “Be loving as brethren,” but, “Let brotherly love continue.” And again, he did not say, “Be hospitable,” as if they were not, but, “Be not forgetful of hospitality,” for this was likely to happen owing to their afflictions.

Therefore 3452 (he says) “some have entertained angels unawares.” Seest thou how great was the honor, how great the gain!

What is “unawares”? 3453 They entertained them without knowing it. Therefore the reward also was great, because he entertained them, not knowing that they were Angels. For if he had known it, it would have been nothing wonderful. Some say that he here alludes to Lot also.

[2.] Heb. 13.3-5 . “Remember them that are in bonds, as bound with them, them which suffer adversity as being yourselves also in the body. Marriage is honorable in all, 3454 and the bed undefiled; but whoremongers and adulterers God will judge. Let your conversation be without covetousness: being content with such things as ye have.”

See how large is his discourse concerning chastity. “Follow peace,” he said, “and holiness; Lest there be any fornicator or profane person” ( Heb. 12.14 ); and again, “Fornicators and adulterers God will judge.” ( Heb. 12.16 .) In every case, the prohibition is with a penalty. “Follow peace with all men,” he says, “and holiness, without which no man shall see the Lord: But fornicators and adulterers God will judge.”

And having first set down “Marriage is honorable in all men, and the bed undefiled,” he shows that he rightly added what follows. For if marriage has been conceded, justly is the fornicator punished, justly does the adulterer suffer vengeance.

Here he strips for 3455 the heretics. He did not say again, Let no one be a fornicator; but having said it once for all, he then went on as with a general exhortation, and not as directing himself against them.

“Let your conversation be without covetousness,” he says. He did not say, Possess nothing, but, “Let your conversation be without covetousness”: that is, let it show forth the philosophical character of your mind. 3456 [And it will show it, if we do not seek superfluities, if we keep only to what is necessary.] 3457 For he says above also, “And ye took joyfully the spoiling of your goods.” ( Heb. 10.34 .) He gives these exhortations, that they might not be covetous.

“Being content” (he says) “with such things as ye have.” Then here also the consolation; ( Heb. 13.5 ) “For He” (he says) “hath said, I will never leave thee nor forsake thee”; ( Heb. 13.6 ) “so that we may boldly say, the Lord is my helper, and I will not fear what man shall do unto me.” Again consolation in their trials.

[3.] Heb. 13.7 . “Remember them which have the rule over you.” This he was laboring to say above: therefore “Follow peace with all men.” ( Heb. 12.14 .) He gave this exhortation also to the Thessalonians, to “hold them in honor exceedingly.” ( 1 Thess. v. 13 .)

“Remember” (he says) “them which have the rule over you, 3458 who have spoken unto you the word of God, whose faith follow, considering the end of their conversation.” What kind of following is this? Truly the best: for he says, beholding their life, “follow their faith.” For from a pure life [cometh] faith.

Or else by “faith,” he means steadfastness. How so? Because they believe in the things to come. For they would not have shown forth a pure life, if they had questioned about the things to come, if they had doubted. So that here also he is applying a remedy to the same [evil]. 3459

Heb. 13:8, 9 . “ Jesus Christ the same yesterday and to-day and for ever. Be not carried about with divers and strange doctrines. For it is good that the heart be established with grace, not with meats, which have not profited them that have been occupied therein.”

In these words, “Jesus Christ the same yesterday and to-day and for ever,” “yesterday” means all the time that is past: “to-day,” the present: “for ever,” the endless which is to come. That is to say: Ye have heard of an High Priest, but not an High Priest who fails. He is always the same. As though there were some who said, ‘He is not, another will come,’ he says this, that He who was “yesterday and to-day,” is “the same also for ever.” For even now the Jews say, that another will come; and having deprived themselves of Him that is will fall into the hands of Antichrist.

“Be not carried about with divers and strange doctrines.” Not “with strange doctrines” only, but neither with “divers ones.”

“For it is a good thing that the heart be established with grace, not with meats which have not profited them that have been occupied 3460 therein.” Here he gently hints at those who introduce the observance of “meats.” For by Faith all things are pure. There is need then of Faith, not of “meats.”

For ( Heb. 13.10 ) “we have an altar whereof they have no right to eat which serve 3461 the Tabernacle.” Not as the Jewish [ordinances], are those among us, as it is not lawful even for the High Priest to partake of them. So that since he had said, “Do not observe,” 3462 and this seemed to be [the language] of one who is throwing down his own building, he again turns it round. What, have not we then observances as well (he says)? [Yea we have], and we observe them very earnestly too, not sharing them even with the priests themselves.

[4.] Heb. 13:11, 12 . “For the bodies of those beasts whose blood is brought into the sanctuary by the High Priest for sin, are burned without the camp. Wherefore Jesus also, that He might sanctify the people with His own blood, suffered” (he says) “without the gate.” Seest thou the type shining forth? “For sin,” he says, and “suffered without the gate.” ( Heb. 13.13 ) “Let us go forth therefore to Him without the camp, bearing His reproach,” that is, suffering the same things; having communion with Him in His sufferings. He was crucified without as a condemned person: neither let us then be ashamed to “go forth out” [of the world].

Heb. 13:14, 15 . “For we have here no continuing city” (he says) “but we seek one to come. By Him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to His Name.”

“By Him,” as by an High Priest, according to the flesh. 3463 “Giving thanks” 3464 (he says) “to His Name.” (See p. 514.) Let us utter nothing blasphemous, nothing hasty, nothing bold, nothing presumptuous, nothing desperate. This is “with reverence and godly fear.” ( Heb. 12.28 .) For a soul in tribulations becomes desponding, and reckless. 3465 But let not us [be so]. See here he again says the same thing which he said before, “not forsaking the assembling of ourselves together,” for so shall we be able to do all things with reverence. For oftentimes even out of respect for men, we refrain from doing many evil things.

Heb. 13.16 . “But to do good and to communicate forget not.” I speak not [merely] with reference to the brethren present, but to those absent also. But if others have plundered your property, display your hospitality out of such things as ye have. What excuse then shall we have henceforward, when they, even after the spoiling of their goods, were thus admonished?

[5.] And he did not say, “Be not forgetful” of the entertaining of strangers, 3466 but “of hospitality”: 3467 that is, do not merely entertain strangers, but [do it] with love for the strangers. Moreover he did not speak of the recompense that is future, and in store for us, lest he should make them more supine, but of that already given. For “thereby some” (he says) “have entertained angels unawares.”

But let us see in what sense “Marriage is honorable in all and the bed undefiled.” Because (he means) it preserves the believer in chastity. Here he also alludes to the Jews, because they accounted the woman after childbirth 3468 polluted: and “whosoever comes from the bed,” it is said, “is not clean.” 3469 Those things are not polluted 3470 which arise from nature, O ungrateful and senseless Jew, 3471 but those which arise from choice. 3472 For if “marriage is honorable” and pure, why forsooth dost thou think that one is even polluted by it?

“Let your conversation” (he says) “be without covetousness”: since many after having exhausted 3473 their property, afterwards wish to recover it again under the guise of alms, therefore he says, “Let your conversation be without covetousness”; that is, that we should be [desirous only] of what is necessary 3474 and indispensable. What then (you say) if we should not have a supply even of these? This is not possible; indeed it is not. “For He hath said,” and He doth not lie, “I will never leave thee, nor forsake thee. So that we boldly say, The Lord is my Helper, and I will not fear what man shall do unto me.” Thou hast the promise from Himself: do not doubt henceforward. He has promised; make no question. But this, “I will never leave thee,” he says not concerning money only, but concerning all other things also. “The Lord is my Helper, and I will not fear what man shall do unto me”; with good reason.

This then also let us say in all temptations; let us laugh at human things, so long as we have God favorable to us. For as, when He is our enemy, it is no gain, though all men should be our friends, so when He is our friend, though all men together war against us, there is no harm. “I will not fear what man shall do unto me.”

[6.] “Remember them which have the rule over you, who have spoken unto you the word of God.” In this place I think that he is speaking about assistance also. 3475 For this is [implied in the words] “who have spoken unto you the word of God.”

“Whose faith follow considering the end of their conversation.” What is, “considering”? 3476 Continually revolving, examining it by yourselves, reasoning, investigating accurately, testing it as you choose. “The end of their conversation,” that is, their conversation to the end: for “their conversation” had a good end.

“Jesus Christ the same yesterday and to-day and for ever.” Do not think that then indeed He wrought wonders, but now works no wonders. He is the same. This is, “remember them that have the rule over you.” 3477

“Be not carried about with divers and strange doctrines.” “Strange,” that is, different from those ye heard from us; [“Divers”] that is, of all sorts: for they have no stability, but are different [one from another]. For especially manifold 3478 is the doctrine of meats.

“For it is a good thing that the heart be established with grace; not with meats.” These are the “divers,” these the “strange” 3479 [doctrines]: especially as Christ has said, “not that which entereth into the mouth defileth the man, but that which cometh out.” ( Matt. xv. 11 .) And observe that he does not make bold to say this openly, but as it were by a hint. 3480 “For it is a good thing that the heart be established with grace, not with meats.”

Faith is all. If that establishes [it], the heart stands in security. It follows that Faith establishes: consequently reasonings shake. For Faith is contrary to reasoning.

“Which” (he says) “have not profited them that have been occupied therein.” For what is the gain from the observance 3481 [of them], tell me. Does it not rather destroy? Does it not make such an one to be under sin? If it be necessary to observe [them], we must guard ourselves. 3482

“Which” (he says) “have not profited them that have been occupied therein.” That is, who have always diligently kept them.

There is one observance, abstaining from sin. For what profit is it, when some are so polluted, as not to be able to partake of the sacrifices? So that it did not save them at all; although they were zealous about the observances. But because they had not faith, even thus they profited nothing.

[7.] In the next place he takes away 3483 the sacrifice from the type, and directs his discourse to the prototype, saying, “The bodies of those beasts whose blood is brought into the sanctuary by the High Priest, are burned without the camp.” Then those things were a type of these and thus Christ, suffering “without,” fulfilled all.

Here he makes it plain too that He suffered voluntarily, showing 3484 that those things were not accidental, but even the [Divine] arrangement itself was of a suffering “without.” [He suffered] without, but His Blood was borne up into Heaven. Thou seest then that we partake of Blood which has been carried into the Holy Place, the True Holy Place; of the Sacrifice of which the Priest alone had the privilege. We therefore partake of the Truth [the Reality]. If then we partake not of “reproach” [only] but of sanctification, 3485 the “reproach” is the cause of the sanctification. For as He was reproached, so also are we. If we go forth “without” therefore, we have fellowship with Him.

But what is, “Let us go forth to Him”? Let us have fellowship with Him in His sufferings; let us bear His reproach. For He did not simply bid us dwell “outside the gate,” but as He was reproached as a condemned person, so also we.

And “by Him let us offer a sacrifice to God.” Of what kind of sacrifice does he speak? “The fruit of lips giving thanks to His Name.” They [the Jews] brought sheep, and calves, and gave them to the Priest: let “us” bring none of these things, but thanksgiving. This “fruit” let “our lips” put forth.

“For with such sacrifices God is well pleased.” Let us give such a sacrifice to Him, that He may offer [it] to The Father. For in no other way it is offered except through the Son, or rather also through a contrite mind. All these things [are said] for the weak. For that the thanks belong to the Son is evident: since otherwise, how is the honor equal? “That all men” (He says) “should honor the Son even as they honor the Father.” ( John v. 23 .) Wherein is the honor equal? “The fruit of our lips giving thanks to His Name.” 3486

[8.] Let us bear all things thankfully, be it poverty, be it disease, be it anything else whatever: for He alone knows the things expedient for us. “For we know not what we should pray for as we ought.” ( Rom. viii. 26 .) We then who do not know even how to ask for what is fitting, unless we have received of 3487 the Spirit, let us take care to offer up thanksgiving for all things, and let us bear all things nobly. Are we in poverty? Let us give thanks. Are we in sickness? Let us give thanks. Are we falsely accused? Let us give thanks: when we suffer affliction, let us give thanks.

This brings us near to God: then we even have God for our debtor. But when we are in prosperity, it is we who are debtors and liable to be called to account. For when we are in prosperity, we are debtors to God: and oftentimes these things bring a judgment upon us, while those are for a payment of sins. 3488 Those [afflictions] draw down mercy, they draw down kindness: while these on the other hand lift up even to an insane pride, and lead also to slothfulness, and dispose a man to fancy great things concerning himself; they puff up. Therefore the prophet also said, “It is good for me, Lord, that Thou hast afflicted 3489 me; that I may learn Thy statutes.” ( Ps. cxix. 71 .) When Hezekiah had received blessings and been freed from calamities, his heart was lifted up on high; when he fell sick, then was he humbled, then he became near to God. “When He slew them,” it says, “then they sought Him diligently, and turned, and were early in coming to 3490 God.” ( Ps. lxxviii. 34 .) And again, “When the beloved waxed gross and fat, then he kicked.” ( Deut. xxxii. 15 .) For “the Lord is known when He executeth judgments.” ( Ps. ix. 16 .)

[9.] Affliction is a great good. “Narrow is the way” ( Matt. vii. 14 ), so that affliction 3491 thrusts us into the narrow [way]. He who is not pressed by affliction cannot enter. For he who afflicts himself in the narrow [way], is he who also enjoys ease; but he that spreads himself out, 3492 does not enter in, and suffers from being so to say wedged in. 3493 See how Paul enters into this narrow way. He “keeps under” his “body” ( 1 Cor. ix. 27 ), so as to be able to enter. Therefore, in all his afflictions, he continued giving thanks unto God. Hast thou lost thy property? This hath lightened thee of the most of thy wideness. Hast thou fallen from glory? This is another sort of wideness. Hast thou been falsely accused? Have the things said against thee, of which thou art nowise conscious to thyself been believed? “Rejoice and leap for joy.” For “blessed are ye” (He says) “when men reproach you, and say all manner of evil against you, falsely, for My sake. Rejoice and be exceeding glad, for great is your reward in Heaven.” ( Matt. 5:11, 12 .)

Why dost thou marvel, if thou art grieved, and wish to be set free from temptations? Paul wished to be set free, and oftentimes entreated God, and did not obtain. For the “thrice for this I besought the Lord,” is oftentimes; “and He said unto me, My grace is sufficient for thee, for My strength is made perfect in weakness.” ( 2 Cor. 12:8, 9 .) By “weakness,” he here means “afflictions.” What then? When he heard this he received it thankfully, and says, “Wherefore I take pleasure in infirmities” ( 2 Cor. xii. 10 ); that is, I am pleased, I rest in my afflictions. For all things then let us give thanks, both for comfort, and for affliction. 3494 Let us not murmur: let us not be unthankful. “Naked came I out of my mother’s womb, naked also shall I depart.” ( Job i. 21 .) Thou didst not come forth glorious, do not seek glory. Thou wast brought into life naked, not of money alone, but also of glory, and of honorable name.

Consider how great evils have oftentimes arisen from wealth. For “It is easier” (it is said) “for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of Heaven.” ( Matt. xix. 24 .) Seest thou to how many good things wealth is a hindrance, and dost thou seek to be rich? Dost thou not rejoice that the hindrance has been overthrown? So narrow is the way which leadeth into the Kingdom. So broad is wealth, and full of bulk and swelling out. Therefore He says, “Sell that thou hast” ( Matt. xix. 21 ), that that way may receive thee. Why dost thou yearn after wealth? For this cause He took it away from thee, that He might free thee from slavery. For true fathers also, when a son is corrupted by some mistress, and having given him much exhortation they do not persuade him to part from her, send the mistress into banishment. Such also is abundance of wealth. Because the Lord cares for us, and delivers us from the harm [which arises] therefrom, He takes away wealth from us.

Let us not then think poverty an evil: sin is the only evil. For neither is wealth a good thing by itself: to be well-pleasing to God is the only good. Poverty then let us seek, this let us pursue: so shall we lay hold on heaven, so shall we attain to the other good things. Which may we all attain by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Ghost be glory, power, honor, now and ever and world without end. Amen.

Footnotes

514:3449

χάριν ἔχωμεν . St. Chrys. understands the expression in this sense; which it has elsewhere: as in Luke xvii. 9; 2 Tim. i. 3

514:3450

λατρεύομεν is the reading of all the mss. , the common texts have λατρεύωμεν

514:3451

φιλοξενίας , see below, [5]. [Neither the A.V. “ to entertain strangers, ” nor the R.V. “ to show love to strangers, ” have hit upon the natural meaning of φιλοξενία , adopted throughout by St. Chrys.—F.G.]

514:3452

διὰ τοῦτο , or διὰ ταύτης “ thereby. ”

514:3453

ἔ λαθον

514:3454

[The R.V. puts this and the following clause in the imperative, “ Let marriage be had in honor among all. ” The Greek has simply the adjective and noun which would naturally be connected by the simple copula.—F.G.]

514:3455

ἀ ποδύεται πρὸς

515:3456

[The R.V. translates, “ Be ye free from the love of money, ” with the margin, “ Let your turn of mind be free. ” —F.G.]

515:3457

[This passage is omitted in Field’s text, though contained in the Benedictine, and should of course be omitted here.—F.G.]

515:3458

ἡ γουμένων , “ spiritual leaders and guides. ”

515:3459

τὸ αὐτὸ θεραπεύει , “ unchastity. ”

515:3460

οἱ περιπατήσαντες , i.e. “ that have walked in them ” : “ lived in the observance of rules respecting them. ”

515:3461

“ perform the service of. ”

515:3462

παρατηρεῖτε , see Gal. iv. 10

515:3463

His human nature.

515:3464

[R.V. “ which make confession. ” —F.G.]

515:3465

ἀ παναισχυντεῖ , “ loses respect. ”

516:3466

St. Chrys. here reverts to Heb. 13.2 , and goes over again the portion on which he has already commented.

516:3467

“ Love of the stranger, ” φιλόξενία

516:3468

τὴν λεχώ : Edd. τὴν κοίτην

516:3469

See Lev. xv. 18

516:3470

βδελυρὰ

516:3471

[St. Chrys. might seem here to be casting contempt upon the laws of the Old Dispensation; but he probably means that while they were fitting enough as parts of the temporary ceremonial law, they have no such foundation in nature as to remain of any force under the Christian Dispensation.—F.G.]

516:3472

τῆς προαιρέσεως

516:3473

κενῶσαι . This word is used commonly by St. Chrys. for giving away one’s whole property in charity, and probably that is its meaning here.

516:3474

τῆς χρείας ὦμεν

516:3475

ἐ πικουρία : see 1 Tim. v. 17 , &c.

516:3476

ἀ ναθεωροῦντες

516:3477

That is, Remember them, because of the continual presence and working of Christ in His Church.

516:3478

or, “ intricate and complicated, ” πολύπλοκον

516:3479

“ foreign to us. ”

516:3480

ἐ ν αἰνίγματι

516:3481

παρατήρησις ; see Gal. iv. 10 , “ Ye observe ( παρατηρεῖσθε ) days, ” &c.

517:3482

ἔ στι παρατηρεῖσθαι : potius sibi cavendum est , is Mr. Field’s translation; “ to be guarded, ” as we say.

517:3483

ἀ ναιρεῖ

517:3484

δεικνὺς ὅτι οὐκ ἐκεῖνα ἁπλῶς ἦν, ἀλλὰ καὶ αὐτὴ ἡ οἰκονομία ἔξω πάθους ἦν

517:3485

ἁ γιασμοῦ . The effect of the sprinkling with blood. See Heb. 9:12, 13, Heb. 10:10, 14

517:3486

That is, “ to the Name of the Son. ”

517:3487

ἐ πιλαβώμεθα , “ taken hold of. ”

517:3488

ἔ κτισις , see above, Hom. v. [6.] p. 391.

517:3489

or “ humbled. ”

517:3490

ὤ ρθριζον πρὸς

517:3491

θλῖψις , literally “ pressing ” : probably St. Chrys. had in mind a word of the text which he does not cite, τεθλιμμένη ἡ ὁδός

517:3492

ἐ μπλατύνων ἑαυτόν

517:3493

θλίβεται σφὴνούμενος

518:3494

[See above, pp. 442, 459, 460, 517. St. Chrysostom in his bitter banishment finished his last prayer “ with his usual thanksgiving, ‘ Glory to God for all things ’ and sealed it with a final Amen. ” Dr. Bright, Hist. of Church, between a.d. 313 and 451 , chapter ix. end, p. 255 and Dr. Bright’s note b. on the same page.]

Homily XXXIV.

Hebrews xiii. 17

“Obey them that have the rule over you, and submit yourselves. For they watch for your souls, as they that must give account, that they may do it with joy, and not with grief, 3495 for this is unprofitable for you.”

[1.] Anarchy 3496 is an evil, and the occasion of many calamities, and the source of disorder and confusion. For as, if thou take away the leader from a chorus, the chorus will not be in tune and in order; and if from a phalanx of an army thou remove the commander, the evolutions will no longer be made in time and order, and if from a ship thou take away the helmsman, thou wilt sink the vessel; so too if from a flock thou remove the shepherd, thou hast overthrown and destroyed all.

Anarchy then is an evil, and a cause of ruin. But no less an evil also is the disobedience to rulers. For it comes again to the same. For a people not obeying a ruler, is like one which has none; and perhaps even worse. For in the former case they have at least an excuse for disorder, but no longer in the latter, but are punished.

But perhaps some one will say, there is also a third evil, when the ruler is bad. I myself too know it, and no small evil it is, but even a far worse evil than anarchy. For it is better to be led by no one, than to be led by one who is evil. For the former indeed are oftentimes saved, and oftentimes are in peril, 3497 but the latter will be altogether in peril, being led into the pit [of destruction].

How then does Paul say, “Obey them that have the rule over you, and submit yourselves”? Having said above, “whose faith follow, considering the end of their conversation” ( Heb. 13.7 ), he then said, “Obey them that have the rule over you, and submit yourselves.”

What then (you say), when he is wicked should we obey?

Wicked? In what sense? If indeed in regard to Faith, flee and avoid him; not only if he be a man, but even if he be an angel come down from Heaven; but if in regard to life, be not over-curious. And this instance I do not allege from my own mind, but from the Divine Scripture. For hear Christ saying, “The Scribes and the Pharisees sit on Moses’ seat.” ( Matt. xxiii. 2 .) Having previously spoken many fearful things concerning them, He then says, “They sit on Moses’ seat: all therefore whatsoever they tell you observe, do; but do not ye after their works.” ( Matt. 23:2, 3 .) They have (He means) the dignity of office, but are of unclean life. Do thou however attend, not to their life, but to their words. For as regards their characters, no one would be harmed [thereby]. How is this? Both because their characters are manifest to all, and also because though he were ten thousand times as wicked, he will never teach what is wicked. But as respects Faith, [the evil] is not manifest to all, and the wicked [ruler] will not shrink from teaching it.

Moreover, “Judge not that ye be not judged” ( Matt. vii. 1 ) concerns life, not faith: surely what follows makes this plain. For “why” (He says) “beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye?” ( Matt. vii. 3 .)

“All things therefore” (He says) “which they bid you observe, do ye” (now to “do” belongs to works not to Faith) “but do not ye after their works.” Seest thou that [the discourse] is not concerning doctrines, but concerning life and works?

[2.] Paul however previously commended them, 3498 and then says, “Obey them that have the rule over you, and submit yourselves, for they watch for your souls, as they that shall give account.”

Let those who rule also hear, and not only those who are under their rule; that as the subjects ought to be obedient, so also the rulers ought to be watchful and sober. What sayest thou? He watches; he imperils his own head; he is subject to the punishments of thy sins, and for thy sake is amenable to what is so fearful, and art thou slothful, and affectedly indifferent, and at ease? Therefore he says, “That they may do this with joy, and not with grief: 3499 for this is unprofitable for you.”

Seest thou that the despised ruler ought not to avenge himself, but his great revenge is to weep and lament? For neither is it possible for the physician, despised by his patient, to avenge himself, but to weep and lament. But if [the ruler] lament (he means), God inflicts vengeance on thee. For if when we lament for our own sins we draw God to us, shall we not much rather [do this], when we lament for the arrogance and scornfulness of others? Seest thou that he does not suffer him to be led on to reproaches? Seest thou how great is his philosophy? He ought to lament who is despised, is trodden under foot, is spit upon.

Be not confident because he does not avenge himself on thee, for lamenting is worse than any revenge. For when of himself he profits nothing by lamenting, he calls on the Lord: and as in the case of a teacher and nurse, when the child does not listen to him, one is called in who will treat him more severely, so also in this case.

[3.] Oh! how great the danger! What should one say to those wretched men, who throw themselves upon so great an abyss of punishments? Thou hast to give account of all over whom thou rulest, women and children and men; into so great a fire dost thou put thy head. I marvel if any of the rulers can be saved, when in the face of 3500 such a threat, and of the present indifference, I see some still even running on, and casting themselves upon so great a burden of authority.

For if they who are dragged by force 3501 have no refuge or defense, if they discharge duty ill and are negligent; since even Aaron was dragged by force, and yet was imperiled; 3502 and Moses again was imperiled, although he had oftentimes declined; and Saul having been entrusted with another kind of rule, after he had declined it, was in peril, because he managed it amiss; how much more they who take so great pains to obtain it, and cast themselves upon it? Such an one much more deprives himself of all excuse. For men ought to fear and to tremble, both because of conscience, and because of the burden of the office; and neither when dragged to it should they once for all decline, nor, when not dragged cast themselves upon it, but should even flee, foreseeing the greatness of the dignity; and when they have been seized, they ought again to show their godly fear. 3503 Let there be nothing out of measure. If thou hast perceived it beforehand, retire; convince thyself that thou art unworthy of the office. Again, if thou hast been seized, in like manner be thou reverential, 3504 always showing rightmindedness. 3505

[4.] Heb. 13.18 . “Pray for us” (he says); “for we trust we have a good conscience among all, 3506 willing to live honestly.”

Thou seest that he used these apologies, as writing to persons grieved with him, as to those who turned away, who were disposed as towards a transgressor, not enduring even to hear his name? Inasmuch then as he asked from those who hated him what all others ask from those who love them [their prayers for him], therefore he here introduces this; saying, “We trust that we have a good conscience.” For do not tell me of accusations; our conscience, he says, in nothing hurts 3507 us; nor are we conscious to ourselves that we have plotted against you. “For we trust,” he says, “that we have a good conscience among all,” not among the Gentiles only, but also among you. We have done nothing with deceitfulness, 3508 nothing with hypocrisy: for it was probable that these [calumnies] were reported respecting him. “For they have been informed concerning thee” (it is said) “that thou teachest apostasy.” ( Acts xxi. 21 .) Not as an enemy, he means, nor as an adversary I write these things, but as a friend. And this he shows also by what follows.

Heb. 13.19 . “But I beseech you the rather to do this, that I may be restored to you the sooner.” His thus praying was [the act] of one who loved them greatly, and that not simply, but with all earnestness, that so, he says, I may come to you speedily. The earnest desire to come to them is [the mark] of one conscious to himself of nothing [wrong], also the entreating them to pray for him.

Therefore having first asked their prayers, he then himself also prays for all good things on them. ( Heb. 13.20 ) “Now the God of peace,” he says (be ye not therefore at variance one with another), “that brought again from the earth the Shepherd of the sheep” (this is said concerning the resurrection) “the Great [Shepherd]” (another addition: here again he confirms to them even to the end, his discourse concerning the Resurrection) “through the blood of the everlasting covenant, our Lord Jesus Christ,” ( Heb. 13.21 ) “make you perfect in every good work, to do His will, working in you 3509 that which is well-pleasing in His sight.”

Again he bears high testimony to them. For that is made “perfect” which having a beginning is afterwards completed. And he prays for them which is the act of one who yearns for them. And while in the other Epistles, he prays in the prefaces, here he does it at the end. “Working in you,” he says, “that which is well-pleasing in His sight through Jesus Christ, to whom be glory for ever and ever. Amen.”

[5.] Heb. 13.22 . “And I beseech you, brethren, suffer the word of exhortation, for indeed I have written a letter unto you in few words.” Seest thou that what he wrote to no one [else], he writes to them? For (he means) I do not even trouble you with long discourse.

I suppose that they were not at all unfavorably disposed towards Timothy: wherefore he also put him forward. 3510 For ( Heb. 13.23 ) “know ye,” he says, “that our brother Timothy is set at liberty, 3511 with whom, if he come shortly, I will see you.” “Set at liberty,” he says; from whence? I suppose he had been cast into prison: or if not this, that he was sent away from Athens. For this also is mentioned in the Acts. 3512

Heb. 13:24, 25 . “Salute all them that have the rule over you, and all the saints. They of Italy salute you. Grace be with you all. Amen.”

[6.] Seest 3513 thou how he shows that virtue is born 3514 neither wholly from God, nor yet from ourselves alone? First 3515 by saying, “make you perfect in every good work”; Ye have virtue indeed, he means, but need to be made complete. What is “good work and word”? 3516 So as to have both life and doctrines right. “According to His will, working in you that which is well-pleasing in His sight.”

“In His sight,” he says. For this is the highest virtue, to do that which is well-pleasing in the sight of God, as the Prophet also says, “And according to the cleanness of my hands in His eye-sight.” ( Ps. xviii. 24 .)

And having written thus much, he said this was little, in comparison with what he was going to say. As he says also in another place, “As I wrote to you in few words: whereby when ye read, ye may understand my knowledge in the mystery of Christ.” ( Eph. 3:3, 4 .)

And observe his wisdom. He says not, “I beseech you, suffer the word of” admonition, but “the word of exhortation,” 3517 that is, of consolation, of encouragement. No one, he means, can be wearied at the length of what has been said (Did this then make them turn away from him? By no means: he does not indeed wish to express this): that is, even if ye be of little spirit, for it is the peculiarity of such persons not to endure a long discourse.

“Know ye that our brother Timothy is set at liberty, with whom if he come shortly I will see you.” This is enough to persuade them to submit themselves, if he is ready to come with his disciple.

“Salute them that have the rule over you, and all the saints.” See how he honored them, since he wrote to them instead of to those [their rulers].

“They of Italy salute you. Grace be with you all. Amen.” Which was for them all in common.

But how does “Grace” come to be “with” us? If we do not do despite to the benefit, if we do not become indolent in regard to the Gift. And what is “the grace”? Remission of sins, Cleansing: this is “with” us. For who (he means) can keep the Grace despitefully, and not destroy it? For instance; He freely forgave thee thy sins. How then shall the “Grace be with” thee, whether it be the good favor or the effectual working of the Spirit ? If thou draw it to thee by good deeds. For the cause of all good things is this, the continual abiding with us of the “grace” of the Spirit. For this guides us to all [good things], just as when it flies away from us, it ruins us, and leaves us desolate.

[7.] Let us not then drive it from us. For on ourselves depends, both its remaining, and its departing. For the one results, when we mind heavenly things; the other, when [we mind] the things of this life. “Which the world” (He says) “cannot receive because it seeth Him not, neither knoweth Him.” ( John xiv. 17 .) Seest thou that a worldly soul cannot have Him? We need great earnestness that so there He may be held fast by us, so as to direct all our affairs, and do them in security, and in much peace.

For as a ship sailing with favorable winds is neither to be hindered nor sunk, so long as it enjoys a prosperous and steady breeze, but also causes great admiration according to the march of its progress both to the mariners, and to the passengers, giving rest to the one, and not forcing them to toil on at their oars, and setting the others free from all fear, and giving them the most delightful view of her course; so too a soul strengthened by the Divine Spirit, is far above all the billows of this life, and more strongly than the ship, cuts the way bearing on to Heaven, since it is not sent along by wind, but has all the pure sails filled by the Paraclete Himself: and He casts out of our minds all that is slackened and relaxed.

For as the wind if it fall upon a slackened sail, would have no effect; so neither does the Spirit endure to continue in a slack soul; but there is need of much tension, of much vehemence, so that our mind may be on fire, and our conduct under all circumstances on the stretch, and braced up. For instance when we pray, we ought to do it with much intentness, 3518 stretching forth the soul toward Heaven, not with cords, but with great earnestness. Again when we do works of mercy, we have need of intentness, lest by any means, thought for our household, and care for children, and anxiety about wife, and fear of poverty entering in, should slacken our sail. For if we put it on the stretch on all sides by the hope of the things to come, it receives well the energy 3519 of the Spirit ; and none of those perishable and wretched things will fall upon it, yea, and if any of them should fall, it does it no harm, but is quickly thrown back by the tightness, and is shaken off and fails down.

Therefore we have need of much intentness. For we too are sailing over a great and wide sea, full of many monsters, and of many rocks, and bringing forth for us many storms, and from the midst of serene weather raising up a most violent tempest. It is necessary then if we would sail with ease, and without danger, to stretch the sails, that is, our determination: for this is sufficient for us. For Abraham also, when he had stretched forth his affections towards God and set before Him his fixed resolution, 3520 what else had he need of? Nothing: but “he believed God, and it was counted unto him for righteousness.” ( Gen. xv. 6 .) But Faith [comes] of a sincere will. 3521 He offered up his son, and though he did not slay him, he received a recompense as if he had slain him, and though the work was not done the reward was given.

Let our sails then be in good order, 3522 not grown old (for everything “that is decayed and waxen old is nigh to vanishing away” 3523 ) ( Heb. 8.13 ), not worn into holes, that so they may bear the energy of the Spirit . “For the natural man,” 3524 it is said, “receiveth not the things of the Spirit.” ( 1 Cor. ii. 14 .) For as the webs of spiders could not receive a blast of wind, so neither will the soul devoted to this life, nor the natural man ever be able to receive the grace of the Spirit: for our reasonings differ nothing from them, 3525 preserving a connection in appearance only but destitute of all power.

[8.] Our condition, however, is not such, if we are watchful: but whatever may fall upon [the Christian], he bears all, and is above all, stronger than any whirlpool. 3526 For suppose there be a spiritual man, and that innumerable calamities befall him, yet is he overcome by none of them. And what do I say? Let poverty come upon him, disease, insults, revilings, mockings, stripes, every sort of infliction, every sort of mocking, and slanders, and insults: yet, as though he were outside the world, and set free from the feelings of the body, so will he laugh all to scorn.

And that my words are not mere boasting, I think many [such] exist even now; for instance, of those who have embraced the life of the desert. This however, you say, is nothing wonderful. But I say that of those also who live in cities, there are such men unsuspected. If thou wish however, I shall be able to exhibit some among those of old. And that thou mayest learn, consider Paul, I pray thee. What is there fearful that he did not suffer, and that he did not submit to? But he bore all nobly. Let us imitate him, for so shall we be able to land in the tranquil havens with much merchandise.

Let us then stretch our mind towards Heaven, let us be held fast by that desire, let us clothe ourselves with spiritual fire, let us gird ourselves with its flame. No man who bears flame fears those who meet him; be it wild beast, be it man, be it snares innumerable, so long as he is armed with fire, all things stand out of his way, all things retire. The flame is intolerable, the fire cannot be endured, it consumes all.

With this fire let us clothe ourselves, offering up glory to our Lord Jesus Christ, with whom to the Father, together with the Holy Ghost, be glory, might, honor, now and ever and world without end. Amen.

Thanks be to God.

Footnotes

518:3495

“ lamenting, ” στενάζοντες

518:3496

It will be observed that St. Chrysostom uses “ rulers ” ( ἄ ρχοντες ) and the cognate words, of spiritual rulers.

518:3497

“ suffer, ” ἐ κινδύνευσεν

519:3498

i.e. the rulers, see Heb. 13.7

519:3499

στενάζοντες . It will be observed that St. Chrys. dwells much on this word: and also that he understands the “ do this ” of “ watching for souls ” ; not as the English version might lead us to understand it, of the “ giving account. ”

519:3500

πρὸς

519:3501

Those who are ordained against their will by actual force; as frequently occurred in the age of St. Chrysostom.

519:3502

κινδυνεύω seems here as elsewhere in writers of this age to imply actual suffering as well as danger; so in this discourse. [1.]

520:3503

εὐλάβειαν . That is, by submitting to the will of God thus manifested, and receiving ordination.

520:3504

have a godly fear.

520:3505

εὐγνωμοσύνην

520:3506

ἐ ν πᾶσιν , see below. [The construction of ἐ ν πᾶσι with what follows, “ in all things willing (wishing) to live honestly, ” both in the A.V. and the R.V. is undoubtedly correct; but St. Chrysostom has taken it as connected with the preceding clause. —F.G.]

520:3507

καταβλάπτει

520:3508

καπηλείας , see St. Chrys. on 2 Cor. ii. 17.

520:3509

[The R.V. here follows the reading ἐ ν ἡμῖν adopted by many critical authorities.—F.G.]

520:3510

By saying that he would come with Timothy, as if Timothy were his superior; see the further comment, in the next section.

520:3511

or, “ released, ” “ gone, ” or, “ come away, ” ἀ πολελυμένον

520:3512

See Acts xvii. 16; xviii. 5

520:3513

St. Chrys. here recurs to Heb. 13.21

520:3514

γεγενημένην … ἐ κ

520:3515

Here as elsewhere St. Chrys. does not expressly mention any “ secondly, ” but after treating the remaining verses recurs to the subject in speaking on the words “ Grace be with you ” : and there indicates a second evidence.

520:3516

See 2 Thess. ii. 17 . “ Stablish you in every good word and work. ” Probably St. Chrys. had this in his mind.

521:3517

[ παρακλήσεως .]

521:3518

tension.

521:3519

ἐ νέργειαν

521:3520

[ προαίρεσιν .]

521:3521

[ προαιρέσεως .]

521:3522

καθαρὰ

521:3523

ἐ γγὺς ἀφανισμοῦ

521:3524

ψυχικὸς

522:3525

the cobwebs.

522:3526

ἴ λιγγος

INDEXES OF SUBJECTS.

HOMILIES ON THE GOSPEL OF JOHN.

Abraham, supposed by the Samaritans to have offered Isaac on mount Gerizim, 113; Christ talked with, 116; who the real seed of, 194; wrongly compared with Christ, 198; how he saw Christ's day, 198.

Adam, said to die from the moment of the Fall, because under sentence, 97.

Adulterers, salvation of, impossible, 234.

Adultery, the woman taken in, not mentioned by St. Chrysostom, 187.

Advice, to be welcomed from any, by Christ's example, 174.

Affliction, the best trial of faith, 125.

Affronts here, to be borne, from thought of heaven, 291, 293; from thought of our Christian membership, 294; of imperious women often borne by their lovers, 294.

Age, adds dignity to virtue, 332.

Agony, the, expressed the weakness of nature, 318.

Agreement, not always good, 206.

Alms, win praise of God and Angels, 256.

Almsgiving, wins forgiving, 29, 47; a pure sacrifice, 46; must not come from dishonest gain, 47; indispensable to our entering the kingdom, 83; a seal to the charitable, 86; will win treasure in heaven, 89; the way to true honor, 118, 143; to gain present delight and the future crown, 147; the meat that perisheth not, 158; to be practiced throughout life, 219; the measure of God's mercy to us, ib.; necessary to life, yet easy, and sobering, 220; brings contentment, 244; cleanses from sin, 270; better none, than with covetousness, ib.; duty of, enjoined, 284; neglect of, leads to hell, 285; due to Christ, 285; blessing of here and hereafter, 286; cleanses and heals the soul, 302; the best winding sheet for the dead, 321; profits both the dying and the dead, 322; raised Dorcas to life, ib.

Altar, awfulness of the Christian, 167; danger of approaching in sin, ib.; danger of profaning it with gifts from unjust gains, 270.

I Am, implies absolute being, 53.

Ancestry, nobility of, no protection to the bad, 75, 108; availed not the Jews, 108.

Andrew, St., praise of his zeal and modesty in coming to Christ, 64, 65; of his zeal in his brother's conversion, 67; his faith in the miracle of the loaves, 152.

Angel of counsel, a title of Christ, 53 (note).

Angels, learn from revelations given to the Church, 2; worshiped Christ in His human nature, 39; have appeared in brightness, 40; act under command, 41; have a well-ordered polity, 42; how men become like them, ib.; are holy, 49; have not seen God in His Essence, but only in Christ, 52; their ministry to Christ a proof of His Deity, 73; behold but understand not the mystery of Regeneration, 88; their troubling the water of Bethesda a type of the work of the Spirit, 126; work without weariness, 127; their happiness in wanting nothing, 298.

Anger, not to be retained, 19; absurdity of, 20; brings remorse, ib.; deformity of, 92; with servants, reproved, 93; its mischief and pitiableness, 175; a madness and foretaste of hell, ib.; appeased by penitent sorrow, 219.

Antichrist, his characteristic, to glorify himself, 148; why more clearly predicted by St. Paul than by Christ, ib.

Antioch, its covetousness and luxury, 280.

Apostles, the, mission of, 42; did not all witness all, 61; preached Christ absent, 63; why greater than Christ's kinsmen and countrymen, 75; did not believe at first, because not confirmed by the Spirit, 82; taught high doctrines gradually, 106; traveled without provision, 108; moderation of, 109; their reverence for Christ, 117; zeal of, seen in the Samaritan woman, 118; their love for Christ in urging him to eat, 119; slowness to understand his meaning: but forbore to ask, ib.; reaped where the Prophets had sown, 120; their task the easier, ib.; their inspiration immediate and complete, 135; their humble fare, 152; their distance from their Master in respect of grace, ib.; their love for their Master shown on the sea, 155; witnessed some miracles alone, ib.; disclaimed acting of themselves, 238; retired with Christ during the feasts, 242; spoke like Judas at Bethany, but with different intent, ib.; understood not the mystery of the ass's colt, 245; their mutual love, 266; struck dumb hearing of persecution, 286; yet started not back, and comforted by Christ's Omniscience, 286, 287 [see Disciples].

Applause, in Church, 10.

Arius, heresy of, refuted by Christ's indwelling in His disciples, 304.

Article, the, why added in the phrase, "The Word," 7, 8; omission of, sometimes unimportant, 17, 18; distinguishes Christ from all, 64.

"As," expressing agreement not comparison, 41; said of the Father and the Son implies their equality, of men not so, 303, 304.

Asa, his gout a punishment for sin, 132.

Babel, an example of mischievous agreement, 206.

Baptism, promise at, 4; gift of the Spirit in, 36; regeneration in, 37; superior to natural birth, 88; not needful to Christ, 59; but Christ to it, 60; benefits of, 89, 126; an obligation to holiness, 89; danger of delaying, 90; in what sense an earthly thing, 93, 112; how connected with the Cross, 94; sin after, not unpardonable, 96; buries sin, 121; gifts of, typified in the miracle of Bethesda, 126; way prepared for the use of water under the law, 126; the only cure of sin, 190; cleanses from sin, 270; the work of all Three Persons of the Trinity, 289.

Baskets, the twelve, of fragments in number proved its truth, 153.

Basilides, 30 (note).

"Because," refers to the event, not the cause, 252.

Beasts, spare their own kind, 130.

Bethabara, why mentioned by John, 38.

Bethlehem, the Messiah expected from, 70, 71.

Bethesda, the miracle of, was to prepare the Jews for the regeneration of holy Baptism, 84.

Bibles, splendid copies of, written in gold letters, on fine parchment, a charm against the Devil, 114; unfolds the spectacle of the spiritual combat, ib.

Birds, teach their young to fly by degrees, 45.

Blind man, the, his courage and truthfulness, 204, 208, 209; becomes a disciple, 209; bore reproach and suffering for the truth, 210.

Blindness, never cured until Christ, 200; a judgment on the Jews, 212; sensible and spiritual compared, 213.

Blood, the, of Christ, the soul's nourishment, 166; the terror of Demons, ib.

Body, the, chastised for the soul's health, 131; of Christ includes all, 166; how worketh on the soul, 167.

Boldness, its virtue and reward, 58; comes by hearing, 210.

Books, scarcity of, 38; generally neglected at Antioch, or only kept for show and ornament, 114; written in letters of gold, on fine parchments, ib.

Bosom, of the Father, implies Unity of Essence, 52; and Coeternity, 53.

Branches, signify our need of Grace, and of union with Christ, 279; the fruitless perish, 280; are true disciples, ib.

Bread of life, said only of Christ's Godhead, 161; of His doctrines, and of His Body, 165.

Brethren, of Christ, did not profit by their relation to Him, 75; believed not, from envy, 174.

Brightness of the Father's glory, why said of Christ, 17, 28; of Moses's face, 40; of Angels, ib.

Brotherly affection best shown in spiritual aid, 67.

Burdens, duty of bearing one another's, 253.

Burial, the, so ordered as to give testimony to the Resurrection, 319, 320; a reproof to costly funerals, 321; was done in ignorance of the Resurrection, ib.

Business, no excuse for neglecting public worship, 38.

Caiaphas, his shameless boldness, 241; prophesied ignorantly and instrumentally, ib.

Cain, offered not his best, 47; ruined by envy, 130.

Callosity, similar in soul and body, 196.

"Can, cannot," sometimes express choice, not power, 252.

Cana, marriage at, 73; miracle at, the first absolutely, ib.

Canaan, woman of, 42; an example of perseverance rewarded, 77.

Capernaum, corruption of, 80; why Christ's "own country," 123; carnal-mindedness of, after the miracle of the loaves, 156.

Carefulness, a slavery, 298.

Catechumen, position of, contrasted with that of the faithful, 89.

Change of pastors and flocks condemned, 44.

Charity, wins forgiveness, 29; unites the brethren, 54; to be substituted for luxury, 215; may be exercised by the poor, 216; the means of entertaining Christ, ib.

Chastisement, the right use of, 132.

Chastity, consists in self-restraint and subduing, not wanting passion, 127.

Children, need spiritual instruction, 10; should receive right impressions, ib.; pass over the real, to admire false show, 301.

Christ, His humility, 13, 204; His condescension, 26; known to Patriarchs, 30; always in the world, 31; his forgiveness, 36; both God and Man by unity of Person, 38; His authority, 41; His mean appearance, 45; in what sense both before and after John's Baptism, 46; the Fountain of Grace, 47; His fullness, 48; how superior to Moses, 49; His acts brought grace and truth, 50; alone of all, hath seen God in His Essence, 52; one with the Father, because "in His Bosom," ib.; clearness of His teaching shown in the word "declared," 53; inferior to the Baptist in externals, 55; why mixed unknown among the people, 57; His dignity compared to John's, ib.; why came to John again after His Baptism, 59; object of His coming into the world greater than John's, ib.; needed not Baptism for Himself, but for us, ib.; received His disciples from John, 63; distinguished from all by use of the article, 64; asked question of the disciples to encourage them, 65; how bade them to house, ib.; first revealed His divinity by predictions, 68; showed His authority in changing names, ib.; His wisdom in the time and place of calling His disciples, 69, 70; convinced Nathanael by His foreknowledge, 71; how to be welcomed by those to whom he came, 72; proved His Deity by the ministry of Angels, 73; used to give present proof of some prophecies, so to gain credit to others, ib.; invited to Cana as a common guest, ib.; did no miracles in His childhood, 74; nor till after His Baptism, 80; rebuked His Mother at Cana, to clear His miracles, and to instruct her, 74; His care to show respect for her, 75, 77; was not bound to certain seasons, but Himself appointed His hour, 76; made the wine at Cana without a new creation, yet proved Himself Creator by His power over matter, 77; His care to provide evidence for His miracles, 78, 125, 129; improved upon nature, 78; changes men's disposition as the water at Cana, ib.; how manifested His glory at Cana, 80; why went to Capernaum from Cana, ib.; Baptized just before the Passover, ib.; cleansed the temple twice, at the first and last Passover, ib.; His care to show respect for the law, 81; refused a sign to the Jews, because insensible, ib.; used dark sayings to the dull hearers, 82; why used often the sign of Jonas, ib.; knew and trusted not false disciples, 83; his condescension to Nicodemus, 84; His usual authority abated, ib.; often speaks obscurely to rouse His hearers to attention, 85; His care to lead Nicodemus to higher thoughts, 87; but permits him not to pry into mysteries, 90; His Flesh was of the Virgin, 91; His perfect knowledge signified by Seeing and Hearing, 92, 103; his perfect gentleness, 92, 175; why dealt most in the lower doctrines, 93; foretold his Passion darkly: its benefits plainly, 94, 95; His love contrasted with man's ingratitude, 95; His twofold Advent to redeem and to judge, 96; delays judgment to admit repentance, 97; rejected by those who chose to continue in sin, 98; His different dealings with Nathanael and Nicodemus, 99; why frequented crowded places, ib.; why not baptizing till death of John, 100; needed not the support of John's testimony, 103; His credibility arising from His knowledge, 104; referred to His Father and the Prophets to convince the Jews, ib.; one with God, because speaking God's words, ib.; Self-sufficient unmeasured by the Spirit, 105; did not Himself baptize, as reported to the Pharisees, 107; His care to act as a man in general, ib.; yet to speak as God, ib.; went to the Samaritans when driven out by Jews, and yet as if in passing, ib.; His frugality in traveling on foot, 108; His carelessness of food, ib.; His humility in going alone, 109; His stay at Samaria was for rest, ib.; abrogated the law of meats in speaking to the Samaritan woman, 109; shows Himself greater than Jacob, 112; often prophesied concerning particular persons, 113; shows His Divine knowledge in rebuking the woman of Samaria, ib.; cared not to answer, but to lead men to the Truth, 114; unfolds the doctrine of spiritual worship to the Samaritan woman, 115; identifies Himself with the Church, 116; expected by the Samaritans, from the writings of Moses, ib.; condescended to the ignorance of Samaritan woman, 117; our salvation His meat, 119; leads on the disciples to enquire, ib.; acknowledged to be the true Saviour by the Samaritans, 123; avoided His own country, not to increase its guilt, ib.; most received by those most under reproach, ib.; goes again to Cana to confirm the believers there, ib.; first object of His miracles to save souls, 124; why attended the feasts, 125; rewarded perseverance in the paralytic at Bethesda, 126; did not require faith before sight from strangers, 129; His reasons for concealing Himself, 130; used different modes of defense, ib.; why dwelt on the sins of some whom He cured, not of others, 132; claimed not the merit of His own cure, 132; showed His Omniscience in His words to the paralytic, ib.; defends His healing on the Sabbath by revealing His Equality with the Father, 133; appealed at need now to His Humanity, now to His Deity, ib.; did really make Himself equal to the Father, 134, 152; had shown it by breaking the sabbath, 133, 145; has power to act, but not apart from the Father, 134; used lower expressions of His Deity to persuade the indisposed, 135; but joined with them such as imply His Godhead, 136; differs from the Father only in His Sonship, 137; His Equality with God proved by His being Judge, ib.; used lower expressions of Himself to conciliate the Jews, ib.; but the higher to guard us from heresy, 138; His honor connected with His Father's essentially, ib.; why spoke of being "sent," 139; His condescension led men to receive the higher doctrines, ib.; appeal to his raising the dead, ib.; why spoke much of the Judgment, ib.; to be Judge, because Son of God, 140; His care in propounding the Judgment and the Resurrection, 140, 141; confirms His future predictions by His past, 140; shows His agreement with the Jewish Prophets, 141; His unanimity and identity with the Father, ib.; His Will and the Father's one, ib.; addressed His words to men's suspicions, ib.; proves His justice, speaking humanly, from His self-denial, ib.; did not remind of sin, but blotted it out, 142; His witness of Himself, in what senses, true and not true, 143; replies to the secret objections of the Jews, 144; His threefold witness, ib.; refutes the Jews by their own faith in John, ib.; yet inconstancy to him, 145; the witness of His works, ib.; His doctrine of the Deity, 146; appeals to the witness of Scripture, ib.; His commands, and mammon's, 147; His motive for reasoning with the Jews was to save them, 148; rejected for Antichrist, ib.; why spoke not clearly of Antichrist, 149; appealed to God's witness in that of Moses, ib.; why told not in what place Moses prophesied of Him, ib.; avoided contention, 150; teaches us to retire from the bustle of life, 151; showed His freedom from the Law, by absenting Himself from a Passover, ib.; His diligence in instructing the disciples, ib.; His preparation for His miracles, ib.; why He employed things created in His miracles, 152, 153; gave thanks for our example, and to show His submission to God, 153; why performed His greater miracles without, His lesser with, prayer, ib.; by fleeing from the multitude, teacheth contempt of the world, 154; why left the disciples alone, 155; showed His Power on the sea, but only for a moment, ib.; why repeated His miracles, ib.; several reasons for what He did on the sea, 156; His passage of the sea superior to that of Moses, 156; His timely severity, 157; really requires good works, 158; rebuked inattention in Martha, ib.; "sealed," that is, certified by the Father, 159; referred unbelievers to the Father, 160; in what sense the Bread of Life, 161; His Will one with the Father's, 162; declared not His Birth to unbelievers, 164, 165; His "Drawing" implies man's coming, 164; spoke mysteriously of His Flesh to rouse attention, 165; taught in synagogues, to show His agreement with Jehovah, 169; eating His Flesh, how a hard saying, ib.; how detained the Twelve, 170; His wisdom in reproving Judas secretly, 171; would not flatter the Twelve, ib.; proved His Godhead and Manhood now in seeking, now in avoiding, the Jews, 173; unbelief and envy of His brethren, ib.; why He went up to Jerusalem secretly, 174, 176; His foreknowledge of His time, 175; acted as a man, to prove His Incarnatian, and to train others, 176; the power of His teaching, 177; His doctrine, His and not His, because one with the Father's, 177; used lowly expressions of Himself, not to offend the Jews, 178; declared His Equality to show His agreement with the Father, ib.; His prudence and humility in reasoning with the Jews from the Law, 179; rebukes the Jews, both by their ignorance and by their knowledge, 181, 188; foreshoweth His death, 182; His foreknowledge of the Jews' vain repentance, ib.; referred to the Scriptures, 183; answered not the careless, 185; how the Light of the World, 187; judgeth not yet, 188; began to speak boldly, ib.; of the same substance with, and equal to, the Father, 189; His hour, that is, His Crucifixion, was of His own appointing, 190; manifested to the Jews after His Passion, 191; why He forbore judging the Pharisees, ib.; makes Himself known in punishment, ib.; condescended, that men might believe, 192; benefit of meditating on His humble birth and education, ib.; sought not to triumph in argument, but to save, 194; relaxes the Law, ib.; signified His Power by "His Father's House," ib.; showed most boldness after miracles, 195; one with the Father in Power, Substance, and Truth, 194, 195; love of, the proof of our knowing God, 196; His care to show His own power in healing the blind man, 204; why always retired after miracles, 204; defended by the blind man, 210; His meekness in praying for His murderers, 219; His mercy in receiving sinners, an example to us, 221; delivered men from prison, ib.; His washing men's feet was to set an example of mercy, ib.; why abode in Judea towards His Passion, 222; His meekness in replying to malicious questions, 223; His works His chief and sufficient witness, ib.; His Hand and His Flock, one with the Father's, ib.; His coequality in Power, 224; delayed doing, to show the truth of, His miracle, 227; His care to clear it from suspicion, 228; His condescension, to raise men's faith, 229; His love of Lazarus, 231; why would not raise Lazarus from a distance, 223; spoke for men's salvation, not His own honor, 236; condescended in preaching, not to give offense, ib.; declared His Generation from, and Equality with, the Father, 237; His humiliation was worthy of His Divine Love, ib.; so prayed at the grave of Lazarus as to show He needed not prayer, 238; why prayed at raising Lazarus, ib.; showed His power in deeds, humility in words, ib.; identity of His Will with the Father's, ib.; His moderation in not claiming honor, 239; gave no real offense to the power of the Romans, ib.; wept for the Jews' hardness, 240; retires from Jewry, 241; His care to save Judas, 243; His royal riding into the City, 245; waited for the Jews, before He would call the Gentiles, 246; how prepared the disciples for His death and theirs, 248; His shrinking from death proved His Humanity, and fits Him to be our pattern, 249; His Victory, 250; like the Sun, will reappear shortly, 251; withdrew often, to avoid offense, and returned to declare His Power, 252; One with the Father, because seen by Isaiah, ib.; His condescension in speaking of His knowledge, 255; His care always to show Himself Inseparable from God, ib.; our pattern of suffering in the flesh, 256; His forbearance with Judas, 257; His unceasing love for "His own," ib.; taught humble-mindedness by the washing, ib.; by doing all Himself, 258; signified cleansing of the conscience by washing, 259; adopts the disciples' confession of Him, 260; shames our pride, by washing the feet of Judas, ib.; taught patience with servants, by His own with Judas, 261; His full knowledge of His coming Passion, ib.; strove for Judas to the end, 262; comforts the disciples, 263; was "troubled" on account of Judas, ib.; did not expose him openly, 265; His care for the poor, and His own poverty, ib.; His Glory at, and after, the Crucifixion, ib.; why He discoursed after the Supper, 266; comforted the disciples with the New Commandment, 266, 272; by promises of Heaven, 268; by reading their hearts, ib.; how the Way, the Truth, and the Life, 269; His independent authority to be followed by self-mortification, 273; left us free to practice or not virginity, but required almsgiving, ib.; present with His disciples by the Spirit, 275; His presence not visionary, 276; promised to the obedient, ib.; His foreknowledge of His Passion, ib.; His speaking to men's thoughts, 277; His readiness for death, ib.; familiarizes the disciples with His Passion, ib.; why discoursed of His Power in the Garden, 279; His love for man, 280; speaks at once with authority and condescension, ib.; enjoins perseverance, 281; why always exalts love, 682; His agreement with the Father, ib.; proof of His love for His disciples, ib.; His miracles without parallel, 283; thinking of Him, our support in trial, 284; His righteousness proved by His Ascension, 287; by His victory over Satan, ib.; His knowledge the same as that of the Spirit, 288; leaves the inward operations to the Spirit, 289; prepared His disciples for belief in the Spirit, ib.; by "going" showed that he would not perish, 291; alludes to His Resurrection as a birth, 291; power of His Name, 292; answers to the thoughts of the disciple, ib.; His Power shown in the manner of His expiring, 294; used prayer in temptation for our sakes, 296; teaches us to be earnest in prayer, ib.; His Freedom and Glory in the Crucifixion, ib.; His care to prepare them for the calling of the Gentiles, ib.; His eternal authority, 297; was to be glorified in His Human Nature, 298; His prayer for His Own, showed His love for them, 300, 303; in what sense received them from the Father, 300; glorified in the disciples as well as the Father, ib.; in what sense not in the world, 300, 301; lost none but the willful, 301; mingled explanation with command, to suit their infirmity, ib.; speaks of the future as past, 303; His great love in dying for us, 304; His last discourse summed up in love, 305; goes willingly and with pains to His Passion, 306; His prayer was a discourse for the sake of the disciples, 307; His habit of passing the night abroad, ib.; His readiness in giving up Himself, 307, 308; His Divine power over the soldiers, 307; His care to save His disciples, ib.; led to Annas by way of triumph, 308; was questioned as if seditious, 309; appealed to His enemies' witness, ib.; His, straightforwardness and care to remove every pretext, ib.; His thought for Peter, 310; ate the Passover by anticipation, ib.; His behavior before Pilate, 311; nature of His Kingdom a proof of His Deity, ib.; His humility and meekness our example, 311, 313; His longsuffering with His enemies, 313, 314; why He made no defense before Pilate, 314; never "made Himself a King" outwardly, 315; teaches to return good for evil, ib.; His care for His Mother, 318; His self-possession on the Cross, ib.; showed human weakness in the Agony, Divine power on the Cross, ib.; taught filial affection on the Cross, ib.; revealed Himself risen by His Voice, 324; would not be touched, because changed, and about to ascend, ib.; declares His superiority in honor, ib.; reason of His first reappearance to His disciples, ib.; why He bade Peace, 325; gave a foretaste of the Spirit in breathing on the disciples, ib.; His lovingkindness in the case of St. Thomas 327; His second appearance, ib.; the Spiritual nature of His Body after His Resurrection, 328; preserved the marks of Crucifixion, to persuade the disciples, ib.; many signs followed His Resurrection, ib.; appeared to the disciples only by condescension, and for short intervals, ib.; awfulness of His Form after His Rising, 329; showed greater Power in His miracles after His Rising, ib.; ate with the disciples to show Himself alive, ib.; His coming hereafter, our bliss in seeing Him then, ib.; love of Him conquers the world, 330.

Christians, how sanctified, 48; duties of, high as their privileges, 50, 53; to imitate Christ by love of the brethren, 54; their duties as members one of another, 53, 54; indifference of, a stumblingblock to heathens, 61; taught by the zeal of heathens to study and to defend the truth, 62; should show their joy in Christ by works of love, 72; united only by common holiness, 89; their ingratitude towards Christ, 95; a ridicule to heathens and heretics, because ignorant of Holy Scripture, 105; inattention of, rebuked by the woman of Samaria, 110; their neglect of Holy Scripture and Christian doctrine, 114; exhorted to judge themselves, 121; must not demand miracles to support their faith, 125; to retire frequently to solitude, after the example of Christ, 151; must needs believe a Resurrection, 163; made one with Christ by partaking of Him, 166; specially bound to forgiveness of injuries, 174, 186; intended to be the teachers, leaven, salt, light of the world, 181; sin of, worse than of heathens, 250.

Chrysostom, St., why varied his preaching, 79; preached two days in the week, 87; his despair of his hearers, 105; an admirer of holy virginity, 206.

Church, the, wedded to God by a Voice, and teaching, 102; signified by "the true worshipers," 116; consists by the Water and the Blood, 319.

Churches, no worldly thoughts to intrude there, 8; spiritual surgeries, 9; behavior in, 10; attended for form's sake: preparation for, commended, 38; weariness of the congregation, 110; good effect of attending, 192; neglect of, 210; presiding over, a great matter, 216; frequented from curiosity, 306; attendance at useless, without good works, ib.

Circumcision, was before the Law, and of equal obligation, 179; performed on the sabbath, ib.

City of God, compared with earthly cities, 203.

Clamor, Paul against, 92.

Clay made by Christ, proves Him Creator, 201.

Clothing, costliness in, condemned, 95.

Coat, the, without seam, a type of Christ's nature, 317.

Comforter, the, proved a distinct Person from the Son, but of the same Substance, 274; came not, because not needed, before Christ's Sacrifice, ib.; indwelling of, promised, ib.; so called by reason of our afflictions, 276; credible, because the Spirit of Truth, 284.

Coming of Christ, means the Incarnation, 36; why said to be after the Baptist, 45; expected by St. Chrysostom, 121; its suddenness, ib.

Commandments, keeping them the test of Christian love, 275, 276.

Communion, of Christians, depends on holiness, 89; joins men to the Body of Christ, 166; absolute necessity of, 168; to be understood spiritually, 169.

Company of wicked men dangerous and offensive, 206.

Conception of the Blessed Virgin, accredited in the Old Testament, 92.

Concubinage, sanctioned by heathen philosophers, 50.

Condescension, lessens not greatness, 38.

Confession, a way to pardon, 29; not needful to Christ, 59; best made by good works, 72; Nathanael's and Peter's contrasted, 72, 73.

Conscience, cleansing of, signified by Christ washing the disciples' feet, 259; a foretaste of judgment or of reward, 333; convicted Ahab to his good, ib.

Consubstantiality of the Father and the Son, 254.

Consubstantiality and Condignity of the Father and the Son, 272.

Contention to be avoided by Christians, after the example of Christ, 50.

Continence, a higher path than married life, 318.

Conversation on religious matters recommended, 10.

Conversion, may be sudden, 6; of sinners by Christ, 42; efficacy of, 50; of the penitent thief, a kind of shaking the rocks, 317.

Corinthian, the, adulterer recovered by timely rebuke, 130, 131.

Covetousness, a hindrance to hearing the Word, 8; its power, 31; separates the brethren, 54; a betraying of Christ, 172; a subject for mourning, 240; examples of its evil effects in Judas and others, 243; the worst idolatry, ib.; begins in envy, ib.; ruins the merit of almsgiving, 270; without excuse, 273; its general spread and mischiefs, 280; spoils our charity and other virtues, 333.

Created things, have had a beginning, 11; implied in "Earth" and "Man," 12; the Word proved not one of them; 12, 13; not to be worshiped, 19; not "the Life" nor "the Light," 24; acknowledged Christ their Master, 41; described as willing, because independent of our will, 91; work on the sabbath, by continuance, 133.

Creation, an attribute of God, 18; lessens nothing in God, 23; was an act of grace, 49; works of, require faith as much as things spiritual, 87; superiority of the new, 88.

Cross, the, a Baptism, 89; how connected with Baptism, 94; opened the door to the Gentiles, 246; God's glory in, 249; foretold by Jacob, 251; being accursed, was to prevent any future remembrance of Jesus, 315; borne by Christ as a symbol of victory, 317; buried, and discovered in after times, ib.

Crucifixion, the, glory of, 42; why foretold obscurely, 94; virtue of, exceeded that of its type, the brazen serpent, ib.; the fountain of life, 95; the beginning of Grace, 184; and of Glory, ib.; the time of, ordered by Christ Himself, not the Jews, 190; the beginning of Christ's Glory, 265.

Cup of the Lord's Supper, the, shown in the Blood from His Side, 319.

Curiosity, in divine mysteries a device of Satan, 27; leads away from the faith without satisfying, 85; may be too much and too little, 327; condemned in St. Thomas, ib.

Dæmon, of the Gnostics, 30.

Dancers, preferred to Christ, 61; power of, to inflame the mind, 66; encouragement of, sinful, 154.

Daniel, 40, 61.

Darkness, used for death and error, 24; for sin, ib.; caused by worldliness, 31; preferred to light, 97; by those who willfully continue in sin, 98; signifies error and sin, 188; put for sin, 277.

Day of Christ, what, 198.

Dead, prayers for the, 43 (note); to be honored not by mourning, but by good imitation, 231; to be clothed in almsgiving, not rich robes, 321; memory of, a benefit to the living, 322.

Death, overcome by Christ, 24; the cause of victory, 293; and immortality, ib.; its awfulness to the unprepared, 306; to be neither feared nor sought, 318; the fear of, intended for a safeguard to life, 332.

Deceit, folly of, 150.

"Declared," hath, implies Christ's clearness in teaching, 53.

Dedication, great national Feast of the, 222.

Despair, condemned, 295.

Despondency, useful if leading to repentance, 286; increased by dwelling on the cause, 291; compared to childbirth, ib.

Devil, the, tempts to curiosity in Divine mysteries, 28; fell by pride, 57; his versatility in attack, 79; afraid of the Bible, 114; does not make war on his own kind as malicious men, 130; flies from the mysteries, 167; called a wolf, a lion, a serpent, a dragon, 215; the works of Christ attributed to, because more than human, 219; ruler of the wicked only in the world, 277.

Devils, the authors of suicide, 332.

Disciples of John, some jealous of Christ, 64; two zealous in seeking him, 65; why questioned by our Lord, ib.; their question with a certain Jew, 100 (note); their jealousy of Christ's disciples, 101; vainglory of, 102; slow to believe in Jesus Christ, 104.

Disciples of Christ, began to believe at Cana, 80; slow to believe the doctrines of the Resurrection and Incarnation, 82; because not at first informed by the Spirit, ib.; the more perfect, attracted by Christ's teaching, the grosser sort by His miracles, 83; object of their baptism the same as of John's, 100; moderation of, 109; their reverence for Christ, 117; their manner of discoursing with Christ, 151; their faith in sitting down without question at the miracle of the loaves, 152; their love for Christ, 155; witnessed more miracles than the people, ib.; in what sense some "went back," 170; faith of, still imperfect, 228; their fear of the Jews, ib.; understood nothing perfectly of the Resurrection, 245; still ignorant of Christ's Equality, 248; "clean," because free from Jewish error, 259; their confession of Christ, 260; taught not to contend for greatness, by the washing, ib.; gradually prepared for the Resurrection, 276, 277; understood not high doctrines until inspired, 276; their imperfect faith in Christ and the Resurrection, ib.; their courage after Pentecost, 279; how taught to rejoice in persecution, 283; credible, because eye-witnesses, 284; slow, because unwilling, to believe in His death, 291; still imperfect, though professing knowledge, 292; not taught perfectly, but assured of peace, 293; in what sense not of the world, 303; sanctified by the Word, and by the Sacrifice, ib.; their unity, through faith, 304; to be known in the world by their mutual love, ib.; their glory given by Christ, ib.; why took no part in the burial, 320; their hasty return home, 323; their mission, 325; received somewhat of grace by His breathing on them, ib.; their candor in telling all their faults, 327; returned to their trade after Christ's Resurrection, 328; knew Him not at first on the lake, 329; awe-struck by Christ's risen form, ib.

Disease, produced by sin, 131.

Discontent, comes of ambition, 231.

Dives, judged, because not self-judging, 121; tormented because he did no actual good, 147; his impunity in life increased his punishment, 157.

Divination, forbidden to the Jews, 48.

Docetæ, 39 (note).

Doctrine of Christ and of the Father one, 177; of men, aims at reputation, ib.

Doctrines, growth of, harder than of natural seed, 62; general neglect of, condemned, 114; the higher cannot be received without faith, 115; the true, sanctify the soul, 303.

Domestics, patience with, taught by Christ's with Judas, 261.

Door of the fold, the Scriptures, 213.

Earthly things, their fleeting nature typified in the water at Cana, 78; how said of Holy Baptism, 93, 103.

Elijah, how glorified, 40.

Elisha, how glorified, 40.

Empedocles believed the Metempsychosis, 5 (note).

End of the world expected by St. Chrys., 121; implied a brief period, ib.

Envy, evils of, seen in the Jews, 54, 55, 122; of the Jews towards Christ, contrasted with the goodwill of the Samaritans, 122; inexcusable because not from natural passion, 130; its evils extend to all times, ib.; examples of, ib.; a war against Christ, ib.; hard to heal, ib.; of Satan ruined the world: of the Jews made them murderers of Christ, 173; of the brethren, 174; examples of its sinfulness, 199, 200.

Equality of the Son with the Father, 13, 14, 22; declared to the Jews, to show Him Lord of the sabbath, 132; proved by His breaking the sabbath, 133; by His doing nothing of Himself, 135; of Christ with the Father, 199.

Esau ruined by envy, 130.

Essence, of the Father and the Son, one, 18, 28, 254, 272; of the Son, simple, 24; the Divine, in Christ, unchanged by the Incarnation, 38; and different from His flesh, 39.

Eternity, a subject difficult to contemplate, 7; of The Word, maintained, 11, 17, 27; Christ's proved by the phrase, "was in the beginning," 11, 12, 18; by His being called "Maker of the ages," 11; by His being Maker of "all things," 17; by His being "in the Bosom of the Father," 53; that of the Father involved in Christ's, 17; of Christ's manhood asserted, 53; shown in the Jewish types, 169.

Evangelists begin from different points, yet agree, 16; dwell on different periods, 58; truth of, shown by their reporting matters of reproach, and by their omitting miracles, 61; conciseness of, 67, 70; omit many particulars, but not general results, 123; were careful to correct any misapprehensions about Christ, 134; their candor in relating things apparently discreditable, 173; prove the reality of Christ's death in different ways, 233; candid in confessing the disciples' ignorance, 245; their veracity argued from their many omissions, 328.

Everlasting life, promised to obedience, 197.

Excuses of the negligent, 38.

Exhortation, duty of mutual, 172.

Eye, the noblest member, 201.

Faith without works insufficient, 19, 27, 37, 106; the only way to apprehend things spiritual, 87, 93; required in studying things natural, 88; without works a denial of Christ, 97; in heathens come from purity of intention, 98; in Christ is faith in God, 104; need of, 115; without a sign, exemplified in the Samaritans, 123; of the nobleman of Cana, imperfect, because after the miracle, 124; of the centurion (Matt. viii. 5) more perfect, because before it, ib.; tried by affliction, 125; before sight, not required of strangers who had not seen Christ, 129; of the paralytic at Bethesda, 132; requires some greatness of soul, 162; must be founded on Holy Scripture, 184; the condition of receiving the Promises, ib.; God's work, 202; the blind man had it, ib.; Naaman had it not, ib.; produced in some Jews, by Christ's condescension, but imperfectly, 192; of the blind man in going to Siloam, 204; most needed in things invisible, 205; the truest way to glorify God, 208; steps by which it was called forth in the blind man, 212; of the lepers, ib.; with righteousness, its power, 234; triumphed in the Apostles, ib.; nothing without holiness, ib.; its object, the unseen, 327.

False Christs called strangers, 214; wherein differing from the True, ib.; their evil designs, ib.

Fasting, a way to pardon, 29, 142.

Fatalism inconsistent with a belief in the Resurrection, 163.

Father, His Eternity involved in the Son's, 17; unbegotten, 28; the manner, of His "working," 133; His witness to Christ, 146, 162; His Will one with the Son's, 165; "draweth" us, but not without our consent, 164; can not be seen by any, known only through the Son, 271; Consubstantiality of, with the Son, 272; His Greatness as the cause, hinders not the Son's Consubstantiality, 277; His union with the Son, as the Root of the Branches, 279; hated in the Son, 283.

Fear of God, the, secures the soul, 193.

Feast, the first and last its great days, 183.

Feasts, rulers of, selected for sobriety, 78.

Female sex, their superior feeling, 323.

Figures used in the Gospels to give spirit and sweetness to the doctrine, 119; the latest, were the most clear, 126.

Finery has no power to please long, 226.

Fire, a likeness of Christ's fullness, 47; the double, of sin and of hell, 66.

Firmness marks Christ as the good Shepherd, 217.

Flesh of Christ, the, was of the substance of the Virgin, 91; no excuse for a carnal mind, because overcome by the Spirit, 277; examples of its subjection, 278.

Following of Christ, lies in imitating His actions, 142.

Foreknowledge of Christ, 170, 174.

Forgiveness, how won, 29; must be shown to others, that we may receive it ourselves, 142; of injuries: Moses, Noah, Joseph, examples of, 262; its obligations on Christians, ib.

Fornication, worse than idolatry, its punishment, 234; persons guilty of, warned from the Church, 235.

Freedom, from sin, the only real liberty, 194; consists in having no wants: of Adam such, 298.

Free-will asserted, 24, 29, 35, 36, 42; argued from the offer of Heaven and the threat of Hell, 134; shown in our learning and believing voluntarily, 162; consistent with God's "drawing," 164.

Frugality, the mother of health, 79.

Fullness of Christ's Grace, 2.

Funerals, great folly of expense at, 321; vainglorious, ib.; moderation in, a proof of faith in the Resurrection, 322.

Futurity, knowledge of, universally coveted, 288; foresight of, belongs to God only, 289.

Games, attention paid to, 1, 38.

Galileans, general dullness of, 70; received Christ, but after sight of miracles, 123.

Garden, the, why Christ led the disciples there, 279.

Generation, Christ's Eternal, to be received humbly, not enquired into, 86; the second, of men in Baptism, how superior to the natural, 88; not understood of Angels, to be taken on trust by men, ib.

Gentiles, fallen state of, 32; readily accepted the Gospel, 33; first visited by Christ in passing through Samaria, 107; why called A Dispersion, 182; their morality a reproof to Christians, 186; called Children by anticipation, 241; in what sense "not of this fold," 217; their future union, ib.; shown in the ass's colt, 245; call of, began from the Cross, 246, 250; signified by "all flesh," 296; knew a Creator, not His Son, 299.

Giving, grace inferior to "coming," said of the Father and the Son, implies the generation, 304, 311.

Glory, of the Son, surpassing, 40; of Christ, how revealed, 41; of the Passion, 42; of heaven, 43; how given to God, 46; of Christ, how manifested at Cana, 80; to be gained by renouncing vainglory, 99; of this world and the next compared, 102; won by humility and charity, 117, 118; of this world, a slavery, 154; not mentioned in the Lord's Prayer, 157; to be won by suffering, 298; folly of losing it, for vanities, ib.

Glory of God, whether the object, or the consequence of the cure of the blind men, 201; either view justified, ib.

Gluttony, power of, exemplified in those who would have made Christ a King, 153.

Gnostics, opinions of, 30 (note).

GOD, His nature admits not number, 7; nor time, 17; impossible to be described, 28; to be named only from His operations, 7; before all, 8; incapable of suffering, 12; infinite, 17; attributes of, ascribed to the Son, 18; indefectible, 23; omnipresent, 25; unsearchable, 27; not known to all, 30; to the Son only, 52; without wants, 35; unchangeable, 39; without equal, ib.; seen by the Prophets only by His condescending to certain forms, 51; seen in His Essence only by the Son, 52; seen only in thought, ib.; makes things necessary easy, 87; the operations of, in regeneration to be taken on trust, 88; great strength of His love expressed in "So loved," 95; His mercy in appointing a day of trial, 96; to dispense with the law of the sabbath is for Him only, 133; "works," by preserving all things, ib.; said to "send" the Son because the Great Cause, 135; Christ's doctrine of His Spiritual nature, 146; in what sense "seen" by Isaiah and others, ib.; witnessed to Christ at Jordan, at the Transfiguration, in the Scriptures, 146; the fear of, the true wisdom, 150; in what sense said to "prove" men's faith, and to "search the heart," 152; allows the wicked only for a time, 157; His Providence not fully shown before the Judgment, 162; "draweth" by helping man's weakness, 164; is most glorified by our faith, 208; spoke of Himself condescendingly in the Old Testament, 237; His "hearing" Christ signified identity of will, 239; glorified by the Cross of Christ, 249; by the judgment of Satan, 250; in our obedience, ib.; known only through Christ, 271; in what sense "seen" by men, 272; His Essence invisible, ib.; receives less love and homage than some harlots, 295; glorified by man's service, and by Christ's Incarnation, 297; known only through the Son, 305; to be loved by works, ib.

Godhead of Christ, indirectly declared, 201.

Golden, necklaces worn by servants, 95.

Gold mines, 125, 143.

Golgotha, said to be Adam's place of burial, 317.

Gospel, its persuasiveness a proof of its truth, 5; wide spread of, 6; read on Lord's Day and sabbath, 38; superior to the Law, 48; its offers universal, 24, 29, 36; rejected from the love of sin, 98; a charm against Satan, 114; why especially to be studied, 192.

Grace, of Baptism, 36; must be guarded, ib.; fullness of, in Christ, 47; shown in the Creation, in the natural law, 49; in the Law of Moses, ib.; "given," inferior to "coming," 50; of God abounded beyond man's transgression, 90; not exhausted by use like the water of Bethesda, 126; in Christ was without, in the Apostle with, measure, 153; prevents and co-operates with men's will, 164.

Greek Philosophers, mistakes of, concerning the soul and heaven, 234.

Greeks, why at the Passover, 246; their devotion to their gods, and contempt of riches, a reproach to evil Christians, 316.

Habit, power of, 25.

Hand, the emblem of authority, 224.

Hardening of our hearts is of our own fault, 253.

Harlots, their imperious treatment of their lovers, 294, 295; their rapacity in spoiling their lovers, 330.

Harvest of souls, 119; prepared by the Prophets, reaped by the Apostles, 120.

Health, the daughter of Abstinence, 78.

Hearers, what their disposition should be, 2, 8; why to be earnest, 2; why tranquil, 2; should prepare themselves, 3, 38; how they become confused, 8; the careless, condemned, ib.; worse than beasts, 9; should keep what they hear, 32; should not resent reproof, 40; state of, to be considered in teaching and reading Scripture, 105; should imitate the woman of Samaria, 110.

Hearing and seeing, said of God, and Christ, imply their exact knowledge, 92, 103, 136, 141; the word, requires stillness, 168; a spiritual mind, 169; earnest zeal, 183; carefulness, 187; tends to reverence, 192.

Heathens, conversion of, hindered by our indifference, 61; zeal of, our reproach, 62; some rejected Christianity from love of vice, 97; some virtuous but very rarely, 98; did not go to the light when it came to them, ib.; none believed but those who before wished to live well, ib.; doctrines of, weak and inconsistent, 247; conversion of, hindered by the coldness and sins of Christians, 266.

Heaven, the thoughts of, should set us above the world, 293; and little affronts, 294; our real home, 293.

Hell, fire of, prepared for the devil, 66; existence of, denied by some, 96; proved credible by 1 Cor. v., 131; threat of, proves human freedom, 134.

Heralds of Christ's birth, 41.

Heretics err, by not considering the objects of the speakers in Holy Scripture, 144; must be refuted from Holy Scripture, 149; an objection of, to Christ's answer to the Jews, 198; barred from the fold by Scripture, 213; their misinterpretation of the parable of the sheepfold, 214; denied the Resurrection on Heathen principles of the eternity of matter, 247; to be resisted by knowledge of the Scriptures, ib.

Herod the Tetrarch, his troops destroyed by Aretas, 44 (note).

High Priest, the, inspired for his office's sake, 241; chosen annually through corruption, ib.

High Priesthood, the, trafficked and made annual under Christ, 241.

Hireling, the, marks of, 215; signifies the Jewish teachers, 216.

Holiness of Christians and Jews contrasted, 48; a relative term, 49; absolutely necessary to salvation, 106.

Holy Ghost, the, speaks through the Scriptures, 2, 16, 22; not meant by the words "in Him was life," 21; uncreated, 22; given in Baptism, 36; His descent upon Christ was to declare Him, 59; not given in John's Baptism, 60; office of, not to teach, but to recall Christ's teaching, 83; superior to soul, in giving life, 88; performs the work of God, 91; power of, shown by the comparison of wind, ib.; His Infinity declared by John Baptist, 105; the names of "Fire," and "Water," used to express His operations, not His Essence, because possessing the qualities of both, 111; His grace may be increased, may be quenched by covetousness and cruelty, 183; largeness of, intended by the "Living Water," 184; spake by the Prophets, ib.; and triumphed in the Apostles, but not before the Crucifixion, ib.; deserted the Jews after the Passion, 241; His power in the Apostles, 277, 278; enables us to overcome the flesh, and makes men equal to Angels, 278; is "of Truth," because of the Father, 284; speaks only the words of Christ, 288; the guide to truth, ib.; could not come before the sacrifice of the Cross, ib.; His office in Holy Baptism, 289; His dignity in prophecy, not contrary to Christ's, ib.; awfulness of His gift in Ordination, 325.

Honesty, 122.

Honor to be sought of God, not men, 15; like wealth, most had when despised, ib.; of men, shared with harlots and dancers, 136; the greatest, gained by almsgiving, 143; not taken by Christ for Himself, 198.

House-building extravagant, 203; moral deduced from, ib.

"How?" the question of the weak in faith, as Sarah, 85; the cause of unbelief, 166.

Human nature suffered in Christ, not the Divine, 12; of Christ taught before the Godhead, 13; taken into God, 38; the Tabernacle of David, 39; repaired by Christ, 41; requires the aid of society, 67.

Human way of speaking adopted by Christ, 218; why, ib.

Humility, the gain of, 106; the cause of Christ's preference for John, 117; example of in Moses, ib.; the crown of good works, 118; the truest greatness, 261; taught by Christ's behavior before Pilate, 311.

"I am," force of the expression, 199.

Idleness really condemned by Christ, 158; the meat which perisheth, ib.

Ignorance, in St. John, a proof of inspiration, 4, & (note), 5; will be no excuse, 142; weakens the soul, 279; of some things, desirable, 281.

Impatience rebuked by the paralytic at Bethesda, 126.

Impossibility, arising from the Essence of God, a proof of power, 135.

Incarnation, a veil of the Godhead, 26, 40; believed by Patriarchs, 30; lateness of, no objection, ib.; a "coming" of Christ, 36; the cause of our Regeneration, 38; changed not the Son's Essence, 39; a taking of the manhood into God, ib.; Christ's care to prove it, 107; because a chief point in the work of Redemption, ib.; proved by Christ's weeping, 233; by the different accounts of the Passion, ib.

Ingratitude of man towards Christ, self-condemned, 95.

Injury, if unavenged, recoils on the doer, 261; forgiveness of, shown in the Old Testament, 262.

Injustice conspicuous in small acts of parsimony, 221.

Insults, how answered by Christ, 197, 198.

Intention without acts may be sinful, 306.

Isaac, miraculous birth of, was to prepare for Christ's, 92; type of Christ, 198; bearing the wood, a type of Christ on the Cross, 317.

Isaiah's vision, a proof of the Trinity, 253.

Jacob predicted a Messiah, 116.

Jacob's ladder, a type of gradual advance to Heaven, 312.

Jesus, how made both Lord and Christ, 12 [see Christ].

Jews, the, blindness of, 32; cast off through pride, 33; their discontent unreasonable, ib.; abused their privileges, 34; needed a man for a teacher, 45; nominally sons of God, really servants, 48; were under Grace, but less than we, 49; their envy of the Baptist, 54; why preferred him to Christ, 55; why questioned Him, ib.; from their faith in John, ought to have believed in Christ, 56; in what sense knew not Christ, 57; why believed not after the descent of the Spirit on Jesus, 60; malice of, contrasted with the candor of Nathanael, 71; were not profited by relationship to Christ, 75; provoked to hear of Christ's Equality with God, 81; their wickedness in requiring a sign in the temple, ib.; sinned by vainglory, 98; weaned from idolatry by gradual teaching, 106; had been rejected, long before Christ, 108; their inattention contrasted with the care of the woman of Samaria, 110, 114; did not attend to the Word, and hindered others, 110; preferred to the Samaritans because purer in faith, 115; and their spiritual fathers, 116; but inferior to Christians, ib.; did not enquire to learn, but to mock, 117; their envy of the paralytic's cure, 130; their faith hindered by vainglory, 136, 148; really believed in John the Baptist, 144; but only for a season, 145; rejected God's witness to Christ, in rejecting that of the Scriptures, 146; convicted of not loving God, 148; and of excessive pride, ib.; rejected Christ for Antichrist, ib.; how to be accused by Moses, 149; their gluttony made them affected by the miracle of the loaves, 153, 157, 159; their ingratitude and hypocrisy in mentioning the Manna, 160; incredulous because disappointed of their lust, 161; fled from Christ's spiritual doctrine, 164; led astray by unlawful curiosity, 166; their rage against Christ was from fear, 176; their wickedness in wondering at, not obeying, His word, 177; subverted the Law by their conduct, 178; confuted out of the Law itself, ib.; those who saw most of Christ's miracles hated Him most, 180; their inconsistency, ib.; in what sense knew and knew not Christ, 180, 181; not really ignorant, 71, 110, 181; how sought Christ "in a little while," 181; their contempt of Gentiles, 182; their malice in pretending ignorance, 185, 188; imperfect faith of some of them, 192; carried texts of Scripture on their dress, 193; erred, because they had not the fear of God, ib.; their insensibility to the bondage of sin, ib.; were in bondage repeatedly, 194; differed from us, as servants from sons, ib.; hindered from believing, by reliance on their descent, 195; proved children of the devil, from envy and murder, ib.; contracted unlawful marriages, 196; alien from God and from Abraham, ib.; their blasphemy, that Christ had a devil, 197, 198; trust in Abraham only, 198; knew not the Father, ib.; malice of, towards the blind man at Siloam, 205, 207; labor to depreciate the miracle, ib.; subtlety and hypocrisy of their questions, 208; neither Moses' nor Christ's disciples, 209; asked questions of Christ, not to learn, but to silence Him, 222; their wickedness in rejecting the greater witness of His works, and demanding words, 223; provoked by Christ's claiming coequality with God, 224; thought to save, but ruined themselves, by slaying Christ, 239; did not escape the Romans, 241; deserted by the Spirit after the Crucifixion, ib.; their wickedness in plotting at a Passover, 242; ruined by covetousness, 243; the people believed, the rulers rejected Christ, 244; design to kill Lazarus, 245; really understood Christ's meaning, 251; but misconstrued it deliberately, ib.; still in darkness, ib.; their unbelief foretold, 252; opposed both God and Moses, in Christ, 283; their unbelief, worldly pride, ib.; absurdity of their scruple to enter Pilate's palace, 310; in what sense could not put any to death, ib.; their madness in preferring Barabbas, 313; made to confess their own downfall, 315; why wished to slay Jesus by crucifying, ib.; spoiled by success from the beginning, 316; fulfilled the prophecy unconsciously, 317; madness of, proclaimed by the Title on the Cross, ib.; their obduracy to the last, 319.

John Baptist, St., spoke as sent from God, 25; why sent to witness to Christ, 26; inferior to Christ, ib.; confessed his inferiority, 45; reverenced by the Jews, 44; praised by Josephus, ib.;, taught from heaven, 45; prepared the Jews for Christ by degrees, ib.; how "after" Christ, ib.; in externals superior to Christ, 55; preferred to Christ by the Jews, ib.; why questioned by the Jews, ib.; in his confessing Christ, replied to their secret thoughts, 56; and detected their treachery, ib.; his dignity compared to ours, 57; boldness of, 58; object of his mission inferior to Christ's, 59; gave not the Spirit in his baptism, 60; did not know Christ at first, but before His baptism, ib.; why used repetitions, 63; how brought the Bride to Christ, ib.; called the friend of the Bridegroom because present with Christ, 64; why able to preach at all hours, ib.; some disciples of, jealous of Christ, ib.; why continued to baptize all his life, 100; His death facilitated Christ's ministry, ib.; witnessed to Christ's superiority, 101, 102; called himself Christ's "friend" to disclaim jealousy, 101; his work finished as Christ's began, 102; his reserve in speaking of Christ, 105; his testimony was that of God, 144; called a torch because his light was not his own, 145; proved trustworthy by the acts of Christ, 225.

John Evangelist, St., his intimacy with Christ, 1; manner of his appearing, ib.; truthfulness, 1, 36; birth and occupation, 4; unlearned, 5; instance of his plain speaking, 7; the beloved disciple, 117; does not himself relate the cause of Christ's preference, ib.; favored by St. Peter, ib.; his humility, ib.; his care to correct mistakes, 152; exactness of, 156; why omits many events between the Feasts, 173; Christ's love for him, enabled him to ask, 263; why indulged in great familiarity by Christ, 264; associated often with Peter, ib.; his forbearance and exactness in relating the betrayal, 308; in relating his own conduct and Peter's at the Palace, ib.; his modesty in speaking of his standing by the Cross, 318; honored by having the charge of Christ's mother, ib.; an eye-witness of the piercing of the side, 319; why took no part in the burial, 320; does full credit to Mary's zeal and to Peter's, 320, 321; the first to recognize Christ on the lake, as St. Peter to hasten to Him, 329; his modesty in correcting the mistake of the disciples concerning himself, 332; his reason for writing his Gospel, 333; his veracity argued by his choice of subjects, his confidence in himself, his friendship with Christ and His mother, ib.

John's Gospel, St., its marvelous teaching, 5; consistency of, ib.; translations of, 6; perspicuity of, ib.; teaching of, why outlived other philosophy, ib.; style of, ib.; dwells most on doctrines, 9; why begins with Christ's eternal subsistence, 16; unlike Genesis, ascends at once to the Creator, 21; heretical reading in [John i. 3], ib.; leads us upwards gradually, 49; speaks most of the time before John's imprisonments, 59; most concerned with Christ's discourses, 151.

Jonas, sign of, why often given, 82.

Joseph, an example of forgiveness, 262.

Joseph of Arimathæa, one of the Seventy Disciples, 320; buried Christ with cost and zeal, but as a mere man, ib.

Josephus, relates St. John Baptist's death, 4 (note).

Judas, why reproved secretly by Christ, 171; shared in the Apostles' gifts and miracles, 172; but fell by covetousness, ib.; his pretended zeal for the poor, 242; his obduracy to Christ's love, 243; cast off to Satan by giving of the sop: his hardness, 264; received a secret rebuke, 265; his wickedness after sharing the salt, and the washing, 257; was probably washed first of the disciples, 258; his insensibility, 258, 260, 262; his ingratitude, 261.

Judgment, will be according to men's deserts, 96; delayed to give time for repentance, 97; will reveal men's sins to one another, 121; remembrance of, a help to virtue, 137; most attracts the obstinate hearer, 139; the doctrine of, carefully propounded by Christ and St. John, 140; its inexorable strictness, 154; thought of, a check to sin, 162, 163; of the flood, and of Sodom, 163; by appearance sinful, 179; after the flesh, is judging unjustly, 188; of Christ, and of the Father, is One, 189; in what sense the object of Christ's coming, 212; of others, to be made with mercy, 220; of ourselves, a cure for inhumanity, 221; only denied by these who fear it, 247; of men worthless, 281; the future, proved, by Christ's victory over Satan, 287.

Jurymen of Antioch, often no better than the criminals, 306.

Justice must be impartial to rich and poor, 179.

King, splendors of a, described, 41.

Kingdom of Christ, to be attained only by zeal, 196; its spiritual nature, 311.

Knowledge, will not save without holiness, 106; real and nominal, 180, 181; exact, represented by sight, because the most perfect sense, 274.

Knowledge of one another, of the Shepherd and His sheep, 217; of the Father and the Son, 134.

Labor, imposed after the fall for discipline, 126, 127; makes virtue meritorious, 128.

Lamb of God, why said of Christ, 59; name of, implied the doctrine of communion with Christ, 165 (note).

Law, the, of nature, was of God's grace, 49; not greater than the sabbath or Circumcision, 179.

Law of Moses, the, a gift of Grace, 49; Christ's respect for, shown in cleaning the Temple, 81; the root and groundwork of the Gospel, 116; imposed for restraint of unruly passions, 127.

Law suits, full of frauds, 306.

Laying down of life, belongs only to Christ, 218.

Lazarus, not injured by his poverty, 96; reward of, 121; suffered no actual wrong from Dives, 147.

Lazarus, of Bethany, history of, teaches resignation to sickness and death, 227; His death proved by the Jews coming, 229; by the stone, 233; by the grave clothes, and the stench, ib.; by the Jews loosing him, 239; his resurrection proved by his eating with Christ, 242; case of, attracted the people, 245.

Leah, praised for her choice of her children's names, 68.

"Life," why said of the Son, 7; implies His Eternity, 18; meaning of, 19; not applied to the Holy Spirit, 21; nor to created things, 22; implies providence and a resurrection, 23.

Life, the present, a seed time, 90; a time of preparation for a better state, 111; eternal, in Christ, underived and original, 168; imparted to men, by partaking of His Flesh, ib.; mercifully shortened, 211; will not bear comparison with the future, 248; how far to be hated in this world, 248; desire of, natural, 249.

"Light," why said of the Son, 7, 24; a name not peculiar to the Holy Spirit, 21; not sensuous, 24; came unsought by men, 98; this life described as, 202; the future life, why so called, ib.

Likeness, of the Son to the Father, 14, 26, 28; of God impressed on the Baptized, 36.

Lord's day, Gospels read on, 38.

Lord's Prayer, the, its character wholly spiritual, 157.

Love, of our neighbor, the way to life, 15; of God, to be shown by acts, not words, 35, 72; of Christ, towards man marvelous, 97; of the Father for Christ, 217; more powerful than miracles, 266; want of, a stumbling-block to the heathen, 267; in St. Peter, 257, 332; to be shown by keeping the commandments, 275; by acts, not words, 280; of God and man inseparable, 282; multiplies strength, and makes men ubiquitous, 289; the best protection to rich and poor, 290; the motive of the Solitaries, ib.; independent of place, ib.; of enemies, taught by the Passion, 315; gives much boldness towards God, 331.

Luxury, the mother of diseases of the body, 78; and of the soul, 79; wretchedness of, 127; folly of, 159; cured by meditation on Christ's birth, education, and life, 192; vanity and sinfulness of, 197; hinders almsgiving, 285.

Malice, the most inexcusable vice, because not from nature, 130; wounds itself and excludes from life, 142; evils of, 240; its private and public evils in the world, and in the Church, ib.

Mammon, cannot be served with God, 31; a hard master, ib.; its commands contrary to Christ's, 147; service of, 215.

Man, created to serve God, 215.

Manes, 30 (note).

Manna, tauntingly mentioned by the Jews, 160; why mysteriously, by Christ, 161.

Marcion, 30 (note); his heresy on the Resurrection, 247; heresy of, refuted by Christ's care for His Mother, 318; his error, guarded against by Christ, 320.

Martha, rebuked not for inhospitality but inattention, 158; unequal to her sister in faith and wisdom, 229; led on by Christ to belief in the resurrection, ib.; had no vanity in her grief, 232; had forgotten Christ's lessons, 233.

Mary, St., the Virgin, her opinion of Christ, 74; her forwardness at Cana owing to maternal vanity, ib.; was saved by her own goodness, not her relation to Christ, 75.

Mary Magdalene, her zeal to see Christ's Body in the tomb, 320, 323, 324; had no idea of the resurrection, 323; reward of her perseverance, in seeing Christ risen, 324.

Mary, of Bethany, not the "Harlot" mentioned by St. Matthew, 227; her gravity and earnestness, ib.; her faith greater than Martha's, 229; her wisdom and affectionateness, 230; her great ardor, 232; her improvement in faith, 242.

Material things only comprehended by the Jews, 213.

Matthew, St., says most of John's imprisonment, 59.

Matrimony, advantage of, 67.

Meat, that perisheth, idleness, 158; that never perisheth, almsgiving, ib.

Meekness, duty of, 92; taught by, Christ's answer to the Jews, 219; acquired by penitence, ib.; the first of virtues, 222; of Christ not confined to words, ib.; of Christ before Pilate, our pattern, 311.

Merchants, activity of, 3.

Mercy, the oil of the Christian's lamp, 46; attracts men to Christ more than power, 63; a call to repentance, 132; may be shown in words, 178, 180.

Miracles, revealed Christ's glory, 41; of Christ's childhood proved false from John's ignorance, 60; and from the number and rapid fame of the true, 73; a more important testimony to Christ than John's word, 64; of turning water into wine, how evidenced, 78; Christ's care to provide sufficient testimony to, 78, 124-128; of Christ, improved on nature, 78; shown to the honest, withheld from the ill-disposed, 80; most attracted the grosser sort, 83; not to be demanded from God by the faithful, 84; their first object, to save souls, 124; addressed to unbelievers and the grosser sort, 124, 151; clearness of their testimony, 146; not all of them related in the Gospels, 151; of the loaves, performed by the Prophets, 152; some, witnessed by the disciples only, 155; of stilling the storm occurred more than once, ib.; of the loaves, was a warning to Capernaum, 156; of the manna, only a type, 160; their power with the people, 181; sight of, hardened the Pharisees, 186; when and why performed by material means, 202; their effect on the people, 205; the best and sufficient witness to Christ, 223; inferior to love, 266.

Mission, of the Apostles, 42.

Moses, his veil, 40; his love for Israel, 44; compared to Christ, 49; gave only types, 50; how far saw God, 51; highly privileged in visions, 61; his prophecy of Christ, 116; will accuse the Jews for not believing in Christ who had fulfilled his prophecy, 149; his testimony to Christ was that of God, ib.; questioned by God before a miracle, to arouse his attention to it, 151; at the Red Sea, compared with Christ on the lake, 156.

Moses and Prophets, witnesses to Christ, 214; the door-keeper of the fold, ib.

Money, love of, produces uncharitableness, and many sins, 330; made for use, not hoarding, ib.

Mourning, indecent manner of, at Antioch, 230; excess of, condemned, 231; moderate among the old Greeks, 230; wherein honorable, 231; should be for sinners, not for the dead, ib.; for the general sin, becomes Christians, 240; for the covetous, better than for the dead, ib.; excess of, ridiculed even by the world, 322; and a sign of unbelief, ib.

Mules, white, used by kings, 41.

Multitudes most moved by miracles, 181; their faith imperfect, ib.

Mystery, its use in exciting attention, 165.

Mysteries, the, awfulness of, 167; danger of approaching of, in sin, ib.

Names of God, why, many, 7; of men, anciently taken from things, 68; why given and sometimes changed by Christ, ib.; dignity and responsibility of the Christian, ib.

Nathanael, his exactness and candor, 70; contrasted with the Jews, 71; showed his joy in Christ by confessing Him, ib.; his confession, why inferior to Peter's, 72; less zealous and less timid than Nicodemus, 98; a lover of truth, and learned, 185.

Nazareth, why profited not by Christ's being born there, 75.

Necessary things made easy by God, 87.

Necessity, Christ not subject to, 76.

New Commandment, how a comfort to the disciples, 266.

Nicodemus, well disposed but fearful, 84, 91; received graciously by Christ, 84; and led on to enquiry, 85; desirous of instruction, ib.; perplexed by his attempts to reason, ib.; could not perceive things spiritual, 86; more zealous and more fearful than Nathanael, 98.

Night, futurity described as, 202; this life, why so called, 203.

Nobleman, the, in John iv. different from the centurion in Matthew, 123; an example of faith, 124; but imperfect, ib.

Number, not admissible in the Deity, 7.

Obedience, Christ's blessing on, 261.

Obscurity, used to rivet attention, 214.

Officers, the, of the Pharisees, an example of candor, and of its reward, 186, 187.

Offenses, danger of causing, 206.

Oil, in the lamps, said of mercy, 46 (note); of almsgiving, 82.

Omnipotence, includes not the power of ceasing to be God, 39.

Oracles of the heathen, not really prophetic, 68.

Palestine, its scarcity of water, 77.

Parable of the sower, 9, 43; laborers in the vineyard, 33; the wedding garment, 37; the sheepfold, 213-215.

Paralytic of Bethesda, an example of patience under sickness, 128; of meekness, ib.; his cure different from that in St. Matthew [Matthew ix. 2] in all its circumstances, ib.; his ready faith and courage, 129; his disease was caused by sin, 131; suffered longer than he sinned, 131; Christ urged his sins to warn others, 132; his cure was of grace, not merit, ib.; his grateful return and boldness, 132; cure of, 199, 200.

Parents, obedience to, how limited, 74; virtue of, aggravates the children's guilt, 75.

Participation, Christ received not grace by, 47.

Paschal Lamb, a type of Christ crucified, 319.

Passion of Christ, the, foretold darkly, its benefits plainly, 95; voluntary, 199; a proof that His promise of life to man should be fulfilled, 217; in what sense the cause of the Father's love towards Him, ib.; proves His Resurrection, how, 218; His peculiar power shown therein, ib.; was voluntary, ib.; not commanded, but consented to by the Father, ib.; was to teach us to suffer patiently, 315.

Passions, the, restraint of, not their absence, constitutes virtue, 127; are some excuse for sin, 14, 130; make us voluntary slaves, 215; only venial when natural, 278.

Passover, the, when eaten by Christ, 310.

Pastor, character of the true, 44; not to change places, ib.

Patience, a duty of, 20; a victory, ib.

Patriarchs knew Christ, 30.

Paul of Samosata, forgot Christ's Eternity, 16; madness of, 29, 59; account of, 30 (note); his reading of John v. 27, ib.

Paul, St., an instance of God's longsuffering, 36; humility of, 35; spoke of the end by anticipation, 121; an example of diligence without carefulness, 158; overcame the world by his love of Christ, 330.

Peace, Christ's, saves from all trouble, 276.

Pearls, why the words of Scripture so called, 3.

Penitent thief, his sudden change, 3, 42.

People, full of folly, 14; weaker in the mass, 15; most moved by fear of punishment, 106; fickleness of, after miracles, 156.

Perfection in virtue required, 146.

Persecution, strengthens faith, 279; foretold by Christ, 284.

Perseverance, makes us worthy to receive, 77; great example of, in the Paralytic of Bethesda, 126; enjoined by Christ, 282; its blessedness, 284.

Person, God and Man, one in Christ, 39; Christ's, described sometimes from His Humanity, sometimes from His Deity, 94.

Personality of the Son, 28.

Peter, St., first received the faith from Andrew, 65; praised for his readiness to hear the Word, 67; change of his name, 68; his confession more perfect than Nathanael's, 72; offended because ignorant of the Resurrection, 82; his regard for John, 117; in fear for himself, because called Satan, 171; shadow of, raised a dead man, 234; his reverence in refusing the washing, 258; his vehement love in seeking it, ib.; his forbearance from asking at the Supper, 263; recovers his boldness, 267; taught self-distrust by his fall, 268; contrasted with Thomas, 269; his conduct before and after the gift of the Spirit, 308; his love of Christ seen in his approaching the palace, his fear in staying without it, ib.; his stubbornness in the denial, 309; his lethargy during Christ's examination, 309, 310; his denial related to teach self-distrust, 310; his zeal at the sepulcher outstripped St. John's, 321; his zeal at the lake, 329; as the leader of the disciples, receives the charge of the flock, 331; why thrice questioned, ib.; his martyrdom foretold, 332; appointed "teacher of the world," ib.; his loving question about John, evaded by Christ, ib.

Pharaoh, an instance of reprobation, 199.

Pharisees, hardened by seeing Christ's miracles, 186; reproved by the conduct of their own officers, ib.; by Nicodemus, 187; insolence of their appeal to the Scripture, ib.; ignorant, because unwilling to learn, 189; superficial followers of Christ, 213; their foolish obstinacy, 239; their folly in seeking His death, who raised the dead, ib.; their false pretenses, ib. [see Jews].

Philip, St., his thoughtfulness and ready obedience to Christ's call, 69; his brotherly love, 70; why questioned by Christ about the loaves, 151; his trial compared to Abraham's, 152; his imperfect faith the reason of his question, 271.

Philosophers, follies of the ancient, 5; their uncertainty, ib.; their doctrines exploded, 6; their vainglory, ib.; more zealous against, than we for, Christ, 62.

Philosophy, of Christianity profitable, 232; of the heathen failed, because it trusted to reason only, 234.

Piety, an art, 211.

Pilate, not hasty or malicious in judgment, 310; less wicked than the Jews, 311; instructed by Christ, 311, 313; desire to rescue Christ, 313; declares his innocence, 314; his fears of Christ, ib.; made no exact enquiry as to the charge of treason to Cæsar, ib.; his guilt in giving way against his conscience: his act was "allowed," not enforced, "from above," ib.; his cowardice, 315; his guilt in not enquiring, 316.

Plato, his disciples' enquiries, 5; his visit to Sicily, 6; style, ib.; inconsistency, ib.; doctrine of the Deity, 7.

Pleasure, of sense vain and fleeting, of labor real and lasting, 127; danger of resting in, 156.

Pleasures of vice and virtue compared, 330.

Poor, wiser, healthier, happier, than the rich, 79; better off than the uncharitable, 96; generally elated by prosperity, 109.

Possessions, how to be turned to account, 215.

Poverty, only evil here, 159; its benefits shown by examples, 281; the best estate to prepare for Heaven, 298.

Power, words of, sometimes used for the will only, 252.

Praise, love of, kept certain rulers from the faith, 254.

Prayer, a way to pardon, 29; for the dead, 43 (note); needed, to understand the Scriptures, 72; impatience in, rebuked, 126; ours, as Christ's, should be for things spiritual, 157; not suited to God, 196; not consistent with Godhead, 239; for all mankind, 290.

Preachers, to be attended to more than performers, 1, 3; must arouse the sluggish, 40.

Preaching, its labor lightened by the hearer's attention, 76; reward of, not lost by the hearer's fault, 105; without holiness an offense to unbelievers, 141.

Presumption, dangerous, 27; caused Adam's fall, 28.

Pride, ruined the Jews, 33; evils of, 34, 54; remedies of, 34; separates the brethren, 54; why more inexcusable than other vices, 57; of Christian's shamed by Christ's washing the disciples' feet, 260.

Priesthood, its dignity and danger, 326; to be honored, because in Moses' seat, ib.; their unworthiness, hinders not the effect of the Sacraments, ib.; God dispenses grace by their hands, ib.

Prisons, the sobering effect of visiting, 220; contrasted with theaters, ib.; the inmates of, sometimes better than others, 221; all men were confined in, but delivered by Christ, ib.; St. Paul preached in with effect, 222.

Prophecies, sometimes made unconsciously, 241.

Prophecy, why more persuasive than miracles, 68; impossible to devils, ib.; addressed to particular persons by Christ, 113; of the future confirmed by the fulfillment of the past, 140; given by the mouths of evil men, 241; caused by, not the cause of the event, 252, 301; fulfillment of, in the parting of the garments, 317; in the piercing of The Side, 319.

Prophets, the, quoted by the Evangelists, 44; speak of future events as past, 46; sowed for the Apostle's reaping, 120; Christ's agreement with, concerning the Judgment, 141; wrongly compared with Christ, 198; in what sense "saw" God, 271.

Providence, implied in Christ being the Life, 23; not perfectly developed before the Judgment, 162.

Psalms, titles of, to teach attention, 51.

Public amusements supersede religious duties, 210.

Punishment, a proof of God's love, 35; of those who received not Christ, 36; of the wicked for the sake of the good, 37; everlasting, 43; to be avoided by holiness only, ib.; the fear of, the most powerful motive with most men, 106; endures longer than the sin, 131; redoubled after relapse, ib.; if not sent now, will be the more heavy hereafter, ib.; brings men to virtue, more than reward, 137; delayed, but certain, 157-162; not inherited, 200; objection removed, 201.

Pythagoras, his disciples' enquiries, 5; in Magna Græcia, 6; how conversed with brutes, ib.; his doctrines unprofitable, ib.

"Reaping," was kept for the Apostles', 120; easier than sowing, ib.

Reason, unassisted, cannot reach Divine truth, 5, 27, 87; failed to discover the nature of the soul and heaven, 234.

Reasoning, human, inapplicable to God, 17; uncertain, ib.; in Divine mysteries dangerous, 86, 87; unable to penetrate things natural, 88.

Regeneration in Baptism, 37; a real sonship, 48; superior to natural birth, 88; to be taken on trust as a mystery, not understood of angels, ib.; inferior to Christ's eternal birth, 91; types of, in the Old Testament, 92; doctrine of, received by faith, 93; the work of the Spirit, 126; shown in the Water from The Side, 319.

Relationship, to Christ, did not profit His enemies, 75; to good men, no protection to the wicked, ib.; earthly, useless without the spiritual, 89.

Repentance, its efficacy to procure pardon, 50; to avert judgment, 121; is the not doing the same again, ib.; great difficulty of, 260; a source of hope, 295.

Repetitions, vain, consist in praying for vain things, 157.

Reproach, to be borne patiently, after the example of Christ, 312; injures only the author, ib.

Reserve, in teaching doctrine, 13, 93; of John Baptist, 105; and Paul, ib.

Resurrection, the, implied in Christ, "The Life," 22; of Christ glorious, 42; witnessed by few only, 61; the great Evidence, 82; why not plainly foretold, ib.; doctrine of, most affects the obstinate, 139; a token of, in the cure of the Paralytic, 140; the general, is common to the godly and ungodly, 161; the special, for the good only, ib.; belief of, destroys, Fatalism, 163; belief in, the Essence of Christianity, ib.; confessed by devils, ib.; necessary to God's justice, ib.; the special, with, the general, without, reward, 168; of Christ, proved by his death, 218; the doctrine of, concerned in the raising of Lazarus, 232; truth of, proved by the Apostles' acts, 234; shown in the growth of seed, 246; moral argument for, ib.; denied by heretics on heathen principles, 247; foretold in Jacob's prophecy, 251; compared to birth, 291; Christ's, alluded to in "a man born into the world," ib.; the beginning of knowledge, 292; various proofs of, in the burial-place, embalming, position of the clothes, 320, 321; why first made known to Mary Magdalene, 323.

Retirement, frequently recommended by the example of Christ, 151; its spiritual blessings, 225.

Return, what, to be made to Christ, 40.

Reverence, promoted by merely hearing the Word, 192.

Revenge, the best is to return good for evil, 261; of what sort to be employed by Christians, 185.

Reward of the true pastors, 43.

Riches, transitory nature of, here, 57; how to be made lasting, 58; the thorn of the humble, 86; vanity of, 118; only good here, 159; abuse of, a betraying of Christ, 172; dangerous to the soul, 244; love of, hinders faith, 254; their end is to be used, not hoarded, nor abused, 69, 299; the earthly to be despised for the heavenly, 301.

Robber, the, compared with the Shepherd, 213; is he that useth not the Scriptures, ib.

Romans, the, danger from, a mere pretense of the Pharisees, 239.

Rulers, the, some believed in Christ, 205; in general, believed not, 214.

Sabbath, the, Gospels appointed to be read on, 38; breach of, how the keeping of the Law, 179.

Sabellians, denied the Personality of the Son, 28, 138.

Sabellius, separated the Father and the Son, 271; his life and doctrine, 274 (note); doctrine of, refuted by Christ's indwelling in His disciples, 303.

Sacraments of the Jews, types of ours, 48; of the Lord's Body and Blood, unites us with Christ, 166; its usefulness, 167.

Sacrifice, mercy preferred to, 46; sin of making, with the fruits of injustice, 270.

Saints, their merits no help to the sinner, 175; the glory of, will consist in reflecting that of the Son, 304.

Salvation, signified by the names of "Christ's meat," the "field," the "harvest," 119.

Samaria, the woman of, an example of a soul healed by Christ, 42; encouraged by Christ's appearance to approach Him, 45; converted by prophecy, 68; her considerateness, 109; more reverent than Nicodemus, 110; more attentive to the Word than the Jews, ib.; her patience in listening, a reproach to Christian congregations, ib.; bolder than Nicodemus, in bringing others to Christ, 112; her candor in judgment, 112; her meekness in bearing reproof, 113; her desire to learn, 117; her zeal for her countrymen, 118; her prudence, ib.; in faith superior to those Jews who would have Manna from Christ, 161; doubted, but with humility, 198; a sinner, but received by Christ, 221.

Samaritans, the, visited by Christ, but only in passing, 107; origin and history of, ib.; only received the works of Moses, 108; hated by the Jews, ib.; their call not intended by Christ, but deserved by their zeal, 109; inferior to the Jews in purity of faith, 115; received all from the Jews, 116; why expected a Messiah, ib.; their reception of Christ, and candor in hearing Him, rewarded by the gift of faith, 122; praised for believing without miracles, after teaching only, 123, 125; name of, a term of reproach against Christ, 197.

Sanctification, of the Jews only negative, of Christians positive, 48.

Satan, cast down by Christ's death, because not deserved by sin, 250.

Scribes, the robbers of the fold, 213.

Scripture, Holy, its elevating power, 1, 4, 7, 8; its taming power, 10; its inspiration, 2, 4; safeguard of the soul, 11; publicly read, 38; mystery of, meant to excite our attention, 51; the food and medicine of the languid soul, 66; needs careful study, 72; its preaching varied to include all, 80; why imputes a will to things without life, 91; significant in every word, 95; copies of, to be studied, not shown, 114; deters Devils from approaching, ib.; draw down the Spirit, ib.; general ignorance of, ib.; no part of, to be passed over, 125; its universal use, 128; its humility in expression, intended to excite attention, 142; requires care to clear its obscurity, as gold in the mine, 143; contradictions of, only apparent, ib.; what cautions to be observed in its interpretation, 144; speaks to the majority, 164; a charm for anger, 175; has said nothing in vain, 180; requires exact search, 207; the only means to refute heresy, 247; uses the same words in different senses of God and men, 275; qualifications necessary for understanding it, 301; neglect of, the cause of our little wisdom, 316; and of our unfruitfulness, ib.; duty and benefits of searching it, 333.

Sea, an inadequate type of Christ's fullness, 47.

Seal, implies testimony to that which is sealed, 159.

Self, to be conquered, 19.

Self-deceit, danger of, 75.

Self-judgment, the only way to escape God's, 120-142.

Separation from the wicked, sometimes necessary, 154, 206.

Sermon, Christ's, after the Supper, was to comfort the Disciples, 266; recalled, to their minds afterwards by the Spirit, 265.

Servants, to be rebuked without clamor, 92; how far different from sons, 194.

Severity, use of, in rousing the dull, 157.

Shame, is for the insulter, not the insulted, 24.

Shepherd, distinguished from the robber, 213, 214; layeth down his life, 215.

Sight, the most trustworthy sense, 92; applied to Christ and God, means exact knowledge, 104, 137; said of God, signifies intellectual perception, 269.

Signs, why refused to the Jews, 81, 84; of Jonas, why often used by Christ, 82; asking for, a practice of tempters, 84; not for the faithful, but heathens, ib.

Sin, its blindness, 24; misery, ib.; madness, 25; shamefulness, ib.; ways to put away, 29; a fire, 66; after Baptism, not unpardonable, 96; of all will be revealed to all in the Judgment, 121; buried in Baptism, ib.; more excusable when from natural passion, 130; punished both in body and soul, 131; how affected by blindness, 213; its filthiness, 189; to be put away only by Holy Baptism, 190; the greatest bondage, ib.; only to be removed by God, 194; freedom from, the only real liberty, ib.; worse in Christians than Heathens, 250; cleansed in Baptism, and by alms, 270; its offensiveness, ib.

Sin before birth, not possible, 200.

Sinfulness, in what sense attributed to the blind man and his parents, 200.

Sloth, its danger, 29; is of willfulness, 62.

Society, a remedy for human weakness, 67.

Son of God, Christ and man differently so called, 11; not greater than the Father, 13; declared equal with the Father, 14, 52, 53; not "younger" than the Father, 17; of the same Essence 18, 53; Infinite, 18; has attributes of Godhead ascribed to Him, 18, 24; personality of, 28; begotten, ib.; left not heaven to be made man, 36; alone of all hath seen God in His Essence, 52; coeternal with the Father, 53; addressed in the words, "Let us make man," 116; independence of, 189; to be glorified by works, not words only, ib.; His identity of Power and Essence with the Father, 224; only different in being a Son, ib.; seeing and believing on Him is seeing and believing on the Father, 254; the True God equally with the Father, 297; why called the Messenger, 299; His agreement with the Father, 299, 300; His glory from the Eternal Generation, 304, 311; His agreement with the Father proved by His pre-existence, 305.

Sonship, of Christians real, of Jews nominal, 44; of Christ implied in the word "Sent," 138; and in "hath given," 139.

Sophists, their rhetorical displays, 1; their inflated style condemned by Socrates, 6.

Sorrow, its use in calming the passions, 219; immoderate, brings death, 286.

Soul, weakened by earthly passions, 8, 31; being one cannot contain many desires at once, 8, 31; when unmoved by externals, 11; its own mistress, 42; healed by Christ, ib.; culture of, more difficult than of the earth, 62; how may recover its appetite of spiritual food, 66; its diseases produced by luxury, 79; is invisible, yet most exposed to attack, ib.; real though invisible, 88, 91; how inferior to spirit, 88; chastised through the body, 131; but secured by the fear of God, 193; darkened by grief, 230; how best adorned, 256.

Sowing, the, was done by the Prophets, 120; harder than the reaping, ib.

Spectacle of the spiritual combat to be seen in Holy Scripture, 114; of heathen theaters to be avoided, ib.

Spirit, the Holy [see Holy Ghost].

Spiritual life, its pleasures, 295.

Spiritual sight is within the mind, 170.

Spiritual things, superior to worldly, 8; should occupy part of our time, 10; objects of faith, not reason, 27, 87; perfection of, immediate, 90; real though invisible, 91; the substance and end of things temporal, 156; folly of losing them for things temporal, 159.

Spoilers of the flock, either active or passive, 217.

State, love of, makes men depend on their slaves, 298.

Stoning, why avoided rather than prevented by Christ, 199.

Success, its intoxicating effect upon the careless, 316.

Suffering for Christ's sake rewarded, 212; the clearest witness of Christ's truth, 217; and of St. Paul's, ib.; an offense, but wrongly, to weak Christians, 227; for Christ's sake enjoined, 284.

Tabernacle of David, Christ's human nature, 39.

Teachers should speak with certainty, 7; and a little at a time, 16; like builders, 27.

Temporal blessings given us as we can bear them, 15.

Testimony, facts the best, 49.

"Testimony of two," how applicable to God, 188; of man, when credible, 189.

That, expresses the consequence, not the final cause, 227.

Theaters, indecency of, 3; to be avoided, 4; corrupting tendency of, 66; corrupt their inmates more than prisons, 220.

Thomas, St., his fear before, exceeded by his courage after, the Crucifixion, 228; condemned for vain curiosity, 327; his doubt was from unbelief, ib.; after receiving the Gift, perfect in faith, ib.

Thieves, the, did not obscure the Glory of the Cross, 317.

Threatenings of God, their use, 37.

Time disregarded in prophecies, 46; waste of, in idle talkers condemned, 66; "fullness of," in what sense said of the age of St. Paul, 121; shortness of, urged, 172; waste of, a sin and folly, 211.

Title on the Cross, a shame to the Jews, 317.

Titles of Christ (Shepherd, Door, &c.), their significance, 214.

Tradition, to be kept, 28.

Transmigration of souls asserted by the ancients, 5; by Plato, 7.

Trinity, the, the same expressions applied to each Person, 23; proved by Isaiah's vision, 252; Three Persons of, distinct, yet equal, 289; Baptism, the common work of, ib.; Will of, one, ib.; Equality of the Three Persons, 325; concurred in the call of the Apostles, 326.

Truth, seen in Christ's fulfillment of the types, 50; boldness of, 99; rewards honest enquirers, 122; its power with candid hearers, 186; made illustrious by opposition, 207; the kindness of speaking it in season, 287.

Twelve, the, how detained by Christ, 170; their affection for Him, 171; they admit the Resurrection, ib.

Types of the Law, their relation to realities, 48; how fulfilled in Christ's acts, 50; became clearer and nobler as the Antitypes approached, 126.

Unbelief, a transgression of God's Will, 120; arises from unlawful curiosity, 166.

Unbelievers, condemned already, because under sentence, 97; punishment of, certain, ib.; to be judged by God's word, 255.

Uncharitable, the, shamed by infidels, 305; their manifold extravagancies, ib.

Union, of the Father and the Son, essential: of Christ and Christians, spiritual, 275.

Universal, warnings most acceptable, 106.

Universality, of Gospel offers, 24, 29, 36.

Vainglory, tyranny of, 14, 30; meanness of, 14; evil effects of, 15; worse than fornication, 98; ruined the Jews, ib.; the source of avarice and passion, ib.; of John's disciples, 102; its evils, and examples of, ib.; hard to tame, ib.; hindered belief in the Jews, 136; folly and danger of, 103, 136; hinders faith, 254, 255; leads to domestic show and expense, 256.

Valentinus, 30 (note); his heresy on the Resurrection, 247.

Vinegar, offered to Christ in mockery, as to a criminal, 319.

Virgin, the study of her history profitable, 192; rebuked by Christ at Cana, cared for on the Cross, 318; why entrusted to the beloved disciple, ib.

Virtue, has no merit without labor, 127; the true wisdom, 150; hated by the world as reflecting on itself, 302.

Vision, the beatific, 43; of the Divine Presence, not granted to all, 61.

Voice, from Heaven, was to persuade the disciples, 249.

"Was," twofold use of the word in Holy Scripture, 12.

Watchfulness, need of, against Satan, 79.

Water, at Cana, a type of worldly minds, 78; a medium between air and earth, 88; why used in Holy Baptism, 89; virtue of, in Holy Baptism, 90; "living," when from a spring, 112; a type under the Law, 126; useless without the Spirit, ib.

Waterpots, at Cana, why expressly mentioned by St. John, 77.

Water and the blood, the life of the Church, 319.

Wedding garment, a holy life, 37.

Weeping of Christ proves His true humanity, 233.

Wickedness, extreme folly of, 150.

Widows, cared for by Christ, because unprotected, 259.

Will, the, must be earnest, 3; free to learn and believe or not, 162; of Christ and the Father, one, ib.

Willful continuance in sin, the cause why men come not to the light, 98.

Wind, a fit type of the Spirit, because lighter than solid bodies, 91; real though invisible; ib.

Wine, at Cana, a type of strength of mind, 78.

Wisdom, true, consists in despising present vanities, 261.

Women, should keep at home, 225; examples of their power for good or evil, ib.; best adorned by modesty, piety, and economy, 226; the poor, reproved for indecency: the rich, for vanity, in mourning, 230; sought new husbands by showing much grief for the old, 231; exhorted to almsgiving instead of dress and ornament, 256; to edify their husbands, ib.; boldness of, in standing by the Cross, 318; in coming to the tomb before the Disciples, 323.

Word, the, why mentioned first by St. John, 7; twofold meaning of, ib.; eternal Sonship of, 11; coeternal with the Father, 17; how "with God," 12; how in the world, 17; the Creator of all, 21; the true Life, ib.; and Light, 22; why said to have been "made flesh," 39; will judge unbelievers, 254; cleanses the Church, 303.

Word of God, means often commands or prophecies, 16; to hear it, the first duty of all, 65; toil of preaching, how lightened, 76; spoken to all in general, but must be applied particularly by each, 79; minute significance of, 95.

Work, in Paradise, was without labor, 125 (note).

Works, earnestness to be shown in, 3; must be added to faith, 19, 27; necessary after Baptism, 37; should correspond with our privileges, 42; the only safety, 43; set forth God's glory, 46; of love the best confession, 72; of others, will not assist us, 75; to win forgiveness, 142; of the Father, works of Christ, 202; proper time for working, ib.; evidence of, required by the world, 267; absolute need of, 273.

World, what, 30; ignorant of God, 31; love of, cause of darkness, ib.; fleeting nature of, 78; love of, an insult to Christ, 111; approaching end of, conjectured from wars, earthquakes, &c., 121; love of, universal, 136; danger of living for, ib.; the danger of resting in its pleasures, 157; to be given up for heaven, 196; signifies the wicked, 266, 274; how "convinced" by the Spirit, 287; conquered by despising it, 293; in Holy Scripture signifies either the creation, or the wicked, 245.

Worldly men, like children, admire vain shows the most, 301; hate virtue as opposed to themselves, 302.

Worship, doctrine of, first given to the Samaritan woman, 115; of the Jews purer than of the Samaritans, ib.; yet only a type of the true, 116; which is universal and spiritual, ib.

Zeal of John's two disciples in visiting Christ, 64; of Christ for the Temple was to conciliate the Jews, 81; necessity of, 118; shown in the Samaritan woman, ib.

Zenobia, 30 (note).

HOMILIES ON THE EPISTLE TO THE HEBREWS.

Abraham, how received not the promises, having patiently endured, received the promise, 418; his patience, ib.; and great-heartedness, 418, 474, 477 sqq.; and intense resolve of his affection Godward, 521, 522; learn from his hospitality, 422; exceeding superiority of Melchisedek to, and thus to the Jewish polity too, 424, 427 sqq.; fortitude of, manifested by God to all men, 478; his faith to the end, ib.; enjoyed things of the world, with affliction, 482; and affliction made him bright, 500.

Affliction (see Suffering, Pain, Punishment), afflicting ourselves here, benefit of, 442; came to Abraham, and must come to every righteous person, 475, 499; a great good, 483, 494, 517; wipes out sins, makes people firm and steady, 494; makes God our debtor, 517; casts out sloth, and ill desire, and collects the soul, 500; brings forth joy, 503; for a time, 512; helps to pay the penalty of our sins, 391, 517; thrusts into the narrow way, 517.

Age, full, 406; how to be attained, ib.; him of, who holds the Faith, and a right life, 409.

Aid, each can others, in the way of salvation, 504, 505; and not seek for himself only, 506.

Almsgiving, 412, 417; can exhaust hell-fires, 369; saves from, 513; of the very poor, yea, of the beggar, surpasses that of the rich, 369, 374, 375; in, God estimates will, 369; the most essential ingredient in medicine, of repentance, 412; causes our prayer to be heard, 420; God looks at our purpose, 422, 513, 514; not worthiness of recipients, 422; cleanses after sins, 426, 509; blessing of, 454; hand withered that is without, 480; guilt of giving, and receiving from ill-gotten gains, 481, 513; what is, 495; we ought to give superfluities in, ib.; the oil for our lamps, 498; cf. 513; gives earthly, receives heavenly, 509; heaven's gates open to, 513; might of, ib.; some do it but scantly, ib.; some their all, 516 (note e); in doing, we must be intent, lest anxiety for wife and children intervene, 521; false receiving of, 516. See Poor, Poverty.

Alphabet, 409, 490.

Angels, minister to our salvation, 377; the Son's servants, our fellow-servants, ib.; great, the interval betwixt us and, ib.; manifold examples of, ministry of, ib.; their ministry to us an encouragement, ib.; law given through, how, 378; entrusted with the charge of nation, ib.; with care of us, mourn over our badness, 472; are by us in the night, 438; in Church especially, 442; and in fear when Christians pray, 490; were our enemies, reconciled by Christ, 447; Cherubim dwell on earth, 444; despise us their fellow-citizens, if enslaved to gold, 480; do not need attendants when they go through the world, 495; the theatre of Christians, 496; with, is that soul, whose lover God is, 498; angelic work, yea, Christ's work to do all for salvation of brethren, 377.

Anger, how guarded against, 393; a fire a flame, forbearance quenches it, as iron red-hot dipped in water is quenched, 468.

Animals, do not readily attack their fellows of the same species, 480.

Antichrist, the Jews having rejected Christ, will fall into hand of, 515.

Apostles, received nothing in writing, 435; tombs of but four known (see Tombs), 482.

Arians, 376, 407; their formula, there was when He was not, 367; as by an instrument, 371; God needed not an helper, 376.

Arius, 370, 371, 376.

Armor, some parts of Christian, explained, 393; shield of faith, 468; girdle of truth, 450.

Article, definite, force of, 376.

Athlete, example of an, 392, 456, 462, 470; Christ's, 478; chastisement strengthens, 503.

Babylonians, of less understanding than they of Lystra, 486.

Baptism, sins forgiven in, 389; cleanses the soul, 455; repentance after, is of grace, 400; after, comes repentance, 436; necessary, 410; one, 410 sqq., 457; if not so, how careless we should get, 411; if more than one, an endless number, ib.; a cross, 410; our death and rising, 411; gifts in, ib.; a grace once for all, ib.; the whole is grace, 410; called "the Seal," 430; enlightening, 431; peril of delaying to the end of life, ib.; they who do so alluded to, 457, 481 (note); great loss thence even if one does not receive baptism, 431 sqq.; shame that accrues to these when they behold others' sweats and rewards, 431 sqq.; bears sons, 433; our Lord's Passion, 444; if without fruit, punishment, 457; makes brotherhood, because God then our Father, 480.

Baptized, the, called Enlightened, 432.

Bastards, not worth punishing, 500.

Beatitudes, 403.

Begging, a disgrace, 421,

Beginning, value of, 412; and hardness, ib.

Bitterness, root of, difference between and a bitter root, 506.

Brother, in St. Paul meant not a monk but a believer, 480, 481.

Cain, what St. Chrysostom thought the fault of his sacrifice, 514.

Carnal, tempers what, 452.

Catechumens, 430, 432; know Christ and the Faith, 432; not a brother in St. Paul's sense, even if he be a monk, 480.

Chance, they who all to, are not pleasing to God, 467.

Charity, praise of, 381; his work on, referred to, ib.; loves not in order to be loved in turn but for God, ib.; wears itself out for Jews, heathen, heretics, ib.; pitying those who have done not well but wrong, 417.

Chastisement is exercise, bearing sweet fruit, 503.

Children, in a passion, if they strike us, we do but laugh, 468; if ourselves in a passion we become, ib.; intelligent, will sometimes decline playthings, longing for what is higher, 471; playthings kept back if too eagerly longed for, given freely if not so, 479.

Christ, His sufferings, 389; from the Jews, 493; from disciples, 494; in babyhood, ib.; from scorning, 493, 494; an aid to patience, 365, 494; an honor, 384; a glory, 499; far, far greater than creation, 384; we are to have fellowship with, 515, 517; calls His Cross glory, 383; cf. 384; His Death called a taste because it held Him not long, 383; smote the devil, 385; and death, ib.; His Resurrection, 365, 373, 384, 411, 520; to prove, one aim of St. Paul in Epistle, 365, 520; known to those of old, 481; His appointment as Priest, 403; His weeping at prayer not told in Gospels, 404; sometimes spoken of from the Divine, sometimes from the Human, 368; in Spirit, and flesh, 368 init.; not ᾰναρχος or alien from God (according to some), 370; acts of His own authority, 490; calls His own coming in the flesh Exodus, St. Paul Eisodos (coming in), 375; Apostle as sent, 391; became Priest when He took flesh, 428, 433; One Priest because undying, 429; one act of, 430, 447, 448; Godhead and Manhood in, 430, 433; our One Sacrifice, 430, 434, 439 (see Sacrifice); all heavenly, 434; died once, 447; died for all even though all accepted not, ib.; suffered because He willed, 493, 517; and gladly, 493; His enemies are Jews, unbelievers, carnal, 452; Jews' contumelies to, 493; many of His words already come to pass, 463; gives His Gifts in ways contrary to natural course 479; because nature's Maker, ib.; His Death our safeguard, 487; why He chose death of the Cross, 493; prayed, not needing prayer, but to teach us, 490; if we suffer we must look to, 493, 494; has implanted in us of His Beauty and Comeliness, 368; we one with, 394; we read not that He laughed, 442; to be looked to as a Master, that we may learn how to do, 493; gave us the Faith, ib.; gave the beginning, will put on the end, ib.

Christ's Blood, 499; mixed up with the very substance of people's souls, rendering them vigorous and pure, 444; sprinkled in our souls, 487; we have, ib.; partake of, 517; has cleansed all, 510; purifies us, 440, 444; flowed from the Body which had been framed by the Spirit, 444; carried into Heaven, 517.

Christ's Body, framed by the Holy Spirit 440, 444.

Christ God, 372, 389, 430, 433; though Priest sits, stands not, 373, 430, 433, 452, 454.

Christian, shines out most brightly in poverty, 374; the crucified, has Charity, 381; the crucified, the mourner, 442; how to fight, bravely, not inviting war, not interfering, 392; to be ready to pour out his blood as though it were water, ib.; his constant daily warfare, 392, 393; different parts of his armor explained, 393; mercifulness his special characteristic, 513; his superhuman might, 522; should arm himself with desire of Heaven, a fire which none may withstand, ib.

Christianity, danger of fulfilling as a custom, 414.

Chrysostom, St., rejoices that things will not always abide as they are, 376; thought that miraculous gifts were less at the date of the Epistle to the Hebrews, 379; refers to an already published writing of his on charity, 381; speaks from necessity, would from pleasure too if he knew his hearers were earnest, 382; would fain have been silent lest he increase their peril, but fears to be silent, 476; will examine the careless ones, will not tell them when, 382, 383; prays and exhorts others to pray that no untimely deaths may befall, 387; threatens to punish hired mourners brought into Christian funerals and to suspend those who bring them, ib.; cannot preach the Resurrection while Christians thus contradict, 385, 387; calls himself a good-for-nothing, yet must use his authority, 387; begs them to bear with him if severe, ib.; would fain only loose, yea, not need power of loosing, ib.; longs to praise, 388, 472; speaks of the want of Bible knowledge among his people, 407 sqq.; the discouragement in his teaching from their inattention, 382, 408; and risk through repetition of making the account of some heavier at the Judgment, 409; expects that his people will bring forth fruit suddenly, 417; thought that the sky did not move and is not spherical, 433, 490; addresses not Christians only, but even heathen, if any present, on the truth of Christ's words, 463; thought that Pharisee spake his prayer in no man's hearing, 464; elsewhere thought otherwise, 490; apologizes for what he says, as constrained to say it, 472; calls himself a father, 473; attests his inmost grief, ib.; always has to repeat same things, 476; knew not how to rebuke owing to the sin of alms out of ill-gotten gains, 481; wants his people to help him by helping each other on, 504 sqq.

Church, bonds of, if any despise, put on by authority, the Day of Judgment will teach him, 387; if any burst, he answers it to Christ, ib.; laws of (see Laws, Church, Heaven), 434. See Service.

Clergy who are over us we must obey, 518, 519; even if bad, so their faith be sound, 519; must be sober and watchful; if despised must weep, God punishes, ib.; their terrible responsibility, ib.; and account, ib.; peril in throwing themselves upon dignity, they ought to flee; then, if seized, to submit, 520.

Club, the, in St. Chrysostom's time, 504.

Comfort, the duty of giving, 396.

Commands, easiness of God's, 432. See Will.

Compunction, God's gift, 408; to prayer, 459; Publican filled with, when Pharisee's words came to him, 490.

Confession, the Faith, 391, 400, 410; of sins, 490. See Sins, Priest, Repentance.

Conscience must be compelled to own sins, that it may repent and escape torment, 508.

Consulate, its transitoriness, 412.

Contrition an ingredient of Repentance, 412; what, ib.

Cornelius, the centurion, his offering, 420.

Covenants, both of God, though not in like manner, 378.

Covetous, 505; they who overreach, ruin themselves, not others, 480; sin of going to their entertainments, 480, 481; a poor man who refused to go for his own soul's sake would shame, 481.

Covetousness worse than mire, 480.

Creation a less thing than preservation, 372; transfiguration of, so easy, 376; fulfills its appointed course, 489; reverenced Joshua for the name he bore, ib.

Credibility, those who handed to us Gospel Truth accredited as not forgers, 379; what has already come to pass accredit those yet to come, 463.

Creed. See Confession.

Cross, our Master calls glory, 383; why He chose, 493; fruit of, how great, 383; our, 494.

Crowning, time of, one; of conflict of each, manifold, 492.

Danger, to run needlessly into, tempting God, 484.

Daniel, why he did not refuse the oblation and sweet odors, 485 sqq.; he was humble, 485, 486.

Deacon's warning and searching cry at Holy Communion, 449, 450; after the whole sacrifice is completed, 450; meaning of, ib.

Death, of Christ, smote the devil, 385; death's death, ib.; once only, 411, 447; our purification, 444; how death undone to us, 447; its terror, 385; untimely, St. Chrysostom prays and exhorts prelates and all to pray that no, may befall, 387; day of each person's, nearer than end of all things, 463; death's death, hope given of, in Enoch's translation, 467.

Desire, implanted, 374; but capable of most grievous abuse, 502; evil cast out by chastisement, 500; hides sight of God, 468. See Lust.

Despair, we may not, 396; even after deepest wickedness, 426.

Devil, smitten in Christ's death, 385; and brought to nought, ib.; aims to make us speak against God, 459; overthrow of, hope given in Enoch's translation, 467; if he wound not, wounded, 468; wounded in his attack on Job, wounded in his attack on St. Paul, ib.; his dart concupiscence, ib.; glories at our evil state, 472.

Disobedience, peril of, 378.

Dives received (ἀπέλαβες received not as a gift, but in return) here the reward of his good deeds, 391.

Docetæ alluded to, 385.

Doctrines which concern the soul must be contended for, 392; cf. 519.

Dress, a lady sometimes had a precious garment inwoven with gold, 459; beautiful and costly belong to the stage, 496; by St. Paul set at nought in the very Church itself, 334. See Lady, Lace, Silk.

Drunkards, we go to their houses though St. Paul forbids us, 481.

Drunkenness, sin of, 490.

Enoch not discouraged by what had befallen Abel, 466; and knew that he had received a recompense, 467.

Envy, no one envies himself, 456; Hebrews obnoxious to, 466; we give way to, 490.

Eucharist, 468; the Sacrifice, 430; daily, 449; therein the purifying Blood entereth the soul, springing up like a fountain in our souls, 444; many partake once or twice a year, many often, the solitaries yearly or after two years, 449; Lent the preparation for the Easter-Eucharist, 449; frequent receiving right if prepared, seldom receiving too frequent if unprepared, ib.; peril of unworthy receiving, 449, 458; the Deacon's warning cry at, 449, 450; the beauty of ornament that fits to approach, 450; the beauty of Eunuchs who stand by the Majesty, ib.; may be a cause of disease, even as food when the system is disordered, 449; a Royal Table, sweet Ointment, ib.; forty days' preparation, one week's care after, ib.; in, a person becomes the Body of Christ, 458; unworthy partaking of, 490.

Eunuchs, spiritual, to stand before King, 450.

Evil-speaking, earns praise to the receiver if he requite it not, more abundant disgrace to the giver, 368; terrible harm we do by, 464; rife, 473; vain prayer uttered by one while repeating gossip, 464; if Pharisees condemned though he spake truth, what we when we utter lies, ib.

Eyes, what we see with, more readily retained than what we hear, 434; sometimes injured from a bad habit of body, 449; of the soul, how to make beautiful and keen of sight, 450; evil desires, passions, affairs of this life darken, 468.

Ezra, gathered the scattered Scriptures, 407.

Faintheartedness, 463, 465; sometimes produces unbelief, 416; springs from unbelief, 455; hinders a promise of its fruit, 418; makes one no ready hearer, 423; loss from at the last, 476; at last came on the Hebrews, 483; danger of, to soul in tribulation, 516.

Faith, the, 391, 398, 400, 409, 410, 419, 432, 462; handed down that we may not have to engage with every heresy, 407; known to Catechumens, 432; Christ gave, 493; imparts holiness, 504; the, and right life make of full age, 409; we are to endure so long as the, is not touched, 504; cf. 392; who misteach, we must shun, 519; cf. on Galatians, p. 16.

Faith; to need absolute proof of God's Providence or care, want of, 396; insufficient without a right life, 398; necessary to salvation, ib.; cf. 455, 516; must be very sure, 455; in it we trust the Holy Ghost, ib.; contrary to reasoning, 516; the very essence of things of hope, 462, 463; comes of a sincere will, 522; needs a generous soul, 465; saves, ib.; its might, 487, 488; can do all, 487; is all, 516; a pure life, springs of, 515; makes all things pure, ib.; mutual aid from, 465; accused by some as being without proof, and defended by St. Paul, ib.; knowledge concerning God, belongs to, 465, 466; of Abel, 466; of Enoch, 469; of them of old, 482; of Joseph, ib.; manifoldly, ib.; in retribution necessary, 467; holds nothing more to be relied on than God's words, 469.

Father, his desire to remit punishment, seen in God also, 467; as he lets approved children wait for the others, so God orders that the saints wait for us, 492; sends away from a son an evil companion, if the son persist after he is warned, 518.

Filth, like a host who gives a splendid entertainment, and sits down with his hands smeared with the veriest, such is the covetous host, 480.

Fire, no longer consumes but bears to heaven Christian sacrifices, 420; of spirit to burn up desire of wealth, ib.; the ardent desire for heaven, the Christian's, 522.

Flesh, taken of us, sits on high, and is worshiped by angels, archangels, cherubim, seraphim, 388.

Food, mischief of immoderate eaters, 501, 502; what can be digested nourishes, 502; repletion worse than famine, ib.

Forerunner, implies them who follow, 419.

Forgiveness of others ingredient of repentance, 412.

Form of a slave, man; form of God, God, 372.

Freewill, its proneness to ill, 425; its reality, ib.; it is aided by God, 425, 520.

Friends, favor of, must be risked to obtain his salvation, 472; real, help one another's souls, 505.

Funerals, hymns and psalmody at, proclaim triumph, 386; unseemly grief at, ib.; those who tear their hair and behave unseemly ought to be long while shut out of Church, ib.; the part of madmen, ib.; harmful, ib.; a scandal and makes Resurrection disbelieved, 385, 387; Psalms cxvi, xxiii, xxxii, sung at, 386; hired mourners if admitted to Christian funeral shall be punished, those who admit them treated as idolaters, 387; daily, hourly, 426.

Garden, untilled part of, 501.

Garments, precious, laid among perfume and spices to preserve them from moths, 459.

Gifts, some receive not because of impure life, some lest it should harm their souls, 379, 380; diversity of, 380; if householder knows to whom to entrust, God more, ib.; how to comfort ourselves that we have not, 380, 381; must use thankfully the little ones we have, 380; the greatest, Charity, offered to all, 381.

Glory, from men we must account as nothing, 493; obtained by simplicity, 497.

Glutton, overreaching, 506.

God, His Peace surpasses mind, much more does He, 370; reverence and faith needed to hear or speak of, 370; when our human language fails, then we must praise Him for His greatness, ib.; of, we know somewhat yet understand not, ib.; or conceive and cannot utter, ib.; not enclosed by space, 373; spoken of as though man, 391; wonderful in His works, in His love to man more wonderful, 381; through uncertainty would keep us watchful, 382; teaches patience, 418; His condescension in swearing, who ought to be believed without, 419; cf. 429; everywhere present, 432; by remembering we forget wickedness, 437; we must remember specially at night and at daybreak, ib.; and so have Him our helper, ib.; remembrance of Him uplifts us to endure and be brave, 484; and makes hard things easy, ib.; several results of His remembering us, and we Him, ib.; commands nothing impossible, 446; what philosophers knew of His Being, belonged to Faith, not to reason, 465, 466; Being of, Faith assures; truths of His Essence neither Faith nor reasoning may attain, 467; inflicted punishment of death, as He threatened, as a Parent showed mercy at once in translating Enoch undying, ib.; they who attribute all to chance are not pleasing to, ib.; a Rewarder, 467, 468; how to be sought, 468; evil desires, passions, cares, obstruct sight, ib.; how to lift ourselves toward, ib.; His manifold gifts at creation, 471; His Gift of His Son, ib.; the God and Friend of holy people, 475; will be ours if we will be strangers to the world, 476; obedience makes us friends of, ib.; gives not full rest here but some refreshment, 470; wished to seem a Debtor even in giving up His own Son, 478; a glory to, to be called God of the good; a shame to, to be called God of the wicked, 475, 476; gives earthly things if our hearts be not set on them, 479; with fear of Him bitter things not painful, 485; the friend of, besought God his Friend and the creatures yielded, 489; if we hold fast to, we shall stand against the foe and temptation, 494; the Lover of holy souls, 498; chastens as sons tenderly loved, 500; gave Law, gives too the Gospel, 512; our example in mercifulness, 513; if our friend, temporal things matter not, 516; alone knows what is good for us, 517.

God the Father, angry for dishonor done to His Son, 377; and the Son, each subsist, 370; God the Son, God the Holy Ghost, unity of, 371.

God the Son, from the Father, 370, 371; absolutely equal to the Father, 370, 377; has absolute Power, 371; equal Honor, 517; gift of Redemption enhanced by being through, 373; what means sitting, ib.; who disdained not to become Man, neither disdained He the lowly expressions ib.; teaches us thereby lowliness, ib.; marked off from creatures, 376; sent, i.e. made flesh, 377; no minister, ib.; assumed what is of us and united it to Himself, 382; suffered though God is incapable of suffering, 389; why called a sword, 398; passes through inner heart, to judge, ib.; severity of, 399; tender aid given by, 400; sympathy of, 389, 400; appointed Priest, 403; His obedience, 404; His learning it, 419; prayed yet raised Himself from the dead, 404; prayed for us, ib.; emptied Himself and glorified Himself, ib.; mediated by an oath, 419; and all the power of the Spirit dwell in His flesh, 440.

God the Son God, 372; who is worshiped, 375; who beholds all, 400; who stands not as High Priest but is on the Throne, ib.; who in the Gospels swears by Himself, 418. See also Christ God.

God the Holy Ghost, 420; argument against objectors to His Godhead, 366; God who reveals, 469; grace of, shows Its might as It will, 367; mighty, 468, 487, 521. See Grace. His inspiration of and care for preservation of Scriptures, 407; received in Baptism, 410; St. Paul's words words of, 413; might of in Body of the Word, 440; whose Body of (ἐκ), ib.; framed by, 444; His presence hallows men, 450; we trust to in matters of faith, 455; somewhat that St. Chrysostom said, the words of, 449; waters us, Christ having planted us, 457; we know not how to pray save by, 517.

Gold is but dirt, 480.

Gold-embroidered linen, 480; ornaments, 496, 497; we must part with for others' need that we may enjoy His Beauty, 498.

Gossip, grievous sins of, 464; idle excuse that it was another that told us, ib.; if we must, to speak of our sins to God and our friends, ib.

Grace, Throne of, now will then be throne of Doom, 400; Repentance after Baptism is of, ib.; of the Spirit, 468, 487, 500, 521, 522; compared to wind filling sails and wafting ship, 521; even of old time wrought through the unworthy, 476; prevents, our diligence follows, ib.; fills up our work, 520; poured on Moses in his babyhood, wrought in Pharaoh's daughter, 483; surpasses the Law in that it can bring to Heaven, 489.

Hair, see Temple.

Hand, withered that doth not alms, 480; filthy that grasps beyond its due, ib.

Heaven, 396, 397; not to be reached negligently, 398; we lose by seeking first things of time, 408; the glory beyond words, 413; through hope we now there, 419; offerings presented by Christians borne unconsumed to, 420; who wishes may be in, may be heaven, 444, 445; as St. Paul and others did, 445; there calm, ib.; there good things abide, 512, 513; the Patriarchs alive to, dead to the world, we alive to the world, dead to, 473, 474; Theater of, 496; Beauty of, how much more His Beauty, 498; the homes that are there the Poor build us, 513.

Hebrews, Epistle to, written to Jews (he thought) in Palestine and Jerusalem, 364; mode in, compared to that in Epistle to Romans, 403, 405, 424, 462; Galatians, 405, 406, 415; 1 Corinthians, 406, 511; 2 Corinthians, 514; Thessalonians, 515; others, 520; and his discourse at Athens, 405; had been Christians long time, 365, 405; babes, 406; had been better once, 405, 406, 483; their Faith and Patience, 483; St. Paul apologizes to them, 520; place of his prayer here at end, in other Epistles at beginning, ib.

Hell, 396, 403, 421, 431, 456, 457, 461, 469, 471, 476, 481, 490; terror of, 368, 369; none afraid of, 472; some believe not that there is, 507; we must often think of lest we suffer it, 369; almsgiving will quench, ib.; everlasting, 396, 450, 495; terrible beyond thought, 495, 509; due punishment for evil speaking, 464; we must hinder in friends what leads to, 505; there none may aid, 509.

Heretics, 404, 406, 428; the faith handed down to us our preservative against, 407. See Arius, Manichæus, Marcellus, Marcion, Paul, Novatians, etc.

Highmindedness to no purpose, 373; danger of, 379, 380, 425, 426; St. Peter's special danger of, as knowing that he loved Christ more than all, 507; prosperity sometimes produces, 517; constant memory of our sins does away with, 508.

Hope, its stay, 391, 393, 415, 419, 429; that of each covenant contrasted, 434; of future bears through despondency, 503.

Human things, their transitoriness, 412; a shadow, 484; nought if God our friend, 516; hope a help even in, 419; the whole of virtue to be loose from, 473. See Temporal things.

Humility, aid from listening to our Lord's words on, 409; not true, to call ourselves sinners and be angry when so called, 490; what, ib.

Ill, we are apt to suspect, good not so, 422; our will readily inclines to side of, 425; we often abstain from, out of respect to men, 516.

Image and Express Image contrasted, 372.

Indolence the reason why the bad become not better, 474; why we imitate not the Saints, 456.

Injure, they who, injure themselves, 479.

Injuries, remembrance of, a great sin, 412, 490; will go if we ever remember our sins, 508; bearing will help us and the injuring party too, 504.

Insult, who, insult themselves, 479, 480.

Isaac, only-begotten in respect to the promise, 478; praise of, 474, 482; his toils and gain therefrom, 500.

Jacob, faith of, 474, 482; gain through affliction, 500, 501.

Jesus, in the form of Man, 489.

Jews, had power in their own land to act independently of their rulers, 365; their priests ceasing to be priests, 403; St. Paul proves that far superior to, and to their polity is the uncircumcised Melchizedek, 424; times of, under Ezra and Malachi referred to, 436; their law, old, ib.; Jewish captives glorious even in captivity, 484; having deprived themselves of Christ will fall into hands of Antichrist, 515; heathens, heretics, true charity wears itself out for, 381.

Jews Christian, how well-nigh worn out when St. Paul wrote to them, 365, 366; cf. 514; had long believed and borne, 365; compared to Elijah in their troubles, 491; exhorted to perseverance in that whereunto they had attained, 514; their enemies Christ's enemies, 377.

Joshua, reverenced as a very special type of Christ, 489; availed more than did Moses, ib.; even while Moses was living, 490.

Joy, never unmixed here, 442; the true, how to be attained, ib.; endurance with, Apostolical, 462; fruit of grief, of chastisement, 503.

Judge, the Judge of words as well as of actions, 438; propitiated if we accuse ourselves for our sins, 508; confess to, ib.

Judgment, 401; the Throne of grace now, becomes then Throne of, 400; day of, 420, 472; near, 463; the Judge will be there, 509; sins of all publicly displayed then except we do them away by continual remembrance of them, 508, 509; in that day the poor man will deliver thee, 421; proof that end of world is nigh, 463; end of all at hand, day of each one's death yet nearer, ib.; we shudder at end, as if going to, 475; special account then taken of purity, 476; Judgments mentioned in his day, 472; common, of all indisputable, 503.

Jugglers' sleights, 445.

Lace, a superfluity, 496.

Lady, walking with few attendants attracts less notice, 495, 496; to dress simply, 496 sqq.; such an one has her husband's respect, 497.

Lamb, paschal, type of our deliverance, 487.

Laughing, evil habit of, in Church and at prayers, 442; Sarah rebuked for, ib.; her denial of it was from her faith, 471; right use of and misuse of, 442; women do not laugh, save in times of relaxation, in presence of their husbands, ib.; we laugh at children who strike us in a passion, 468; when we ought to mourn bitterly, 471, 472.

Law, has less might than has grace, 489; superiority of Christian things over those of, 511; the same who gave the Gospel, 512; Laws Ecclesiastical, 387; written in hearts belong not to Jews but to Christians, 435.

Lent, forty days' preparation for Easter Communion, 449; loss if insufficient, 450.

Long-suffering tames anger, 468.

Lose, not to, of less toil than afterward to recover it, 462.

Lost, a thing, with what earnestness sought, 468.

Love, the perfect thing, 455; from, all good things, 456; nought good which is not from, ib.; assembling ourselves increases, 455, 456; a natural path leading to virtue, 456; as self what, ib.; of enemies and the bad, praise of, ib.

Lungs, reason given why they be placed under the heart, 393.

Lust, not pleasure, a mere shadow of pleasure, 393; he who is possessed by, worse than one in a fever, 441; evil desire hinders our seeing when we would find God, 468; generated by overeating, 502.

Luxury, brings to an ill end, 501; enfeebles body and soul, ib.; produces low spirits, ib.; food for lusts, 502.

Man, spoken of sometimes from the lower, sometimes the higher part, so Christ, 368; Image of God, 372; young, old; see Young, Old.

Manichæans, 406, 409; the modernest heresy, 407.

Marcellus, 370, 371, 376; taught as did Labellius, 407.

Marcion, 371, 376, 409; the first heresy, 407.

Marriage, 516; not it, but want of moderation in, hurts, 402.

Martyrs, whole burnt-offerings, body and soul, 420.

Mary, Virgin, some deemed that God the Son had His beginning from, 407 [see St. Cyril Alex. de recta fide 11 a, 20 fin., 21 a, 44 e; Quod Unus est Christus 717 b, contra Nest. i. 4 (p. 21, O.T.); Apol. contra Theod. cap. i. 206 e]; the heresy of Paul of Samosata, 407.

Matter, self-existent, some people say that it is, 467.

Mediator, not the owner of that in regard to which he mediates, 443.

Medicine, of Repentance, what its ingredients, 411; a, if removes disease utterly at once, has strength; if needed continually, is weak, 448; not needed where no stroke, 449; bitter, gives first unpleasantness, then benefits, 503.

Mercifulness, untold beauty of, 513; might of, ib.; specially belongs to a Christian, ib.; God first showed forth, ib. See Almsgiving.

Milk, the lowlier doctrines, 404, 406; cf. 398.

Mind, how the grace of the Spirit gives it wings, 468; winged, it soars above the devil's darts, ib.

Miracles, they who wrought, and prophesied, and were denied; it was probably the want of perseverance, 476; perhaps, too, they were wicked while they wrought, ib.

Money, the degradation of those who give themselves to, 441; peril of love of, 459, 460, 476; and slavery to care of choice treasures, 459; address to Mammon, 442; value for, a worse than Egyptian bondage, 459; gold mere dirt, 480; angels would despise them who love, ib.

Monks, or solitaries, not for them alone Christ's precepts, but for people living in the world, 386, 403; saints in life and in faith, 416; might of their life, 522; some wanted to aid only, 417; when beggars, called impostors, 422; sometimes communicate yearly or after two years, 449.

Moses, compared with Christ, 389, 390; a part of the house, 390; his faithfulness, 391; grace poured on in his very babyhood, 483; cared not for Palace of Egypt when Heaven is before him, ib.; his flight was of faith, 484; less than Joshua, 489, 490; fled from dignity yet imperilled in discharge of it, 520.

Mourners, hired, forbidden even to come to a Christian funeral and threatened, 387. See Funerals.

Night, some spend in prayer, some in deeds of evil, 438; prayer at, 490.

Novatians alluded to, 457.

Obedience, makes friends of God, 476; aids others too, 481; lack of, worse than anarchy, 518; punishment follows, 519.

Of (ἐξ) the Father, 370, 371, 373, 385.

Oil, for lamps, is kindness, 498; cf. 513.

Old age, exceeding disgrace of a wicked, 401; depends not on years, but on virtue, 402; of sin, repentance frees from, 410, 436; impairs not beauty of soul, 498; man, an emperor if he have all his in subjection, 402.

Olympic games, interest excited by, 437; herald's cry at, 450; τὸ ὅμοιον κατὰ πάντα (similarity in all respects), 371.

Oppression, deeds of, and of defrauding so great that many would gladly have parted with life, 471; see 480.

Orator, his special pains at the end of his speech, 476.

Pain, here, 392, 477, 478, 508.

Painting, the outline a shadow, with the colors an image, 447, 448.

Passion, patience disarms, 468; if in a, we become very children, ib.

Passions, some are useful, 374.

Patience, 416, 419 note, 459; Christ's sufferings an aid to, 365, 383; needed while things are still in process of being subjected to our King, 383; of fisherman and husbandman, 417; of Abraham, 418; why God teaches it us, ib.; lost at very end when combat even over, 462, 463; disarms passion, 468; of the Hebrews, 483; need of much, 490.

Patriarchs, strangers to the whole world, 471, 473, 474; and lived as foreigners, 474; their faith very persevering, 483.

Paul, St., Apostle of Gentiles, 363; Jews ill-disposed to, ib.; why not sent to Jews, ib.; once a Jew himself, and holding with them, has greater force thereby, 364; why he wrote to them, 364, 365; his love for them, 364, 365; for each, 416; his history after close of Acts, 364; his trade alluded to, 367; (like his Master) leads up by little steps, then down, 367, 370; cf. 174, 365; his way of speaking of the Son compared with St. John's, 372, 373; (like his Master) does not utter all, but leaves to conscience of hearers, 378; is not particular in use of phrases, ib.; cites holy Scripture anonymously to those who were familiar with it, 382; his example as an athlete, 392; transposes his thoughts, 394 [cf. St. Irenæus, iii. 7, 2, p. 217, O.T.]; his mode and in the Epistle to the Romans compared, 403, 405, 424, 462; here and in Epistle to the Galatians, 405, 406, 415, 462; and in Epistles to Corinthians, 406, 511, 514; to Thessalonians, 515; and discourse to Athenians, 405; leads his hearers on even to the very hard, 405; by little and little, 423, 429; mixes praise and blame, 415, 416, 418, 461; his praise of them, 416; passes not away, 413; words of, words of the Holy Ghost, of Christ, 413; his fear of failing, 414; mixes lowly and lofty, 433; expands Prophet Jeremiah, 436; and others lived in Heaven while here, 445; praises of, 456; his travail-pangs, 472; did not call himself a stranger only, but dead to the world, 473; allows not to eat with the covetous, 480, 481; nor drunkards, yet we disobey, 481; his use of term brother, 480, 481; not a trace of monastic life in his time, 481; his great wealth of thought, 487; his triumph over troubles when now in twentieth year of preaching, 494; commanding simplicity of attire utterly disobeyed in the very Church, 497; ever gave thanks in all his afflictions, ib.; his apology to the Hebrews, 520; his deep love for them and prayers and asking their prayers, ib.; we must imitate in his overcoming all affliction for Heaven's love, 522.

Paul of Samosata, 371, 376, 407; taught that God the Son has His beginning from the holy Virgin, 407; his followers called Jews, 376 and note.

Peacock, beauty of, 513.

Perseverance, need of, when near the goal, 398, 399; need of, 398, 476, 490; from examples, 476; want of, probably cost those who had prophesied and cast out devils their crown, 476.

Peter, St., a common person may be as, 453; praise of, 456; his tomb known, 482; his penitence perfect, 507; God left, that he might learn not to contradict the Master, ib.; his special temptation to be highminded, ib.; his courage afterward, ib.

Photinus, 370; taught same as Sabellius, 407.

Physicians, taste food first for the sick man, 384; why they say the lungs are under the heart, 393; parts of bodies that are grown callous yield not to hands of, 394; mix medicines of many ingredients, one the essence of the medicine, 411; after deep incisions use gentle remedies, 461; if he go not forward to the end, his early success but loss, 476; if despised cannot avenge himself on his patient, 519.

Playthings, sometimes offered to an intelligent child, to show how he cares for higher things, 471; withheld if too eagerly desired, 479.

Pleasure, less if disappointment be expected to follow, 503; that brings despondency no pleasure, ib.

Poor, the, a fellow-freeman, 421; will stand by thee in the day of Doom, thy Advocate, ib.; neglected while a dead body is richly adorned, ib.; if he beg, called impostor, 421, 422; ought to be helped, for we always eat, our children beg of us, 421; ought to be helped without enquiry, for we, too, say, remember not my sins, 421, 422; the Saints of old poor, yet very mighty, 452, 453; who feed, feed Christ, 454; many of, bitterly defrauded and oppressed, 471, 480; the rich most truly, 480; if a poor man asked to an entertainment by a defrauder therefore refused, the other would he shamed, 481; none too, to give the cup of water, the two mites, to visit sick, prisoners, 509; build our houses in Heaven, 513; offerings of, accepted equally with gold, 514; yea, of ten thousand talents, 378.

Poverty, not, but caring to be despised for, makes us despicable, 374; the Christian shines out more in, than in riches, 374; it affords, too, more pleasure, ib.; we may not be impatient of, 375; many blessings of, 452, 459; makes bold, 453; leads by the hand to Heaven, ib.; great independence of, ib.; Christ called perfection of virtue, ib.; an ill-omened thing, ib.; if voluntary, gives great might, 453, 454; and trust toward God, 454; every one afraid of, 472; not painful with the fear of God, 485; luxurious habits make hated, 497; to be sought, 518.

Praise, to repudiate, one form of pride, 490.

Prayer, intense, one ingredient of repentance, 412; heard through alms, 420; no marvel if not heard when we neglect those who beg of us, 421; night-long (παννυχὶς), 438; a great weapon, 437; special need of night and morning, 437, 468; a certain, uttered in act of tale-telling, 464; intense, 468, 490, 521; we sin-stained, if not heard at our first, draw back, 485; watching in, what, 490; a mighty weapon, ib.; made worthy one unworthy, ib.; some yawn and scratch themselves at, ib.; laugh during, 442; prevents sins, heals misdeeds, 490; cf. 509; need of, 490; usually asked of them who love us, 520.

Priest, our, not visible, under old Covenant not visible, 455; in offerings of Christians, each his own, 420.

Priests, their aid toward forgiveness, 412; the, offer up the prayer of all, 442; if a man call himself a, enquire as not giving but receiving from him, 422; wicked, grace works through, for sake of their flock, themselves condemned, 476; may not be silent, ib.; grave responsibility of, 519. See Clergy.

Promises, in what respect they of old received them not, 470, 481, 482; received by trusting thoroughly, 471; Christ's, not that we shall have power to stay the sun and moon, but that He and the Father will dwell in us, 490.

Proof, continued after a person is satisfied, wearies him, 488.

Proverb, a, 480.

Psalm, xxiii., xxxii., cxvi., sung at funerals, 386; vi., said every day, 442.

Punishments, 403; there not here, 391, 458, 473; given with blessing here, that there may be no account, 391; instances, ib.; evil of being without, alluded to, 374; in store for the wicked, 396; to the soul, too, 398 (see Soul); much spared us, 412; use of, 426; we must exact from ourselves, 508; greater to those who have enjoyed good things here without becoming better, 460; will come, 463; as in dread of, we grieve at leaving this life, 475; if we deny our sins, 508; if clergy are disobeyed and weep, we incur, 519.

Purity, of itself admits to the kingdom, its absence takes to destruction, 476.

Race, foot, St. Paul uses for a simile, as being easiest of the contests, 493.

Reasoning, faith opposed to, 465, 516; our reasonings like spiderwebs, 522; reasoning power given to each is a talent, 504.

Repentance, 412; after Baptism, yet remains to us, 457; a propitiation, ib.; after Baptism, is of grace, 400; sets free from old age of sin, and makes strong, renews not the former brightness, 410; if used aright, will blot out all sins, 412; in deepest peril can deliver, ib.; medicine of, contains about nine ingredients, almsgiving the most essential, ib.; necessity of strict, 426, 490; its might, 426; restores lost beauty, so as even the King may desire it, 436, 437; even from worst deformity, 436; ours a weak, 450; here of use, there of no avail, 463, 464; why unavailing Esau's, 506, 507; Cain's, 506; Judas', 507; sins too great for, ib.; St. Peter's, ib.; King David's, 507, 508; does not forget sins,507, 508. See Sins.

Repetition, use of, 409, 509.

Reproach, apt to pervert the soul and darken the judgment, 461; sore trial of, when in presence of many, ib.; Christ endured, 484; we must accept, thus we put away, 490; makes our sins lighter for us, ib.; St. Paul does not allow the clergy, if despised, to use, but to weep, 519.

Reproof, profitable to endure, 387; bitterer than fire and knife; we must learn from surgeon in using, 505; patience in giving, ib.; looking to the reward in store, ib.; not always immediate, 507.

Rest, God gives not full here, 470; not here, 512.

Resurrection, preaching to heathen of no avail while Christians by unseemly grief at funerals contradict, 385, 387; they believe it not who give way to mad grief at loss of friends, 386; some believe that some rise and others do not, 455; aids to those who believe not, 391; deceit not to believe, 396; disbelief of, 407; that there is, a part of our Confession, 400; though not yet here, hope realizes it in our soul, 463; at the doors, ib.; Abel and those of his time knew not of a, 467; yet of old the hope of it given, 478; of all together, 509; Christ's, 365, 373, 383, 411, 520.

Rewards, there, 391, 459, 463, 489; cf. 484; to receive here an insult, 489; if we are virtuous only for, shall never be so, 431; differences of, 432; given to thankfulness, 459, 460; who believe not in, please not God, 467; we may not despond of, 503.

Sabbath-day, meet occupations for, what, 396.

Sabbath-rests, three, 393; the first God's, the second Palestine, ib.; the third Heaven, 394, 396, 400; the proof of this, 395, 396.

Sabellius, 370, 371; taught that Father, Son, Spirit, are but one, 407.

Sacrifice, the Cross the One, 439, 449; cf. 430, 434, 444, 452, 457, 487, 507; ours the memorial of that One, 449; our, 517; Deacon's cry, Holy things for the holy, uttered after completion of, 450. See Eucharist.

Sacrifices, showed weakness by needing repetition, 448, 451; the weakness of, shown, and they abolished ere Christ came, 451; of Christians, 420; all their rites heavenly, 434; their own souls, 420; shadowed out in Old Testament too, ib.; the martyr's body and soul, ib.; voluntary poverty is also a whole burnt-offering, ib.; those of Cornelius, ib.

Saint, every Christian a, in faith, 416.

Saints, if weighed against whole world, avail more, 475, 489; some say we cannot be as the, 487; friends of God, 475, 476, 489; how great their virtue, 490; gladly wait for us, 491, 492; made to shine by affliction, 500, 501.

Salvation, each can aid others in the way of, 504, 505; can aid even more than teacher can, 504.

Saul, declined the Kingdom, yet scaped not peril for managing it ill, 520.

Scripture, Holy, Old and New Testaments of one and the same, 366; uses human expressions of God, 391; food, 406; experience of, makes of full age, 406, 407; no one attends to, 407; some do not know existence of, ib.; Holy Ghost provided for preservation of, ib.; Scripture testimonies to, ib.; may not be known without learning, 407, 408; people's ignorance of, 408; what the reader in Church gives out when at the desk to read, ib.; when dispersed, God inspired Ezra to collect them, 407; to be heard with fear, 413; Old Testament prefigures Christian sacrifices, 420; say no more than needed, 467; texts commented on or explained:--

Ps. vi. 7 450 xxv. 7 401 xxxii. 4 414 xl. 1 420 xlv. 10 (forget) 437 11 (thy beauty) 436, 498 13 496 lii. 8 513 lxviii. 13 513 lxxvii. 2 468 ciii. 5 410 Prov. xiv. 29 456, 468 xxiv. 11 417 Isa. i. 16-18 426 Mal. i. 14 514 St. Matt. v. 42 421 vii. 7 468 14 501 22 476 x. 38 494 xviii. 18 387 xxiii. 2, 3 519 xxv. 2 509 8 498 15 504 St. Mark xii. 44 495 St. Luke vi. 36 422 x. 30 sqq. 417 xvi. 9 369 25 391 St. John viii. 35 481 xvi. 33 400 Rom. xii. 1 420 xiii. 14 502 1 Cor. v. 11 480, 481 vi. 9, 10 504 vii. 23 481 ix. 26 400 x. 13 499 2 Cor. iv. 17 (light affliction) 494 xi. 2 498 xii. 9 517 Gal. vi. 2 505 Eph. vi. 14, 17 393 Phil. ii. 6, 7 (of slave and of God) 372 Col. i. 20 447 1 Tim. ii. 9 496, 497

Sepulchres, see Tombs.

Sermons, applause at, 409.

Servants, two are enough, 495; lady walking out should not be attended by many, ib.; angels do not have, ib.

Service in church, every day, 450; increases love, 455, 456; benefit of being together in, 504, 516.

Seventy, the, translated (ordered of the Holy Ghost) Scriptures into Greek, 407.

Shame, in the wicked their own witness against themselves, 474; before men, not before God, 508.

Sheep, treatment of the sickly, 450.

Silence, peril of, to ministers of the Word, 476.

Silk, a superfluity, 496.

Sin, a very plague, 441; in Heb. xi. 25, holding back from affliction, 483; to, belongs ease, 484; its bitterness causes some to pine away, 506; easily overcome if we will, 493; the sole disgrace, though none think so, 496; the sole evil, 518; it is a duty to keep others from sin even if by force, after in other ways and by begging his help for one's self, 505; King David long bewailed his, 507; may be hindered even from a lower motive, by degrees leading to a higher, 505; abstaining from, a due observance, 516.

Sins, the lesser not a spot or wrinkle, but far worse, 368; not small, 490; recoil on the doer, 368; parent of unbelief, 394; notwithstanding, hope remains, while to-day lasts, 396; we may not despair after, 396, 426; he who seeks pardon for sins of youth must not sin when old, 401; they who are old in, repentance frees, 410; all can be blotted out by right repentance, 412; must be confessed one by one, 412, 508; affliction wipes out, 494; confession lessens, 508; we must remember our, 412, 437, 507 sqq.; if we remember, God forgets, 508; remembering, helps cure, ib.; great help of remembering, 473, 508, 509; punishment if we deny, 508; pity if we confess, ib.; called thorns, 414, 415; not enough to remove, treatment also needed, 414; if we cut out, may enjoy the good things innumerable, 415; difficulty of cleansing away, 426; almsgiving and defending the wronged do it, ib.; cf. 412; if we begin, God cleanses, 426; of ignorance none is free from, 439; we should mourn over others', 442; and keep silence as to them, 464; to tell our own to God and our friends, ib.; prevented or healed by prayer, 490; one enough to cast us out of the kingdom, and they are many, ib.; to confess, not humility but candor, ib.; some too great for repentance, 507; remembering always our own, we forget wrongs from others, 508; we must offer to God, 447, 508; penitence, prayer, deeds of mercy, wash away, 509; by mourning our, we draw God to us, 519; putting away, what, 448.

Sinners, if others call us, we must not be angry, 491; cf. 507.

Slave-dealers, 495.

Slaves, esteemed, the Master sometimes called after, 475, 476; two suffice for a family willing to part with superfluities, 495.

Sleep, some indulge in by day, we spiritually, 474.

Son, force of the word, 367, 368, 373, 375, 385, 390, 430; the Son and sons contrasted, 384, 385.

Soul, punished, 398, 459; suffers, 396; in its vigor when a person is aged, 401; when one is young it is subject to fevers, ib.; purified by Blood of Christ, 440; its eye, how to make quick and beautiful, 450; mingled with soul increases love, 455; might of a great, 456; in calamity apt to be impatient, 459; reproach a sore trial of the, 461; and scorning and jests, 493; covetousness degrades, 480; eating at banquets of the overreaching destroys, ib.; and defiles, 481; striving in prayer to God, 490; wrestles in theater of Heaven, 496; the well-adorned, has God for its Lover, and place with the choirs of angels, 498; virgin if pure, even though married, 496, 498; it the Lord seeks after, 498; exhausted, how refreshed, 499; made collected through affliction, 500; enervated through luxury, 501; shares it if body be effeminate, ib.; must be forced to remember its sins, 508; in tribulation liable to despond, 516; must be braced to receive the impulses of the Spirit, 521, 522.

Spirit, Holy, see God the Holy Ghost.

Starvation, no one dies of, except by his own will, 422.

Strangers, Patriarchs, to this world, 471, 473 sqq.; King David 475; we to our own country, 473, 475; to the world if we, God to be called our God, 475, 476.

Substance, no word will express, even of angel, far less of God, 372.

Suffering, perfects, 384, 392, 404; is a cause of salvation, 384; cf. 404; we are to rejoice in our own, as paying the penalty of sins, 391; helps to wipe them out, 494; use of, 426, 494; it is only our own which moves us, 426; amid, we may be calm within, as the sky when overclouded, 445; of Abel preaches beyond all speech, 466; of them of old during their whole lives we have no idea of, 491, 494; all can be borne if we be approved of Heaven, 494, 495.

Suicide, some long for death, and only the fear of God withholds them, 512.

Surgeons, their mingled gentleness and firmness, 505.

Suspect, we are apt to, 422.

Swearing, 477.

Talents, teacher has five, learner one, 504; earth wherein single talent is buried, the bad heart, ib.

Teacher, of grammar, must make boy master the things to be learnt, 409; if he repeat the alphabet, it is not to teach himself, 490; has five talents, learner one, 504; if he teach a child heedless, one is called who punishes the child, 519.

Tears, help wash away sins, 442, 509; one ingredient in medicine of repentance, 412, 426; of wailing and mourning, they worthy who choose to fail of the things to come, 471; St. Chrysostom calls for, 472; of Christ, 442.

Temple, its magnificence, 446; its wonders, 510; its being One, 446; as the Jewish was for whole world, so is Christ our Priest in the temple of Heaven, 447; offering even of hair accepted for, 514.

Temporal things, we seek first, and lose both them and Heaven, 408; God gives, when He sees us prefer spiritual things, 460, 479; given as a refreshment, 470; often possessed, not as His gift, but by fraud, 460; Patriarchs of old loved their Home, cared not for these, 471; so magnificent, ib.; who seek, lose them and Divine things; who prefer Divine obtain both, 486; soon go, 512; when we mind, the grace of the Spirit leaves, 521. See Human things.

Temptation, different kinds of conduct under, 392; terrible attack of, on young men met by ascetic practices, 403; the noblest had to pass through, 416; stronger in time of calamity, 459; shall be trifling, if we hold fast to God, 494.

Thanksgiving, we must bear all with, to attain the true joy, 442, 517; as St. Paul did, 517; to God, both for comfort and afflictions, 518; brings untold blessings, 459, 460; without, we cannot serve God, 514; our offering, 517; offered with a contrite mind, ib.; due to God the Son, ib.

Thoughts, some beyond power of expression, 370, 372.

Through or by (διὰ), not limited to the Son, but used of the Father, too, 384; cf. on Galatians, pp. 4, 5.

To-day, 373, 394 sqq., 399, 515.

Tombs, why they of old cared for their, 482; of Sts. Peter, Paul, John, Thomas, known, of rest unknown, ib.; where any one's may be, the earth is the Lord's, ib.

Tongue, why given us, 368.

Trial, without, we cannot know ourselves, 380; life full of those who cause, and thus strengthen us, 456; God exercises His athletes with, 478; in, bearing with evil a great weapon, 504.

Trinity, see God the Father, God the Son, God the Holy Ghost.

Truth our girdle, 450.

Unbelief, 469, 471; arises sometimes from faint heart, 416.

Vainglory, source of evils, 490; we act for, 496.

Virgin souls, pure even though married, 496, 498; literal virginity a mere shadow of, 498; the true, ib.

Virtue, like bitter medicine, 503.

Virtues, to practice one by one, careful in learning one not to lose another, 476, 477.

Wants, who has few, preferred, 374, 495 sqq.

Water, taken, lessens not fountain; so works remain to doer, 368; fevered person drinking much, not high-minded, 373; quenches hot iron, so forbearance anger, 468.

Wealth, peril of love of, 476; peril of, 518. See Money, Poor, Poverty, Covetous.

Wicked, sometimes has here the reward of a few good deeds, there utter punishment, 391; instances of, ib.; God wills that His children show compassion for the, 417; deride and condemn their like, 474; thereby judge themselves, ib.

Wickedness, by remembering God we forget, 437; of alms from ill-gotten gains, 481.

Wife, a great good and great evil, 459.

Will, with, nothing difficult, 432; not even to overcome sin, 493; inclines readily to ill, 425; great power of, not apart from action, 445, 446; two kinds of, 451, 452; alone needed, 477; of it comes faith, 522.

Wine, need of moderation in, 402.

Women, breed of, in towns weak through delicate habits, 501; in the country stronger than men in towns, ib.

Words, human, fail to express God, Him must we praise, 370; thoughts not to be expressed by, 370, 372; our, bare, God's not so, 372.

Works, good or ill, the doer first reaps the fruit of, 368; who holds the Faith and does right, of full age, 409; dead, a grievous offense, 441; our work and God's act combine, 455; God's grace preceding, our work following, 476; good, need of, 457; aid from, 447; the wealth of, 450; of teachers, their power, 455; ill, 457.

World, to be one day transfigured, 376; avails not weighed against the saints, 475, 489; nor against the soul's beauty, 498.

Yawning, at prayers, 490.

Yonder, Heaven, 391, 397, 398, 408, 444, 474, 480, 490; are the Rewards, the punishments, 391; the Rewards, ib.; the Rest, 477.

Young man, has excuse only in things that need experience, not courage and effort, 402; ascetic habits his safeguard against strong temptation, 403.

Indexes

Index of Scripture References

Genesis

1:1 1:2 1:3 1:20 1:26 1:26 2:7 2:17 2:18 3:5 3:9 3:9 3:10 3:16 3:18 3:19 4:4 4:7 4:7 4:9 4:10 6:2 6:5 6:9 7:1 11:4 12:1 12:7 12:7 13:15 13:15 15:5 15:6 17:14 18 18 18:15 18:17 18:21 18:21 21:12 22:1 22:1 22:2 22:12 23:4 25:27 26:18-22 27:41 28:20 37:7 37:9 37:10 47:9 47:9 47:31 49:9

Exodus

2:14 2:14 2:14 2:15 3:6 3:14 6:9 12:3 12:46 14:21 17:12 17:12 19:16 19:16 19:18 19:19 19:19 19:19 19:20 19:20 20:9 20:13 20:19 20:21 23:3 32:10 33:13 33:20 35:23

Leviticus

15:18

Numbers

6:3 9:12 11:12 14:3 14:29 16:5 17:12

Deuteronomy

4:19 4:33 5:9 5:29 6:4 6:7 6:8 7:7 8:1 13:1 18:10 18:15 18:15 18:15 18:18-22 18:18-22 24:16 27:26 28:12 28:23 29:18 32:9 32:15 32:35 33:2

Joshua

2:10 6:4 6:15 10:12

Judges

2:1 13:3

1 Samuel

1:1 2:12 2:30 24:13

2 Samuel

12:8 12:12 16:11 16:12 22:3 24:14 24:17

1 Kings

8:39 15:23 16:24 18:18 21:27

2 Kings

1:8 4:43 5:11 6:17 14:6 15:29 15:29 15:30 17:3 17:4 19:34 26

2 Chronicles

18:19

Ezra

6:15

Job

1:21 1:21 2:4 2:5 2:9 2:10 9:8 31:31 34:3 60:8

Psalms

1:2 1:3 2:4 2:5 2:5 2:8 2:9 2:11 2:25 2:27 2:27 2:27 3:5 3:5 3:6 3:7 3:20 3:20 4:4 4:5 5:9 6 6:5 6:5 6:5 6:6 6:6 6:6 6:6 6:7 7:9 7:11 7:12 8:8 9:15 9:16 10:1 10:5 10:5 10:7 10:13 11:5 11:5 11:7 12:4 12:9 14:1 14:2 16:2 16:4 16:7 17:3 17:4 18:6 18:9 18:13 18:15 18:24 18:43-45 19:1 19:5 19:10 19:71 19:103 19:103 19:120 21:3 21:3 21:4 22:16 22:18 22:22 22:30 23:1 23:4 24:1 24:1 25:7 25:8 25:18 25:19 27:1 28:1 30:31 31 32:1 32:4 32:5 32:5 32:5 32:7 32:12 32:42 33:1 33:15 34:11 34:11 34:12 34:13 34:13 34:14 35:15 35:19 36:1 36:2 37:1 37:4 37:5 37:27 38:3 38:4 38:5 38:5 38:7 39:4 39:11 39:12 39:12 40:1 40:6 40:7 40:10 40:12 41:2 41:9 42:6 42:10 44:22 45:3 45:8 45:9 45:10 45:11 45:11 45:11 45:13 45:13 46:9 47:5 48:2 49:6 49:7 49:7 49:7 49:7 49:8 50:3 50:14 50:16 50:20 50:20 50:21 50:23 51:1 51:1 51:4 51:10 51:10 51:16 51:17 51:17 52:8 55:12 58:4 60:12 62:12 63:6 65:9 68:13 69:4 69:4 69:9 69:9 69:21 73:27 76:3 77:2 78:34 80:29 81:5 82:6 82:6 82:8 90:2 90:2 90:10 94 94:7 94:12 95:2 96:10 97:3 104:2 119:18 121:4

Proverbs

1:7 2:4 2:4 3:3 3:14 3:21 3:27 4:18 8:22 9:9 10:4 10:8 11:25 12:28 14 14:23 14:29 14:29 16:5 16:6 17:17 18:3 18:17 18:19 18:19 21:8 21:13 23:27 24:11 26:27 30:8

Ecclesiastes

1:2 2:4 2:6 2:7 7:2 9:16 12:8

Isaiah

1 1:2 1:2 1:3 1:3 1:7 1:10 1:12 1:15 1:16 1:16 1:16 1:17 1:17 1:17 1:18 1:18 1:19 1:23 4:6 5:2 5:6 5:8 5:8 5:9 6:1 6:1 6:3 6:4 6:5 6:8 6:10 7:9 7:14 8:3 8:18 9:6 9:6 11:9 11:10 22:31 26:10 26:12 35:10 35:10 40:2 40:3 40:26 42:2 42:3 43:10 43:10 43:10 43:12 43:25 43:26 43:26 43:26 44:6 44:24 45:1 47:13 48:10 49:16 50:2 50:4 52:5 52:11 52:15 53:7 53:7 53:7 53:8 53:9 53:9 53:12 54:13 57:17 57:18 59:2 60:1 65:16 65:17 65:17 66:2

Jeremiah

1:9 3:3 3:3 4:14 4:14 6:20 7:4 8:4 9:1 9:17 10:11 13:23 22:13 27:6 31:15 31:31 43:12

Ezekiel

1 2:5 3:1 3:11 3:18 3:19 10 14:14 14:16 16:49 18:2 18:3 18:32 25:8 28:3 33:9 33:11 34:2 34:4

Daniel

2:30 2:30 2:46 2:46 2:46 3:1 4:1 4:8 4:27 4:27 5:17 5:29 7:9 12:10

Hosea

1:4 1:6 1:9 4:2 4:6 6:6 6:6 11:1 12:10 12:10 12:12

Amos

5:23 6:6 8:11 8:11 9:11

Micah

3:1 5:2 5:2 5:7 5:8 6:1 6:2 6:8 7:1 7:1 7:2 7:2

Habakkuk

1:5 2:3

Zechariah

9:9 9:9 9:9 12:10

Malachi

1 1:6 1:6 1:14 2 2:10 3 3:1 3:1 4:1

Matthew

1:18 1:20 1:20 1:21 1:22 2:4 2:5 2:6 2:15 2:18 3:5 3:9 3:11 3:11 3:11 3:11 3:14 3:15 3:15 3:16 4:6 4:11 4:19 4:21 4:24 4:24 4:24 5 5:3 5:3 5:4 5:6 5:6 5:7 5:8 5:8 5:8 5:8 5:11 5:11 5:12 5:12 5:16 5:17 5:17 5:19 5:20 5:20 5:20 5:21 5:21 5:22 5:22 5:22 5:22 5:22 5:22 5:29 5:32 5:39 5:42 5:42 5:44 5:44 5:45 5:45 5:45 6:12 6:14 6:24 6:24 6:24 6:30 6:33 6:33 6:33 6:34 7:1 7:1 7:1 7:2 7:3 7:6 7:6 7:7 7:8 7:12 7:13 7:14 7:14 7:14 7:21 7:21 7:22 7:22 7:23 7:24 7:28 7:29 7:29 8:3 8:3 8:4 8:5 8:5 8:7 8:8 8:20 8:20 8:20 8:28 8:29 9:2 9:2 9:2 9:2 9:2 9:2 9:2 9:3 9:6 9:6 9:13 9:14 9:14 9:28 9:33 10:1 10:5 10:5 10:5 10:5 10:5 10:5 10:8 10:9 10:10 10:16 10:16 10:16 10:16 10:17 10:18 10:18 10:24 10:25 10:27 10:28 10:28 10:34 10:36 10:38 10:38 10:38 10:38 10:40 10:40 10:42 11:6 11:8 11:11 11:12 11:19 11:23 11:27 11:27 11:28 11:29 11:29 12:1 12:2 12:5 12:7 12:19 12:20 12:24 12:24 12:24 12:27 12:29 12:38 12:39 12:39 12:48 12:48 13:3 13:4 13:5 13:6 13:7 13:17 13:22 13:22 13:24 13:25 13:36 13:41 13:42 13:44 13:55 13:55 13:55 13:58 14 14:13 14:28 15:9 15:11 15:11 15:19 15:24 15:24 15:24 15:24 15:26 15:26 15:26 15:27 15:28 15:32 15:37 16:4 16:6 16:6 16:9 16:15 16:16 16:17 16:17 16:18 16:18 16:22 16:22 16:22 16:22 16:24 16:24 17:1 17:10 17:10 17:20 17:27 17:27 18:1 18:1 18:8 18:10 18:14 18:15 18:16 18:17 18:18 18:20 18:30-34 19:3 19:12 19:12 19:12 19:16 19:21 19:21 19:21 19:21 19:23 19:24 19:28 19:29 19:29 20:14 20:18 20:19 20:21 20:26 21:2 21:8 21:10 21:18 21:40 21:40 21:41 21:43 21:44 22 22:13 22:17 22:23 22:23 22:29 22:40 22:43 23:2 23:2 23:2 23:3 23:3 23:8 23:9 23:10 23:12 23:37 23:38 23:38 23:38 24:12 24:14 24:21 24:37 25 25 25:8 25:9 25:12 25:12 25:12 25:26 25:31 25:31 25:32 25:33 25:34 25:34-36 25:34-36 25:35 25:40 25:41 25:42 25:42 25:45 25:45 25:45 25:46 26:7 26:22 26:28 26:35 26:38 26:39 26:41 26:52 26:53 26:53 26:68 26:70 26:75 27:39 27:40 27:40 27:40 27:42 27:63 27:63 28:9 28:18 28:19 28:19 28:19 28:20 28:20 114

Mark

1:2 1:17 1:41 2:5 2:10 2:20 3:5 3:17 4:34 4:39 4:39 4:39 5:41 6:3 6:18 9:24 9:25 9:25 9:25 9:44 9:44 10:39 10:40 11:3 11:25 12 12:36 12:42 12:44 16:1

Luke

1:1 1:2 1:2 1:2 1:36 1:66 2:14 2:14 2:26 2:26 2:46 2:51 2:51 3:16 3:16 3:16 3:16 3:19 5:10 6 6:24 6:25 6:25 6:26 6:30 6:36 6:36 6:36 6:37 7:37 8:3 8:3 8:51 8:55 9:55 9:58 9:58 10:15 10:19 10:20 10:20 10:22 10:24 10:30 10:33 10:34 10:35 10:37 10:41 10:42 10:42 11:8 11:15 11:15 11:27 11:41 11:41 11:41 12:8 12:42 12:47 12:49 12:49 12:50 13 13:34 13:34 13:34 13:35 14:27 14:33 14:33 15 16:9 16:9 16:11 16:15 16:25 16:25 16:25 16:26 16:26 17:9 17:10 17:10 17:25 17:26 17:27 18:6 18:11 18:11 18:13 18:13 18:34 19:8 19:9 19:27 19:46 20:42 21 21:2 21:15 22:19 22:28 22:31 22:32 22:32 22:33 22:45 23:43 23:49 24 24:37 24:39 24:39 31

John

1:1 1:1 1:1 1:1 1:1 1:3 1:3 1:3 1:3 1:3 1:4 1:4 1:4 1:4 1:5 1:6 1:6 1:7 1:7 1:8 1:8 1:9 1:9 1:9 1:9 1:10 1:10 1:10 1:10 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:12 1:12 1:13 1:13 1:13 1:13 1:14 1:14 1:14 1:14 1:15 1:15 1:16 1:16 1:17 1:17 1:17 1:18 1:18 1:19 1:20 1:21 1:22 1:23 1:24 1:25 1:26 1:27 1:27 1:28 1:29 1:29 1:30 1:30 1:31 1:32-34 1:33 1:33 1:33 1:35-37 1:38 1:39 1:39 1:40 1:40 1:41 1:42 1:42 1:43 1:44 1:45 1:46 1:46 1:46 1:46 1:47 1:48 1:49 1:49 1:50 1:50 1:51 1:51 2:1 2:2 2:3 2:4 2:4 2:4 2:5 2:6 2:7 2:8-10 2:11 2:11 2:12 2:13 2:16 2:17 2:18 2:19 2:19 2:19 2:19 2:19 2:19 2:20 2:22 2:23 2:24 2:25 3:1 3:2 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:11 3:11 3:11 3:12 3:13 3:13 3:14 3:15 3:16 3:17 3:17 3:17 3:18 3:18 3:18 3:19 3:19 3:20 3:20 3:20 3:20 3:22 3:23 3:24 3:24 3:25 3:26 3:26 3:27 3:27 3:27 3:28 3:29 3:29 3:30 3:31 3:31 3:32 3:32 3:32 3:33 3:33 3:33 3:34 3:34 3:34 3:35 3:36 3:36 4 4:1-3 4:4 4:5 4:6 4:6-8 4:7 4:8 4:9 4:10 4:10 4:10 4:11 4:12 4:12 4:13 4:14 4:14 4:15 4:16-19 4:18 4:20 4:21 4:22 4:23 4:24 4:24 4:24 4:24 4:25 4:26 4:26 4:27 4:28 4:29 4:31 4:32 4:33 4:34 4:34 4:35 4:36 4:37 4:38 4:39 4:40-43 4:44 4:45 4:46 4:46 4:47 4:48 4:49 4:51-53 4:54 5 5:2 5:3 5:6 5:7 5:8 5:8 5:10 5:11 5:12 5:13 5:14 5:14 5:14 5:15 5:16 5:17 5:17 5:17 5:17 5:17 5:18 5:18 5:18 5:19 5:19 5:19 5:20 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:22 5:22 5:22 5:23 5:23 5:23 5:23 5:23 5:24 5:24 5:24 5:25 5:26 5:26 5:26 5:26 5:26 5:27 5:27 5:28 5:28 5:28 5:29 5:29 5:30 5:30 5:30 5:30 5:30 5:30 5:31 5:31 5:31 5:32 5:32 5:33 5:34 5:34 5:34 5:34 5:34 5:34 5:34 5:35 5:36 5:36 5:37 5:37 5:38 5:39 5:39 5:39 5:39 5:39 5:39 5:39 5:40 5:41 5:41 5:41 5:42 5:43 5:43 5:44 5:44 5:44 5:44 5:44 5:44 5:44 5:44 5:44 5:45 5:45 5:45-47 5:46 6 6:1 6:2 6:4 6:4 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:14 6:15 6:16-18 6:19 6:20 6:21 6:22 6:22-24 6:24 6:25 6:26 6:26 6:27 6:27 6:28 6:28-30 6:30 6:30 6:31 6:32 6:33 6:33 6:34 6:35 6:35 6:36 6:36 6:37 6:37 6:37 6:38 6:39 6:39 6:39 6:40 6:40 6:40 6:40 6:40 6:40 6:41 6:42 6:42 6:44 6:44 6:44 6:44 6:44 6:44 6:44 6:45 6:45 6:45 6:46 6:46 6:46 6:46 6:48 6:49 6:50 6:51 6:52 6:53 6:54 6:55 6:56 6:57 6:58 6:58 6:59 6:60 6:60 6:60 6:61 6:62 6:63 6:63 6:64 6:64 6:64 6:65 6:65 6:65 6:66 6:66 6:67 6:67 6:68 6:69 6:70 6:71 7:1 7:2 7:3-5 7:5 7:6 7:7 7:7 7:7 7:7 7:8 7:9 7:10 7:11 7:12 7:12 7:12 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:18 7:19 7:19 7:19 7:19 7:20 7:20 7:20 7:21 7:22 7:23 7:23 7:24 7:25 7:25-27 7:26 7:27 7:28 7:28 7:28 7:29 7:30 7:30 7:31 7:31 7:31 7:32 7:33 7:33 7:33 7:33 7:33 7:34 7:34 7:34 7:35 7:35 7:37 7:38 7:38 7:38 7:39 7:40-42 7:41 7:42 7:42 7:44 7:45 7:46 7:47 7:48 7:48 7:49 7:49 7:49 7:50 7:51 7:51 7:52 7:52 7:52 7:52 7:52 7:53 8 8:12 8:12 8:12 8:12 8:12 8:13 8:13 8:13 8:14 8:14 8:14 8:14 8:15 8:16 8:17 8:18 8:18 8:19 8:19 8:19 8:19 8:20 8:20 8:21 8:21 8:22 8:23 8:24 8:25 8:26 8:27 8:28 8:28 8:28 8:28 8:28 8:29 8:29 8:30 8:31 8:31 8:32 8:33 8:33 8:34 8:35 8:35 8:35 8:36 8:37 8:37 8:38 8:39 8:40 8:40 8:41 8:41 8:42 8:42-44 8:45 8:46 8:46 8:46 8:48 8:48 8:48 8:48 8:48 8:48 8:48 8:48 8:49 8:50 8:51 8:51 8:51 8:52 8:52 8:52 8:53 8:54 8:54 8:55 8:56 8:56 8:56 8:57 8:58 8:58 8:59 9 9:1 9:2 9:3 9:4 9:4 9:5 9:6 9:6 9:6 9:7 9:7 9:8 9:9 9:9 9:10 9:11 9:12 9:14 9:15 9:15 9:16 9:16 9:16 9:16 9:17 9:17 9:18 9:19 9:20 9:21 9:22 9:22 9:22-24 9:24 9:25 9:26 9:26 9:27 9:28 9:29 9:29 9:29 9:29 9:29 9:30 9:31 9:32 9:32 9:32 9:33 9:33 9:34 9:34-36 9:35 9:37 9:37 9:37 9:38 9:39 9:39 9:39 9:40 9:41 10:1 10:2-4 10:4 10:5 10:6 10:8 10:9 10:10 10:10 10:10 10:10 10:11 10:12 10:13 10:14 10:15 10:15 10:15 10:15 10:16 10:16 10:17 10:18 10:18 10:18 10:18 10:18 10:18 10:18 10:19 10:20 10:20 10:22-24 10:24 10:25 10:26 10:27-30 10:28 10:28 10:30 10:30 10:31 10:31 10:32 10:33 10:33-36 10:34 10:36 10:37 10:37 10:37 10:37 10:38 10:38 10:38 10:39-41 10:41 10:42 11:1 11:2 11:3 11:4 11:5 11:5 11:6 11:7 11:8 11:9 11:9 11:10 11:11 11:12 11:12 11:13-15 11:14 11:15 11:16 11:16 11:17 11:18 11:19 11:20 11:21 11:22 11:23 11:24 11:25 11:25 11:25 11:25 11:26 11:26 11:26 11:27 11:30 11:31 11:31 11:32 11:32 11:33 11:34 11:35 11:36 11:37 11:37 11:38 11:39 11:39 11:40 11:41 11:42 11:42 11:43 11:44 11:45-47 11:47 11:48 11:49 11:50 11:51 11:52 11:53 11:53 11:54 11:54 11:55 11:55 11:55-57 11:56 11:56 11:57 12:1 12:1 12:2 12:2 12:3-6 12:7 12:8 12:8 12:10 12:11 12:12-15 12:13 12:15 12:16 12:16 12:17 12:17 12:18 12:19 12:20 12:21 12:21 12:22 12:23 12:23 12:24 12:25 12:25 12:25 12:26 12:26 12:27 12:28 12:29 12:30 12:30 12:31 12:32 12:32 12:34 12:35 12:36 12:36 12:36 12:37 12:38 12:39-41 12:40 12:40 12:40 12:41 12:42 12:42 12:42 12:43 12:44 12:44 12:45 12:46 12:47 12:47 12:48 12:49 12:49 12:49 12:50 13:1 13:2 13:3 13:4 13:5 13:5 13:6 13:7 13:8 13:8 13:9 13:10 13:11 13:13 13:14 13:14 13:15 13:16 13:16 13:16 13:16-18 13:18 13:18 13:19 13:20 13:21 13:22 13:23-25 13:24 13:26 13:27 13:28 13:29 13:30 13:31 13:31 13:32 13:32 13:33 13:34 13:34 13:34 13:34 13:35 13:35 13:35 13:36 13:36 13:36 13:36 13:37 13:37 13:37 13:38 14:1 14:1 14:2 14:2 14:2 14:3 14:3 14:3 14:4 14:5 14:5 14:5 14:6 14:6 14:6 14:6 14:6 14:6 14:7 14:7 14:8 14:8 14:8 14:9 14:9 14:9 14:10 14:10 14:10 14:10 14:11 14:11 14:11 14:12 14:12 14:13 14:14 14:14 14:15 14:15 14:15 14:15-17 14:16 14:17 14:17 14:18 14:19 14:19 14:20 14:21 14:22 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:24 14:24 14:25 14:26 14:26 14:26 14:26 14:26 14:27 14:27 14:27 14:27 14:28 14:28 14:28 14:28 14:28 14:29 14:30 14:30 14:30 14:30 14:31 14:31 14:31 15:1 15:2 15:3 15:3 15:3 15:3 15:4 15:4 15:5 15:5 15:6 15:6 15:7 15:8 15:9 15:9 15:10 15:10 15:11 15:12 15:13 15:13 15:14 15:14 15:14 15:14 15:15 15:15 15:15 15:15 15:15 15:15 15:16 15:16 15:17 15:18 15:19 15:19 15:19 15:19 15:19 15:20 15:20 15:21 15:22 15:22 15:22 15:22 15:22 15:23 15:24 15:24 15:25 15:25 15:25 15:26 15:26 15:27 15:27 16:1 16:2 16:3 16:4 16:4-6 16:6 16:7 16:7 16:7 16:7 16:7 16:8 16:9 16:10 16:10 16:11 16:12 16:12 16:12 16:13 16:13 16:13 16:13-15 16:15 16:16 16:17 16:17 16:17 16:18 16:19 16:20 16:20 16:21 16:22 16:22 16:22 16:23 16:24 16:25 16:26 16:26 16:27 16:28 16:28 16:29 16:29 16:30 16:30 16:31 16:32 16:32 16:33 16:33 16:33 16:33 16:33 16:33 16:33 17:1 17:1 17:2 17:3 17:3 17:3 17:4 17:4 17:5 17:6 17:6 17:6 17:7 17:8 17:9 17:9 17:10 17:10 17:11 17:11 17:11 17:12 17:12 17:13 17:13 17:14 17:14 17:15 17:16 17:17 17:17 17:19 17:19 17:19 17:20 17:20 17:21 17:21 17:21 17:22 17:23 17:23 17:24 17:24 17:24 17:24 17:24 17:25 17:26 18:1 18:2 18:3 18:4 18:4 18:5 18:5 18:5 18:6 18:6 18:6 18:6 18:7 18:8 18:8 18:9 18:9 18:10 18:11 18:11 18:12 18:12 18:13 18:13 18:14 18:15 18:15 18:15 18:16 18:17 18:17 18:18 18:19 18:20 18:20 18:21 18:22 18:23 18:23 18:23 18:24 18:25 18:25 18:26 18:26 18:27 18:28 18:29 18:30 18:30 18:31 18:32 18:33 18:34 18:35 18:36 18:36 18:37 18:37 18:37 18:38 18:39 18:40 19:1-3 19:4 19:4 19:5 19:5 19:5 19:6 19:6 19:7 19:8 19:9 19:10 19:10 19:11 19:12 19:12 19:12 19:13 19:14 19:14 19:15 19:15 19:15 19:16-18 19:19 19:19 19:20 19:21 19:22 19:23 19:23 19:24 19:24 19:25 19:25-27 19:26 19:27 19:27 19:28 19:29 19:30 19:31 19:32-34 19:35 19:35 19:36 19:36 19:37 19:37 19:37 19:38 19:38-40 19:39 19:41 19:42 20:1 20:2 20:2 20:3-7 20:8 20:9 20:10 20:11 20:11 20:12 20:13 20:14 20:15 20:16 20:16 20:17 20:18 20:18 20:19 20:19 20:20 20:20 20:21 20:21 20:21 20:22 20:22 20:22 20:22 20:23 20:23 20:24 20:25 20:26 20:26 20:26 20:27 20:28 20:29 20:29 20:29 20:30 20:31 20:31 21:1 21:2 21:3 21:4 21:4 21:5 21:5 21:6 21:7 21:8 21:9 21:10 21:11 21:12 21:13 21:14 21:15 21:15 21:16 21:17 21:17 21:18 21:19 21:20 21:21 21:22 21:23 21:24 21:25 21:25 21:25

Acts

1:3 1:4 1:4 1:8 1:11 1:18 1:23 2:5 2:9 2:10 2:36 2:36 2:36 2:46 2:46 3:1 3:6 3:6 3:6 3:12 3:17 3:19 3:24 3:26 4:13 4:29 4:31 4:32 4:32 4:36 4:36 4:37 5:8 5:20 5:32 5:36 5:39 5:41 6:7 7:5 7:34 7:36 7:51 7:53 9:26 9:27 9:39 10:4 10:41 10:41 10:41 10:44 10:45 10:47 11:3 11:21 11:25 11:26 11:29 12:5 12:22 12:23 13:2 13:26 13:41 13:46 14:11 14:12 14:12 14:14 14:15 14:15 15:10 15:32 17:16 17:28 17:30 17:31 17:31 18:3 18:17 18:24-28 19:2 19:6 19:6 20:24 20:34 20:35 21:20 21:20 21:21 21:21 21:21 21:21 21:28 21:31-33 22:3 22:18 22:19 22:20 22:21 22:21 23:5 28:4 414

Romans

1:3 1:4 1:7 1:9 1:10 1:12 1:12 1:17 1:18 1:18 1:19 1:20 1:20 1:20 1:25 1:27 1:28 1:32 2:4 2:5 2:6 2:7 2:12 2:17 2:21 2:23 2:24 3:3 3:4 3:8 3:12 3:19 3:22-24 3:23 3:23 3:23 3:23 3:24 3:24 3:31 4:14 4:15 4:16 4:17 4:17 4:17 4:19 5:5 5:7 5:10 5:10 5:12 5:14 5:15 5:20 5:20 5:20 6:1 6:2 6:4 6:4 6:5 6:5 6:6 6:6 6:9 6:11 6:23 8:2 8:3 8:3 8:3 8:3 8:3 8:7 8:9 8:10 8:11 8:15 8:15 8:15 8:15 8:17 8:18 8:20 8:21 8:24 8:25 8:26 8:26 8:27 8:32 8:32 8:33 8:34 8:34 8:35 8:37 8:38 8:39 9:3 9:4 9:4 9:5 9:5 9:15 9:16 9:16 9:19 9:20 9:30 9:30 9:30 9:31 9:32 10:3 10:6 10:7 10:12 10:17 10:18 10:20 11:2 11:4 11:4 11:7 11:13 11:14 11:26 11:33 12 12:1 12:1 12:1 12:1 12:2 12:5 12:15 12:17 12:18 12:19 12:19 12:20 13:1 13:10 13:10 13:10 13:11 13:11 13:11 13:12 13:13 13:14 13:14 13:14 13:14 13:14 14:10 15:3 15:4 15:4 15:4 15:12 15:14 15:16 15:25 16

1 Corinthians

1:1 1:4 1:9 1:9 1:17 1:24 1:27 2:8 2:9 2:9 2:9 2:9 2:10 2:10-12 2:11 2:11 2:11 2:14 2:14 3:1 3:2 3:2 3:2 3:3 3:3 3:3 3:8 3:10 3:11 3:12 3:22 3:22 3:23 3:23 3:23 4:5 4:7 4:10 4:11 4:11-13 4:13 5 5 5:2 5:5 5:5 5:6 5:11 5:11 5:13 6:7 6:7 6:7 6:7 6:9 6:10 6:10 6:11 6:15 7:7 7:7 7:13 7:14 7:16 7:16 7:23 7:28 7:29 7:29 7:29 7:31 7:31 7:34 8:6 8:11 9:6 9:15 9:17 9:18 9:26 9:26 9:27 9:27 9:27 10:4 10:4 10:10 10:11 10:11 10:11 10:12 10:13 10:13 10:13 10:24 10:27 10:32 11:1 11:1 11:29 11:30 11:32 12:3 12:4 12:7 12:7 12:7 12:11 12:13 12:16 12:18 12:31 12:31 13:1 13:2 13:2 13:3 13:3 13:3 13:5 13:5 13:12 13:12 13:13 14:20 14:20 14:22 15:9 15:24 15:24 15:27 15:32 15:33 15:33 15:33 15:45 15:49 15:52 15:53 15:58 16:4 16:12 16:13

2 Corinthians

1:19 1:21 1:22 1:22 2:7 2:8 2:17 3:11 3:13 3:18 3:18 4 4:17 4:17 4:18 4:18 4:18 5:4 5:7 5:10 5:10 5:10 5:17 5:19 5:20 5:20 6:2 6:4 6:5 6:8 6:10 6:10 6:14 6:16 7:1 8:1-3 8:5 8:12 8:18 9:12 10:5 10:5 10:7 11:2 11:23 11:24-26 11:26 12:2 12:8 12:8-10 12:9 12:9 12:10

Galatians

1:1 1:1 1:4 1:6 1:6 1:13 1:18 1:19 2:8 2:9 2:10 2:13 2:14 2:20 3:4 3:4 3:13 3:19 3:27 4:4 4:10 4:10 4:18 4:19 4:19 4:19 4:19 4:20 5:4 5:6 5:7 5:7 5:10 5:10 5:15 5:18 5:22 5:22 5:23 6 6:2 6:10 6:10 6:14

Ephesians

2 2:3 2:6 2:7 2:13 2:15 3:3 3:4 3:6 3:10 4:26 4:28 4:29 4:31 5:2 5:2 5:3 5:4 5:4 5:5 5:5 5:12 5:26 5:27 5:27 5:27 5:29 5:30 5:30 6 6:11 6:12 6:14 6:14 6:15 6:17 6:18 54 114 121 123 225

Philippians

1:18 1:18 1:18 2 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:9 2:10 2:14 2:21 3:1 3:1 3:1 3:3 3:6 3:10 3:19 3:19 3:19 3:20 4:3 4:5 4:5 4:5 4:6 4:6 4:6 4:7

Colossians

1 1:15 1:16 1:16 1:17 1:18 1:20 1:20 1:20 2:5 2:14 2:16 2:19 3:5 3:5 3:5 3:13 3:16 3:16

1 Thessalonians

1:1 2:6 2:14 2:14 4:3 4:10 4:11 4:12 4:13 4:16 4:18 4:18 5:3 5:3 5:11 5:11 5:13 5:14 5:19

2 Thessalonians

1:1 1:6 1:7 2:4 2:11 2:12 2:17 3:10 3:13

1 Timothy

1:13 1:15 1:16 1:19 2 2:1 2:6 2:9 2:9 2:9 2:9 2:10 3:6 3:7 3:16 3:16 4:14 4:15 5:5 5:8 5:11 5:13 5:14 5:14 5:17 5:17 5:20 5:21 6:8 6:10 6:16 6:16

2 Timothy

1:3 1:7 1:10 2:9 2:12 2:12 2:12 2:13 2:14 2:19 2:25 2:25 2:26 3:12 3:16 3:16 3:17 4:2 4:6 4:11 4:16

Titus

1:16 1:16 1:16 2:13 3:3 3:5

Hebrews

1:1 1:1 1:1 1:2 1:2 1:2 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:4 1:4 1:5 1:5 1:5 1:6 1:6-8 1:7 1:9 1:10 1:10 1:10-12 1:13 1:13 1:13 1:13 1:13 1:14 1:14 1:14 1:28 2:1 2:1 2:2 2:3 2:3 2:3 2:3 2:4 2:5-7 2:8 2:9 2:10 2:12 2:13 2:14 2:14 2:14 2:15 2:16-17 2:18 2:18 3:1 3:2 3:2 3:3 3:4 3:5 3:6 3:6 3:6 3:6 3:7 3:7-11 3:9 3:12 3:12 3:12 3:12 3:13 3:13 3:13 3:13 3:13 3:14 3:14 3:15 3:16-19 3:17 4:1 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:7 4:8 4:8 4:9 4:9 4:10 4:10 4:11-13 4:12 4:14 4:14 4:15 4:15 4:16 5:1 5:1-3 5:2 5:3 5:4 5:5 5:5 5:6 5:6 5:6 5:7 5:7 5:8 5:8 5:9 5:10 5:11 5:11 5:11 5:11 5:11 5:11 5:12 5:12 5:12 5:12 5:12 5:12 5:12 5:12 5:13 5:13 5:14 5:29 6:1-3 6:4 6:4-8 6:5 6:7 6:8 6:8 6:9 6:9 6:9 6:10 6:10 6:10 6:11 6:12 6:12 6:12 6:13-16 6:17 6:18 6:18 6:19 6:19 6:19 6:19 6:19 6:20 6:20 7 7:1-3 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:11-14 7:12 7:15 7:16 7:16 7:16 7:16 7:18 7:18 7:18 7:18 7:19 7:19 7:19 7:19 7:19 7:19 7:20 7:21 7:22 7:23 7:24 7:25 7:26 7:27 7:27 7:27 7:28 8:1 8:2 8:3 8:3 8:6 8:7 8:7 8:7 8:7 8:8 8:9 8:10 8:10 8:11 8:12 8:13 8:13 8:13 9:1-5 9:6 9:7 9:8 9:9 9:9 9:10 9:10 9:11 9:11 9:12 9:12 9:12 9:12 9:12 9:13 9:13 9:14 9:15-18 9:19 9:20 9:21 9:22 9:23 9:23 9:24 9:24-26 9:26 9:27 9:28 9:28 10:1 10:2-9 10:5 10:8-13 10:10 10:10 10:12 10:14 10:14 10:14 10:15 10:16-18 10:19-23 10:20 10:20 10:20 10:20 10:20 10:22 10:24 10:25 10:25 10:25 10:25 10:25 10:26 10:27 10:28 10:28 10:29 10:29 10:30 10:30 10:31 10:31 10:32 10:32 10:32 10:32 10:32 10:32-34 10:32-36 10:34 10:34 10:34 10:35 10:36 10:37 10:37 10:37 10:38 10:38 10:39 11:1 11:1 11:1 11:2 11:3 11:4 11:4 11:5 11:7 11:8 11:9 11:10 11:11 11:12 11:13 11:13 11:13-16 11:17-19 11:20-22 11:23 11:24-26 11:25 11:27 11:28-31 11:32 11:33 11:34 11:34 11:35 11:35 11:36 11:37 11:37 11:38 11:38 11:38 11:38 11:39 11:39 11:40 12:1 12:2 12:2 12:3 12:4-6 12:6 12:7 12:8 12:8 12:9 12:9 12:10 12:11-13 12:12 12:12 12:12 12:12 12:12 12:12 12:13 12:13 12:13 12:14 12:14 12:14 12:14 12:14 12:14 12:15 12:16 12:16 12:17 12:18-24 12:23 12:25-29 12:28 12:28 12:29 13:1 13:2 13:2 13:2 13:3-5 13:4 13:5 13:6 13:7 13:7 13:7 13:7 13:8 13:9 13:9 13:10 13:11 13:12 13:13 13:13 13:14 13:15 13:15 13:16 13:16 13:17 13:17 13:17 13:17-19 13:18 13:19 13:20 13:21 13:21 13:21 13:22 13:22 13:23 13:23 13:23 13:23 13:23-25 13:24 13:25 14:2 820

James

2 2:18 5:13 5:15 5:19 5:20

1 Peter

1:24 2:22 2:22 2:22 2:24 3:15 5:8 5:12

1 John

1:5 4:2

2 John

1:7

Jude

1:19

Revelation

1:15 5:6 5:9 5:12 22:16

Wisdom of Solomon

1:5 2:24 4:8 4:9 5:3 9:14 19:20

Bel and the Dragon

1:38

Sirach

1:22 1:22 1:22 1:22 2:12 2:18 2:18 2:18 3:30 3:30 3:30 5:6 5:6 5:6 5:6 7:40 9:15 10:9 10:12 10:13 10:28 16:3 16:3 16:3 16:3 16:12 18:30 19:10 19:11 20:29 20:29 21:1 28:3 28:25 31:22 34:22 34:22 34:24

Index of Scripture Commentary

John

1 1:1 1:1 1:1 1:3 1:6 1:9 1:9 1:11 1:11 1:14 1:14 1:15 1:16 1:18 1:19 1:28 1:29 1:35-37 1:41 1:42 1:43 1:44 1:49 1:50 2:4 2:11 2:23 3:5 3:6 3:12 3:13 3:17 3:22 3:31 3:35 3:36 4:13 4:14 4:21 4:22 4:28 4:29 4:40-43 4:54 5:1 5:6 5:7 5:14 5:23 5:24 5:31 5:32 5:39 5:40 6:1 6:4 6:16-18 6:26 6:27 6:28-30 6:41 6:42 6:53 6:54 7:1 7:2 7:9 7:10 7:25-27 7:37 7:38 7:45 7:46 8:20 8:31 8:32 8:48 8:49 9:1 9:2 9:6 9:7 9:17 9:18 9:32-36 10:14 10:15 10:22-24 11:1 11:2 11:30 11:31 11:41 11:42 11:49 11:50 12:8 12:25 12:26 12:34 12:42 12:43 13 13:1 13:20 13:36 14:8 14:9 14:15-17 14:31 15:1 15:11 15:12 16:4-6 16:16 16:17 17:1 17:6 17:14 18:1 18:37 19:16-18 20:10 20:11 20:24 20:25 21:15

Hebrews

1:1 1:2 1:3 1:6-8 2:5-7 2:16-17 3:7-11 4:11-13 5:1-3 6:1-3 6:7 6:8 6:13-16 7:1-3 7:11-14 8:1 8:2 9:1-5 9:15-18 9:24-26 10:8-13 10:19-23 10:26 10:27 10:32-34 11:3 11:4 11:7 11:13-16 11:17-19 11:20-22 11:28-31 11:37 11:38 12:4-6 12:11-13 12:14 12:18-24 12:28 12:29 13:17

Index of Greek Words and Phrases

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.

As the text stands we must suppose that he is alluding to sayings which had become proverbial, and that his hearers would supply the words,

Below Morel. reads,

But the three mss.

Cf. in 1 Cor. Hom. v. § 4, p. 56, Oxf. Tr.

Dr. Bright, Hist. of Church, between a.d.

Field.

Four of the six mss.

G. T.

If therefore it is acknowledged,

It means rejected after testing, as in case of metals: which may take place, as St. Chrys. implies in this passage, either here or hereafter; either for a time or for eternity.

Mr. Field prefers leaving it as it stands without conjecturing what is omitted: only observing that the words

Mr. Field thinks that neither reading gives a suitable meaning. If the reading adopted by Mr. F. and followed in the translation be the true one, it must be supposed that St. Chrys. had in mind the condition in which Ezra, or perhaps Nehemiah, found the Jews. The words

N.T.

Of the use of

Perhaps this may be the true reading, St Chrys. in these words turning his address to those who are suffering worldly wrong: and saying that if they patiently endure, they are not the sufferers, but inflict suffering on their oppressors, though the expression

See Hom. xxvii. [6], pp. 489 sqq.

See St. Chrys. Homily on the words, John xvii. 19

See many instances of its use in this sense in Mr. Field’s note on St. Chrys. on 1 Cor. Hom. xxviii. (p. 255, A). [See p. 390, O.T.]

St. C. makes this the order of the narrative, but most commentators refer the words to an earlier period.

St. Chrys. alludes to these words in what follows: but without citing them.

St. Chrys. however is speaking of a bishop who repeats baptism.

St. Chrys. substitutes

The Bened. translator has

The Greek has simply the adjective and noun which would naturally be connected by the simple copula.—F.G.]

The introduction of the

The literal sense is either

The readings here vary, without variety of meaning.

There are many other instances of a similar negligence of style in the genuine text, as also in other works of St. Chrys.

This he applies to the Christian keeping guard over himself (his words are

This looks like the gloss of a transcriber, surprised at the suspension of the sense.

Whether

[

[It is the same word as above and is rendered in the R.V.

[The passage is,

[There seems to be no need of this slight correction; the present participle of the Greek is even more closely represented by the A.V. than by the above translation. But in view of this note, it must be allowed to stand.—F.G.]

[Yet it would be impossible to substitute the word

after

N.T.

ἐσχάτων τ. ἡ

ἣν μαρτυρεῖ περὶ ἐμοῦ

εἰς παιδείαν ὑπομένετε

καὶ ἤκ

τοῦτο μ

(pro def. trium capp. lib. xi. c. 5, p. 488, ed Sirm.) [ Gall. Bibl. Patr

And do not marvel.

But

But St. Chrys. is speaking of present privileges here on earth.

But mss.

But the multitudes not so, but contrariwise,

He hath said,

Mr. Field says that the old translation of Mutianus in some degree confirms this latter reading, which is easier. The word

N.T.

One ms.

Probably St. Chrys. had this in his mind.

See below, page 371, note 5.

So perhaps it might be an error of Chrysostom.

The apodosis is wanting in the older text, as it is in several other places.

The earlier passage,

The reference seems rather to be to

The words found in some mss.

They are found in the common editions of the Epistle, but are not supposed to be a genuine part of the Sacred Text. [They are rejected by all critical editors, and have very little support from the authorities for this text.—F.G.]

[The English editor seems to have regarded

[The first

[This is also given in the margin of W. H. and of the Revisers.] Lachmann [and Tisch., W. H., and the Revisers] read

̔ᾔδετο

ἀ

ἀ ληθεῖς διαθήκαι

ἀ νάρχως καὶ ἀϊδίως

ἀ νῆκεν

ἀ νθρώπου ἀφισταμένου ἀπὸ τοῦ

ἀ πόφασιν

ἀ παυθαδιαζομένους

ἀπόκειται

ἀρχὴ τοῦ λόγου

ἁ

ἁμαρτίας ἡμων αὐτὸς ἀνήνεγκεν ἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον

ἂν φάγῃ

ἃ

ἃς

ἄ

ἄ γρυπνον

ἄ θροον

ἄ νω καὶ κάτω

ἄνθρωπον ἐξήταζεν

ἄνθρωπος

ἅ

ἐ

ἐ νδιαιτᾶσθαι

ἐ ξέστη

ἐ ξαίρετον

ἐ ξηγήσατο

ἐ πτοημένοι

ἐ τύρευον

ἐπισκοπὴ ἡ παῤ αὐτοῦ

ἐρχόμενος

ἐρχόμενος πρός με

ἑ

ἑώρ

ἑορτὴ τῶν ̓Ι

ἔ

ἔ πελκον

ἔρως

ἔτυχεν

ἕ

ἠ

ἡ

ἡσύχασον

ἢ

ἢ βολόδι κατατοξευθήσεται

ἤ

ἥ

ἦ

ἧ

ἰ

ἱ

ἴ

ἵ

ὀ

ὁ

ὁ Σύρος

ὁ Σύρος, καὶ ἐνεπύρισεν, εἶπεν

ὁ δὲ οὐκ αἰσχύνεται λέγων, ὅτι ὁ θεὸς οὐκ ἔστιν ὕπουλος, οὐδὲ δολερός

ὁ κύρίος

ὁ μόσκηνος

ὁ μοτίμως

ὃ

ὄ

ὅ

ὑ

ὑ πόθεσις

ὑ ποσκελίσαι

ὕ

ὠ

ὡ

ὢ

ὤ

ὥ

ὥσπερ γὰρ

ὧ

ὰ

έ

ᾅ

ᾔ

ᾠ

ᾧ

῎

῎Αγγελος

῞

῞Αγις

ῥ

—

— F.G.]

—F.G.]

—a word always used of Divine communications.—F.G.]

—from His being the true

“The Optative Mode in Hellenistic Greek,” by Prof. H. M. Harman, D.D., LL.D. Journal of Soc. of Bibl. Lit. and Exegesis

…

Αἰγύπτου

Αβραὰμ

Αρα οὖν

Δεκανοὶ

Δεσπόσυνοι

Δεσπότην

Διαμαρτύρομαι ἐνώπιον τοῦ Θεοῦ

Εἰς πῦρ ξαίνοντι

Εκεῖνος

Ελλήνων

Ελληνικὸν

Ενεβριμήσατο

Επωλεῖτο

Ηδη γάρ ποτ̓ ἐγὼ γενόμην κοῦρός τε κόρη τε

Θάμνος τ̓ οἵωνός τε καὶ ἐξ ἁλὸς ἔμπυρος ἰχθύς

Θεὸς

Θεοῦ

Ιδοὺ

Ιδοὺ, φησὶ, καὶ αὕτη καινὴ τυγχάνει

Ιησοῦν

Ιησοῦς

Ιουδαίου τινός

Ιουδαίους

Κύριε

Κύριον

Κύριος

Κύριος εἰμὶ τοῦ ἄγειν

Λεία

Ο Θεὸς

Οπερ φθάσας εἶπε

Σίμων ̓Ιωνᾶ

Σύρος

ΣΨΜΒΟΛ 210 \φ ̈ΣΙΛ Γαλατια̈ \σ 12

Σιμῶνος Πέτρου

Τὸ ἀντικατέστητε, πρὸς τοὺς ἑστῶτας εἴρηται

Τοὺς ὀχετοὺς τῶν ἀμαρῶν ἕλκειν

Φαρισαίους

Χαίρετε

Χριστοῦ

αἰὼν

αἰώνων

αἰῶνος

αἰνίγματα

αἰνίττεσθαι

αἰτιολογίαν τιθεμένης τὰ ἐκ τῆς ἐκβάσεως συμβαίνοντα

αἰωνίου

αἰωνίων

αἰωνας

αἴτιον

αἷμα

αἷς

αὐθεντίαν

αὐθεντίας

αὐτὰ

αὐτάρκης

αὐτὸς αὐτὸ γίγνεται

αὐτόθεν

αὐτόματα

αὐτόματος

αὐτόν

αὐτῇ

αὐτοῦ

αὐτοζωή

αὑτοὺς ἐπήρωσε

αὔτην ἔχειν και θ. γ

αὕτη

αγδαῖον

αθυμίας

αστώνη

αυτὸν

αυτοῖς

βάλε

βάλλειν

βάναυσον καὶ ὑγρὸν

βήματος

βίον

βαλεῖν

βαρβάρους

βασίλεια

βασιλεια

βδελυρὰ

βεβήκοτα

βεβίασται τὸ σόν

βεβηλοῦνται

βιωτικὰς

βούλεται

βούλεται διδάξαι

βούλομαι

βοῶν

βολοὺς

βουλήσει καὶ γνώμῃ

βουλήσεις

βουνοὶ

γὰρ

γάπην

γάπης

γέγονεν

γένετο

γένητον

γέννητον

γέννητος

γέφος

γίνεται

γίου

γόμφους

γὼ ἐν τῷ Πατρὶ καὶ ὁ Πατὴρ ἐν ἐμοί

γγὺς ἀφανισμοῦ

γγὺς τοῦ τύπου

γεέννης

γείρεται

γεγόνει

γεγενημένην

γεγονε

γενόμενος ἔμπροσθεν

γενεᾷ

γενητός

γενητῇ

γεννήσεως

γενναίως

γεννητὸς ἀγενητῶς

γεννητῇ

γενομένων

γεωργοῦσι

γιάζω

για

για τῶν ἁγίων

γιασμοῦ

γκαίνια

γκαλεῖ

γκαλυψάμενος

γκεκαίνισται

γκον

γνήσιος

γνόησας

γνώμῃ

γνώμης

γνώμοσι

γνώμων

γνώρισα ὑμῖν

γνησίως

γνωμὴν

γνωμοσύνην

γνωστῶς

γοραίων

γουμένων

γράμματος

γραφή

γρυπνος

γυμνάζει

γχομένους

γωνίαν

γωνίας

γωνιῶν αὐτὸν

δὲ ἑκάστου ζωὴ ἐγγυτέρα πολλῷ καὶ ἡ τελευτή

δήλων

δίαιταν

δίαυλος

δίκαις

δόκιμος

δόξα

δῆμον

δῴης

δῷς

δείλην

δεῖξαι

δεικνὺς ὅτι οὐκ ἐκεῖνα ἁπλῶς ἦν, ἀλλὰ καὶ αὐτὴ ἡ οἰκονομία ἔξω πάθους ἦν

δεξάμενος

δεσποτείας

δευτέρῳ δὲ ὅτι οὐ

δη ἄν τούτου ἐγενόμην

δη ἐτύχετε

δηλος

δημηγορῶν

δημιουργίας

δημιουργὸς

δημιουργεῖ

δητε θεωρῆτε

δἰ ὁ καὶ τὴν ὑπακοὴν ἀναβάλλεται

δἰ ὑμᾶς

δἰ οὗ

διὰ

διὰ δὲ τοῦ ἀ. τὸ ἴσον ἐσήμανε τῆς οὐσίας, καὶ τὴν πρὸς τὸν πατέρα ἐγγύτητα

διὰ λουτροῦ

διὰ μεσίτου

διὰ τὸ τὴν κεφαλὴν τοῦτο γίνεσθαι

διὰ τὸ τῶν ἁμαρτημάτων ἀνενέργητον

διὰ τῶν πραγμάτων

διὰ ταύτης

διὰ τοῦ Υἱοῦ ἐν τῷ Πνεύματι τῷ ̔Αγίῳ

διὰ τοῦ καταπετάσματος

διὰ τοῦ υἱοῦ

διὰ τοῦτο

διάθεσιν

διάνοια οὖς

διάπλασιν

διάστημα

διέκυψε

διέσυρε

διέσυρον

διώματα

διώτης

διαῤῥεῖν

διαβαλεῖν

διαβαστάζοντα

διαζόντως

διαθεσεως

διακύψαι

διακεχυμένοι

διακεχυμένον

διακονίαν

διακρατοῦμεν

διακρούεσθαι

διακωδωνίζει

διακωδωνίσαντες

διαλαβεῖν

διαμωκῶνται

διαξαίνομεν

διαπερᾶν

διαπορθμεύων

διασπώμενος

διαστροφή

διατ

διεπόρθμευσεν

διεστράφη

δικήθης

δικαιώματα

δικαστήριον

δικεις

δινεῖσθαι

δινούσης

διοικεῖ

διορθώσεως

δοῦ

δου

δρανὴς

δραπετεύοντα

δραπετεύσει

δυὸ πρόσωπα δεικνὺς, καὶ Θεὸν καὶ ἄνθρωπον

δυὸ τὸν αὐτὸν δεικνὺς, κ. θ. κ. ἀ

δυνάμεις

δυσήνιος

δυσανασχετῶν

δυσειδία

δυσωδία

εἰ μὲν οὖν τελείωσις, τουτέστι τῆς τῶν πραγμάτων, τῆς τῶν δογμάτων, τοῦ Βίου ἡ τελείωσις

εἰ μὴ

εἰ π. ὑπ

εἰκόνος εἰκὼν

εἰκόσιν

εἰκών

εἰκῆ

εἰκῇ πάντα ἐρωτῶντα

εἰλικρινοῦς

εἰρωνείας

εἰς

εἰς ἀθέτησιν τῆς ἁμαρτίας διὰ τῆς θυσίας αὐτοῦ πεφανέρωται

εἰς ἓν

εἰς αὐτὸν

εἰς δάκρυα καθέλκων

εἰς καταβολὴν σπέρματος

εἰς κλίβανον

εἰς παιδείαν

εἰς παροξυσμὸν

εἰς πολὺ παρετείνετο

εἰς σύνεσιν

εἰς τὰ μέρη

εἰς τὰς Σπανίας ἦλθεν· εἶτα εἰς ̓Ιουδαίαν ἔβη ὅτε καὶ ̓Ιουδαίους εἶδε

εἰς τέλος

εἰς τὴν ἐπίουσαν ἡμ

εἰς τὴν τῶν δυὸ ὑπόστασιν

εἰς τὸ ὄνομα αὐτοῦ

εἰς τὸ π

εἰς τὸ παντελές

εἰς τὸν κόσμον

εἰσάγει τὰ παῤ ἑαυτοῦ

εἰσεκώμασε

εἰσερχομένην

εἴκων

εἴρηται

εἶδος

εἶπον

εἶχε

εὐγενεία

εὐγνώμονες

εὐγνώμονος

εὐγνωμονέστερον

εὐγνωμοσύνην

εὐδόκιμον

εὐδαίμονες

εὐδοκίμησιν

εὐκολία

εὐκολίαν

εὐκολωτέρα

εὐλάβειαν

εὐλαβεστέρους

εὐπερίστατον

εὐρίπιστοι

εὐσεβείαν

εὐσχημόνως

εὐτελείας

εὐτονίαν

εὐφήμῳ

εὔθραυστον ὁρμὴν

εὔκολον γνώμην

εὶ

ερέων

ερός

ερεύς

ερεῖον

ερουργοῦντα

ερωσύνης

εσαν

ζωὴν

θάλαμος

θέλω

θέσιν

θέτησις

θῦμα καὶ ἱερεῖον

θῶν

θαλάμου

θαυμάζων

θαυμαστοὶ

θεός

θεώρει

θεώρησε

θεῖα τελεῖται ἐν αὐτῷ σύμβολα

θεατριζόμενοι

θελοκακεῖτε

θελοκακοῦντες

θεν

θεν εἰκὸς δεύτερον τοῦτο γεγενῆσθαι

θεν καὶ ἔπεισί μοι

θεομάχοις

θεράπευσε

θεραπεύει

θεωρία

θεωρεῖ

θεωρημάτων

θηρίων

θηριομάχοις

θικώτερον

θλίβεται σφὴνούμενος

θλίψεσι

θλῖψις

θλησαν

θλησιν

θλον

θμιζεν

θνους

θολὸς

θολοῖ

θρήνων

θρόον

θρασεῖα

θροον

θυσία

θυσίας

θ. οὐδὲ ἔπ. μ

κ Θεοῦ

κ παρέργου

κ περιουσίας

κ προχείρου

κἂν ἐλεύθερος

κἂν ἐλεύθερος, κἂν μόναχος

κἂν δοῦλος ᾖ

κἂν μἡ καταβάλῃ

κάθητο

κάρῳ

κέρασε

κήρατον

κήρυγμα

κήρυξ

κόπτεσθαι

κύριος

κώμῃ

καὶ

καὶ ἀπὸ ἐξαγορεύσεως

καὶ ἄρτον αἰτῶν, φησί

καὶ ἐνεπύρισεν ὁ Θεός

καὶ ὑμ. λέγετε

καὶ ὑποψίας ἦν μετὰ τὸ κήρυγμα λοιπόν

καὶ διὰ τοῦ ἀπαυγάσματος τῆς οὐσίας τὴν ἐγγύτητα ἔδειξεν

καὶ κατέστησας αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου

καὶ οὐκ αἰσχύνεται λέγων, ὅτι ὁ θεὸς οὐκ ἔστιν ὕπουλος, οὐδὲ δολερός

καὶ πάντα τὰ αὐτοῦ ὄντως ἀνεζήτη, ὡς καὶ περὶ τῆς ἀώρου ἡλικίας τῆς σφαττομένης

καὶ πίστεσιν

καὶ παρὰ καιρὸν ἡλικίας

καὶ πεισθέντες

καὶ πρὸς αὐτὸν

καὶ πρὸς σέ

καὶ τοῦ μὴ ἐπὶ τοῖς αὐτοῖς αὐτὴν ἀναμένειν

καί

καθ̓ ἑαυτὴν

καθ̓ ὃ

καθ̓ ὃν

καθ̓ ὑπέρβατον

καθάπαξ

καθάπερ οὖν καὶ θνητὴν γενομένην

καθέζετο

καθέστηκε

καθῆκα

καθαρὰ

καθαράν

καθεῖναι

καθηγητὴς

καθυφεὶς

καινὴ

καινὴ δὲ καὶ αὕτη τ

καινὴ τ

καιρίῳ

καιρὸν

κακῶς ἡνωμένων

κακουχούμενοι

καλὰ

καλέσαι

καλέσεται

καλῶν τις

καλοὺς κἀγαθοὺς

καλοῦντι

καπηλείας

καρπούς

κατ̓ ἐνιαυτὸν

κατ̓ εἶδος

κατὰ πίστιν

κατὰ πνεῦμα

κατὰ προαίρεσιν

κατὰ σύγκρισιν

κατὰ τὰ εἰρημένα

κατὰ τὴν ὑπόστασιν

κατὰ τὸ ῥητὸν

κατὰ τὸ π

κατὰ τὸν πατέρα

κατὰ τοῦ Χ

κατὰ τοῦ ν

κατόρθωμα

καταβλάπτει

καταγωγἡ

κατακαμπτομένης

κατακρημνίζεται

καταλάβῃ

καταλύσας

καταλύτου

κατανυγῶμεν

καταπέτασμα

καταπέτασμα ὁ οὐρανός· ὥσπερ γὰρ ἀποτειχίζει τὰ ἅγια καταπέτασμα, ἡ σὰρξ κρύπτουσα τὴν θεότητα

κατασκεύασας

κατασκευάζει

κατασκευὴ

καταστάσεως

καταφρονεῖ

καταχωννύμενα

κατεδέξετο

κατεπόθησαν

κατεποντίσθησαν

κατεσκεύασεν

κατεσκεύασται

κατεχόμενου

κατηγοροῦντες

κατηξιώθησαν ὑπὲρ τοῦ ὀνόματος ἀτιμασθῆναι

κατηφεῖν

κατηχεῖν

κατορθώματα

κατορθωμάτων

κατωφερὴς

κδότους

κείνῳ

κείνη

κεῖ

κεῖθεν

κεῖνο ἐνηργεῖτο

κεῖνον

κεῖνος

κεινος

κειοῦντο

κενώσειε

κενῶσαι

κενῶσαι ἑαυτὸν

κενοδοξία

κεχρημάτισται

κηδεμονίας

κηράτῳ

κηράτους

κινῶ, πᾶσιν ἀνθρώποις ὁμοίως ἀρμόζοντα, καὶ πᾶσιν ἐπιτήδειον πάθεσιν

κινδύνευσεν

κινδυνεύω

κινεῖσθαι

κιρνᾶ

κκυλίσθη

κλύεις

κληρονόμον ἀφιέναι τὸν Χ. ἀφίεντα

κλοπὴν δεδημοσιευμένην

κμὴν

κμαζόντων

κούοντες τὸν λόγον τοῦ Θεοῦ

κοῆς

κοῆς λόγον ὀφείλω

κοινὸν προύκειτο

κοινῆς ἐννοίας

κοινωνία

κοιτωνίσκῳ

κολουθίαν

κολουθίας

κομῶντα

κομισάμενοι

κοντα

κοπιᾶται

κορυφαίου

κορυφαῖος

κοσμικαῖς καὶ κοσμικοῖς

κπλύνεις

κπομπεῦσαι

κράζειν

κρίβαντος

κρίβειαν

κρίμα

κρίνεσθαι

κρατητικόν

κρατον

κριβέστεροι

κριβὴς

κριρῆς

κροθίνια

κρον καὶ ἠκριβωμένον

κρωτηρίαζε

κτῖνα

κτισθεὶς

κτισις

κτραχηλίζειν

κτραχηλίσῃς

κυβερνῶν

κυρίους

κυριώτερα

κφέρουσα

λέγει ἕτερος προφήτης· δόλος οὐχ εὑρέθη ἐν τῷ στόματι αὐτοῦ (τουτέστιν, οὐχ ὕπουλος· τοῦτο ἄν τις περὶ Θεοῦ εἴποι

λέγξαι

λέγοντες

λέγουσιν

λήθεια

λήμη

λήμης

λίχνον

λόγοις

λόγον

λόγος

λόγου

λόγων ὑποθέσει

λύει

λύμη

λύοντα

λύπης

λύσιν τῶν ἡμαρτημένων

λύχνον

λαβὴ

λαβόντες

λαβες

λαθον

λαιον

λαλεῖ

λαλεῖται

λατρεύειν

λατρεύομεν

λατρεύουσι

λατρεύωμεν

λεήμων

λεήσεις

λείφει

λείφοντα

λεγχομένην

λεγχον

λεγχος

λεημοσύναι καί πίστεις

λεημοσύνη

λεημοσύνης

λειτουργία

λειτουργίαν

λειτουργίας

λεον

λεπτῶν ὀθονίων

λετημοσύνην ἐργάζεσθαι

ληξιν

ληπτον

ληπτος

λιγγιάσαντας

λιγγιᾷ

λιγγιῶν

λιγγος

λιγοψυχίαν

λιπαίνει

λιτὴ

λιτόν

λκων

λλ̓ ἅμα ἦλθε

λλ̓ ὄνομα αὐτοῦ καλέσεται

λλὰ ̓Ιωάννης ἐνταῦθα τὸ Οὔπω ἤκει ἡ ὥρα μου εἰσάγει τὸν Χριστὸν λέγοντα δεικνὺς ὅτι κ.τ.λ

λλὰ διὰ τῶν οὕτως εἰρημένων τοῦτο δηλῶσαι κ.τ.λ

λλὰ ζῶσαν αὐτὴν ἐκάλεσε· τουτέστι, τὰ προστάγματα, τὴν μένουσαν

λλος τις

λλως

λλως δὲ καινὴ

λογισάμενος

λογισμὸν

λογισμὸς

λοιπὸν

λοχείας

μάχαιραν

μέσον

μέσος

μέσως

μὴ

μὴ ὁ νόμος ἡμῶν κ.τ.λ

μὴ δῴης εἰς σάλον τὸν πόδα σον, μηδὲ νυστάξῃ

μὴ προσθῇς ἔτι

μόναχος

μόφυλοι

μᾶλλον αὐτοῦ καθάπτεται συμφερόντως

μακρῶν λόγων ἀνελίττοντες διαύλους

μαλάττεσθαι

μαναὰ

μανιάκην

μαννὰ

μαρτύρων

μαρτύρων ὄγκον

μαρτες

μαρτυροῦμεν

μβ

μβάλλει

μβλυτέραν

μείζονός ἐστιν

μείζονός εἰσιν ἰσοτιμίας

μείζονα

μείζονος πολιτείας

μεῖζον

μεῖς ἐποιήσατε κ.τ.λ

μεῖς λέγετε

μεγάλης βουλῆς ἄγγελος

μεθεκτἡν δωρεὰν

μελλόντων

μεμερινημένην

μεσίτευσεν

μετ̓ ἀδείας

μετ̓ ἐμῶν

μετὰ

μετὰ ταῦτα

μετὰ τελείωσιν

μετὰ τοῦ Υἱοῦ σὺν τῷ Πνευματι τῷ ̔Αγίῳ

μετάθεσις ἀμείνων

μετέπεσεν

μετέωροι

μετέωρον

μεταπεσεῖν

μετριάζειν

μετριάζωμεν

μετριάζων

μετριοπαθεῖν

μικροψυχίαν

μικροψυχῶμεν

μιμηταὶ

μοῦνται

μοιβῆς

μολογία

μοναζόντων ἀνδρῶν

μονομάχος

μπαθῆ

μπλατύνων ἑαυτόν

μπορικὸς

μσον

μυρία

μυρία φιλοσοφεῖν

μυρίασιν ἀγγέλων

μυσταγωγίαν

μφέρεσθαι

μφανίζεται

ν ἐμοὶ ὁ Πατὴρ, κἀγὼ ἐν αὐτῷ

ν ἡμῖν

ν ὑποδείγματι

ν ὑστερήσῃ ὑπόμεινον αὐτὸν

ν ᾧ

ν Αἰγύπτῳ

ν αἰνίγματι

ν κατηφείᾳ

ν κεχρηματισμένον

ν κεχρηματισμένον ὑπὸ

ν μἡ ᾖ ἄξιος, ἐὰν μὴ ᾖ δίκαιος

ν μὴ ᾖ δεδ. αὐτῷ

ν νοοῦμεν

ν οὖν δείξω

ν π

ν πᾶσι

ν πᾶσιν

ν παραβύστῳ

ν παραβολῇ

ν τάξει

ν τῇ ἐρήμῳ

ν τῇ διαστολῇ

ν τῷ λέγεσθαι

ν ταῖς ἑωθιναῖς, ἐν ταῖς ἑσπεριναῖς

ν υἱῷ

ν φιλοσοφίᾳ

νάγκας

νάρκα

νάστατον

νέκρωσίς

νέπαφον

νέργειαν

νέφυρε

νήγεσθε

νήπλωται

νήργει

νήφειν

νήψατε

νόσον

νώσει

νῆλ

νῦν

να δειξῇ

να μάθῃ

να μάθῃς

να μετὰ ἀσφαλείας ἀσφαλείᾳ ἀρχῇ

να σωθῆ ὁ κόσμος δἰ αὐτοῦ

ναβάντες

ναβαλλόμεθα

ναβλέψας τοῖς ὀφθαλμοῖς ὁρᾶ ὄχλον πολύν

ναγινώσκειν

ναγκαία καὶ ἀπαραίτητος

ναδέχεσθαι

ναδεξάμενος

ναθεωροῦντες

ναι

ναιρεῖ

νακαγχάζωμεν

νακερασθῶμεν

νακιρνᾶται

ναπόδεικτον

ναπεπτωκώς

ναποθανέτω

ναπομένει

ναρχον

ναρχος

ναστὰς

ναστοιχειωθέντες

ναυτιῶμεν

ναχαίτισον

νδεὴς

νδεία

νδιάθετον

νδιδόντες

νδιωγμοῖς

νεώσει

νεῦρα

νεγχώρητον

νεδοευόντων αὐτοὺς

νεκαίνισε

νελίττοντες

νενεγκεῖν

νενομοθέτηται

νενομοθέτητο

νεργείαν

νεργείας

νεργούμενον αὐτὸν

νερμάτιστος

νεσις

νεστηκότα

νθηρὰν

νθρώπινα περιφρονεῖ

νοῦς

νοεῖ ἡ διάνοια

νοητὸν

νοητῆς

νοητῶν

νοητοῦ

νομία ἐκ βαβυλῶνος

νομοθετουμένων

νομος

νοοῦμεν

νοσηλεύωμεν

ντίρροπος

ντίτυπα

νταῦθα

νταῦθα ᾖ

ντεύθεν

ντεύξει

ντεύξεσιν

ντεῦθεν

ντεταμένον

ντιδιαστολὴν

ντιθέντα

ντιλάβεσθαι

ντιστρέφει

ντιτυπα

ντρέπειν

ντρεπτικῶς

ντρυφῶν

νυμφὼν

νυπόστατον

νυπόστατος

νυπαρξιὰν

νυστάξει

νω καὶ κάτω

νω καὶ κάτω στρέφετε

νωθεν

νωθεν ἠλειμμένην

νωθροὶ

νωσε

ξ ἀμετρίας

ξ ἀμφοτέρων τούτων ἡ ̓Εκκλησία συνέστηκε

ξ ἀνόμων πλημμελεία

ξ ἀρχῆς

ξ ἑνὸς

ξ αὐτοῦ ἐστιν· ὥσπερ δὲ

ξ οὐκ ὃντων

ξ οὗ

ξ οὗ ἐστιν ὁ θεός

ξέκλινεν ἐξένευσεν

ξέπιπτε

ξήγησιν

ξίαν

ξίτηλον

ξῦσαι ἀπὸ γῆρας ὀλοιόν

ξαίρετον

ξεκάλυπτον

ξευτελίζων

ξιώματι ἱερατικῷ

ξιος

ξοδον

ξουσία

ξω

οἰκείοις ακοῖς

οἰκεῖον τὸ πάθος

οἰκειοῦσθαι

οἰκονομήσοντα

οἰκονομία

οἰκονομίας

οἰκονομίας τινὸς

οἰκονομῶν

οἰκονομῶν τὰ ἀνθρώπινα

οἱ κατ̓ ἐκείνους

οἱ περιπατήσαντες

οἱ τύλοι

οἱ τυφλοὶ τοὺς ὀφθαλμοὺς

οἱκημάτων

οἴκοθεν

οἶκον

οἷς προεφητεύετο

οὐ γὰρ εἴπεν, ἄνωθέν σε οἶδα, καὶ τὸν τρόπον, καὶ τὴν ἐπ

οὐ δύνασθε

οὐ λαμβάνει κ.τ.λ

οὐ λαμβάνετε

οὐ μὴ ἀπ

οὐ πολλὴν

οὐδὲ

οὐδὲ ὄναρ

οὐδὲ ὄναρ μετέχοντας

οὐδὲν τὸ μέσον

οὐδαμοῦ γνώριμοι γεγόνασι

οὐδεὶς ἀνθρώπινα φρονεῖ

οὐδεὶς ἐπίασεν αὐτόν

οὐδ. οὐράνια φ

οὐκ ἀπεστάλην

οὐκ ἀπιστῶ

οὐκ ἐκομίσαντο

οὐκ ἔχει φύσιν τὸ πρᾶγμα

οὐκ ὄντα ἐχαρίσατο

οὐκέτι

οὐν

οὐσία ἐνυπόστατος

οὐσίαν

οὐσίας

οὐσιώθη

οὐσιώσεως

οὐχ ὕπουλος· καὶ ὅτι τοιοῦτος, ἄκουε τοῦ προφήτου λέγοντος· οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ, τοῦτο οὖν ἄν τις περὶ Θεοῦ εἴποι

οὑσία

οὔ γὰρ εἶχεν ἐξουσίαν

οὔδενα λόγον ποιουμένους

οὕτω δηλῶν

οὕτω τὰ πράγματα ᾠκονόμει

οὕτω τοῖς θείοις λόγοις προσβάλλωμεν, καὶ οὕτω μετὰ συντετριμμένης σφόδρα τῆς διανοίας κ.τ.λ

οὕτως οὐδὲ βαπτισθῆναι

οὗ

οὗ μάλιστα καὶ ἐντεῦθεν τὴν κηδεμονίαν ἔστι μαθεῖν

οὗτοι κἀκεῖνοι

οὗτος

ομφαίαν

οπὴ

οπὴν

οπῆς

π̓ ἐκ

π̓ ἐκείνου

πάγουσα

πάθη

πάλιν

πάλιν ἐπέστη

πάντα

πάντα ἐγίνετο

πάντα πνευματικὰ γίνεται τὰ προκείμενα

πάντας

πάντες

πάντι

πάρας οὖν ὁ ̓Ιησοῦς τοὺς ὀφθαλμοὺς, καὶ θεασάμενος ὅτι πολὺς ὄχλος ἔρχεται πρὸς αὐτόν

πάρελκον

πάρεργα

πάρεργον

πάρξεως

πὲρ ἁπάντων

πέλαβες

πέλαστος

πένειμε τοῖς ἔθνεσι

πέραν

πέραντλον

πέσταλκε

πέστειλε

πέστειλεν

πήντησεν

πήρτησεν

πὶ

πὶ διορθώσει

πὶ τῇ ἐνεργείᾳ

πὶ τῇ π

πὶ τῇ πηγῇ

πὶ τοῖς ἀγαθοῖς

πί τίσιν

πίθανον

πίνακα

πίστεις

πίστις

πὸ

πὸ κηδείας

πὸ παθοῦς τοῦ ἐαυτῶν

πὸ τοῦ αἰῶνος

πόδειγμα

πόδικοι

πόθεν ἀγοράσομεν ἄρτους ἵνα ἔρχεται, κ.τ.λ

πόθεσιν

πόθεσις

πόκειται

πόλιν

πόστασιν

πόστασις

πότε

πόφασις

πύλη

πώναντο

πώνατο

πᾳδόμενον

πᾴδοντος

πᾶραι

πᾶσαν τὴν πραγματείαν συνεστήσατο

πῆλθε

πῆλθον

πῶς ἂν ταῦτα

πῶς ἐνταῦθα

πῶς οὖν ἔλαβεν αὐτόν

πῶς συνέλαβον αὐτόν

παύγασμα

παῤῥησίας

παῤῥησίας πολλῆς

παγορεύειν τὰ καθ̓ ἑ

παθῶς

παθε τι

παθημάτων

παναισχυντεῖ

πανηγύρει

παννυχὶς

παννυχίσωμεν

παντὶ τῷ μεριμνῶντι ἔνεστί περισσόν

παντλεῖ

παξ

παπορήσας

παρὰ

παρὰ Θ

παρὰ Θεοῦ

παρὰ σεαυτῷ

παρὰ σοί

παρὰ τὸ σκηνοῦν ἐκεῖ

παρὰ τὸ τοῦ Π

παρὰ τοῦ Π

παρά σε

παράλλακτον

παράστησαι

παρέδωκε

παρέλκον

παρέργως

παρέσταναι

παρήχθημεν

παραβάσεως

παραγίνηται

παραδειγματίσαι

παραδειγματισμός

παρακύψειν

παρακαλεῖτε

παρακλήσεως

παρακνίζειν

παραλύσεως

παραλλαγήν

παραλλαξία

παραλυθέντας

παρανοίξαντες

παραπλησίως

παραρρυῆναι

παρατήρησις

παρατηρεῖσθε

παρατηρεῖτε

παραφθέγγονται

παραχαράτοντας

παραχαράττωσι

παρείληπται ἐπὶ τῆς οἰκονομίας

παρεγγυάσαντες

παρειμένους

παρεσαλεύθησαν

παρηλλαγμένον

παροινήθεντος

παρουσία

παρρησίαστοι

παρρησιαστος

παρυφέστηκε

παστάδος

πατρίδος

παχύτατα

παχύτερα

παχύτητος

πείρα

πεγνώσθην

πεθύμησε

πειδὴ

πειθέτω καὶ κλ. κ.τ.λ

πειρῶνται

πεκεῖτο στοιχεῖον

πενθους

πεπιλημένην

πεποιηκέναι

περ δήπου καὶ ̔Ηλίας πεποίηκε

περ οὖν καὶ ̔Ηλία

περὶ μὲν οὖν τοῦ κατὰ σάρκα ἔχοι ἂν λόγον

περὶ μέντοι τοῦ κατὰ σάκρα ἔχοι ἂν λόγον

περὶ τὸν Χ

περίστασιν παθεῖν

περακοντίσαι

περβαίνει

περιίστησι

περιουσίας

περιπίπτειν

περισσὸν ἔχωσι

περιστῆναι

περιστελεῖται

περορίας

πεσοβεῖ

πεται

πηγόρευσε

πηγασαι

πηρώματα

πηροῦνται

πιῤῥίπτειν

πιγράψας

πιδίδοναι

πιεικείαν

πιθέτης

πικουρία

πιλαβώμεθα

πιουσίον

πισύρεσθαι

πισημαίνεται

πισκώπτων

πισκοποῦντες

πισπασώμεθα

πιστὸς

πιστώθη

πιστεύθη

πιστρέφει

πιστρέψαι

πιτύχωμεν

πιτευξόμεθα

πιτρίμμασι

πιχριομένους

πλῶς

πλῶς ἕξω πρόσκειται

πλῶς καὶ εἰκῆ

πλαδῶσα

πλαστος

πλατος

πλείονα συνάπτουσιν

πλεονεξίας

πλευρὰς διωρυγμένους

πλησίον

πνεῦμα

πνευματικά

πνευματική

πνευματικὸς

ποβάθρας

πογεννηθῆναι

πογνῶτε

πογράφει

πογράψας

πογραφὰς

πογραφὴ πείρας

ποδίδωσι

ποδύεται πρὸς

ποδείγματα

ποδείγματι

ποθέσεις

ποιήσας

ποιῶμεν

ποιοῦμεν

ποιος

ποκειμένων

ποκλήρωσιν

ποκναίοντες

ποκνοῦντες

πολίτην

πολὺ μέγα

πολύπλοκον

πολύτροπος

πολῖτας

πολαύων

πολαύωσι

πολελυμένον

πολεμεῖτο

πολιτεία

πολιτείαν

πολιτείας

πολιτισμὸς

πολλάκις

πολλὴν παρέχωμεν τὴν ἡσυχίαν

πολλοὶ τῶν ἀναγινωσκόντων τὸ ῥητὸν τοῦτο διαποροῦντες φάσι· τί δήποτε Πέτρος κ.τ.λ

πολογήσομαι

πολυειδὴς

πομπῆς

πομπεύουσα

ποξύει

ποξύσωμεν

ποπτεύειν

πορώτερον

ποσκελίσαι

ποστάσει

ποστάσεως

ποστάσις

ποστολὴ

ποστρέψαι

ποτε

ποτείνεσθαι

ποτηγανιζομένῃ

ποτυμπανίσθησαν

ποτυμπανισμός

που ἔπνει

πουλον

πρὶν γενέσεως

πρὸς

πρὸς ὑπόστασιν

πρὸς σωτηρίας

πρόῤῥησιν

πρόσχυσιν

πρόσχυσις

πρόσωπον

πρώην

πρᾶγμα

πρῶτος ἢν

πραγματεύσατο

πρεσβυτέρα

προέτειναν

προῃρῆσθαι

προαίρεσιν

προαιώνιον

προαιώνιος

προαιρέσει

προαιρέσεως

προβατικὴ κολυμβήθρα

προβληθέντος

προείρ

προείρηται

προελέσθαι καὶ βουληθῆναι

προελθοῦσα

προετυποῦτο

προηγόρευται

προηγουμένως

προθεσμίαν ἀπολογίας

προκαταπληττομένης αὐτῶν ὡς ᾠόντο

προκείμενα

προκειμένου

προληψεως

προξενεῖ

προξενοῦσα

προοίμιον

προοιμίων

προσήκοντα καιρὸν

προσίσταται

προσώπως

προσεδέξασθε

προσεκύνησεν

προσηλώσας

προσηλοῦν

προσκυνεῖ

προστασία

προστασίαν

προστετηκέναι

προστετηκὸς

προστιθέασι τῇ πτήσει πάλιν καὶ

προσφάγιον

προτρεπτικὴ

προφορικὸν

προϋπ

πρωτοτόκια

πτόμεθα τῶν πραγμάτων

πτερώθησαν

πτοῆσθαι

πυκνὸς

πυκτίον

π. λεγ

ρέων

ρώτων

ρώτων ἐνταῦθα παρεκαλοῦν ἐστὶ, τῇ ἐγχωρίῳ αὐτῶν φωνῇ

ρᾷς πῶς καὶ σκηνὴν καὶ καταπέτασμα καὶ οὐρανὸν τὸ σῶμα καλεῖ

ρῶν

ρανον

ρατὰ

ρατὸν

ργάζεται

ργίας

ρει

ρευγομένων

ρη

ρθριζον πρὸς

ρθρου βαθέος

ριστον

ριστοποιοῦνται

ρκεσθηόμεθα

ρκωμοσίας

ρμᾶν

ρχὴν τῆς ὑποστάσεως

ρχήστρας

ρχειν χειρῶν ἀδίκων

ρχεται

ρχηγὸν

ρχηστὰς

ρχοντες

ρωτῶν

σὰρξ

σάρκα

σήμερον

σότιμον

σὺ λέγεις

σὺ μαρτυρεῖς

σύλληψιν

σύμβολον

σύν

σύνεσις

σύνθεσιν

σα ἐπᾴδει

σαββατισμὸς

σαγήνευσε

σαγήνη

σαγηνεύσῃ

σαγηνεύσασα

σαν

σατανικόν

σαφηνίζει

σε

σεμνότητα

σεμνολογήματα

σηκῶ

σημον

σθενούντων

σκάμμα

σκάμματα, διαύλους, λαβὰς

σκάμματι

σκήνωσεν

σκήσαμεν

σκώμματα

σκαιώρημα

σκαμμάτων

σκεπάσματα

σκηνὴν καὶ καταπέτασμα καὶ οὐρανόν

σκιατροφία

σοβοῦντας

σοστάσιον

σοφίας

σπερ

στίζεσθαι

στῦλοι

στε εἶναι παράκλησιν ὑμῖν

στε τὰ μετὰ ταῦτα λυμήνασθαι

στενάζοντες

στερροὺς καινοὺς

στε, φησι

στηλιτεύεσθαι

στι παρατηρεῖσθαι

στιν

στοιχείοις

στοιχεῖ

στομάτων

στρέφεσθαι

στρέφεται

στραγάλους

στρατιῶται

συγκατάβασις

συγκεκερασμένους

συγκεκραμένης

συγκεκραμένος

συγκεκραμένους

συγκρίτως

συγκρατεῖ

συγκροτεῖ

συμπαθεῖν

συνάξεως

συνέδρια

συναλιζόμενος αὐτοῖς ἦν

συναφείᾳ

συνεστάλθαι

συνεχῶς

συντρόφου

συρίγγων

συστρέφον

σφίγξαι

σφίγξας

σφόδρα πνέουσαν

σφαγμένος

σφαδαζόντων

σφαιρίζειν

σφαλέστεροι

σφιγξε

σφοδρότερον

σχάτου τῶν ἡμερῶν

σχέσει καὶ οἰκειώσει

σχῆμα

σωτηρίου πάθους ἀπόῤῥητα σύμβολα

σωφροσύνην κοσμιότητα

τὰ

τὰ ἄνω φρονεῖ

τὰ ἅγια τοῖς ἁγίοις

τὰ ἅγια· καταπέτασμα ἡ σὰρξ, κρύπτουσα τὴν θ

τὰ ἐκεῖ

τὰ ἐντάφια

τὰ ἡμέτερα

τὰ ἡμέτερο

τὰ ὄντα

τὰ ὑποκάτω τοῦ Θεοῦ

τὰ γενόμενα

τὰ δευτερεῖα προσενεγκών

τὰ διὰ τῶν ἀγγέλων οἰκονομηθέντα

τὰ εἰρημένα λογισμῷ μὲν εὐρεῖν, κ.τ.λ

τὰ κατὰ

τὰ κατεπείγοντα

τὰ μέρη

τὰ μὴ ὄντα ὡς ὄντα

τὰ μετὰ ταῦτα

τὰ παῤ αὐτοῦ

τὰ πολλὰ

τὰ προκείμενα

τὰ στοιχεῖα τῆς ἀρχῆς

τὰ τῆς ἀ

τὰ τῆς οὐσίας

τὰ τοῦ Θεοῦ

τὰ τοῦ Χριστοῦ συγκροτούντων

τὰς ἀντιδιαστολὰς κυρίας

τέρα αὐτοῖς αὕτη προαναφώνησῖς

τέως

τὴν ἀρχήν

τὴν ἐλευθέραν

τὴν ἔννοιαν, τὸν λόγον

τὴν ἔξωθεν

τὴν δόξαν τοῦ πέμψαντος αὐτὸν

τὴν δουλείαν

τὴν θήραν

τὴν κοίτην

τὴν λεχώ

τὴν μέλλουσαν

τὴν μεγίστην ῞Ελλαδα

τὴν πόλιν

τὴν πρὸς αὐτὸν ἀπαραλλαξίαν

τὴν πρὸς αὐτὸν συμφωνίαν

τὴν σάρκα

τὴν σάρκα εἰσερχομένην εἰς τὸ ἐσώτ. τ. καταπετ

τὴν τῶν πολλῶν ἀκολουθίαν

τὴν φύσιν ἄπασαν

τὶ ὑστερῶ ἐγὼ

τὶ γὰρ ἄτοπον προσκεῖσθαι ἐν Κανᾷ, καὶ μὴ ἀρχὴν εἶναι ταύτην τῶν τοῦ ̓Ιησοῦ σημείων

τί ἤθελον ἰδεῖν

τί δὲ ῎Εσδρας ἐγκαλεῖ

τί θέλω

τίκτουσα

τίνα

τὸ

τὸ ἀόρατον

τὸ ἀθρόον τῆς παρουσίας

τὸ ἀκόμπαστον

τὸ ἀνεπαχθὲς

τὸ ἀπαράλλακτον

τὸ ἀπαράλλακτον καὶ ἑνὶ μόνῳ τὴν διαφορὰν ἐμφαῖνον

τὸ ἄλφα

τὸ ἐξ ἡμῶν

τὸ ἐξαίρετον

τὸ ἐπεστυμμένον

τὸ ἡμέτερον

τὸ ὁμοίως

τὸ αὐτὸ

τὸ αὐτὸ δὴ τοῦτο ἔστιν οὕτως ὡς ἐκείνῃ οὐσίᾳ πρέπον ἦν

τὸ αὐτὸ θεραπεύει

τὸ γὰρ ἴδιον ὡς ἐπ̓ ἀλλοτρίῳ τὰ πολλὰ τίθησι

τὸ γνήσιον

τὸ γνήσιον τῆς υἱότητος

τὸ δικαίωμα τῆς βοηθείας

τὸ εὐόλισθον

τὸ καύχημα τοῦ Χριστοῦ τὰ παθήματα

τὸ κατόρθωμα

τὸ κοίνον

τὸ λογιστικόν

τὸ μέσον

τὸ μόνον

τὸ πᾶν

τὸ πλήρωμα αὐτοῦ

τὸ π. τοῦ ἑ

τὸ σῶμα

τὸ συγκροτοῦν τὴν ἀρ

τὸ συνεσκιασμένον καὶ συγκεκαλυμμένον

τὸ σχῆμα

τὸ τῆς πίστεως

τὸ τοιαῦτα δυνηθ

τὸ τυχόν

τὸ χαλεπόν

τὸν ὅτε ἐκρατοῦντο μάτην, ἢ τὸν ὅτε αὐτῶν κρατοῦσι νῦν

τὸν αἴτιον

τὸν αὐτὸν

τὸν λόγον

τὸν λόγον τῆς ἀρχῆς τοῦ Χριστοῦ

τὸν χρηματίζοντα

τὸ, ἐν, διά ἐστι

τό τε

τόπῳ ἀποκλειόμενος

τότε

τύποι

τύπον

τύπος

τύραννοι

τῆς

τῆς ἀξίας τοῦ Θεοῦ

τῆς ἐν μέσῳ

τῆς ὑπὲρ ἡμῶν σωτ

τῆς ὑποσχέσεως

τῆς αὐτῆς γνώμης ἀπόφασίς

τῆς γνώμης ἐκείνης

τῆς κατὰ τὴν οὐσίαν συγγενείας

τῆς οὔσης

τῆς προαιρέσεως

τῆς προστασίας

τῆς χρείας ὦμεν

τῇ δοξῇ αὐτοῦ

τῇ προαιρέσει

τῶν ̔Ελληνίκων

τῶν ἄλλων

τῶν γνησἰων

τῶν πολλῶν

τῷ προσώπῳ

ταῖς αὐταῖς θυσίαις

ταῖς προθήκαις ταῖς ἐπὶ τῶν ἐργαστηρίων

ταῦτα

ταμὸν

ταμευόμενοι

ταν ὑψωθῶ

ταν μὴ ἄκαρπος

ταν μηκέτι χαλκοῦς ᾖ, ἀλλ̓ ὑετὸν διδῷ· ὅταν μὴ ἄκαρπος, οὐχ ὁταν μεταβληθῇ, οὐχ ὅταν τὰ μὲν αὐτοῦ ἐξαιρεθῇ, τὰ δὲ μένῃ

ταν μηκέτι χ. ᾖ. ἀ. ὑ. διδῷ, καὶ ἡ γῆ ὁμοιως καινὴ, ὅταν μὴ ἀ. ᾖ, οὐχ ὅταν μεταβληθῆ, καὶ οἶκος οὕτω καινὸς ὅταν τὰ μὲν κ. λ.

ταπήτων

ταπεινὰ φρονεῖ, ταπεινοφρονεῖ

τεθλιμμένη ἡ ὁδός

τεκεν

τελὴς

τελῶν εἰς τὸ σῶμα

τελείωσις

τελειότης

τελεστέρων

τελευτήσας

τετελειωμένον

τετιμημένοι

τετραχηλισμένα

τηροῦντες

τι ἐξ αὐτοῦ

τι ἐρχόμενος ἥξει, καὶ οὐ μὴ χρονίσῃ

τι κρείσσων εἱς ποιῶν θέλημα

τικτόμενος διαφθείρει

τινα

τοὺ Πατρὸς

τοὺς αἰῶνας

τοὺς μεμήνοτας

τοὺς περὶ

τούτῳ

τοῖς γενομένοις

τοῖς δεσμίοις

τοῖς δεσμοῖς μου

τοῖς λεγομένοις

τοῦ Θεοῦ

τοῦ Θεοῦ λόγου

τοῦ Πνεύματος

τοῦ αἵματος

τοῦ εδρεῖν

τοῦ κόπου

τοῦ μέλλοντος

τοῦ μετ̓ ἐκείνων πλυνομένου

τοῦ πράγματος ἅπτεται

τοῦτο

τοῦτο ἐκείνης τύπος ἐστὶ, καὶ αὕτη ἐκείνης

τοῦτο αὐτοῖς ἀπαγορεύει

τοῦτο καὶ ὁ Λουκᾶς ἡμῖν δείκνυσι λέγων· ἡ δὲ Μαριὰμ συνετήρει τὰ ῥήματα πάντα συμβάλλουσα ἐν τῇ κ

τοιοῦτος γὰρ ἡμῖν καὶ ἔπρεπεν κ. λ

τοπώτερα

τοσοῦτον ἔχοντες περικείμενον ἡμῖν νέφος, μαρτύρων ὄγκον, ἀποθέμενοι πάντα

τουτέστι

τουτέστι, τὰ προστάγματα

τρέφεσθαι

τρίβολον

τρόποι

τρόπος

τρόπου τὸ εἶδος

τρόπω

τρώγων

τρυφὴν

τρυφᾷν

τρυφῆς

τυραννίς

τυχόντα

υβατεύων

φάνισε

φάπαξ

φέρε

φέρων καὶ ἄγων

φίεσαν

φίημι

φίκεσθαι

φίλε

φίλτρου

φόδια

φόδια γέγονε

φόδιον γίγνεται

φύσέως

φύσει εἰδεχθεῖς

φῆκε

φαίνει

φαιδρότητος

φανῆναι διὰ τῆς σ

φαντασιοκόπος

φανταστικὸν

φείλουσα ἀπολαβεῖν

φεστῶτι

φησὶ

φθόγγοι

φθόνους

φιέναι

φιλόξενία

φιλανθρωπίαν

φιλοξενία

φιλοξενίας

φιλοσοφίαν

φιλοσοφίας

φιλοσοφίας ἐστὶ

φιλοσοφεῖν

φιλοσοφοῦντα

φιλοστοργίας

φοδίων

φοιβάσεσθε

φορμῆς

φορμοῦν

φορμοῦντα

φοσιουμένους

φοσιωσάμενοι

φράστου

φρονῶμεν

φρονεῖν μείζω

φρονηματιῶν

φυλάσσων σε

φωνὴν

φωνῇ ῥημάτων

φ. τῆς εἰς τὴν ζωὴν εἰσόδου

χάριν ἔχωμεν

χάρις

χάριτι

χὼρ

χῶρος

χαλάσας

χαμαιτυπεῖα

χαρίσματος

χαρακτήρων

χαρακτηρίζειν

χαρισάμην

χαυνώσας

χει

χειν οἰκείως

χειροτονεῖ

χορὸς

χορεύει

χορηγία

χορηγίαν

χρὴ πάντοτε φυλάττειν ἑαυτοὺς, μήποτε ἀπονυστάξωμεν

χρήματα

χρᾷ

χρῆν

χρείαν

χρηματίζοντα

χρηματίζω

χρηματισθείς

χρηματισμὸς

χρονικὴ

χυδαίου

χυδαῖον

χωρίῳ

χωρεῖν

χωρεῖτε

ψῆφον

ψῖδας

ψελλίζοντος

ψηφῖδας

ψυχὴν

ψυχικὴ

ψυχικὸς

ωλα

ωλος

&c…The corrector seems to have misapprehended the meaning of

&c, N.T.

&c.

&c. Mr. Field thinks that either the thread of the discourse is broken, and the second point not mentioned, or (which seems more probable) that it is contained in the words

&c. N.T.

&c. N.T. and some mss.

&c. The translation follows the Bened. pointing, as giving the meaning most in accordance with St. Chrys.’s teaching. [This pointing of the English edition is allowed to stand as making the sense more obvious to the English reader; but Mr. Field’s pointing gives essentially the same sense and is more in St. Chrysostom’s style.—F.G.]

&c. There does not however appear to be any need for this: on the contrary, while the old text is simple and intelligible, the additions bring in matters which are out of place. [The other Catena, however, that of Niketas, Archbishop of Heraklea, one of Mr. Field’s valuable authorities, has the bracketed bits.]

&c. These words are probably not part of the sacred text. They are not referred to by St. Chrysostom.

&c. What is meant is that Christian belief which finds expression in the Creed, as well as elsewhere.—F.G.]

&c. [But previously he has connected with

&c. is not in the text of Savile.

&c.

&c.).

&c.,

&c., Ben. Sav. K. Q.

&c., N.T.

&c., N.T. The comment looks as if this had been read.

&c., N.T. and Ben.

&c., adding,

&c., and

&c., and from their adding,

&c., are inserted by Savile.

&c., as is read in the received version of the Epistle, where Lachman adopts the reading

&c., the LXX. have,

&c., which comes after some parentheses.

&c.: for this the common editions have

&c.: the shorter text has only

&c.; which seems to give a good sense.

(

(Mutianus has

(Vat.)

(cxx. 3, LXX.) where we have

(from

(he says)

(i.e.

(not

(only), Sav.

(the disciples).

)

) Him bound to Caiaphas the high priest.

) according to the Alexandrine mss.

) and the cognate words, of spiritual rulers.

) as called to witness by God: in the verse preceding this (Mic. vi. 1

) days,

) is repeated in each of the three instances that follow: in the translation it is varied.

) may remain.

) the death of the wicked. It does not appear what passage he had in view.

), and the interpolator misapprehending the drift of the passage had inserted

), the Divinity of the Holy Spirit (he says) is implied in the use of the word

). The received text of the New Testament has

): and so he seems to have understood

); and for the next clause, see

); to correct the apparent inaccuracies of the text. But Mr. Field shows from other passages of St. Chrys. that he really means Isaac, having in view

, Γ. Τ.

, &c.

, &c. So the English version has

, &c. The Apostle interprets this by adding the article:

, &c. [The English edition translates

, &c., where murmuring is the sin specified.

, 761.]

, B, etc.); it was unknown to Chrysostom and other Greek and early Latin fathers; it interrupts the context; it departs from the style of John, and presents an unusual number of various readings. We find it first in Latin Gospel mss

, Ben.

, Ben. and mss.

, Ben.:

, G. T.

, G. T. and Mor.

, G. T.).

, G. T.].

, His part.

, LXX., but are there spoken concerning the heavenly bodies.

, LXX., thus rendered in margin of E.V.

, N.T.

, Sav. Ben.

, Sav. Ben. in both places.

, [

, a conjecture of Dr. Heyse, for

, a contest, as that of wrestlers.

, a kingdom.

, a very happy emendation of Mr. Field’s for

, according to Sav. conject. and some mss.

, according to Savile’s conjecture and a Vatican ms.

, according to the translation of Theodotion and the Vatican ms.

, adopted throughout by St. Chrys.—F.G.]

, al.

, an irregular construction: the common texts substitute

, and for

, and goes over again the portion on which he has already commented.

, and has

, and the other passage alluded to may be

, are

, are not in St. Chrysostom’s text or in that of any critical edition. In the R.V. they are omitted.—F.G.]

, are those of

, as

, as has one ms.

, as has the common text of the New Testament, but there also Scholz, Lachmann, Tischendorf [Tregelles, W. and H.] read

, as has the old translation of Mutian.; but it is omitted in the best mss.

, as in

, as is altogether probable and as is generally asserted in the fathers, they were both companions of St. Paul, though whether they were with him at the same time is not known, and so one of them was likely to know and value the work of the other. Moreover, nearly all the varying traditions about Barnabas concur in speaking of his preaching at Rome, where he would have become personally known to Clement, and whence he may have written this Epistle. If he planted the Church at Milan, as is asserted in the title and proper preface for St. Barnabas Day, in the Ambrosian liturgy, he must have passed through Rome on his way.

, as our

, assuming royalty.

, beautiful and good.

, both here and throughout this Homily. It seems better to retain the distinction of the Greek words.—F.G.]

, but

, but Sav.

, but elsewhere he concurs with nearly all the critical editors, the A.V. and the R.V. in reading

, but from

, but in

, but the word is not uncommon for holding together a system.

, conj. for

, conject.

, connecting the

, determining the meaning to be

, e.g.

, equals

, generally of mixing wine with water.

, he would understand thus,

, i.e.

, i.e. Isaac. See

, i.e. by Baptism. [The meaning of

, i.e. higher sayings.

, i.e. in matters affecting themselves.

, i.e. in saying that He was making Himself

, i.e. in the Godhead, or with God. However, one Vatican ms.

, i.e. not referring to Himself.

, i.e. of the ascetics or solitary life.

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

, i.e. when one

, in accordance with the common editions of the New Testament; but in neither case is it supposed to be genuine. [Field’s text omits it, and it is not in critical editions of the text of Heb.—F.G.]

, in the sense here given. The mss.

, in which he refutes them at large, proving among other things that

, includes

, including all our sacraments, services, relations, life and conversation. See Hom. xiv. [3]. [S. Chrys. there describes the heavenly things as

, instead of after them, as in

, is Mr. Field’s translation;

, is translated

, it seems better to keep to the word adopted both by the A.V. and the Revision.—F.G.]

, latter part.

, lit

, lit.

, literally

, making a double question. The other editions have

, making the sense,

, mercenaries.

, not in G. T.

, not with

, of Joseph’s dreams, where our version has

, of our present knowledge of the Blessedness of Heaven.

, of the Christian: that a watchman of Israel ought not to slumber or sleep. The Alex. ms.

, of which the

, om. S.

, omitted.

, omitting

, opposed in G. T. to

, or

, or St. Paul,

, or substitute it for

, or to place here the words

, or,

, others place it in brackets.—F.G.]

, partially in the language of our Lord,

, possibly a corrupt form for

, pp. 425, 426] of the co-operation of Grace and the human will.

, properly a disposition and conduct which creates respect or reverence: so specially (here as in other places) chastity. See Hom. xxx. [3], above, p. 504.

, proves the distinct Personality, the latter,

, see

, see Mr. Field’s note.

, see St. Chrys. on 2 Cor. ii. 17

, see above, Hom. v. [6.] p. 391.

, see above, note 4, p. 366.

, see above, p 379, note 1.]

, see above, p. 412.

, see above, pp. 370, 371, notes.

, see below, [5]. [Neither the A.V.

, see below.

, see below. [The construction of

, so rendered in margin of E.V.

, so that the passage runs;

, so that the present. connection with

, sometimes

, square bones used as dice.

, terms of the wrestling school.

, that Moses was faithful to Him that made him.

, that which is eaten with the bread.

, the Consubstantiality of the Son.

, the acts and words of God.

, the common word for

, the critical editions have

, the critical editors have

, the double course.

, the gripe of the wrestler. Thus of Job, on Stat. Hom. i. 16; of the Three Children, ib. Hom. iv. 8, &c.

, the place dug out for the exercise, hence the exercise itself.

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

, the well-known designation of the Messiah.

, the word is specially applied to messages between earth and heaven, by Pseudo-Dionys. Areop. de Celesti Hierarchia

, the word used by St. Paul, which we translate

, the word used of St. John Baptist reproving Herod,

, though the form of quotation is from

, thus; and that while the Greek is simply,

, to supply an explanation of the words

, to which St. Chrys. alludes, are

, translated by Dr. Neale, p. 15.]

, we have a good sense, in accordance with the four texts cited by St Chrys. and the explanations which he afterwards gives. [The criticism of the English editor is not without some force; yet it seems best to adhere to the text of St. Chrys., as is here done. The proposed alteration does not remove the difficulty, which is merely negative. The rendering in the English edition is

, what they rub on.

, where

, where one thing is said, and another covertly meant: as the expression is used

, where the words relate the gift of tongues.

, which St. Chrysostom is here describing.]

, which cannot easily be reproduced in English.—F.G.]

, which has been followed in the translation. [There are, however, as many mss.

, which he had omitted before:

, which is the Ben. reading.

, which is the reading of some mss.

, which is the word used in Jeremiah, according to the Vatican ms.

, which seems to be an error of the press.

, which the contrast plainly suggests.—F.G.]

, who fought with wild beasts, were regarded as a most degraded class.

, with the conjecture

, with the most approved mss.

,) but there is no other reading.

,) saying,

,] G. T.

. τ. τ. δ. ὑποστάσεων δήλωσιν

. (in these last days) Sav. Ben. here and throughout the Homily. The former is considered to be the true reading of the Sacred Text. It is throughout the reading of St. Chrys. as is clear from his argument. [It is the reading of all the uncials; the cursives and the versions are divided. The R.V. follows the correct text.—F.G.]

. 42

. All critical editors have

. An instance of employment requiring skill and practice. v. Iliad

. As if they were so immaterial that he did not think it worth while to be accurate, and mentioned

. Ben.

. But Mut.

. But there is no appearance that the Apostle called Christ’s body heaven, nor do any of the texts cited show it. If however, we introduce

. Corippus, lib. iii., says

. Dr. Heyse conjectures

. Dunæus suggested

. E.V.

. E.V. prayed: Ben and ms.

. For

. For instances of this meaning of the word, see Mr. Field’s annot.

. G. T.

. G. T. and Ben.

. G. T.].

. He combines these two texts (either from confusing them or by way of explanation) in three other places. See Mr. Fields’ note. The words were addressed to Cain before he killed his brother.

. If this be the right reading, the sense is, that the Father and the Son are more Equal in honor than human father and son. Sav. reads

. In G. T. the words are:

. In the original it is one and the same word which in the text,

. It cannot be denied that the word in the classics bears both the closely related meanings of inaugurate

. It is not clear, as Mr. Field remarks, to what the articles

. It seems as if the hearers were showing themselves surprised at the severity of what he was saying.

. It will be observed that St. Chrys. dwells much on this word: and also that he understands the

. Lit. to bring or bear up: hence to refer to or bring before a person, to present. The word is used in the Epistle to the Hebrews for

. Literally,

. Meaning, perhaps,

. Montfaucon conjectured

. Mr. F. observes that St. Chrys. more usually cites the text without

. Mr. Field adopts the reading of the later mss.

. Mr. Field many years ago in earlier volumes of his edition, suggested the true reading here, as also the word

. Mr. Field retains

. Mr. Field says that he has

. Mr. Field seems to think that the Expositor read

. Mr. Field thinks the passage may be corrupt; the parenthetic words seem added to explain that it is the Christian ordinances

. Mr. Field with hesitation adopts here the reading of the Catena

. Mut. and one ms.

. On this third heresy respecting the Holy Trinity, see St. Greg. Naz. Orat

. One ms.

. Otherwise we must supply

. Perhaps the difficulty is avoided by supposing that the word

. Plat. Legg.

. Referring to what is implied in

. Said of that which cannot be digested or causes nausea.

. Sav. &c. om.

. Sav. and Ben. have

. Sav. and Ben. read

. Sav. conjectures

. Sav. reads

. Savile and Morell following some mss.

. Savile observes that it was the opinion of St. Chrys. that the heaven was stationary, and that the sun, moon and stars moved through it. [Such may have been St. Chrysostom’s opinion, but it does not appear in this passage.—F.G.]

. Savile reads

. Savile’s is not grammatical. Ben. reads,

. See

. See above, p. 509.

. See below [4], p. 440. [The simple translation of the Greek (as given in the text) seems far better than this curious modification. The clause

. See next column. This word is connected with the preceding

. See on Stat. Hom. ix. 1, and note

. So Ben. and mss.

. So Euseb. H. E.

. So Morel. Ben. and mss.

. So while the common editions [

. Some of Field’s mss.

. St. Chrys. connects

. St. Chrys. is speaking of Moses’ flight after killing the Egyptian.

. St. Chrys. says that

. St. Chrys. takes the word in its primary sense,

. St. Chrys. understands

. St. Chrys. understands the expression in this sense; which it has elsewhere: as in

. St. Chrys. understands the word to mean here neither

. That is both

. That is, by submitting to the will of God thus manifested, and receiving ordination.

. That is, is indirectly condemned, by the contrast of the conduct of Caleb and Joshua. St. Chrys. reverses the expression of the Epistle, and says,

. The

. The Bened. editor observes, that by the Fathers the word is used to signify

. The English edition,

. The Epistle to the Hebrews he asserts was written by Paul to the Hebrews in the Hebrew tongue, but that it was carefully translated by Luke and published among the Greeks. Therefore one finds the same character of style and of phraseology in the Epistle as in the Acts. “But it is probable that the title, Paul the Apostle, was not prefixed to it. For as he wrote to the Hebrews, who had imbibed prejudices against him and suspected him, he wisely guards against diverting them from the perusal by giving his name.”

. The Sacred Elements there set before God. [The English edition has here missed the sense of

. The account of the first

. The cognate word

. The common editions have

. The common editions of St. Chrys. as the common text of the New Testament, add

. The common editions read

. The common text, besides other additions, adds the explanatory words

. The common texts add

. The common texts have

. The common texts of St. Chrys. add here

. The comparison is not between the living object and the picture, but between representations in drawing and in painting; the word

. The editions had

. The effect of the sprinkling with blood. See

. The expression (

. The former word is used by St. Chrys. to express the portion of Scripture on which he is treating: the latter is a received term in the dialectical method of the Greeks to express a proposition put forward to be argued from, to see what consequences follow from it, with a view of showing it to be untrue, or determining the sense in which it is true. St. Chrys. means to say that this proposition was only thus argumentatively inferred by St. Paul.

. The idea is (as shown by the context) that our spiritual things (hymns, praises, &c.) answer to the parts of the victim laid upon the carnal altar of old.—F.G.]

. The other mss.

. The reading of the common edition is:

. The reading of the common editions is [

. The reading rendered above best suits the sense, and is supported by mss.

. The same word also is used in the LXX. in

. The same word is translated

. The sentence is not clear, but the meaning seems to be,

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

. The term applied by Christians to whole nights spent in Psalmody and Prayer;

. The translation is made as if the pointing was

. The word

. The word includes the idea of comforting and encouraging as well as of exhorting.

. The word is elsewhere used in this sense by St. Chrys. See Mr. Field’s notes. St. Chrys. often points out that the Ep. ii.

. The word is used of God’s speaking. See above, Hom. xxiii. [1], p. 469. St. Chrysostom’s argument seems to oblige us to understand in the next clause something equivalent to

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

. The words are found in

. The words are rendered as above in the margin of the Auth. Version, and St. Chrys. seems to have so understood them. The Vulgate has,

. There is great variation in the mss.

. There may be some words omitted.

. They are omitted in recent critical editions, but are implied in the context.—F.G.]

. They said that the latter, by which they meant to imply inferiority in the Third Person especially, was the only proper form. This gave occasion to St. Basil’s writing his Tract

. This appears to be the meaning, if the text is correct. The passage is suspected, but there is no other reading.

. This clause is omitted from the text of the Epistle by critical editors of the New Testament, and is not commented on by St. Chrysostom. [It is bracketed by Lu., Tr., W. H., and the Basle ed., but retained in the Revision.—F.G.]

. This is held to be the true reading of the sacred text:

. This is the approved reading of the sacred text and of St. Chrys. The common editions have

. This is the argument of an objector, who alleges that the promise of a New Covenant was fulfilled by the modification and renewed efficacy of the Mosaic system, such as occurred after the Captivity. He alleges two senses in which the word

. This is the common Levitical term for priestly consecration

. This is the correct reading of the sacred text

. This is the reading also of Savile and Morell. It is supported by one ms.

. This is the reading of all the best mss.

. This is the reading of the best mss.

. This reading is found in the Complut. and in most of the Greek commentators: the plural in G. T., Vulgate, and Latin writers.

. This word is properly used of quasi-Divine communications made through oracles: the words

. This word is used by St. Chrys. throughout this passage without any variation of reading. The text of the Epistle here has

. This word is used commonly by St. Chrys. for giving away one’s whole property in charity, and probably that is its meaning here.

. Those acts of the soul whereby we desire and aim at what is good.

. [At the head of the homily the word is in the singular, as in the text of Hebrews; it is here commented upon as if in the plural.—F.G.]

. [Cf.

. [Field’s mss.

. [St. Chrys. in another work has the reading

. [The critical editors are not agreed; some insert the

. [The pointing is better as it stands; at most, it is only necessary to understand

. [The reading

. [These same two words,

. [This secondary meaning is brought out in

. al.

. as well as

. c. 25 t. iii. 49. That

. for

. for which there is also ms.

. i.e.

. in place of

. in this place; by omitting

. is closely connected together, and it is hardly tolerable to separate

. l. 6, 31.

. so Hom. v. 5, p. 69 on c. iii. 1.

. where it is written, that the prophet or dreamer who teaches idolatry is not

. which is substantially equivalent, was the passage intended; the words are those of

. . . . . .

.—F.G.]

.—F.G.] have

.—F.G.].

.) in the highly figurative passage, Rom. xv. 16

., the reading of the Verona edition. Mutianus has

.] G. T.

.] of the N.T. read

1 Cor. i. 17

1 Cor. ix. 27

1 Cor. xiii. 12

1 Cor. xiv. 22

1 Cor. xvi. 4

1 Pet. ii. 24

1 Sam. xxiv. 13

1 Thess. ii. 14

1 Thess. iv. 16

1 Thess. iv. 3

1 Tim. v. 17

1 Tim. v. 21

2 Cor. i. 21, 22

2 Cor. ii. 8

2 Cor. viii. 1–3

2 Cor. x. 5

2 Kings xiv. 6

2 Kings xv. 29, 30

2 Sam. xxiv. 14

2 Thess. ii. 17

2 Tim. iv. 16

2 Tim. iv. 6

: Edd.

: Here and afterwards

: Reign of Vespasian, Menardus, Ewald, Weizäcker, Milligan; 71–73, Galland; 70–100, Tischendorf (at first); reign of Domitian, Wieseler, Hilgenfeld, Riggenbach. Donaldson, Reuss, Ewald, Dressel, and Ritschl also put it in the first century. Papebroch pronounces for some time later than 97, Hefele for 107–120. Volkmar, Tischendorf (later), Baur, and others, for 119; Tentzel for the reign of Trajan; and Hug, Ullmann, Lücke, Neander, Winer, Zeller, and Köstlin for some time early in the 2d century, while Heydecke distinguishes into a genuine B., 70–71, and an interpolator, 119–121.

: alluding to the poetic phrase

: and again,

: and as if in the next clause

: and there indicates a second evidence.

: as he had said,

: as opposed to the unbaptized, even though they believed and were so religious as to devote themselves to an ascetic life. Also, that at this time there were those who had given themselves up to an ascetic life and still deferred their Baptism, see St. Greg. Naz. Hom. xl. 18. In the later form of the text, this clause has been altered to

: but St. Chrys. means that we use the word

: for which St. Chrys. substitutes the words of Ecclus. xxi. 1

: for which the common editions [i.e. the

: for, &c.

: i.e.

: 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

: in His Human Nature.

: it is an instance, he would say, of the word

: probably St. Chrys. had in mind a word of the text which he does not cite,

: see

: see above, p. 469.

: so Tertullian in the well-known words: Adv. Prax

: the argument seems to require this; besides, in the statement of the difficulty, Abraham’s having

: the common editions follow mss.

: this is probably to be understood: as if he had said, He lays down a second point of difference that, &c.

: to which, so to say, life was restored.

: where the LXX. has,

: which was that of Mutianus.

;

; Mutianus,

; The Catena has

; and so in the other passage which St. Chrys. cites (

; and the later translator

; and this verse itself runs,

; as

; but only a renewal of fertilizing action which had been previously suspended.

; but presently St. Chrys. substitutes for this,

; but the reference is to our sinning

; is also said by St. Chrys. Hom. on 1 Cor. i. 4

; it is in this clause opposed to

; not as the English version might lead us to understand it, of the

; or

; or,

; probably the destruction of the Egyptians and the Amorites, &c.,

; probably used by St. Chrys. as if

; reads

; see

; seem more appropriate to Nehemiah than to Ezra: and the reception of Nehemiah on his second visit to Jerusalem may have been the circumstance of which the orator was thinking.

; so

; so also Sav. and Ben.

; so the common text of the New Test. read

; the common texts read

; they omit the clause next following.

; which Mutianus read, translating it,

; which is the reading of the common texts of the N.T.

A catena, the Verona editions, and perhaps one ms.

A dear-bought dower

A little while, and ye shall not see Me: and again, a little while, and ye shall see Me: and, Because I go to the Father. They said therefore, What is this that He saith, A little while? we cannot tell what He saith.

A monster for the sun to see,

A slight alteration of Mr. Field’s text seems needed here. The text of the Homily which he gives in accordance with all the authorities is:

Abide in Me, and I in you. As,

According to Savile’s conject. and two mss.

According to Savile’s conjectural reading,

Acts iii. 19

Acts xvii. 16

Acts xviii. 17

Acts xxi. 20

Acts xxi. 20, 21

Acts xxi. 21

Acts xxi. 31–33

Acts xxii. 19, 20

Acts xxii. 21

Acts xxii. 21, 18

Acts xxii. 3

Acts xxiii. 5

Add:

After that He poureth water into a basin.

After the Oblation was made and before the Communion the deacon proclaimed

All hail.

All hideous soiled with foulest leprosy,

All men will believe on Him, and the Romans shall come and take away both our place and nation.

Amaziah,

And God is glorified in Him.

And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand. And Jesus took the loaves; and when He had given thanks, He distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would.

And Pilate wrote a title, and put it on the Cross, and the writing was, Jesus of Nazareth the King of the Jews. This title then read many of the Jews, for the place where Jesus was crucified was nigh to the city, and it was written in Hebrew, and Greek, and Latin.

And Simon Peter followed Jesus, and so did that other disciple; that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest. But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter.

And after eight days again His disciples were within, and Thomas with them; then came Jesus, the door being shut, and stood in the midst, and said, Peace be unto you.

And after this Joseph of Arimathæa, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus; and Pilate gave him leave. He came therefore, and took the body of Jesus. And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight. Then took they the body of Jesus, and wound it in the linen clothes with the spices, as the manner of the Jews is to bury.

And again, another Scripture saith, They shall look on Him whom they pierced.

And as she wept, she stooped down, and looked into the sepulcher.

And as the Father gave Me commandment, even so I do.

And from thenceforth Pilate sought to release Him; but the Jews cried out, saying.

And he sat down upon the grass and cried,

And he that was dead came forth, bound hand and foot with grave clothes: and his face was bound about with a napkin.

And how sayest thou then, Show us the Father?

And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where,

And it was the preparation of the Passover, and about the sixth hour; and he saith unto the Jews, Behold your king! But they cried out, Away with him, away with him, crucify him! Pilate saith unto them, Shall I crucify your king? The chief priests answered, We have no king but Cæsar.

And like,

And many went out of the country up to Jerusalem before the Passover to purify themselves. Then sought they for Jesus, and spake among themselves as they stood in the Temple, What think ye, that He will not come to the feast? Now both the Chief Priests and Pharisees had given a commandment, that if any man knew where He were, he should show it, that they might take Him.

And observe how He bound the disciples to Himself; for these are they who say,

And on the same day was the Sabbath. The Jews therefore said unto him that was cured, It is the Sabbath day, it is not lawful,

And seeth two Angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.

And some of the Pharisees which were with Him heard these words, and said unto Him,

And the Jews’ Passover was nigh at hand.

And the Scripture cannot be broken: say ye of Him whom the Father hath sanctified and sent into the world, Thou blasphemest,

And the servants and officers stood there, who had made a fire of coals; and they warmed themselves; and Peter stood with them, and warmed himself.

And when He had dipped the sop, He gave it to Judas Iscariot, the son of Simon.

And when He had said this, He breathed on them, and saith unto them,

And when He had so said, He showed unto them His hands and His side.

And when he had said this, he went out again unto the Jews and saith unto them, I find in him no fault at all.

And ye now therefore have sorrow, but I will see you again, and your heart shall rejoice, and your joy no man,

And ye shall be sorrowful, but,

And.

Annas sent (

Another reading has this sense:

Arise,

Art thou…dost thou give?

As in our Auth. Version.

As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread. Jesus saith unto them, Bring of the fish which ye have now caught.

At that day ye shall ask in My Name; and I say not unto you, that I will pray the Father for you.

At this place and generally throughout the Homily: the later texts and the common editions insert the words of the Epistle, but not so the best mss.

Baptism.

Barabbas. Now Barabbas was a robber.

Be broken, and that they might be taken away.

Be ye free from the love of money,

Because Marcion, holding the Creation to be evil, denied the Son’s preserving Power.

Because there is no place for the

Because,

Before God, in whom he believed, who quickeneth the dead, and calleth those things which be not as though they were

Being High Priest that year, he prophesied that Jesus should die for that nation,

Bel and the Dragon 24

Believe Me,

Believe ye,

Believe,

Ben.

Ben. Ed. reads:

Ben. K. Sav.

Ben. Sav.

Ben. Sav. K. Q.

Ben. Sav. K. Q. R.

Ben. adds,

Ben. and ms.

Ben. and mss.

Ben. has a different reading, with no variety of sense.

Ben. omits

Ben. omits,

Bened. A. K.

Bened. K. Sav.

Besides at a later time He said, (

Besides.

Blessed are the poor in spirit.

Borrowing a light more pure than gold.

Bp. George Burgess.

But I have called you friends, for,

But I know that even now, whatsoever,

But because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.

But he said unto them, Except I shall see in His hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into His side.

But if it bear thorns and thistles, it is reprobate, and nigh unto a curse, whose end is for burning.

But that the style

But that the word might be fulfilled that is written in their law, They,

But the Chief Priests consulted that they might put Lazarus also to death, because that by reason of him many of the Jews went away, and believed on Jesus.

But the Comforter, the Holy Ghost, whom the Father will send in My Name, He shall teach you all things, and bring all things to your remembrance whatsoever I have said unto you.

But these are written, that ye might believe that Jesus is the Christ, the Son of God, and that,

But these things he does not say merely for,

But they were terrified and affrighted.

But they.

But ye know Him, for He dwelleth with you, and shall be with you.

But ye,

But yet again for his wisdom,

By &c. he indicated the equality of His Substance and His nearness to the Father.

By saying that he would come with Timothy, as if Timothy were his superior; see the further comment, in the next section.

By this he enfeebled,

Caiaphas.

Cain would have been better if he had not.

Caleb and Joshua were not mixed with the unbelievers,

Cf.

Cf. St. Cyr.

Cf. St. Irenæus, iv. 33. 2, p. 405, O.T.

Cf. St. Iren. pp. 450, 482, 497, O.T.

Ch. xii. ver. 1, 2

Chap. xix. 1–3

Children, have ye,

Christ discourseth the more about this, and saith.

Christ,

Christ.

Comp.

Comp. St. Iren. pp. 330, 338, 403, O.T.

Compare Hom. ix. [5], p. 410.

Creed

Creed in the resurrection.

Dan. ii. 46

Dan. iii. 1

Dan. iv. 1

Dan. iv. 8

Dan. xii. 10

Daniel

Date

David

De Bell. Jud

Departing from them, going to others,

Deut iv. 19

Deut. vi. 8

Deut. xiii

Deut. xviii. 18–22

Deut. xxviii. 12

Do not suffer,

Dr. Cramer had published this from the Paris ms

During the Festival called Pentecost, the Priests having come by night into the Inner temple to perform their services, as was their custom, reported that they perceived a motion and noise, and after that a voice as of a multitude, Let us depart hence.

E.V.

Ecclus. ii. 18

Ecclus. v. 6

Ecclus. xvi. 3

Esaias the prophet,

Eusebius’ Eccl. Hist

Ex. ii. 14, 15

Ex. xix

Ex. xix. 20

Exhort one another daily while it is called To-day

Fear not,

For I have given unto them the words which Thou gavest Me; and they have received them, and have known surely that I came out from thee, and they have believed that Thou didst send Me.

For Thou lovedst Me before,

For although that was the opinion of the Jews, yet he hath also added the judgment of Christ; and hath said that the sentence of the Jews was to put out of the synagogue those who confessed Him to be the Christ.

For from their extreme senselessness He was counted among them an enemy of God. Morel.

For inasmuch as the Faith was at that time calumniated,

For mercy and wrath come from Him,

For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast, or that he should give something to the poor. He then having received the sop, went immediately out.

For the Father Himself loveth you, because,

For the Jews had agreed already, that if any man did confess that He was Christ, he should be put out of the synagogue. Therefore said his parents, He is of age, ask him. Then again called they the man that was blind, and said unto him.

For the chastisement was of itself sufficient…but when not being sobered by the application of punishment, he again dares the same things, such an one will reasonably suffer some penalty, calling this as he does upon his own self.

For the poor always ye have with you, but Me,

For these things were done, that the Scripture should be fulfilled, A bone,

For this Name, God the Word

For this cause also he said,

For this purpose, and raising seditions that they might slay him,

From his riches? he will.

From out the world’s dark den he came aside,

G. T.

Gal. ii. 10

Gal. ii. 8

Gal. ii. 9

Gal. iv. 10

Gen. iv. 7

Gen. xlvii. 31

Gen. xxiii. 4

Gen. xxvi. 18–22

Gen. xxxvii. 7, 9, 10

Gently and by help of the Law He casts them down.

Genuineness, etc

Give Me to drink,

Glory to God for all things

Go to My brethren, and say unto them, I ascend,

God sending His own Son in the likeness of sinful flesh,

God.

Godet in The Expositor

Gr.

Grace be with you

Greater love hath no man than this, that a man lay down his life for his friends.

Greeks.

Habakkuk ii. 3

Hath any,

Having a

He cometh therefore,

He considered not his own body, now dead, nor yet the deadness of Sarah’s womb

He dwelt desiring,

He hath blinded their eyes, and hardened their heart: that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.

He hath said:

He is like him.

He makes Himself visible,

He riseth,

He said this as (He said) to the disciples,

He said.

He saith to him again the second time, Simon, son of Jonas, lovest thou Me? He saith unto Him, Yea, Lord, Thou knowest that I love Thee. He saith unto him, Feed my sheep.

He saith unto him the third time, Simon, son of Jonas, lovest thou Me? Peter was grieved because He said unto him the third time, Lovest thou Me; and he said unto Him, Lord, Thou knowest all things; Thou knowest that I love Thee. Jesus saith unto him, Feed my sheep.

He saith.

He shall become like that he doth behold,

He shall not suffer,

He showeth.

He sitteth.

He spake those great things in words, afterwards He desireth to prove them by works also.

He that cometh will come and will not tarry,

He that desires to speak of himself, desires it on no other account, but only to reap glory from this.

He that doth look for aye

He that taketh away his living slayeth his neighbor, and he that defraudeth the hireling of his hire is a blood-shedder.

He that taketh not,

He took me out of the furnace of poverty.

He would have displayed greater signs of the Godhead, and revealed It in greater degree.

He,

Hear ye hills

Heb. ii. 1

Heb. iii. 12

Heb. iv. 7

Heb. iv. 8

Heb. v. 12

Heb. vi. 10

Heb. vi. 12

Heb. vi. 8

Heb. x. 20

Heb. x. 32

Heb. x. 34

Heb. x. 37

Heb. xii. 12

Heb. xii. 12, 13

Heb. xii. 8

Heb. xiii. 13

Heb. xiii. 22

Heb. xiii. 23

Here and again below the Catena and Mutianus read

Here as elsewhere St. Chrys. does not expressly mention any

Heretics who denied the reality of our Lord’s human nature.

Him

Him (the Son),

Him again.

Him, and two others with Him, on either side one, and Jesus in the midst.

Him, in order that,

Him, therefore said He, Ye are not all clean,

His

His Cross.

His Homily on 1 Cor. xiii. 3

His disciples said unto Him, Lo, now speakest Thou plainly, and speakest no parable.

His hand is high

His human nature.

His witnesses of these words.

Hist. Sus

Hist. Susann. ver. 42

Hitherto,

Holy Spirit which God hath given.

How can a man,

How can,

How is it,

How long shall thy vain thoughts lodge within thee?

How often would I have gathered thy children together, and ye would not!

Howbeit when He, the Spirit of Truth, is come, He will guide you into all truth; for He shall not speak,

Howbeit, Jesus spake of his death, but they thought that He had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless, let us go to him.

I am [He] who judge.

I am not, &c. He saith, but themselves.

I am the Vine, ye are the branches. He that abideth in Me, and I in him, the same bringeth forth much fruit; for without Me ye can do nothing.

I cannot master the toils.

I forbid not to grieve, but I forbid to act unseemly.

I give you power to tread,

I never knew you

I pray for them; I pray not for the world, but for them which Thou hast given Me; for they are Thine.

I speak not of you all, I know whom I have chosen,

I speak nothing.

I told you,

I was,

Ibid

If God be glorified in Him, God shall also glorify,

If I had not done among them the works that none other man did, they had not had sin; but now have they both seen and hated both Me and My Father.

If Thou,

If a man abide not in Me, he is cast forth as a branch and is withered; and men gather them, and cast them into the fire, and they are burned.

If a man on the Sabbath day receive circumcision, that the Law of Moses should not be broken; are ye angry at Me, because I have made a man every whit whole on the Sabbath day?

If any man eat,

If any man walk in the day, he stumbleth not, because he seeth the light of this world. But if a man walk in the night, he stumbleth, because there is no light in him.

If the question be asked how Clement of Rome should have been so familiar with this Epistle, the sufficient answer is, that if this Clement be the same with the Clement mentioned in

If the world hate you, ye know that it hated Me before it hated you.

If they have kept My saying, they will keep yours also.

If they who write kings their heirs among their relations, leave that portion for the safety of the children.

If this Man were not of God He could do nothing.

If this Man were not of God, He could do nothing.

If ye abide in Me, and My words,

If ye keep,

If ye love Me, keep,

If ye love me, keep,

If ye shall ask anything in My Name, I,

If, however,

Implied in

In Ben. the reading is different, and the sense seems incomplete.

In Ben. the reading is:

In G. T.

In Mr. Field’s ed.

In My Name, He will give it you.

In a golden shower,

In everything give thanks.

In heaven

In place of

In place of the passage which follows, Savile notices in the margin another reading:

In the genuine text here as in some other places, there is no mention of the second point. The longer text has

In the sweet hope that he may be forgiven.

Is not this.

Is there no fountain that can wash again?

Isa. lxv. 17

It called.

It does not appear what passage of Scripture St. Chrys referred to: the altered text has,

It is My Father,

It is to be observed that the words

It saith, &c.

It saith.

It was a loss that gold could never mend,

It was not,

It will be observed that St. Chrysostom uses

It will be observed that the word

It.

James v. 19, 20

Jericho was taken on the seventh day by command of God.

Jesus answered and said unto him, If a man love Me, he will keep My words; and My Father will love him, and We will come,

Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.

Jesus answered him, Sayest thou this thing of thyself or did others tell it thee of Me?

Jesus answered him, Wilt thou lay down thy life for Me? Verily, verily, I say unto thee, the cock shall not crow till thou hast denied Me thrice.

Jesus answered them, Do ye now believe? Behold, the hour cometh, yea, is now come, that ye shall be scattered every man to his own, and shall leave Me alone; but I am not alone, because,

Jesus answered them, Is it not written in your Law, I said, Ye are gods?

Jesus met them (the women) saying, Rejoice.

Jesus saith unto her, Mary.

Jesus saith unto them, Loose him.

Jesus then cometh, and taketh bread, and giveth them, and fish likewise.

Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.

Jesus therefore, again groaning in Himself, cometh to the grave. It was a cave, and a stone lay upon it.

Jesus.

John vii. 53

John xiii. 16

John xiv. 2

John xv. 27

Josh. ii. 10

Josh. vi. 4, 15

Journal of the Soc. of Bibl. Literature and Exegesis

Judas Iscariot, Simon’s son,

Judas.

K. Ben.

K. Ben. Sav.

Lent; devoted to preparation for the Easter Communion.

Lest darkness come upon you,

Lest thou suffer,

Let marriage be had in honor among all.

Let your turn of mind be free.

Lev. xv. 18

Lift up your hearts,

Lord Jesus,

Love of the stranger,

Luke ii. 26

Luke iii. 19

Luke vi. 30

Luke viii. 55

Luke xiii. 34

Luke xvii. 9

Luke xxii. 28

Luke xxii. 33

Luke xxiv. 37

Mal. i. 6

Malachi.

Marcellus Bishop of Ancyra lapsed towards Sabellianism, holding, as it seems, virtually at least, that our Lord is not a Person eternally distinct from the Father, but, a Manifestation of the Father, lasting from the Incarnation to the Judgment. His views are anathematized in 1 Conc. Constantinop. Canon 1.

Mark ix. 24

Mary Magdalene came and told the disciples that she had seen the Lord, and that He had spoken these things unto her.

Master and Lord,

Matt. iv. 21

Matt. ix. 28

Matt. v. 42

Matt. xii

Matt. xxviii. 9

Mic. v. 7, 8

Montfaucon observes that the Manuscripts frequently interchange the name.

Mor.

Morel and ms.

Morel.

Morel. [let us prepare].

Morel. and ms.

Morel. and mss.

Morel. reads,

Morel. reads:

Moses therefore gave you circumcision (not because it is of Moses, but the fathers) and ye on the Sabbath day circumcise a man.

Mr. Field observes that St. Chrys. repeatedly cites

Mr. Field points the passage thus:

Mr. Field reads

Mr. Field’s text is,

Mr. Field’s text omits

Mut.) just below, for which

My Father that,

My Father,

My Heavenly Father will also forgive you, but if ye forgive not, neither will He forgive you.

My lambs,

My tears have been my meat day and night, while,

My,

N. T

N.T.

N.T. The words,

N.T. Vulgate,

N.T.

Name,

Nathanael of Cana in Galilee.

Nevertheless,

New

Not exactly quoted from

Not found in so many words. The command is given with this test,

Not in all copies.

Now Jesus knew that they were desirous to ask Him, and said unto them, Do ye enquire among yourselves of that I said, A little while, and ye shall not see Me: and again, a little while, and ye shall see Me?

Now in the place where He was crucified there was a garden, and in the garden a new sepulcher, wherein was never man yet laid. There laid they Jesus therefore because of the Jews’ preparation; for the sepulcher was nigh at hand.

Now there stood by the Cross of Jesus His mother, and His mother’s sister, Mary the wife of Cleophas, and Mary Magdalene. When Jesus therefore saw His mother, and the disciple standing by whom He loved, He saith unto His mother, Woman, behold thy son. Then saith He to the disciple, Behold thy mother. And from that hour that disciple took her to his own home.

Now there was leaning on Jesus’ bosom one of His disciples, whom Jesus loved. Simon Peter therefore beckoned to him, that he should ask who it should be of whom He spake. He then, lying on Jesus’ breast, saith unto Him, Lord, who is it?

Now there was set a vessel full of vinegar: and they filled a sponge with vinegar, and put it upon hyssop, and put it to His mouth.

Num. v

Num. xiv. 29

Numb. vi. 3

Of his hand, saying, Answerest thou the high priest so?

Of sin, because they believe not in Me.

Of whom the world was not worthy.

On the next day, much people that had come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees, and went forth to meet Him, and cried Hosanna, Blessed is the King of Israel that cometh in the name of the Lord. And Jesus, when He had found a young ass, sat thereon as it is written, Fear not, daughter of Sion; behold, thy King cometh, sitting on an ass’s colt.

On the other hand the introduction of

On these two commandments,

Or as the position of

Or might it be read,

Part of

Peace I leave with you. My peace I give unto you; not as the world giveth give I unto you,

Person,

Personality,

Personality.

Peter then denied again; and immediately the cock crew.

Peter therefore went forth, and that other disciple, and came to the sepulcher. So they ran both together: and the other disciple did outrun Peter, and came first to the sepulcher. And he stooping down, saw the linen clothes lying; yet went he not in. Then cometh Simon Peter following him, and went into the sepulcher, and seeth the linen clothes lie; and the napkin that was about His head, not lying with the linen clothes, but wrapped together in a place by itself.

Pharisees,

Philip. ii. 6

Philip. iv. 3

Photinus Bishop of Sirmium, who had been Deacon under Marcellus, and carried his theory out, maintaining our Lord to have had no distinct existence before His Birth of Mary. Socr. E. H.

Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. Then came Jesus forth, wearing the crown of thorns and the purple robe, and Pilate saith unto them, Behold the man.

Probably this is to be understood according to that said Hom. xii. 5 [

Ps. vii. 9

Ps. xviii., lxviii.

Psalm cxxi. 3

Psalm, xl. 12, or lxix. 4

Rejoice not that the devils are subject to you

Remember the word that I said unto you, The servant,

Resurrection

Rev. v. 6, 9, 12

Rhythm of Bernard de Morlaix

Rom. i. 12

Rom. i. 27

Rom. iv. 17

Rom. ix. 3

Rom. viii. 27

Rom. viii. 3

Rom. xi. 13, 14

Rom. xi. 4

Rom. xv. 25

S. B. add

S. C. here instead of

S. C. seems to refer to

Sabellius was a bishop in Upper Egypt in the third century. The heresy which bears his name denies the Personality of the Son and the Holy Spirit, and holds that they are manifestations or characters of the Godhead.

Sav.

Sav. Ben. add

Sav. adds in brackets,

Sav. and Ben.

Sav. and Ben. add

Sav. and Ben. here, and in other places where the text is cited, insert

Sav. and Ben. omit

Sav. and Ben. omit the words

Sav. conj.

Sav. conject.

Sav. edition has,

Sav. omits

Sav. reads

Sav. reads,

Save Me,

Savile connects these words with the clause preceding: with this reading it is difficult to see the sense of the clause which follows. The Bened. reading is as rendered above. The reference may be to

Savile reads

Savile reads,

See

See Hom. iii.

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

See St. Chrys. on the passage,

See Thayer’s Grimm’s N.T. Lexicon

See above on ch. vi. 6.

See above, p. 314.

See above, p. 408.

See above, p. 475, note 3.

See an animadversion of St. Cyril Alex. on those who committed to writing other people’s sermons and thus preserved what might have been less deliberately uttered as though it had been thoroughly well weighed. De Ador

See note, p. 30.

See on ver. 36, pp. 488 sqq.

See p. 129.

Seeing we are compassed about with so great a cloud, a load of witnesses, let us lay aside all things,

Seest thou that thou hast not been injured, but injurest?

Shall see portrayed the Heaven,

She, supposing Him to be the gardener, saith unto Him, Sir,

Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing. But when the morning was now come, Jesus stood on the shore, but the disciples knew not that it was Jesus.

Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken.

Simon, son of Jonas.

Since then speaking of this grace, the Ev.

Sir,

So Morel. and ms.

So Savile and mss.

So that a Catechumen, even though he be a Monk, is not a brother.

So that.

So when He had washed their feet, and had taken,

Some mss.

Son

Son of Man.

Spain; then he went into Judæa, where also he saw the Jews.

St. Chrys. does not cite nor yet refer to the words

St. Chrys. had mentioned hills (

St. Chrys. here recurs to

St. Chrys. here reverts to

St. Chrys. introduces this as an instance of St. Paul’s interest in the Hebrews: that he not only wrote to them, but also intended to visit them; and on that digresses to the events of his history and the relative date of his Epistles.

St. Chrys. returns here to

St. Chrys. says this referring to, without expressly citing, the

St. Chrys. seems to have had in view

St. Chrys. seems to have read this text without the words

St. Chrys. seems to refer to some place where it is said that God desired (

St. Chrys. understands this passage as meaning that peace was made between things on earth and those in Heaven, between us and the Angels. See his Homily on Col. i. 20

St. Chrys.’s exposition requires this literal translation of the participle. He gives two explanations of it,

St. John.

Stablish you in every good word and work.

Suicer, Thes. Eccles

Tertull. De Pud

Tertullian De Pudicitia

That He should give eternal life to as many as Thou hast given Him.

That had come down from high

That is for the moment St. Paul does not argue the dignity of Christ from the title

That is from other arguments than the words of the Old Testament.

That is the Name Son

That is,

That is, Remember them, because of the continual presence and working of Christ in His Church.

That is, he took care to provide against being understood to refer to His Divine Nature, when he said lowly things concerning Christ.

That is, lest the belief of His Godhead should undermine our belief in His true manhood.

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

That is, the Macedonians or Pneumatomachi, who about the year 373 found great fault with St. Basil for using indifferently the two forms of doxology, sometimes

That is, these words are addressed to us as well as to them.

That is, what the substance of God is, is not a part of what we must believe in order to please Him: nor can it be ascertained by reasonings.

That nothing be lost. Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten.

That ye love one another; as I have loved you, that ye also love one another.

That ye may be the children of,

The

The Angels are called Winds, to express their rapid power of making things, how it reaches almost to all things without time; and their motion in the manner of those who ferry over, from above downwards, and again from the lower parts up the steep, both drawing out the things of secondary order towards that loftier height, and moving those of the first order to come forth in the way of sympathy and care for their inferiors.

The Apostle has here stated something covertly. What this is St. Chrys. proceeds to explain.

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].

The Ben. editor observes that it had been said that

The Comforter,

The Eremites.

The Faith;

The Father which hath sent Me,

The Father,

The Greek is

The Holy Eucharist.

The Holy things for the holy.

The Jews then which were with her, when they saw Mary that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there.

The Lord thy God is One Lord.

The Novatians, who refused to admit to Penitence and the Sacraments those who had fallen into deadly sin after Baptism.

The Passover was nigh,

The Penitent,

The Rev. Isaac Williams, Thoughts in Past Years

The Son of Man,

The Tephillim.

The Verona edition, one Catena, the mss.

The allowing the observances of the law, as well as the dwelling thus on the human characteristics of our Lord, were suited for the beginners, but would be injurious to us.

The apodosis seems to be,

The bread which I will give.

The children of the widow of Sarepta, and the Shunamite, had been brought back to continue this life of temptation and sorrow; it was a

The chosen people being fewer than all people

The common editions add

The common editions add here

The common editions have

The common editions have the entire text,

The common texts add

The common texts add here

The common texts add the explanatory words,

The common texts substitute Jacob for Isaac here, omitting the following clause where Jacob is mentioned (as they also in the preceding sentence have

The day following, when the people which stood on the other side of the sea saw that there was none other boat there save that one whereinto His disciples were entered and that Jesus went not with His disciples into the boat, but that His disciples were gone away alone; (howbeit there came other little boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks;) when the people therefore saw that Jesus was not there, neither His disciples, they also took shipping, and came to Capernaum seeking for Jesus.

The early Heretics denied the divine character of the Mosaic dispensation.

The following memorandum of the authorities for and against the genuineness of the Epistle of Barnabas, and for its date, has been kindly furnished by the Rev. E. C. Richardson, Librarian of the Hartford Theological Seminary:—

The full yet craving still.

The heart-blood of a Friend,

The hired wailers were heathens and not present: St. Chrys. hints at having some corporal punishment inflicted on them.

The history of the woman taken in adultery is omitted by St. Chrysostom, and all the Greek commentators.

The inclining of the balance

The large proportion of quotations from the Psalms in this Epistle is noticed in the article upon it in Smith’s Bible Dictionary (where the proportion is stated as 16 out of 32); but my attention was first called to the bearing of this upon the question of authorship by the quick observation of Rev. Hermann Lilienthal. It is not easy to give a precise numerical statement of the proportion because of the large number of historical allusions which can hardly be reckoned as quotations, and also because the New Testament writers often clothe their thoughts in the familiar words of the Old Testament, apparently without any conscious quotation. This matter, however, which cannot be tabulated, is quite in accord with the rest, and the whole Epistle is saturated with the language and the historical allusions of the Psalms. Taking only what may fairly be considered as designed quotations, the relative numbers taken from the Psalms are: Hebrews, 200; St. Luke, 25; St. Paul, 39; all others, 25. The Apocalypse is omitted from the calculation. In the comparatively few quotations in St. Luke less than one-third (17 out of 55) are from the Psalms, and every one of these in recording the words of others; less than one-fifth in St. Paul (16 out of 89); and in the others 22 out of 116. In Hebrews almost exactly one-half.

The later mss.

The later texts add

The latter words heard at the Transfiguration.

The laying, &c. would.

The longer text in Sav. and Ben. adds,

The objection is met by other questions.

The passage is read differently in the ms.

The people therefore that stood by, and heard it, said that it thundered; others said, An Angel spake to Him.

The people therefore that was with Him when He called Lazarus out of his grave, and raised him from the dead, bare record. For this cause the people also met Him, for that they heard that He had done this miracle.

The pointing has been changed in this place. In Mr. Field’s edition the passage stands thus:

The received version is necessarily altered here: St. Chrysostom’s commentary will be more readily understood if it is kept in mind that the exact translation would be as below:

The reference seems to be to

The same came therefore to Philip, which was of Bethsaida in Galilee, and desired him, saying, Sir, we would see Jesus. Philip cometh and telleth Andrew, and again Andrew and Philip tell Jesus.

The sense seems to require

The sense seems to require,

The sentence is left incomplete: The common editions add,

The text of Savile and the Benedictines

The throne of grace,

The truth; it is expedient for you that I go away.

The word

The word includes the ideas of being patient, as well as of thinking and speaking deep things.

The words

The words are used by Martha also; but she afterwards implies want of faith.

The words of

The words of the Apostle,

The words of the LXX. are

The words of the Liturgy which were said throughout the Church Catholic,

The words of the Septuagint,

Then Jesus, six days before the Passover, came to Bethany, where Lazarus was which had been dead, whom He raised from the dead. There they made Him a supper, and Martha served, but Lazarus was one of them that sat at the table with Him.

Then Martha, when she heard that Jesus was coming, went and met Him, but Mary sat in the house.

Then Pilate entered into the judgment hall again, and called Jesus, and said unto Him.

Then Pilate therefore took Jesus, and scourged Him. And the soldiers plaited a crown of thorns, and put it on His head, and they put on Him a purple robe, and said, Hail, King of the Jews! and they smote Him with their hands.

Then Simon Peter, having a sword, drew it, and smote the high priest’s servant, and cut off his right ear. The servant’s name was Malchus.

Then again the Pharisees asked him how he had received his sight.

Then again…salvation,

Then came the soldiers and brake the legs of the first, and of the other which was crucified with him. But when they came to Jesus, and saw that He was dead already, they brake not His legs, but one of the soldiers with a spear pierced His side, and forthwith came thereout blood and water.

Then cried Jesus in the Temple,

Then desiring to show that if they were not slaves, by repudiating that former slavery they were slaves the more, He straightway added.

Then he draws an inference also.

Then led they Jesus from Caiaphas unto the hall of judgment; and it was early; and they themselves went not into the judgment-hall, lest they should be defiled; but that they might eat the Passover.

Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on Him. But some of them went their ways to the Pharisees, and told them what things Jesus had done. Then gathered the Chief Priests and Pharisees a council.

Then said Jesus to them again, Peace,

Then said Jesus unto Peter, Put up thy sword into the sheath; the cup,

Then said Jesus, Let her alone, against the day of My burying hath she kept this.

Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews, but that he said, I am King of the Jews. Pilate answered, What I have written, I have written.

Then saith Pilate unto Him, Speakest thou not unto me? Knowest thou not that I have power to crucify thee, and have power to release thee?

Then saith the damsel that kept the door unto Peter, Art not,

Then she runneth, and cometh to Simon Peter, and to the other disciple whom Jesus loved.

Then the Jews took up stones again to stone Him. Jesus answered them, Many good works have I showed you from My Father; for which of those works do ye stone Me?

Then the band and the captain and officers of the Jews took Jesus, and bound Him, and led Him away to Annas first; for he was father-in-law to Caiaphas, which was the high priest that same year.

Then the disciples looked one on another, doubting of whom He spake.

Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst.

Then the soldiers, when they had crucified Jesus, took His garments, and made four parts, to every soldier a part; and also His coat; now the coat was without seam, woven from the top throughout. They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be, that the Scripture might be fulfilled which saith, They parted My raiment among them, and for My vesture they did cast lots.

Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that Prophet which should come into the world.

Then took Mary a pound of ointment of spikenard, very precious, and anointed the feet of Jesus, and wiped His feet with her hair: and the whole house was filled with the odor of the ointment. Then saith one of His disciples, Judas Iscariot, Simon’s son, which should betray Him, Why was not this ointment sold for three hundred pence, and given to the poor? This he said, not that he cared for the poor, but because he was a thief, and had the bag, and bare what was put therein.

Then went in also that other disciple which came first to the sepulcher, and he saw, and believed. For as yet they knew not the Scripture, that He must rise again from the dead.

Then when Jesus came, He found that he had lain in the grave four days already.

Then when Mary was come where Jesus was, and saw Him, she fell down at His feet, saying unto Him, Lord, if Thou hadst been here, my brother had not died. When Jesus therefore saw her weeping, and the Jews also weeping which came with her, He groaned in the spirit, and troubled Himself.

There are two points of superiority over Moses implied in the words

There is a fount where holy men do say

There is a glass whereon he that doth bend

There is no authority for a different reading, but it seems to be rightly conjectured by Savile and Ben. that the names

Therefore his sisters sent unto Him, saying,

Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher’s coat unto him, (for he was naked,) and did cast himself into the sea.

These things understood not the disciples at the first: but when Jesus was glorified, then remembered they that these things were written of Him, and that they had done these things unto Him.

These words are from St. Matthew or St. Mark. In St. John we read,

These words occur later,

These words refer to

These words, which are not found in G. T., are quoted in place of

They answered Him, Jesus of Nazareth. Jesus saith unto them, I Am. And Judas also which betrayed Him stood with them. As soon then as He had said unto them, I Am, they went backward, and fell to the ground.

They answered Him, No. And He said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes. And the other disciples came in a little ship, for they were not far from land, but as it were two hundred cubits, dragging the net with fishes.

They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not.

This account does not agree with the history, (

This blood is that of the New Testament,

This citation is connected with

This clause is not found in Ben.

This he forbids them [to do],

This is a hard saying,

This is an heretical objection, as is expressed by the reading in the editions of Sav. and Ben.

This is an imperfect sentence; the interpolator substitutes for the lacuna and the next sentence the following:

This is not a citation of any words of our Lord: but probably

This is the reading adopted by Mr. Field. The common texts give the passage as it stands in the text of the Epistle [where there is no var. lect.

This last clause seems unconnected as it stands here. If there were ms.

This observation seems to be suggested by the words

This passage is read variously in Ben. and ms.

This passage is translated [in the English edition] as if there was a point between

This passage, Mr. Field observes, is difficult and probably corrupt. St. Chrysostom seems to mean, that we are like the people in that we are still here below, not in heaven: for they were

This reading is from a Vatican ms.

This reading, adopted by Mr. Field, is found only in one ms.

This seems to be alleged as a citation from Holy Scripture, but it does not appear what passage St. Chrysostom had in view.

This seems to be an expression of the doctrine of

This seems to be the meaning of

This teaching, given above, is the philosophy of those Christians who are called to such studies.

Thomas saith unto Him, Lord,

Thomas, called Didymus.

Those who are ordained against their will by actual force; as frequently occurred in the age of St. Chrysostom.

Thou hast the words of life, whither shall we depart?

Thou shalt never do this thing.

Thou wast.

Thus the sentence is inconsequent, as it stands in the best texts: in the common editions it is altered to,

Till he forget what earth hath best to lend

To Martha and Mary

To endeavor to imitate, or even surpass.

To whom with the Father and the Holy Ghost be glory now and for the endless ages of eternity.

To-day if ye hear His voice, harden not your heart,

Transposed.

Turned herself back, and saw Jesus standing, and knew not that it was Jesus.

Upon the cross on the Sabbath day, (for that day was a high day.)

Ver 11

Ver. 10

Ver. 10, 11

Ver. 11

Ver. 12

Ver. 12–15

Ver. 12, 13

Ver. 13

Ver. 14, 15

Ver. 15, 16

Ver. 16

Ver. 17

Ver. 17, 18

Ver. 18

Ver. 19

Ver. 19, 20

Ver. 2

Ver. 20

Ver. 21

Ver. 21, 22

Ver. 22

Ver. 23

Ver. 23–25

Ver. 23, 24

Ver. 24

Ver. 25

Ver. 25–27

Ver. 26

Ver. 27

Ver. 28

Ver. 29

Ver. 29, 30

Ver. 3

Ver. 3–6

Ver. 3–7

Ver. 3, 4

Ver. 30

Ver. 31

Ver. 31, 32

Ver. 32–34

Ver. 32, 33

Ver. 34

Ver. 36, 37

Ver. 38

Ver. 38–40

Ver. 4

Ver. 4, 5

Ver. 40

Ver. 41, 42

Ver. 44

Ver. 45–47

Ver. 5

Ver. 5, 6

Ver. 5, 6, and 8

Ver. 54

Ver. 55–57

Ver. 58

Ver. 6

Ver. 7

Ver. 8

Ver. 8, 9

Ver. 9

Ver. 9, 10

Verily, verily, I say unto you, I am,

We must probably understand also,

What follows seems to be a commentary on

What seek ye.

What shall we say,

Whatsoever,

When He had heard therefore that he was sick, He abode two days still in the same place where He was.

When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew,

When Pilate therefore heard that saying, he was the more afraid; and went again into the judgment-hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer.

When the chief priests therefore and officers saw Him, they cried out, saying, Crucify Him.

When they were filled, He said.

When ye have lifted up the Son of Man.

Wherefore God foreseeing this, that they would not receive Him,

Wherefore lift up the hands which hang down, and the feeble knees, and make straight paths for your feet, lest that which is lame be turned out of the way, but let it rather be healed,

Which Paul also himself.

Which should make them incredulous,

While ye have light, believe in the light,

Who bore up our sins in His body upon the cross,

Whom seek ye? And they said, Jesus of Nazareth.

Whosoever shall do,

Will reprove the world of sin, and righteousness, and of judgment.

Ye are they which have continued with Me in My temptations.

Ye observe (

Ye shall seek Me, and,

[

[Himself alone] G. T.

[I charge thee before God,

[Or better,

[R.V.

[See St. Cyr. Alex. Glaph

[See above, p. 438 and St. Cyril Alex.

[See above, pp. 442, 459, 460, 517. St. Chrysostom in his bitter banishment finished his last prayer

[St. Chrys. has not drawn attention to the nice distinction between

[St. Chrys. here follows a text having the gloss

[St. Chrys. here follows the better reading, omitting

[St. Chrys. here supplies

[St. Chrys. here understands the

[St. Chrys. may have had in mind the latter part of the verse just cited,

[St. Cyril Alex. speaks too of those who put off baptism till they are old and receive forgiveness through it, but have nought to bring to their Master. Glaph. 273.]

[The English edition here inserts,

[The English editor supplies this ellipsis with the words

[The R.V. here follows the reading

[The R.V. puts this and the following clause in the imperative,

[The R.V. translates,

[The Revision has here correctly

[The insatiate yet satisfied;

[The insertion of

[The original has a paronomasia

[The pericope

[The reading of St. Chrys. here and below (Hom. xxxiii.) is

[The second volume of the Oxford edition, containing Homilies 42–88 (John vi.

[The text might perhaps leave it uncertain whether St. Chrys. meant to state that St. Paul saw Jews in Spain, or that, after visiting Spain, he went into Judæa. Ben. Sav. K. Q. are express,

[The two names being the same in Greek. Cf.

[The words

[The words of the A.V.

[There is a paronomasia here

[There is a paronomasia here which is difficult of expression in English; lit.

[There was one who sold his patrimony,

[This occurs, not absolutely verbally in the

[This passage is obscure; but the meaning seems to be,

[This passage is omitted in Field’s text, though contained in the Benedictine, and should of course be omitted here.—F.G.]

[have been subjected to the law.—F.G.]

[i.e. so far as Christ’s work for men was concerned, it was universal. He put it in the power of all to believe.—F.G.]

[into the ship,] N.T.

[not found in St. Luke].

[not verbally quoted].

[of that which is set on.] Morel. and Ben.

[p. 242, O.T.]. The expression

[preoccupation.—F.G.].

]

] G. T.

] G. T. and Ben.

] LXX.

] N.T.

] thrown into the imperative form.

]. S. B. have

a brave darer.

a burr.

a castaway

a divine communication was made by the Spirit.

a footstool for His feet.

a great Priest.

a great good.

a man that hath,

a perfect man.

a prophet hath no honor in his own country.

a strong east wind.

a thing peculiar (to Myself).

a trophy for Him.

a witness worthy.

abominable.

about which there were no precepts. St. Chrys. had perhaps overlooked the law of the Nazarites,

about.

above is the verb.—F.G.]

above the hairs of my head

absolute power.

accepted.

accepteth.

according to the Vatican),

according to.

accuse.

accusing, as the Evangelist shows by what follows, saying,

active.

added.

addressed to St. John.

addressed to women.

admired.

admitted into the text the

adopted by many critical authorities.—F.G.]

afar.

affairs.

after

after baptism.

after the order of Melchisedec

after the proof of his testimony and,

after the sop,

after.

again

akin to

al,

al.

al. For He all but saith this in what He directeth against them:

al. again,

al. and that they knew not, is manifest from their saying,

al. and the maliciousness of the hearers, and its being continually said in the Old (Covenant),

al. being asked for water by Christ; for,

al. but He even saith the contrary

al. for when we are persuaded from the actions that the men are offended at high sayings, and when He saith Himself, that

al. so then the

al. some mss.

al. with the addition

all Mine are Thine,

all but this.

all hindrances had been removed, and He had made His.

all is said.

all life.

all other things.

all places.

all the world.

all things are.

all things more humble.

all things so near their end.

all things which belong to the Father, belong also to the Son.

all.

alluding to these.

almighty.

alms-deeds.

almsgiving and a clear conscience.

almsgiving and acts of faithfulness,

almsgiving.

alone ran.

already,

also.

am I responsible for what I hear, for common reports?

amended

among them.

an account.

an artist.

and

and (excepting one) not any stop after it. St. Chrys. probably has in view the fact of Moses being called up to the top of the Mount,

and Himself.

and His being.

and I know them.

and [of] from confession.

and abide in His love.

and add

and afterwards we perish miserably.

and all.

and at the same time.

and be more careful than thy (present) self.

and by saying.

and by.

and combined it with the first part of the verse he next cites,

and especially by those altogether the simplest.

and go to thine house.

and hast loved,

and he that loveth Me shall be loved of My Father, and I will love him, and will manifest,

and here, in accordance with the whole context, he must refer more to the spiritual than to the outward and ceremonial side of our religion.—F.G.]

and how shall we know the way?

and if

and if the.

and it is so commented upon by St. Chrys. below.—F.G.]

and it was not even possible to give.

and leadeth them out,

and let not him that keepeth thee slumber.

and not for that nation only, but that also He should gather together in one the children of God that were scattered abroad.

and not unto the world,

and promised all those things so as to draw them to Himself.

and raise loud wailings, and leap.

and regarded only what was taking place concerning his son.

and retire.

and saith unto Him, Rabboni, which is to say, Master,

and says, If he be worthy, if he be righteous [I will help him]. Unless he work miracles I stretch out no hand,

and sealed it with a final Amen.

and secondly because it is not,

and see what he saith.

and setting right some who turn.

and so Sav. and Ben. conjecture.

and so one ms.

and such was apparently the understanding of Mutianus and of the Benedictine editor.—F.G.]

and takes

and that it is with oath-taking

and the Father in Me?

and there He abode,

and there shall be one fold, one shepherd,

and they shall never perish.

and they truly were many priests, because they were not suffered to continue by reason of death; but this [man] because he continueth ever, hath an unchangeable priesthood.

and this He said desiring to show.

and this is, that

and to have.

and to the Jews, How say ye,

and to wipe them with the towel wherewith He was girded,

and took a towel, and girded Himself.

and we may almost say that according,

and were persuaded of them,

and were persuaded of them.

and why say I of a lost world? of a world which was in evils great exceedingly.

and why, saith some one, went He again to Cana?

and wiped His feet with her hair, whose brother Lazarus was sick.

and ye receive not our witness,

and yet He hath opened mine eyes,

and.

annul.

annulling

any real wisdom.

anything that is.

apparent

appears in presence

applied to Christ.—F.G.]

applied to the earthly High Priest, and

apply naturally to the heaven, when it does not supply the moisture necessary for producing fruit. This argument from the

approved,

are Mine, therefore said I, that He shall take of Mine, and shall show it unto you.

are called by God a way

are coming.

are from the prophet

are in the text of St. Chrys. and in the

are murderously minded.

are not even ashamed at what takes place at the theaters, but raise.

are not read here, but in c. xiii. 19.

are omitted by St. Chrys., as by all critical editors of the N.T., and are not given in the R.V.—F.G.]

are omitted in this edition as unnecessary.

are part of another

are stanch.

are subject to,

are to be referred.

are used by the Septuagint to translate

as He did in the case of the blind men, (

as I said unto you.

as We,

as a neuter plural; the words of the Apostle,

as a sacrifice;

as above, p. 370, note 12.

as appears from what follows in the next paragraph.

as appears from,

as being their Cause

as for this fellow, we know not whence He is,

as he has said, is that of Christ, on which He sits at the right hand of the Father.

as in N.T.

as one the graven image of stone, so thou,

as quenching easily.

as saith the Scripture,

as soon as they heard the woman they believed, for they,

as the equivalent for the more emphatic

as the words are translated in our version.

as we say.

as when colors are washed out of dresses.

as.

ashamed of them, to be,

ask Thee; by this we believe that Thou camest forth from God.

ask him, Who art Thou?

at Constantinople were lictors, and had the charge of burying the dead: they are otherwise called

at all.

at once a dispensation and a confidence.

at supper, and said, Lord, which is he that betrayeth Thee? Peter seeing him saith.

at the Day of Judgment,

at the coming down.

at the comm. of the Gospel.

at the doors.

at the end of the objection; and substituting

at the feast,

at the land whither they went,

at the very time that.

at this rate.

at this time; not Abraham, to whom the oath was originally made.

at this.

attend to.

attention.

awaits.

back.

be content.

be murderously minded.

be not ye called Rabbi,

be translated

be understood of the Only-Begotten, it may be supposed that there is some latent connection of thought, as, that in His nearness His people also are brought near to the Father in a manner far more intimate than was granted to Moses.

bears.

became.

because there is no truth in him,

because they,

because we are sensible of the infirmity.

because,

because.

been anointed with it.

been aroused.

before

before Me.

before the Face.

before the miracle.

before them,

beholding the devil shamed by means of the Divine oracles, and greatly striving.

being about to destroy Jerusalem even weepeth.

being applicable to both. The passage is considerably altered in the common editions so as to avoid an apparent difficulty.

being applied, when there was neither change nor substitution, as St. Chrys. interprets the prophecy: nor even partial alteration as in the analogy of the

being assembled with.

being brought into real existence.

being destitute of.

being implied in the past tense

being introduced parenthetically.

being parenthetical, and the

being.

believe on Me through their word,

believe.

believer,

below

bent,

bent.

beside Thee,

besides, because.

better

bewail.

bid you observe, that observe and do,

birthright privileges.

bitterness.

body of spectators.

body of the dead.

both because He had said eternal life

both in the A.V. and the R.V. is undoubtedly correct; but St. Chrysostom has taken it as connected with the preceding clause. —F.G.]

both.

bound.

bow down ourselves.

bowed himself, made obeisance.

bringing up.

brings forward.

brings on.

brought up with.

burial dress,

bury.

but [became so] as soon as He came.

but after treating the remaining verses recurs to the subject in speaking on the words

but believed, saying.

but by plundering, and taking more than their due.

but for.

but having renounced all these things, and having banished all these things from our minds, let us,

but he speaks in a manner reservedly.

but hear also the explanation, for this we will now say for love of you. What then,

but here He bringeth in Himself giving, not the Father.

but hinted by saying.

but in certain.

but nothing lofty from her.

but now they have no cloke for their sin,

but rather.

but rising straightway went to meet Him.

but secretly.

but the sense even so is not perfect.

but there is no ms.

but there is no other reading than the above.

but this is.

but this,

but we shall not undergo them if we lay up.

but what is the,

but, if we may use such a word,

by His Essence

by St. Chrys. as appears from his interpretation. So the Latin Vulgate has

by grace.

by him.

by means of.

by the interpolator is out of place: inasmuch as unfruitful ground would represent the people not the Law; neither does St. Chrys. in the refutation which follows refer at all to this point of

by these means.

by these words then He declareth.

by this.

c. i. 27

c. iii. 13

c. iii. 17

c. iii. 7

c. ix. 12, 13, &c.; x. 10, 14

c. ix. 9, 23

c. vi. 39, 40

c. vi. 4

c. vii. 28

c. vii. 33, 35

c. vii. 49

c. xiv. 23

c. xv. 13

c. xv. 3

c. xvii. 23

calculation.

call Jesus Lord,

came I into the world,

came.

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

cannot hate,

captivity

cast off.

cast out,

caused.

ceases.

certain

ch. ix. 26

charity,

chased thence by all.

choice portions.

clause omitted in Ben.

clauses transposed.

clean through the word which I have spoken unto you

close at hand.

come away,

come unto you,

committed sins too great for repentance.

commonly has the meaning given in the text, not that in the note.—F.G.]

communication of Being.

conceal,

conceal.

concedeth that It should work,

concerning It.

concerning their brother

condemned,

condescension.

confess to Thee.

confession.

confirming

consecrated.

consent with.

consequence.

consider the spiritual.

conviction [?].

conviction.

convince.

cooleth.

coolness.

correcting.

couldest reply nothing.

crushed like felt.

cut out.

cut up.

dancers.

deems worthy of mention,

deliberate choice.

delivered up,

delivered.

depart.

departed and did hide Himself from them,

departure hence.

desire.

desiring their company and honor.

despising,

despondent.

devices.

devote as a Sacrifice.

did He surround Himself with.

did He.

did not so much as think they were.

dieth not,

directly after.

discover, but slips off.

disdainful.

diseases.

dispensed.

display.

dispose.

disputed.

distracted.

distracting.

divine.

division.

do not things like them.

do nothing,

do service to and minister in that system which is a sample and shadow.

do this

do unto you,

doctrine.

does not refer so much to God’s speaking as to Moses’ speaking by God’s direction.—F.G.]

doeth.

dogs.

dost thou not confess?

dost thou.

down to

drew out the mystical senses.

drew to.

drinks,

driven away.

dry and open part?

dull

duration beyond time.

each sentence.

early, when it was yet dark, unto the sepulcher and seeth,

eating salt with them,

economize somewhat.

edges,

either he saith this.

elected.

empty.

encouraging.

endurance.

enduring mean things.

enviousness.

equal

equal to the Father,

escorts.

establishing what had been done.

eternal life,

eternal,

even reject God.

even thus too gross.

ever.

everlasting goods.

every one,

everywhere.

evil speaking.

exciting of.

exhibit.

expand ourselves.

expels.

expresses nothing else than that He is of Him. And just as,

faded,

faint-heartedness.

fair weather.

faith of,

fall away.

fall down.

families

far more grievous.

farther.

favor.

feasts.

feed,

fifty,

fish,

fitly made the saying of a middle character.

five and twenty or thirty,

flaccid.

flesh and bones,

folly,

folly.

foments.

foolish ones.

for

for I think that the miracles of the Prophets had entered his mind.

for June, 1887, pp. 1–27.

for Paul has said,

for Thou doest all things, whatsoever I will, He saith.

for a short time.

for all these reasons.

for as His majesty is; so is His mercy,

for having heard that with authority, and as one commanding, He said to him,

for how great is, &c. little.

for mosaic work,

for of grief.

for of such saith God.

for one that is just

for the Divine Nature of the Son, see many instances brought together in the note to the Oxford Translation of St. Athanasius against the Arians, p. 196 d. [See also in Tertullian, O.T. note H. pp. 322 sqq.]

for they know his voice. and,

for this reason He doth not decline to use a more earthly expression, declaring,

for what is to come.

for when the loaves had not yet appeared, He doth the miracle.

for whom they were foreshown,

for, saith the Evangelist, Peter looks on the disciple.

foreign to us.

foretell.

forgive.

forward.

four hundred.

from

from God.

from among.

from another reason.

from loose living,

from the first,

from the parallel place in

from the participle agreeing with it. There is no

from their.

from this piece of earth to that.

from.

garments.

gave in charge.

get together all.

get.

gift.

give diligence to be.

give.

given him.

given over to,

given over.

given them, that they may be one, even as We are One,

given.

gives it.

giving account.

glory.

go to thine house,

goes forward.

gone forth.

gone,

good shepherd.

good.

got a hold on the land

grace.

grant him to the feast.

great and causing many blessings.

greatness.

groans.

grudging

had been at a very early period written by some copyists for

had been made flesh.

had been made.

had been said.

had been substituted in the common texts. Both conjectures are now confirmed by ms.

had got together.

had not yet come.

had not yet heard.

had preceded.

had showed.

had,

harm the faith of the hearers.

has been substituted in the modern editions of St. Chrys.

hath given all judgment to

hath no cause at all that is specious.

hath put in by the way.

hath sorrow, because her hour is come; but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world.

have

have (it) more abundantly.

have a godly fear.

have been exercised,

have been held.

have been punished here.

have been substituted.

have been thus inflamed.

have been.

have gone out.

have hit upon the natural meaning of

have more power to lead by the hand than the archetypes.

have passed from low-mindedness.

have passed to perfection,

have peace. In the world ye shall have tribulation; but be of good cheer, I have overcome the world.

have received.

have the reality of.

have the same meaning. Hence the emphatic character of the words

having become.

having departed.

having led them away, He saith.

having lost their freshness and vigor like salted fish.

having only the natural life,

having seen.

having shown that they,

having the power of casting,

having thus hinted that which he wished, he again begins, saying, Jesus therefore cometh,

he (al. they) said that Christ was a worshiper of God.

he [or it] shows that blood and water are the same thing.

he calls heaven and the body both tabernacle and veil.

he can.

he did not enjoy.

he foretold they shall.

he shall be saved, and,

he suffered for Christ’s sake when he was reviled in the matter of the rock, from which he brought out water: and

he then will be more severely punished who has sinned after grace.

he,

he.

heal.

hearing Me always

heavy and violent.

held by.

held the.

helper.

hence any severe labor.

hence.

henceforth,

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

here,

hide.

high Birth.

him He heareth,

him only.

him.

hinder.

hindrances.

hinting.

his parents,

hold them.

honor,

hope of p.

host.

house

how can,

how forced it is.

how he which stablishes us with you in Christ, and hath anointed us, is God; who hath also sealed us, and given the earnest of the Spirit in our hearts.

how now.

how? for.

humbled.

i. e. their heathen worship.

i.e.

i.e. Baptism.

i.e. Benjamin’s.

i.e. Christ.

i.e. Jerusalem.

i.e. Joseph and Nicodemus.

i.e. Moses.

i.e. Satan.

i.e. St. John.

i.e. St. Peter loved his Lord, and therefore we infer

i.e. The Father’s.

i.e. a mere superiority of the Father.

i.e. about to sacrifice.

i.e. after marriage.

i.e. after the Crucifixion.

i.e. after the Resurrection.

i.e. against heathen law also.

i.e. as He died.

i.e. as well as Abraham.

i.e. as well as of earthly things.

i.e. at the Crucifixion.

i.e. at the Kingdom.

i.e. before Lysias.

i.e. before revealing Himself.

i.e. before the Crucifixion.

i.e. believing.

i.e. between Himself and the Father.

i.e. by

i.e. by his love.

i.e. by persuading.

i.e. by the New Birth.

i.e. by the Spirit.

i.e. by the alms.

i.e. cannot understand.

i.e. communicants.

i.e. conversion.

i.e. custom.

i.e. death, lit.

i.e. during the abode in Paradise.

i.e. eyes given by means of the clay.

i.e. from the Father’s.

i.e. given by means of things which are objects of experience.

i.e. heretical objectors.

i.e. his one great object.

i.e. if He had so spoken.

i.e. in His burial.

i.e. in Judæa, they beat and scourged, not through the indifference of the judge, but by their own authority.

i.e. in a true believer.

i.e. in baptism.

i.e. in being insulted.

i.e. in dignity.

i.e. in his Gospel history.

i.e. in itself.

i.e. in respect of that of the Father.

i.e. in the theater.

i.e. in wronging thee, have not wronged thee, because thou deservest punishment.

i.e. keeping God’s commands.

i.e. knowing the Father.

i.e. mercy [

i.e. might perfect love.

i.e. more than men.

i.e. naturally.

i.e. non-communicants.

i.e. not by real eating,

i.e. not of the Scripture.

i.e. nothing by

i.e. of Christian people,

i.e. of Himself.

i.e. of Judas.

i.e. of Redemption.

i.e. of communicants.

i.e. of salvation.

i.e. of the Father and the Son.

i.e. of the Gospel.

i.e. of their error.

i.e. on the Day of Pentecost.

i.e. one Master, one Father.

i.e. one prediction.

i.e. only showed Abraham’s willingness.

i.e. other than He willeth.

i.e. our death.

i.e. our members in Christ.

i.e. persecution.

i.e. receives so much help from them.

i.e. show not the children.

i.e. sins done after Baptism.

i.e. slaves.

i.e. so that they could not stone Him.

i.e. some Hebrew Christian.

i.e. speaks of himself.

i.e. temporary.

i.e. that Christ withdrew from the malice of the Jews.

i.e. that God was their Father.

i.e. that Jesus loved him.

i.e. that Lazarus was sick.

i.e. that it was really Christ.

i.e. that of the blind man.

i.e. that the disciples should follow.

i.e. that they did not understand.

i.e. that this assertion of theirs being false is from the devil.

i.e. that which Jesus did.

i.e. the Egyptians.

i.e. the Equality of The Son with The Father.

i.e. the Father and the Son.

i.e. the Father’s.

i.e. the Father.

i.e. the Gnostics, see note, p. 30.

i.e. the Holy Ghost.

i.e. the Holy Spirit.

i.e. the Incarnation.

i.e. the Incarnation. [

i.e. the Jews.

i.e. the Pharisees.

i.e. the Prophets.

i.e. the Spirit’s.

i.e. the betrayal.

i.e. the body.

i.e. the credibility of Christ.

i.e. the disciples.

i.e. the flesh.

i.e. the heretics: some mss.

i.e. the infidel.

i.e. the manifest hopelessness of his being able to go down first

i.e. the objection does not shake my argument.

i.e. the other Evangelists.

i.e. the preparing a place for disciples.

i.e. the prince of this world.

i.e. the prison.

i.e. the rulers, see

i.e. the second Table.

i.e. the things of truth.

i.e. the traitor’s.

i.e. the traitor.

i.e. the words refer to the mission of the Ap. on the day of Pentecost.

i.e. they who were to take Him.

i.e. this humble office.

i.e. those given.

i.e. those of the Father and the Son.

i.e. through a good conscience.

i.e. to His death.

i.e. to The Father.

i.e. to meet the charge of.

i.e. to teach thee that.

i.e. to the Father and the Son.

i.e. to the Father.

i.e. to the Jews.

i.e. to the garden.

i.e. to their infirmity.

i.e. to use prayer.

i.e. weakness inseparable from.

i.e. which heretics say it is.

i.e. which raised the stone.

i.e. who had wrought deliverances.

i.e. with him who keeps the commandments.

i.e. with reference, not to men who are

i.e. without an object,

ib. ver. 19

if He knoweth the Father.

if He rose.

if it get it not.

if they believed not.

if they,

if ye believe,

if ye do whatsoever I command you,

if ye have love one to another,

if.

ill savor.

ill-minded,

ill-treated,

ill-treated.

implied.

in Bodl.

in Bodl. adds,

in Bodl. reads,

in Bodleian reads here,

in Bodleian,

in Egypt,

in Him,

in My Name,

in Prov. iii. 3

in St. Chrys.’s liturgy. See Dr. Neale’s Liturgies of Mark

in [Niketas’] Catena (Supp.). According to the pointing of the other editions, the translation would be,

in a city.

in a higher degree.

in all things willing (wishing) to live honestly,

in battle array.

in comparison of.

in each of the three places where the words recur.

in every way.

in its being said.

in its prior sense, as

in order to kill.

in our version of the text,

in prison.

in spirit. where? in,

in the Greek,

in the Greek.—F.G.]

in the Resurrection

in the case of the dead.

in the garden with him?

in the last day.

in the other world.

in the sacred text: though, as he observes, he presently has

in the singular is used in the sense of

in the text.

in the third verse.

in the way,

in the world, and I come to Thee. Holy Father, keep through Thine own Name those whom Thou hast given Me, that they may be one as we are.

in their eyes.

in these clauses, in accordance with the common editions, though all the mss.

in these two passages. It means

in this and in other places.

in this life

in this place.

in this world.

in,

inaugurated.

incorrupt.

increase that longing.

indestructible.

indignation of fire.

inflamed.

inquisitive.

inscribed on a pillar.

instead of

instituted.

insult.

intention.

into the Temple,

into.

intricate and complicated,

introducing himself.

introducing.

introduction.

is Mr. Field’s interpretation; Mutianus has

is a murderer

is alleged by the objector as distinct from that of the

is also omitted by the more important authorities, the critical editors, and by the R.V.—F.G.]

is being interpreted,

is certainly wrong.—F.G.]

is connected with the earnest of

is considered by Lachmann to be the true reading in the Epistle.

is considered by the best modern critics as an interpolation by a transcriber, but is probably based on a genuine apostolic tradition, perhaps taken from the lost work of Papias of Hierapolis, who collected from primitive disciples various discourses of our Lord, among others “a narrative concerning a woman maliciously accused before the Lord touching many sins.” (Eusebius, Hist. Eccl

is delighted.

is far better supported, and is retained by all critical editors. It is also the reading of one of Field’s mss.

is found in all other mss.

is generally adopted by the critical editors as the true text in the Epistle.—F.G.]

is in Scripture often equivalent to

is incorrect. iii. That the Prophecy distinctly foretells a substitution. The common editions have changed the character of the passage by substituting

is it not the multitude.

is mad, why hear ye him?

is mentioned only to be rejected. [The words

is mentioned together with the blessings bestowed on Abel, Enoch, and Noah, as something already given them.

is no longer.

is not punished,

is not so much the Incarnation as the whole arrangement of the Christian dispensation—here with especial reference to Christ’s death.—F.G.]

is not this people,

is of consolation.

is omitted in Mr. Field’s text, as by some [all—F.G.] critical editors of the New Test. It is not referred to by St. Chrys.

is overcome.

is predicate rather than subject, and

is probably referred to.

is proof of.

is properly [

is put for

is put, it is put instead of

is raised.

is read here, and where the words are cited afterwards, in the common texts it is omitted. So critical editors consider that the sacred text is

is shown (or It shows by the Evangelist, saying,

is simply needless repetition. [It has seemed better to follow in the translation Field’s text than to follow the alterations of the English edition—both because the passage is thus much clearer, and because this is professedly a translation of Field’s text, and his critical sagacity must be considered on such a point of higher value.—F.G.]

is the approved reading of the sacred text, and is found in all the mss.

is the reading adopted by Mr. Field, but

is the reading adopted by Mr. Field, following herein an ancient Catena [compiled by Niketas Archbishop of Heraclea in Thrace who flourished in the 11th century] which has preserved it:

is the reading of all the mss.

is the reading of the best mss.

is the ridiculous thing.

is the same.

is the usual expression for the future state, opposed to

is the work of.

is to be taken with

is true meat

is true; and he knoweth that he saith true, that ye might believe,

is used throughout for our

is very strong.

is yours,

is.

it behooved.

it darkens.

it is

it is said.

it was accredited,

it was possible.

it were meet to be.

it would give an excellent sense and one well in accordance with the context.—F.G.]

it.

judgest.

just.

keep,

kept,

kind of

kindness, saying.

knoweth he.

knowing that,

known Thee; but I know Thee,

known in some way.

lack.

laid up.

lamenting,

laugh at.

laver.

lawlessness.

lay down,

lay hold on.

lay in wait.

leads up.

learn.

leave very great safety.

lest he that keepeth thee slumber.

let the hills

let us see then with what intent these words were said.

let,

lie with.

life for the sheep.

likeness,

likewise

lit

lit.

lit. ferried

little coat.

live only for the present,

lived in the observance of rules respecting them.

ll but conclusively refuting them by what He saith.

looking down,

loose n.

loses respect.

love of praise.

love.

low birth.

made a show of Him in.

made obeisance

madness.

magniloquently.

maintain my glory.

make a question.

make.

making bloody.

maladies.

many of them,

marg. of E.V.

may abide,

may be conjectured. The Ben. ed. reads,

may be,

may remember that I told you of them,

may well be translated both

meaner.

meaneth, &c.

means

means of showing.

mercifulness.

mercy and truth

messengers.

might be applied without implying the substitution of another system in place of the old, (i) as a repaired house is said to be new, and (ii) according to his interpretation, as the Heavens are new, when after long drought they again give rain. St. Chrys. replies. i. That after the Captivity the Covenant was still, as of old, unfruitful. ii. That this interpretation of the

ministering.

misfortune.

more clearly.

more cowardly.

more exactly,

more fearful.

more horrible.

more nakedly,

more plainly.

more.

most.

ms.

much more does God.

much more those (i.e. the opposite) when not done.

much.

murmuring such things concerning Him,

must have.

mysteries releasing from sins.

nature of sin.

nearer.

neighbor.

neither did they know this.

new

new and beyond.

new earth.

new heaven

new house

new made

nigh unto Jerusalem,

no less than the actions.

no life,

no pains, but rather neither to have nor to desire them.

no power against Me, except it were given thee from above: therefore he that,

no time for.

noble birth.

nobleness.

none of the things present and perishable will be able to occupy us.

none.

nor

nor let us.

nor that the Patriarchs should live in Canaan

nor the R.V.

nor will the expression check.

not

not Iscariot,

not at all.

not even be harmed a little.

not even he.

not finite.

not for,

not found in the Chald. or LXX.

not in G. T.

not in N.T.

not in St. John, but see

not knowing that we.

not once, but often,

not only disregarded.

not that He might by this show any lessening,

not the common.

not to go to seek Him.

not to reckon.

not verbally quoted.

not well ordered.

not willing them to continue in those ancient (practices).

nothing in My Name; ask, and ye shall receive, that your joy may be full,

now rejected by nearly all critical editors.—F.G.]

now to show that,

now,

now.

obey.

obscure

of God

of God,

of God.

of His disciples, which are not written in this book,

of Jairus.

of Tiberias; and on this wise showed He Himself,

of a proof which makes things most certain and evident [and so Mutianus read.—F.G.].

of grief.

of him that made it.

of joy.

of like value,

of men.

of our Lord; and cites the two places where it is so interpreted by the Apostle,

of our Version),

of repentance, faith, and obedience in the next world, when any through sin have neglected it in this.

of the

of the Benedictine text, supported by some mss.

of the Eternal Goods.

of the Holy Ghost coming.

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.]

of the Spirit.

of the blood.

of the creation.

of the evil; but if well, why smitest thou Me?

of the mention of punishment.

of the promise,

of the prophetical.

of the text.

of things belonging to carefulness.

of this death.

of which former editors could make no sense. One ms.

offend against.

offer

offers.

often are.

often say.

often turn aside.

om. in Ben. N.T.

om. in some mss.

om. ms.

omitted.

omitted. “Now I tell you before it come, that when it is come to pass ye may believe that I am.”

omitted.

on God,

on Him there,

on account of.

on this account I speak in a lowly way, lest they should be offended,

on this account then.

on.

once for all.

one may see even a close connection, since,

one ms.

one of another,

one of another?

one of the servants of the high priest, being his kinsman,

one person.

one saith.

one that we should not be lifted up by what we do well: the other that when we do well, we should attribute to God the cause of our well-doing. Therefore,

one to another.

one who believes and is baptized

one who has risen.

one.

only in the sense of being below in reference to the mountain and heaven to which Moses had been called up. At the same time as being sons of God we are near to Him with a special nearness—a spiritual and so most intimate nearness—of the soul, not like that bodily nearness with which Moses was called to draw near.

only.

openly.

opinion.

opposed to

or [

or of the Pharisees,

or one is better than a thousand,

or rather, both to us and.

or,

or, and the appearance,

or, as in the text of Auth. Version,

or, in its own way,

ordained,

ordered.

ordinances

other help,

ought ye to do this.

our brother,

our citizenship is in heaven, yet we live as citizens here.

our glory—our boast—the sufferings of Christ.

our lump.

our salvation.

out of nothing.

overflow.

p. 151, ed. 2, 1842.]

p. 30.

pain.

partaketh of blessing,

perdition.

perfect actions,

perform the service of.

perhaps it is proved.

perhaps,

perplexity.

persons suffering many.

pillars,

place of a skull, which is called in the Hebrew, Golgotha.

place.

plain.

pluck it out,

possession

possession.

pouring forth.

power over them.

prayer of Trisagion,

predicates.—F.G.]

presents Himself,

presents.

pressing

pretext.

prevailed in all by.

prisons.

profess.

proofs.

provide,

purgeth.

purpose and will,

put forward.

put not on.

put to an open shame,

putting around.

putting.

quarreling.

raiseth Himself,

reaches.

readiness.

readings of the common editions,

reality,

reasoning,

rebuked.

reckoned.

reclined,

recover breath.

refer to the Levitical sacrifices continued after the completion of that on the Cross.

registered.

rejected,

released,

releases.

remain and are not.

remaineth in you.

removed (her) reasoning from such things.

removing this.

rendering invalid and of no effect,

represents both Heaven and

reprobate.

respects [another], respects,

rest,

retired.

return.

reveal.

revolted,

right.

righteous.

rise up to.

risen.

robbing the State,

rulers

run to such a sight.

said Esaias,

said again,

said not unto him,

said.

saith gently.

saith one.

saith the same now.

saith unto him,

saith.

samples,

sanctification,

sanctuary.

saw the stone.

secondly,

secondly.

see Hom. XII. p. 43, and note.

see clearly.

see p. 132.

see.

seeing they crucify afresh.

seekest Thou.

seeking.

seems here as elsewhere in writers of this age to imply actual suffering as well as danger; so in this discourse. [1.]

seems to be the reading of his mss.

seems to be.

seems to mean a daily contribution demanded by the keepers out of the sum which prisoners gained by begging.

seen with,

seized.

senseless.

sent their s. to be exposed

seriousness.

service as priest.

setting aside.

setting right.

shall I stay your dangers.

shall be,

shall be.

shall give,

shall go.

shall proclaim.

shall.

shalt know.

shamelessness.

she.

shifted themselves.

should be connected with the preceding or following clause is merely a question of punctuation. It is joined to the latter both in the A.V. and the R.V.—F.G. ]

should be the subject and

should be transposed. The proverb is that used by David,

show.

showed.

showeth for a time.

showing that.

showing the same [Person] to be two, both God and man.

shows.

signifies.

sin.

since men being benefited are not so sensible of it, He saith

since the Father is

sits upon.

slayings.

slothful

sluggish,

so I do,

so also do ye; if rather.

so does it everywhere extend.

so great.

so neither [is it possible] to be baptized [a second time].

so neither can ye, except ye abide in Me.

so read in some copies.

so that the beholders might both marvel, and not count them very strange.

so that these appeared henceforward to be truly philosophers, but those fools by nature and out of their senses.

some flourishing.

some omit

soul of man.

speak to.

speaking concerning the Jews.

speaking evil.

spent upon.

spiritual leaders and guides.

spiritual,

sprinkling.

stale.

stand.

started away from.

stood by.

strip off by.

stupid,

stupidity.

sub.

subsistence,

subsisting,

substance

substance,

substantiality,

substantiality.

substantive existence,

such like works.

such shall have,

such.

suffer,

suffering perfects and works salvation.

suitably to a man.

suppose.

surely enclosed.

surpassed.

suspicion.

swallowed up,

sweep as with a seine net.

t. v. i. 761 c d.]

taken hold of.

takes place.

taking pains for.

talk much,

taught.

teach.

teaching.

temptations

tension.

testifies.

than all riches.

that He [Christ] is of Him [the Father].

that He is your God,

that I Am

that baptizeth himself.

that be far from Thee,

that coming.

that have walked in them

that in Me ye might have,

that is passed into the Heavens.

that is, did what was worthy.

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

that is, that ye come by Me.

that is.

that it may bring forth more fruit,

that it was done simply and not because of weakness. For if it were not done because of weakness, why was it done at all? For if there are no wounds, neither is there afterwards need of medicines for the patient.

that made a revelation

that not a word more should be spoken to them.

that one teach you which be,

that rock

that sinneth.

that speaketh of himself,

that the

that the Scripture might be fulfilled, saith, I thirst,

that the glory,

that the greatly despising them effected this.

that they also may be one in Us,

that thou wilt rather have required of thee the husbandry of time than any other thing.

that we may also be able to attain them.

that we might have consolation,

that whosoever believeth on Me should not abide in darkness,

that ye begot him.

that ye may know and believe that the Father is in Me, and I in Him,

the Belief.

the Christ.

the Cross.

the Crucified.

the Disciple whom Jesus loved.

the Evangelist asserts a truth which had before been signified by His breaking the Sabbath, and saying that God was His Father.

the Evangelist tells us, was what Christ said to her. What then saith she?

the Father’s.

the Father.

the Flesh

the Jews for these sayings,

the Jews,

the Law,

the Lord out of the sepulcher,

the Pharisees and Chief Priests sent,

the Prophets said.

the Son

the Son.

the Spirit.

the Syriac seems to have read

the act of sacrificing.

the action.

the actions,

the ages;

the arena,

the beginning of the doctrine,

the better things.

the carrying of money.

the case admits,

the chariot.

the children of,

the cobwebs.

the consciousness.

the disciples as disciples.

the discourse of the beginning of Christ

the elements of the beginning.

the enemies,

the foreshadowing as in a type.

the gift of.

the glory of.

the heavens.

the holiest of all.

the hope set before us

the human nature.

the intervening words,

the judgment amazed him not.

the judgment of the Lord, and ye ravines,

the kind.

the labor of love,

the land which hath drunk in,

the law of Moses.

the lead.

the letters.

the many.

the new earth

the open spaces of the streets where idlers gathered.

the parents of him,

the place.

the poor.

the precious.

the prodigal, Luke xv.

the reality of the matters.

the roads and the sea are beset.

the sanctification.

the sanctuary.

the testimony unworthy.

the thing which.

the things in heaven.

the tragedy.

the trembling.

the unbelievers were not mixed with them.

the veil

the weight which makes it turn.

the wicked shall do wickedly.

the woman which hath.

the word not being mixed.

the words occur later,

the working of miracles.

the works,

the.

theater.

them,

them, and scattereth the sheep,

then hang.

thence it is used for

thence.

there stopping the mouths of the Sabellians, here removing the folly of Arius.

there,

there.

thereby.

therefore I have done that which remained to do, I have encompassed ( or

therefore again,

therefore they fled to their own hurt.

therefore they,

these

these present things.

these they cast as dust, and.

they are made.

they are not riddles, God forbid! but this may be said, that,

they are of one,

they could not

they having been left behind by their Master, when,

they know not yet.

they often.

they see Jesus,

they show,

they were about to gain much.

they were always eager for murder, and by means of these (feasts) desired to catch Him.

they who seek Him and say.

they would have disbelieved them.

they would not.

they,

thick darkness.

things given.

think of.

this Law was not given.

this generation,

this is done

this is to be laughed at.

this is to worship in truth

this kind of following belongs not to a settled mind.

this man.

this mystical blood.

this therefore He.

this,

this.

those [things].

those before.

those blind in their eyes,

thou art My Son,

thou sayest.

thou wilt see Him doing.

thought it saith.

thought.

thoughtest thou.

throttle.

throw him down.

thus showing.

till.

to My,

to Thee, and these things I speak in the world, that they might have My joy fulfilled in themselves.

to admit what had taken place as a charge against Himself.

to be followed.

to be guarded,

to be hidden.

to be.

to bear reasonably with,

to clench.

to do this.

to enquire even if He held His peace.

to enter in.

to enter on the passage itself.

to entertain strangers,

to guide him back from the evil ways of the world around.

to him.

to it.

to look to.

to many.

to mourn, and we mourn it.

to myriads of angels in festive gathering.

to peep,

to persons present.

to punish and honor all whomsoever He will.

to read (and understand),

to remember.

to renew them by crucifying afresh,

to show love to strangers,

to strike into.

to sympathize with,

to take on them such hostility as they would have incurred by following Him.

to the Father,

to the Jews.

to the Jews; but now in My kingdom not from hence,

to the Lord.

to the Name of the Son.

to the heat,

to the sharpening

to thee? Follow thou Me.

to their,

to turn him away from [serving God],

to whom he wrote.

to-day is at every time.

to.

took.

treating as nothing worth.

trouble.

truly little.

truly,

truth.

turned away.

turns, converts to God.

two Persons, both God and man

two lines above, and

two other of His disciples,

unapproachable.

unbearable.

unchastity.

undo.

ungrateful.

unlawful.

unschooled.

unspeakable.

unto him, That,

unwind.

up.

upon the Throne

upon.

us about a kingdom.

use towards him.

used of contemplating and discerning the mystical sense of the Old Testament.

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

using every means.

v. 10. 11

v. 46

v. 6.

vainglory.

veiling.

vengeance.

ver. 10

ver. 12

ver. 13

ver. 13–15

ver. 14

ver. 15

ver. 17

ver. 17 and ver. 18

ver. 18

ver. 2

ver. 20

ver. 21

ver. 22

ver. 22–24

ver. 23

ver. 23, 24

ver. 25

ver. 26

ver. 27

ver. 31

ver. 33

ver. 38

ver. 39

ver. 4

ver. 5

ver. 52,

ver. 7

ver. 9

ver. 9, 10

vi. 19, x. 20

vigils.

vii. 27, ix. 12, x. 10

vii. 27; xiii. 15

viz. to expiate them. It is a common word in the LXX. for offering sacrifice, both its primary and secondary meanings corresponding to those of the Hebrew word which it translates.—F.G.]

waiting for His,

walk.

walls off.

was Christ

was a part of the citation, being put by St. Chrys. before the words

was a sinner.

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

was blind,

was fitting.

was it then meet to work without toil? yea,

was manifested to His disciples.

was not such.

was not.

was probably an afterthought on the spur of the moment.—F.G.]

was substituted here, but not in the body of the Homily, in some mss.

was testified of.

was the

was the double course, which ended where it began.

was warred against.

was wicked.

washed away.

washed out,

washest thou.

watching for souls

waves,

way that abideth.

ways of various.

we also,

we are.

we call

we could never have been saved; if our Lord had not died for us, the Law would not have had power,

we have often heard.

we might be content if ye did but.

we mix.

we must needs hear with.

we touch.

we,

we.

weaker.

weldeth.

went forth out.

went to God,

went to,

were eager.

were the distinct acts of faithfulness

wet and soft.

what a word of unbelief, spake they, exhorting.

what is it then that He saith? Nothing else but,

what is there.

what then is added?

what then, saith one, meaneth this saying, that he hath not?

when crossing the Red Sea.

when he showed Him sitting.

when it is no longer of brass, but gives rain: [and the earth in like manner is new,] when it is not unfruitful, not when it has been changed: [and in this sense the house is new], when portions of it have been,

when the Apostle had said,

when thou art old thou shalt stretch forth thy hands, and another shall gird thee,

when your soul is.

when.

whence neither shall there be.

whence.

whereby to show the two Subsistencies.

wherefore also.

wherefore elsewhere they said, Is this,

wherefore they go back. Yet it was no strange or unusual doctrine, for John,

which

which He hath given,

which before,

which believe,

which boldness.

which heard Me, what I have said unto them; behold, they know what I said.

which in speaking

which is inserted in the text of the common editions.

which make confession.

which the prophets sought to obtain themselves.

which they mean to say?

which thing is especially characteristic of the multitude.

which words have been inserted for clearness’ sake. The supposition that Moses was meant by

which,

which.

who envied.

who had commanded,

who the Son is,

who were familiar with.

who will yet suspect, &c.

whom also He putteth.

whosoever shall,

whosoever shall.

why look ye,

why, do I.

wickedness.

will cause us greater pleasure.

will not,

will not.

will.

wilt give.

winds.

winged.

wish.

with

with a high hand,

with him by actions.

with his usual thanksgiving,

with my bonds.

with the Father and the Holy Ghost.

with the article in this place and a little below means the Creed; as we say

with the article is used in Scripture only of the Father, and that St. Chrys. here as in other places argues that it is used of the Son.

with the margin,

with what follows,

with which the clause begins, was emphasized in delivery, the explanation of the word

with whom to the Father and the Holy Ghost be glory.

withdrew from them.

without

without any conjunction preceding. Sav. conject.

without meat.

without quickness in perception or energy in action.

witnesses it.

wonder.

word of evil sound.

word,

work

worldly.

worth as much as.

worth.

would seem to imply was the interpretation of St. Chrys.:

written above it.—F.G.]

xxxiv. 22

ye have already attained it.

ye mountains

ye no longer see.

ye say, We see, therefore your sin remaineth,

ye shall abide in My love; even as,

year by year,

yet they had not.

yet this is true, for Paul showeth by what he saith.

yonder,

you say

you say,

you.

your mortal bodies,

your,

your.

Index of Pages of the Print Edition

i v vii viii ix xi i 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 337 338 339 341 342 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 363 364 365 366 367 368 369 370 371 372 373 374 375 376 377 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 393 394 395 396 397 398 399 400 401 402 403 404 405 406 407 408 409 410 411 412 413 414 415 416 417 418 419 420 421 422 423 424 425 426 427 428 429 430 431 432 433 434 435 436 437 438 439 440 441 442 443 444 445 446 447 448 449 450 451 452 453 454 455 456 457 458 459 460 461 462 463 464 465 466 467 468 469 470 471 472 473 474 475 476 477 478 479 480 481 482 483 484 485 486 487 488 489 490 491 492 493 494 495 496 497 498 499 500 501 502 503 504 505 506 507 508 509 510 511 512 513 514 515 516 517 518 519 520 521 522

Cite this text

Nicene and Post-Nicene Fathers, Vol. XIV, part 3 of 3. . Hermetic Cloud, https://hermeticcloud.com/library/nicene-and-post-nicene-fathers-vol-xiv-part-3/. Public-domain text reproduced in full; markup only.