{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/114/1140099.htm","path":"chr/ecf/114/1140099.htm","source_url":"https://sacred-texts.com/chr/ecf/114/1140099.htm","text":"\u201cGod who at sundry times and in divers manners spake in time past unto the fathers by the Prophets, hath at the end of the days 2720 spoken unto us by His Son whom He hath appointed heir of all things, by whom also He made the worlds.\u201d\n[1.] Truly , \u201cwhere sin abounded, grace did much more abound.\u201d ( Rom. v. 20 .) This at least the blessed Paul intimates here also, in the very beginning of his Epistle to the Hebrews. For since as it was likely that afflicted, worn out by evils, and judging of things thereby, they would think themselves worse off than all other men,\u2014he shows that herein they had rather been made partakers of greater, even very exceeding, grace; arousing the hearer at the very opening of his discourse. Wherefore he says, \u201cGod who at sundry times and in divers manners spake in times past unto the fathers by the Prophets, hath at the end of the days spoken unto us by His Son.\u201d\nWhy did he [Paul] not oppose \u201chimself\u201d to \u201cthe prophets\u201d? Certainly, he was much greater than they, inasmuch as a greater trust was committed to him. Yet he doth not so. Why? First, to avoid speaking great things concerning himself. Secondly, because his hearers were not yet perfect. And thirdly, because he rather wished to exalt them, and to show that their superiority was great. As if he had said, What so great matter is it that He sent prophets to our fathers? For to us [He has sent] His own only-begotten Son Himself.\nAnd well did he begin thus, \u201cAt sundry times and in divers manners,\u201d for he points out that not even the prophets themselves saw God; nevertheless, the Son saw Him. For the expressions, \u201cat sundry times and in divers manners\u201d are the same as \u201cin different ways.\u201d \u201cFor I\u201d (saith He) \u201chave multiplied visions, and used similitudes by the ministry of the Prophets.\u201d ( Hos. xii. 10 .) Wherefore the excellency consists not in this alone, that to them indeed prophets were sent, but to us the Son; but that none of them saw God, but the Only-begotten Son saw Him. He doth not indeed at once assert this, but by what he says afterwards he establishes it, when he speaks concerning His human nature; \u201cFor to which of the Angels said He, Thou art My Son,\u201d ( Heb. 1.5 ), and, \u201cSit thou on My right hand\u201d? ( Heb. 1.13 .)\nAnd look on his great wisdom. First he shows the superiority from the prophets. Then having established this as acknowledged, he declares that to them indeed He spake by the prophets, but to us by the Only-begotten. Then [He spake] to them by Angels, and this again he establishes, with good reason (for angels also held converse with the Jews): yet even herein we have the superiority, inasmuch as the Master [spake] to us, but to them servants, and prophets, fellow-servants.\n[2.] Well also said he, \u201cat the end of the days,\u201d for by this he both stirs them up and encourages them desponding of the future. For as he says also in another place, \u201cThe Lord is at hand, be careful for nothing\u201d ( Phil. 4:5, 6 ), and again, \u201cFor now is our salvation nearer than when we believed\u201d ( Rom. xiii. 11 ): so also here. What then is it which he says? That whoever is spent in the conflict, when he hears of the end thereof, recovers his breath a little, knowing that it is the end indeed of his labors, but the beginning of his rest.\n\u201cHath in the end of the days spoken unto us in [His] Son.\u201d Behold again he uses the saying, \u201cin [His] Son,\u201d 2721 for \u201cthrough the Son,\u201d 2722 against those who assert that this phrase is proper to the Spirit. 2723 Dost thou see that the [word] \u201cin\u201d is \u201cthrough\u201d? 2724\nAnd the expression, \u201cIn times past,\u201d and this, \u201cIn the end of the days,\u201d shadows forth some other meaning:\u2014that when a long time had intervened, when we were on the edge of punishment, when the Gifts had failed, when there was no expectation of deliverance, when we were expecting to have less than all\u2014then we have had more.\nAnd see how considerately he hath spoken it. For he said not, \u201cChrist spake\u201d (albeit it was He who did speak), but inasmuch as their souls were weak, and they were not yet able to hear the things concerning Christ, he says, \u201cGod hath spoken by Him.\u201d What meanest thou? p. 367 did God speak through the Son? Yes. What then? Is it thus thou showest the superiority? for here thou hast but pointed out that both the New and the Old [Covenants] are of One and the same: and that this superiority is not great. Wherefore he henceforth follows on upon this argument, saying, \u201cHe spake unto us by [His] Son.\u201d\n(Note, how Paul makes common cause, and puts himself on a level with the disciples, saying, He spake \u201cto us\u201d: and yet He did not speak to him, but to the Apostles, and through them to the many. But he lifts them [the Hebrews] up, and declares that He spake also to them. And as yet he doth not at all reflect on the Jews. For almost all to whom the prophets spake, were a kind of evil and polluted persons. But as yet the discourse is not of these: but, hitherto of the gifts derived from God.)\n\u201cWhom He appointed,\u201d saith he, \u201cheir of all.\u201d What is \u201cwhom He appointed heir of all\u201d? He speaks here of the flesh [the human nature]. As He also says in the second Psalm, \u201cAsk of Me, and I will give Thee the heathen for Thine inheritance.\u201d ( Ps. ii. 8 .) For no longer is \u201cJacob the portion of the Lord\u201d nor \u201cIsrael His inheritance\u201d ( Deut. xxxii. 9 ), but all men: that is to say, He hath made Him Lord of all: which Peter also said in the Acts, \u201cGod hath made Him both Lord and Christ.\u201d ( Acts ii. 36 .) But he has used the name \u201cHeir,\u201d declaring two things: His proper sonship 2725 and His indefeasible sovereignty. \u201cHeir of all,\u201d that is, of all the world.\n[3.] Then again he brings back his discourse to its former point. \u201cBy whom also He made the worlds [the ages].\u201d 2726 Where are those who say, There was [a time] when He was not?\nThen, using degrees of ascent, he uttered that which is far greater than all this, saying,\nHeb. 1:3, 4 . \u201cWho, (being the brightness of His glory, and the express image of His person, and upholding all things by the word of His power,) when He had by Himself purged our sins, sat down on the right hand of the Majesty on high; being made 2727 so much better than the Angels as He hath by inheritance obtained a more excellent name than they.\u201d\nO! the wisdom of the Apostle! or rather, not the wisdom of Paul, but the grace of the Spirit is the thing to wonder at. For surely he uttered not these things of his own mind, nor in that way did he find his wisdom. (For whence could it be? From the knife, and the skins, or the workshop?) But it was from the working of God. For his own understanding did not give birth to these thoughts, which was then so mean and slender as in nowise to surpass the baser sort; (for how could it, seeing it spent itself wholly on bargains and skins?) but the grace of the Spirit shows forth its strength by whomsoever it will.\nFor just as one, wishing to lead up a little child to some lofty place, reaching up even to the top of Heaven, does this gently and by degrees, leading him upwards by the steps from below,\u2014then when he has set him on high, and bidden him to gaze downwards, and sees him turning giddy and confused, and dizzy, taking hold of him, he leads him down to the lower stand, allowing him to take breath; then when he hath recovered it, leads him up again, and again brings him down;\u2014just so did the blessed Paul likewise, both with the Hebrews and everywhere, having learnt it from his Master. For even He also did so; sometimes He led His hearers up on high, and sometimes He brought them down, not allowing them to remain very long.\nSee him, then, even here\u2014by how many steps he led them up, and placed them near the very summit of religion, and then or ever they grow giddy, and are seized with dizziness, how he leads them again lower down, and allowing them to take breath, says, \u201cHe spake unto us by [His] Son,\u201d \u201cwhom He appointed Heir of all things.\u201d 2728 For the name of Son is so far common. For where a true 2729 [Son] it is understood of, He is above all: but however that may be, for the present he proves that He is from above.\nAnd see how he says it: \u201cWhom He appointed,\u201d saith he, \u201cheir of all things.\u201d The phrase, \u201cHe appointed Heir,\u201d is humble. Then he placed them on the higher step, adding, \u201cby whom also He made the worlds.\u201d Then on a higher still, and after which there is no other, \u201cwho being the brightness of His glory, and the express image of His person.\u201d Truly he has led them to unapproachable light, to the very brightness itself. And before they are blinded see how he gently leads them down again, saying, \u201cand upholding all things by the word of His power, when He had by Himself purged our sins, sat down on the right hand of the Majesty.\u201d He does not simply say, \u201cHe sat down,\u201d but \u201cafter the purifying, He sat down,\u201d for he hath touched on the Incarnation, and his utterance is again lowly.\nThen again having said a little by the way (for he says, \u201con the right hand of the Majesty on high\u201d), [he turns] again to what is lowly; \u201cbeing made so much better than the angels, p. 368 as He hath by inheritance obtained a more excellent name than they.\u201d Henceforward then he treats here of that which is according to the flesh, since the phrase \u201cbeing made better\u201d doth not express His essence according to the Spirit, 2730 (for that was not \u201cmade\u201d but \u201cbegotten,\u201d) but according to the flesh: for this was \u201cmade.\u201d Nevertheless the discourse here is not about being called into 2731 existence. But just as John says, \u201cHe that cometh after me, is preferred before me\u201d ( John 1:15, 30 ), that is, higher in honor and esteem; so also here, \u201cbeing made so much better than the angels\u201d\u2014that is, higher in esteem and better and more glorious, \u201cby how much He hath obtained by inheritance a more excellent name than they.\u201d Seest thou that he is speaking of that which is according to the flesh? For this Name, 2732 God the Word ever had; He did not afterwards \u201cobtain it by inheritance\u201d; nor did He afterwards become \u201cbetter than the Angels, when He had purged our sins\u201d; but He was always \u201cbetter,\u201d and better without all comparison. 2733 For this is spoken of Him according to the flesh.\nSo truly it is our way also, when we talk of man, to speak things both high and low. Thus, when we say, \u201cMan is nothing,\u201d \u201cMan is earth,\u201d \u201cMan is ashes,\u201d we call the whole by the worse part. But when we say, \u201cMan is an immortal animal,\u201d and \u201cMan is rational, and of kin to those on high,\u201d we call again the whole by the better part. So also, in the case of Christ, sometimes Paul discourseth from the less and sometimes from the better; wishing both to establish the economy, and also to teach about the incorruptible nature.\n[4.] Since then \u201cHe hath purged our sins,\u201d let us continue pure; and let us receive no stain, but preserve the beauty which He hath implanted in us, and His comeliness undefiled and pure, \u201cnot having spot or wrinkle or any such thing.\u201d ( Eph. v. 27 .) Even little sins are \u201ca spot and a wrinkle,\u201d such a thing, I mean, as Reproach, Insult, Falsehood.\nNay, rather not even are these small, but on the contrary very great: yea so great as to deprive a man even of the kingdom of Heaven. How, and in what manner? \u201cHe that calleth his brother fool, is in danger\u201d (He saith) \u201cof hellfire.\u201d ( Matt. v. 22 .) But if it be so with him who calls a man \u201cfool,\u201d which seems to be the slightest of all things, and rather mere children\u2019s talk; what sentence of punishment will not he incur, who calleth him malignant and crafty and envious, and casteth at him ten thousand other reproaches? What more fearful than this?\nNow suffer, I beseech you, the word [of exhortation]. 2734 For if he that \u201cdoeth\u201d [aught] to \u201cone of the least, doeth it to Him\u201d ( Matt. xxv. 40 ), and he that \u201cdoeth it not to one of the least doeth it not to Him\u201d ( Matt. xxv. 45 ), how is it not the same also in the matter of good or evil speaking? He that reviles his brother, reviles God: and he that honors his brother, honors God. Let us train therefore our tongue to speak good words. For \u201crefrain,\u201d it is said, \u201cthy tongue from evil.\u201d ( Ps. xxxiv. 13 .) For God gave it not that we should speak evil, that we should revile, that we should calumniate one another; but to sing hymns to God withal, to speak those things which \u201cgive grace to the hearers\u201d ( Eph. iv. 29 ), things for edification, things for profit.\nHast thou spoken evil of a man? What is thy gain, entangling thyself in mischief together with him? For thou hast obtained the reputation of a slanderer. For there is not any, no not any evil, which stops at him that suffers it, but it includes the doer also. As for instance, the envious person seems indeed to plot against another, but himself first reaps the fruit of his sin, wasting and wearing himself away, and being hated of all men. The cheat deprives another of his money; yea and himself too of men\u2019s good will: and causes himself to be evil spoken of by all men. Now reputation is much better than money, for the one it is not easy to wash out, whereas it is easy to gain possession of the other. Or rather, the absence of the one doth no hurt to him that wanteth it; but the absence of the other makes you reproached and ridiculed, and an object of enmity and warfare to all.\nThe passionate man again first punishes and tears himself in pieces, and then him with whom he is angry.\nJust so the evil speaker disgraces first himself and then him who is evil-spoken of: or, it may be, even this hath proved beyond his power, and while he departs with the credit of a foul and detestable kind of person, he causes the other to be loved the more. For when a man hearing a bad name given him, doth not requite the giver in the same kind, but praises and admires, he doth not praise the other, but himself. For I before observed that, as calumnies against our neighbors first touch those who de p. 369 vise the mischief, so also good works done towards our neighbors, gladden first those who do them. The parent either of good, or evil, justly reaps the fruit of it first himself. And just as water, whether it be brackish or sweet, fills the vessels of those who resort to it, but lessens not the fountain which sends it forth; so surely also, both wickedness and virtue, from whatever person they proceed, prove either his joy or his ruin.\nSo far as to the things of this world; but what speech may recount the things of that world, either the goods or the evils? There is none. For as to the blessings, they surpass all thought, not speech only; for their opposites are expressed indeed in terms familiar to us. For fire, it is said, is there, and darkness, and bonds, and a worm that never dieth. But this represents not only the things which are spoken of, but others more intolerable. And to convince thee, consider at once this first: if it be fire, how is it also darkness? Seest thou how that fire is more intolerable than this? For it hath no light. If it be fire, how is it forever burning? Seest thou how something more intolerable than this happens? For it is not quenched. Yea, therefore it is called unquenchable. Let us then consider how great a misery it must be, to be forever burning, and to be in darkness, and to utter unnumbered groanings, and to gnash the teeth, and not even to be heard. For if here any one of those ingeniously brought up, should he be cast into prison, speaks of the mere ill savor, and the being laid in darkness, and the being bound with murderers, as more intolerable than any death: think what it is when we are burning with the murderers of the whole world, neither seeing nor being seen, but in so vast a multitude thinking that we are alone. For the darkness and gloom doth not allow our distinguishing those who are near to us, but each will burn as if he were thus suffering alone. Moreover, if darkness of itself afflicteth and terrifieth our souls, how then will it be when together with the darkness there are likewise so great pains and burnings?\nWherefore I entreat you to be ever revolving these things with yourselves, and to submit to the pain of the words, that we may not undergo the punishment of the things. For assuredly, all these things shall be, and those whose doings have deserved those chambers of torture no man shall rescue, not father, nor mother, nor brother. \u201cFor a brother redeemeth not,\u201d He saith; \u201cshall a man redeem?\u201d ( Ps. xlix. 7 , LXX.), though he have much confidence, though he have great power with God. For it is He Himself who rewards every one according to his works, and upon these depends our salvation or punishment.\nLet us make then to ourselves \u201cfriends of the mammon of unrighteousness\u201d ( Luke xvi. 9 ), that is: Let us give alms; let us exhaust our possessions upon them, that so we may exhaust that fire: that we may quench it, that we may have boldness there. For there also it is not they who receive us, but our own work: for that it is not simply their being our friends which can save us, learn from what is added. For why did He not say, \u201cMake to yourselves friends, that they may receive you into their everlasting habitations,\u201d but added also the manner? For saying, \u201cof the mammon of unrighteousness,\u201d He points out that we must make friends of them by means of our possessions, showing that mere friendship will not protect us, unless we have good works, unless we spend righteously the wealth unrighteously gathered.\nMoreover, this our discourse, of Almsgiving I mean, fits not only the rich, but also the needy. Yea even if there be any person who supporteth himself by begging, even for him is this word. For there is no one, so poverty-stricken, however exceeding poor he may be, as not to be able to provide \u201ctwo mites.\u201d ( Luke xxi. 2 .) It is therefore possible that a person giving a small sum from small means, should surpass those who have large possessions and give more; as that widow did. For not by the measure of what is given, but by the means and willingness of the givers is the extent of the alms-deed estimated. In all cases the will is needed, in all, a right disposition; in all, love towards God. If with this we do all things, though having little we give little, God will not turn away His face, but will receive it as great and admirable: for He regards the will, not the gifts: and if He see that to be great, He assigneth His decrees and judges accordingly, and maketh them partakers of His everlasting benefits.\nWhich may God grant us all to obtain, by the grace and love 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.\n\u1f10 \u03c3\u03c7\u03ac\u03c4\u03bf\u03c5 \u03c4\u1ff6\u03bd \u1f21\u03bc\u03b5\u03c1\u1ff6\u03bd \u1f10\u03c3\u03c7\u03ac\u03c4\u03c9\u03bd \u03c4. \u1f21 . (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.\u2014F.G.]\n366:2721 366:2722 366:2723\nThat 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 \u03bc\u03b5\u03c4\u1f70 \u03c4\u03bf\u1fe6 \u03a5\u1f31\u03bf\u1fe6 \u03c3\u1f7a\u03bd \u03c4\u1ff7 \u03a0\u03bd\u03b5\u03c5\u03bc\u03b1\u03c4\u03b9 \u03c4\u1ff7 \u0314\u0391\u03b3\u03af\u1ff3 , sometimes \u03b4\u03b9\u1f70 \u03c4\u03bf\u1fe6 \u03a5\u1f31\u03bf\u1fe6 \u1f10\u03bd \u03c4\u1ff7 \u03a0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03b9 \u03c4\u1ff7 \u0314\u0391\u03b3\u03af\u1ff3 . 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\u2019s writing his Tract De Spiritu Sancto , in which he refutes them at large, proving among other things that \u1f10 \u03bd is in Scripture often equivalent to \u03c3\u03cd\u03bd . c. 25 t. iii. 49. That \u1f10 \u03bd is put for \u03b4\u03b9\u1f70 ; is also said by St. Chrys. Hom. on 1 Cor. i. 4 (p. 13, O.T.) and elsewhere.\n366:2724 367:2725 367:2726\n\u03c4\u03bf\u1f7a\u03c2 \u03b1\u1f30\u1ff6\u03bd\u03b1\u03c2 , \u201c the ages; \u201d \u201c duration beyond time. \u201d\n367:2727\n[R.V. \u201c having become. \u201d \u2014 F.G.]\n367:2728\nThat is for the moment St. Paul does not argue the dignity of Christ from the title \u201c Son \u201d \u2014from His being the true Son of God, and therefore God, but condescending to the weakness of his hearers, at first uses the word in a general sense, and establishes His Divinity by other considerations.\n367:2729 368:2730\n\u03ba\u03b1\u03c4\u1f70 \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 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: \u03ba\u03b1\u03c4\u1f70 \u03c4\u1f78\u03bd \u03c0\u03b1\u03c4\u03ad\u03c1\u03b1 is found in all other mss. and Editions, and was probably the reading in Mutianus\u2019 text, who translates \u201cessenti\u00e6 patern\u00e6 \u201d Of the use of \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 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.]\n368:2731\n\u03bf\u1f50\u03c3\u03b9\u03ce\u03c3\u03b5\u03c9\u03c2 , \u201c communication of Being. \u201d Cf. in 1 Cor. Hom. v. \u00a7 4, p. 56, Oxf. Tr.\n368:2732\nThat is the Name Son . The passage is thus rightly pointed by Mr. Field in accordance with the addition of the explanatory word \u201c Son \u201d in [Niketas\u2019] Catena (Supp.). According to the pointing of the other editions, the translation would be, \u201c For this Name, God the Word , He ever had. \u201d\n368:2733 368:2734\nComp. Heb. xiii. 22 . It seems as if the hearers were showing themselves surprised at the severity of what he was saying.","title":"Nicene and Post-Nicene Fathers, Vol. XIV: The Homilies of St. John Chrysostom on the Epistle to the Hebrews.: Homily I","type":"page"}