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

3175παθημάτων

3176θλίψεσι

3177τοῖς 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.

3178ἑ 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.]

[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” ( c. x. 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 in³¹⁷⁹

3179ἐ νήγεσθε

And he did not simply say, “ye endured a fight”³¹⁸⁰

3180ἄ θλησιν, a contest, as that of wrestlers.

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

3181The common editions have the entire text, “My tears have been my meat day and night, while,” &c.

And he did not simply say “by reproaches,” but that even with great intensity, being “made a gazing-stock.”³¹⁸²

3182θεατριζόμενοι

[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

3183A catena, the Verona editions, and perhaps one ms. have “with my bonds.”

And “ye took joyfully the spoiling of your goods.” O! what “full assurance of faith”! ( c. x. 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

3184κατηξιώθησαν 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.

Moreover the expression “ye took”³¹⁸⁵

3185προσεδέξασθε

“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, ( ver. 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.

( Ver. 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? ( Ver. 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

3186It 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.

( Ver. 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. ( Ver. 39 ) “But we are not of them that draw back unto perdition, but of them that believe to the saving of the soul.”

[4.] ( c. xi. 1, 2 ) “Now faith is the substance³¹⁸⁷

3187“substantiality.”

3188δήλων. 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.].

3189ὑ πόστασιν

3190οὑσία

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

3191or, “righteous.”

[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 the³¹⁹²

3192τὰ τῆς ἀ

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

3193ἀ πίθανον

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

3194ἡ δὲ ἑκάστου ζωὴ ἐγγυτέρα πολλῷ καὶ ἡ τελευτή. But Mut. “sed et vitæ finis uniuscujuscunque prope est.”

[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

3195τὸ χαλεπόν

3196Or might it be read, ἀ κοῆς λόγον ὀφείλω ; “am I responsible for what I hear, for common reports?”

But I know not from whence this disease has fallen upon men. We have become tattlers, nothing remains³¹⁹⁷

3197ἐ ναπομένει

3198ἐ ναποθανέτω

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.” ( Ecclus. xxviii. 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 accuse³¹⁹⁹

3199ἐ γκαλεῖ

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