Church Fathers: Nicene Fathers Vol 14: 114.02.11 Homily XXII-XXIII

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Church Fathers: Nicene Fathers Vol 14: 114.02.11 Homily XXII-XXIII



TOPIC: Nicene Fathers Vol 14 (Other Topics in this Collection)
SUBJECT: 114.02.11 Homily XXII-XXIII

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Homily XXII.

Hebrews xi. 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 witnesshyperlink that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh."hyperlink

[1.] Faithhyperlink 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" (c. x. 32); next from the Scripture saying, "But the just shall live by faith" (c. x. 38); afterwards from arguments, saying, "But Faith is the substance of things hoped for, the evidence of things not seen." (c. xi. 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 youhyperlink 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].hyperlink For tell me, he says, since Faith is calumniatedhyperlink as being a thing without demonstrationhyperlink 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?hyperlink It is manifest, he saith, that God made the things which are, out of things which are not,hyperlink 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'hyperlink 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,hyperlink and unborn"hyperlink ; for reason does not suggest this, but the contrary. And consider, I beseech you, their great folly. They sayhyperlink 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,hyperlink 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,hyperlink 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 [principle ],hyperlink he afterwards testshyperlink 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."hyperlink (c. xi. 38.)

And observe whom he puts first, him who was ill-treated, and that by a brother. It was their own affliction,hyperlink "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 parthyperlink has been done, but God's part has not yet been carried out towards him.

And by a "more excellent sacrifice" in thisplace, 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 Syriachyperlink 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 himhyperlink 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.] (Ver. 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.hyperlink How? God foreknew that [Abel] would be killed. For He said to Cain: "Thou hast sinned: do not add thereto."hyperlink 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.'hyperlink 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?hyperlink For what Reasoning can reach this? For some persons say that the things that exist are self-caused.hyperlink 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,hyperlink 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,hyperlink 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.hyperlink 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



1 "was testified of."

2 lalei=, with the most approved mss. of the Epistle; the editions have lalei=tai; which is the reading of the common texts of the N. T.

3 to\ th=j pi/stewj.

4 w#ste ei\nai para/klhsin u9mi=n : the common editions follow mss. in which the very words of Rom. i. 12 have been substituted.

5 koinh=j e0nnoi/aj.

6 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.

7 a0napo/deikton.

8 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.

9 e0c ou0k o@ntwn, i.e. "out of nothing."

10 "De nihilo nihil" is probably referred to.

11 a!narxoj.

12 a0ge/nnhtoj.

13 le/gontej, an irregular construction: the common texts substitute le/gousin.

14 a0porw/teron.

15 au0to/matoj.

16 to\ koi/non.

17 gumna/zei.

18 a@cioj. St. Chrys. takes the word in its primary sense, "of like value," "worth as much as." See Hom. xxvii. [6], pp. 489 sqq.

19 oi0kei=on to\ pa/qoj.

20 ta\ par' au0tou=.

21 The reading of some mss. and of the editions except Savile's was o9 ku/ri/oj instead of o9 Su/roj. On this Montfaucon has the note: "This sentence is imperfect. Mutianus's rendering is, `On Abel (saith he) He looked, and on his sacrifices.


0' But in the Syrian language it has, `And set [them] on fire.


0' It would seem. therefore, that we should read. o9 Su/roj, kai\ e0nepu/risen, ei\pen. The Hebrew words are hwhy (yw

, which (not the Syriac translator, but) Theodotion renders kai\ e0nepu/risen o9 Qeo/j, `And God set [them] on fire,


0' 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.


0' So perhaps it might be an error of Chrysostom." Four of the six mss. mentioned by Mr. Field [but not the Catena] have Su/roj. [Field's mss. A and O have ku/rioj.-F. G.]

22 h9 e0piskoph/ h9 par' au0tou=.

23 [a0postre/yai. Some of Field's mss. read e0pistre/yai. 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.]

24 The words of the Septuagint, Gen. iv. 7, are h@martej\\\ h9su/xason: for which St. Chrys. substitutes the words of Ecclus. xxi. 1, h#martej&Eaxute\ mh\ prosqh=|j e@ti 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.

25 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.

26 ta\ th=j ou0si/aj.

27 au0to/mata.

28 au0to/mata.

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

30 e0n tai=j e9wqinai=j, e0n taij e9sperinai=j



Homily XXIII.

Hebrews xi. 7.-"By faith Noah, being warned of Godhyperlink 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 xvii. 26, Luke xvii. 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."hyperlink What is "being warned of God"? It is, "It having been foretold to him." But why is the expression "divine communication"hyperlink (Luke ii. 26) used? for in another place also it is said, "and it wag communicatedhyperlink to him by the Spirit," and again, "and what saith the divine communication?"hyperlink (Rom. xi. 4.) Seest thou the equal dignity of the Spirit? For as God reveals,hyperlink 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.] (Ver. 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?hyperlink 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 disprovedhyperlink (since He had said, "To thee will I give this land, and to thy seed"-Gen. xii. 7;Gen. xiii. 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 failinghyperlink 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.] (Ver. 13) "These all died in faith," he says, "not having obtainedhyperlink 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;hyperlink 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?hyperlink 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,hyperlink "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.

(Ver. 10) "For they looked" (he says) "for thehyperlink 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 cityhyperlink 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.] (Ver. 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."hyperlink What is, "to conceive seed"?hyperlink 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.

(Ver. 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 worthyhyperlink of tears, but of wailings;hyperlink or rather then of mourning;hyperlink 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. vii. 1, Mic. vii. 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: alI 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



1 xrhmatisqei/j.

2 xrhmatisqei/j.

3 xrhmatismo\j.

4 h\n kexrhmatisme/non.

5 xrhmatismo\j.

6 xra=|. This word is properly used of quasi-Divine communications made through oracles: the words xrhmati/zw and xrhmatismo\j 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 h\n kexrhmatisme/non u9po; (not dia;) tou= Pneu/matoj, "a divine communication was made by the Spirit."

7 "To endeavor to imitate, or even surpass."

8 e0legxome/nhn.

9 e0ce/pipte: i.e. th=j u9posxe/sewj, "of the promise," is Mr. Field's interpretation; Mutianus has poene exciderat.

10 komisa/menoi. This word is used by St. Chrys. throughout this passage without any variation of reading. The text of the Epistle here has labo/ntej, but in ver. 39, ou0k e0komi/santo. [St. Chrys. in another work has the reading labo/ntej, but komisa/menoi is generally adopted by the critical editors as the true text in the Epistle.-F. G.]

11 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.

12 See above, p. 408.

13 St. Chrys. does not cite nor yet refer to the words kai\ peisqe/ntej, "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.]

14 th\n po/lin.

15 po/lin.

16 kai\ para\ kairo\n h9liki/a:. The common texts of St. Chrys. add here e!teken, 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.]

17 ei9j katabolh\n spermatoj.

18 a!cioj.

19 qrh/nwn.

20 penqouj.