Hebrews xii. 18–24

“For ye are not come unto a fire³⁴²²

3422ὄ 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.

3423“that not a word more should be spoken to them.”

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.]

3425πανηγύρει. 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.]

3426“in comparison of.”

[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

3427̔ᾔδετο, e.g. Ps. xviii., lxviii., Habak. iii. as well as Ex. xix

3428παρὰ Θεοῦ. The reading of the common edition is: Χριστοῦ : which was that of Mutianus.

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 hereafter³⁴²⁹

3429τὰ μετὰ ταῦτα

[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.” ( c. xi. 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.

Ver. 25–29. “See that ye refuse not Him that speaketh. For if they escaped not, who refused him that spake³⁴³⁰

3430χρηματίζοντα, “that made a revelation” : see above, p. 469.

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.]

[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 veiled³⁴³²

3432τὸ συνεσκιασμένον καὶ συγκεκαλυμμένον

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

3433νομοθετουμένων

“Moses spake, and God answered him by a voice” ( Ex. xix. 19 ):³⁴³⁴

3434St. Chrys. says this referring to, without expressly citing, the φωνῇ ῥημάτων of the text.

3435δημηγορῶν

3436ἀ 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

“They entreated” (he says) “that the word should not be spoken to them any more.”³⁴³⁷

3437“that not a word more should be spoken to them.”

From the first therefore they were themselves the cause of God’s being manifested through the Flesh.³⁴³⁸

3438φανῆναι διὰ τῆς σ

3439τὰ ἡμέτερα

And in another way, by the “darkness” he shows the invisibleness.³⁴⁴⁰

3440τὸ ἀόρατον

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

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.

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 reject³⁴⁴²

3442ἀ πογνῶτε

3443χρηματίζοντα. 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.]

3444Comp. St. Iren. pp. 330, 338, 403, O.T.

“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 mercifulness³⁴⁴⁵

3445or, “charity,” ἐ λεημοσύνη. See above, p. 509.

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

3446[ἐ λεήμων akin to ἐ λεημοσύνη, which St. Chrysostom is here describing.]

3447κενῶσαι ἑαυτὸν

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 charity³⁴⁴⁸

3448ἐ λεημοσύνης

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.

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