{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/114/1140108.htm","path":"chr/ecf/114/1140108.htm","source_url":"https://sacred-texts.com/chr/ecf/114/1140108.htm","text":"\u201cFor the Earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God. But if it bear 2893 thorns and briars it is rejected, and nigh unto cursing, whose end is to be burned.\u201d\n[1.] Let us hear the oracles of God with fear, with fear and much trembling. For (it is said) \u201cServe the Lord with fear, and rejoice unto Him with trembling.\u201d ( Ps. ii. 11 .) But if even our joy and our exultation ought to be \u201cwith trembling,\u201d of what punishment are we not worthy, if we listen not with terror to what is said, when the things spoken, as now, are themselves fearful?\nFor having said that \u201cit is impossible for those who have fallen away\u201d to be baptized a second time, and to receive remission through the laver, and having pointed out the awfulness of the case, he goes on: \u201cfor the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God. But if it bear thorns and thistles, it is rejected, 2894 and nigh unto cursing; whose end is to be burned.\u201d\nLet us then fear, beloved! This threat is not Paul\u2019s, these words are not of man: they are of the Holy Ghost, of Christ that speaketh in him. Is there then any one that is clear from these thorns? And even if we were clear, not even so ought we to be confident, but to fear and tremble lest at any time thorns should spring up in us. But when we are \u201cthorns and thistles\u201d through and through, whence (tell me) are we confident? And are becoming supine? What is it which makes us inert? If \u201che that thinketh he standeth\u201d ought to fear \u201clest he fall\u201d; for p. 414 (he says) \u201cLet him that thinketh he standeth, take heed lest he fall\u201d ( 1 Cor. x. 12 ); he that falleth, how anxious ought he to be that he may rise up again! If Paul fears, \u201clest that by any means, when he had preached to others, he himself should be a castaway\u201d ( 1 Cor. ix. 27 ); and he who had been so approved is afraid lest he should become disapproved: 2895 what pardon shall we have who are already disapproved, if we have no fear, but fulfill our Christianity as a custom, and for form\u2019s sake. Let us then fear, beloved: \u201cFor the wrath of God is revealed from heaven.\u201d ( Rom. i. 18 .) Let us fear, for it \u201cis revealed\u201d not \u201cagainst impiety\u201d only, but \u201cagainst all unrighteousness.\u201d What is \u201cagainst all unrighteousness\u201d? [Against all] both small and great.\n[2.] In this passage he intimates the lovingkindness of God towards man: and the teaching [of the Gospel] he calls \u201crain\u201d: and what he said above, \u201cwhen for the time ye ought to be teachers\u201d ( Heb. 5.12 ), this he says here also. Indeed in many places the Scripture calls the teaching \u201crain.\u201d For (it says) \u201cI will command the clouds that they rain no rain upon it\u201d ( Isa. v. 6 ), speaking of \u201cthe vineyard.\u201d The same which in another place it calls \u201ca famine of bread, and a thirst of water.\u201d ( Amos viii. 11 .) And again, \u201cThe river of God is full of waters.\u201d ( Ps. lxv. 9 .)\n\u201cFor land,\u201d he says, \u201cwhich drinketh in the rain that cometh oft upon it.\u201d Here he shows that they received and drank in the word, yea and often enjoyed this, and yet even so they were not profited. For if (he means) thou hadst not been tilled, if thou hadst enjoyed no rains, the evil would not have been so great. For (it is said) \u201cIf I had not come and spoken unto them they had not had sin.\u201d ( John xv. 22 .) But if thou hast often drunk and received [nourishment], wherefore hast thou brought forth other things instead of fruits? For (it is said) \u201cI waited that it should bring forth grapes, and it brought forth thorns.\u201d ( Isa. v. 2 .)\nThou seest that everywhere the Scripture calleth sins \u201cthorns.\u201d For David also saith, \u201cI was turned into mourning when a thorn was fixed in me.\u201d ( Ps. xxxii. 4 , so LXX.) For it does not simply come on us, but is fixed in; and even if but a little of it remain in, even if we take it not out entirely, that little of itself in like manner causes pain, as in the case of a thorn. And why do I say, \u2018that little of itself\u2019? Even after it has been taken out, it leaves therein for a long time the pain of the wound. And much care and treatment is necessary, that we may be perfectly freed from it. For it is not enough merely to take away the sin, it is necessary also to heal the wounded place.\nBut I fear however lest the things said apply to us more than to others. \u201cFor,\u201d he says, \u201cthe earth which drinketh in the rain that cometh oft upon it.\u201d We are ever drinking, ever hearing, but \u201cwhen the sun is risen\u201d ( Matt. xiii. 6 ) we straightway lose our moisture, and therefore bring forth thorns. What then are the thorns? Let us hear Christ saying, that \u201cthe care of this world, and the deceitfulness of riches, choke the word, and it becometh unfruitful.\u201d ( Matt. xiii. 22 .)\n[3.] \u201cFor the earth which drinketh in the rain that cometh oft upon it,\u201d he says, \u201cand bringeth forth meet herbs.\u201d Because nothing is so meet as purity of life, nothing so suitable as the best life, nothing so meet as virtue.\n\u201cAnd bringeth forth\u201d (saith he) \u201cherbs meet for them by whom it is dressed, receiveth blessing from God.\u201d Here he says that God is the cause of all things, giving the heathen a blow, who ascribed the production of fruits to the power of the earth. For (he says) it is not the hands of the husbandman which stir up the earth to bear fruits, but the command from God. Therefore he says, \u201creceives blessing from God.\u201d\nAnd see how in speaking of the thorns, he said not, \u201cbringing forth 2896 thorns,\u201d nor did he use this word expressive of what is useful; but what? \u201cBearing\u201d 2897 [literally \u201cputting out\u201d] \u201cthorns,\u201d as if one should say, \u201cforcing out,\u201d \u201cthrowing out.\u201d\n\u201cRejected\u201d (he says) \u201cand nigh unto cursing.\u201d Oh! how great consolation in this word! For he said \u201cnigh unto cursing,\u201d not \u201ca curse.\u201d Now he that hath not yet fallen into a curse, but is come to be near [thereto], may also come to be far off [therefrom].\nAnd not by this only did he encourage them, but also by what follows. For he did not say \u201crejected and nigh unto cursing,\u201d \u201cwhich shall be burned,\u201d but what? \u201cWhose end is to be burned,\u201d if he continue [such] (he means) unto the end. So that, if we cut out and burn the thorns, we shall be able to enjoy those good things innumerable and to become approved, and to partake of blessing.\nAnd with good reason did he call sin \u201ca thistle,\u201d 2898 saying \u201cthat which beareth thorns and thistles\u201d; for on whatever side you lay hold on it, it wounds and stings, and it is unpleasant even to look at.\n[4.] Having therefore sufficiently rebuked them, and alarmed and wounded them, he in turn heals them, so as not to cast them down too much, and make them supine. For he that p. 415 strikes one that is \u201cdull,\u201d makes him more dull. So then he neither flatters them throughout, lest he should make them supine, nor does he wound them throughout, but having inserted a little to wound them, he applies much to heal in what follows.\nFor what does he say? We speak not these things, as having condemned you, nor as thinking you to be full of thorns, but fearing lest this should come to pass. For it is better to terrify you by words, that ye may not suffer by the realities. And this is specially of Paul\u2019s wisdom.\nMoreover he did not say, We think, or, we conjecture, or, we expect, or, we hope, but what? ( Heb. 6.9 ) \u201cBut beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.\u201d Which word he also used in writing to the Galatians: \u201cBut I am persuaded of you in the Lord, that ye will be none otherwise minded.\u201d ( Gal. v. 10 .) For in that instance, inasmuch as they were greatly to be condemned, and he could not praise them from things present, he does it from things future (\u201cthat ye will be none otherwise minded,\u201d he says): he said not, ye are, but \u201cye will be none otherwise minded.\u201d But here he encourages them from things present. \u201cWe are persuaded better things of you, beloved, and things that accompany to salvation, though we thus speak.\u201d And since he was not able to say so much from things present, he confirms his consolation from things past; and says,\nHeb. 6.10 . \u201cFor God is not unrighteous to forget your work, and 2899 the love, which ye have showed toward His name, in that ye have ministered unto the saints and do minister.\u201d O how did he here restore their spirit, and give them fresh strength, by reminding them of former things, and bringing them to the necessity of not supposing that God had forgotten. (For he cannot but sin who is not fully assured concerning his hope, and says that God is unrighteous. Accordingly he obliged them by all means to look forward to those future things. For one who despairs of present things, and has given up exerting himself, may be restored by [the prospect of] things future.) As he himself also said in writing to the Galatians, \u201cYe did run well\u201d ( Gal. v. 7 ): and again, \u201cHave ye suffered so many things in vain? if it be yet in vain.\u201d ( Gal. iii. 4 .)\nAnd as in this place he puts the praise with the reproof, saying, \u201cWhen for the time ye ought to be teachers\u201d ( Heb. 5.12 ), so also there, \u201cI marvel that ye are so soon removed.\u201d ( Gal. i. 6 .) With the reproof is the praise. For respecting great things we marvel, when they fail. Thou seest that praise is concealed under the accusation and the blame. Nor does he say this concerning himself only, but also concerning all. For he said not, I am persuaded, but \u201cwe are persuaded better things of you,\u201d even good things (he means). He says this either in regard to matters of conduct, or to the recompense. In the next place, having said above, that it is \u201crejected and nigh unto a curse,\u201d and that it \u201cshall be for burning,\u201d he says, we do not by any means speak this of you. \u201cFor God is not unrighteous to forget your work, and love.\u201d ( Heb. 6.10 .)\n[5.] Why then did we say these things? ( Heb. 6:11, 12 ) \u201cBut we desire that everyone of you do show the same diligence to the full assurance of hope unto the end; that ye be not slothful, but followers of them who through faith and patience inherit the promises.\u201d\n\u201cWe desire,\u201d he says, and we do not therefore merely labor for, or even so far as words go, wish this. But what? \u201cWe desire\u201d that ye should hold fast to virtue, not as condemning your former conduct (he means), but fearing for the future. And he did not say, \u2018not as condemning your former conduct, but your present; for ye have fainted, ye are become too indolent\u2019; but see how gently he indicated it, and did not wound them.\nFor what does he say? \u201cBut we desire that every one of you do show the same diligence unto the end.\u201d For this is the admirable part of Paul\u2019s wisdom, that he does not expressly show that they \u201chad\u201d given in, that they \u201chad\u201d become negligent. For when he says, \u201cWe desire that every one of you\u201d\u2014it is as if one should say, I wish thee to be always in earnest; and such as thou wert before, such to be now also, and for the time to come. For this made his reproof more gentle and easy to be received.\nAnd he did not say, \u201cI will,\u201d which would have been expressive of the authority of a teacher, but what is expressive of the affection of a father, and what is more than \u201cwilling,\u201d \u201cwe desire.\u201d All but saying, Pardon us, even if we say what is distasteful.\n\u201cWe desire that every one of you do show the same diligence to the full assurance of your hope unto the end.\u201d Hope (he means) carries us through: it recovers us again. Be not wearied out, do not despair, lest your hope be in vain. For he that worketh good hopeth also good, and never despairs of himself.\n\u201cThat ye may not become dull.\u201d 2900 Still 2901 \u201cbecome\u201d; and yet he said above, \u201cseeing ye are become dull 2902 of hearing.\u201d ( Heb. 5.11 .) Ob p. 416 serve however how he limited the dullness to the hearing. And here he hints the very same thing; instead of \u2018that ye may not continue in it,\u2019 he says [this]. But again he leads on to that future time for which they were not yet responsible; saying in effect \u201cthat ye may not become too slothful\u201d: since for that which is not yet come we could not be responsible. For he who in regard to the present time is exhorted to be in earnest, as being remiss, will perhaps become even more slothful, but he who is exhorted with reference to the future, not so.\n\u201cWe desire\u201d (he says) \u201cthat every one of you.\u201d Great is his affection for them: he cares equally for great and small; moreover he knows all, and overlooks no one, but shows the same tender care for each, and equal value for all: from which cause also he the rather persuaded them to receive what was distasteful in his words.\n\u201cThat ye be not slothful,\u201d he says. For as inactivity hurts the body, so also inactivity as to what is good renders the soul more supine and feeble.\n[6.] \u201cBut followers\u201d (he says) \u201cof them, who through faith and patience inherit the promises.\u201d And who they are, he tells afterwards. He said before, \u201cImitate your own former well-doings.\u201d Then, lest they should say, What? He leads them back to the Patriarch: bringing before them examples of well-doing indeed from their own history, 2903 but of the thought of being forsaken, from the Patriarch; that they might not suppose that they were disregarded and forsaken as worthy of no account, but might know that it is [the portion] of the very noblest men to make the journey of life through trials; and that God has thus dealt with great and admirable men.\nNow we ought (he says) to bear all things with patience: for this also is believing: whereas if He say that He gives and thou immediately receivest, how hast thou also believed? Since in that case this is no longer of thy faith, but of Me, the Giver. But if I say that I give, and give after an hundred years, and thou hast not despaired; then hast thou accounted Me worthy to be believed, then thou hast the right opinion concerning Me. Thou seest that oftentimes unbelief arises not from want of hope only, but also from faintheartedness, and want of patience, not from condemning him who made the promise.\n\u201cFor God\u201d (he says) \u201cis not unrighteous to forget your love\u201d and the zeal \u201cwhich ye have showed toward His Name, in that ye have ministered unto the saints, and do minister.\u201d He testifies great things of them, not deeds only; but deeds done with alacrity, which he says also in another place, \u201cand not only so, but they gave themselves also to the Lord and to us.\u201d ( 2 Cor. viii. 5 .)\n\u201cWhich\u201d (he says) \u201cye have showed toward His Name, in that ye have ministered to the saints, and do minister.\u201d See how again he soothes them, by adding \u201cand do minister.\u201d Still even at this time (he says) ye are ministering, and he raises them up by showing that they had done [what they did] not to them [the saints], but to God. \u201cWhich ye have showed\u201d (he says); and he said not \u201cunto the saints,\u201d but \u201ctowards God,\u201d for this is \u201ctoward His Name.\u201d It is for His Name\u2019s sake (he means) that ye have done all. He therefore who has the enjoyment from you of 2904 so great zeal and love, will never despise you nor forget you.\n[7.] Hearing these things, let us, I beseech you, \u201cminister to the saints.\u201d For every believer is a saint in that he is a believer. Though he be a person living in the world, he is a saint. \u201cFor\u201d (he says) \u201cthe unbelieving husband is sanctified by the wife, and the unbelieving wife by the husband.\u201d ( 1 Cor. vii. 14 .) See how the faith makes the saintship. If then we see even a secular person in misfortune, let us stretch out a hand [to him]. Let us not be zealous for those only who dwell in the mountains; they are indeed saints both in manner of life and in faith; these others however are saints by their faith, and many of them also in manner of life. Let us not, if we see a monk [cast] into prison, in that case go in; but if it be a secular person, refuse to go in. He also is a saint and a brother.\nWhat then (you say) if he be unclean and polluted? Listen to Christ saying, \u201cJudge not that ye be not judged.\u201d ( Matt. vii. 1 .) Do thou act for God\u2019s sake. Nay, what am I saying? Even if we see a heathen in misfortune, we ought to show kindness to him, and to every man without exception who is in misfortunes, and much more to a believer who is in the world. Listen to Paul, saying, \u201cDo good unto all men, but especially to those who are of the household of faith.\u201d ( Gal. vi. 10 .)\nBut I know not whence this [notion] has been introduced, or whence this custom hath prevailed. For he that only seeks after the solitaries, and is willing to do good to them alone, and with regard to others on the contrary is over-curious in his enquiries, and says, \u2018unless he be worthy, 2905 unless he be righteous, unless he work miracles, I stretch out no hand\u2019; [such an one] has taken away the greater part of charity, 2906 yea and in time he will in turn destroy the very thing itself. And yet that is charity, 2907 [which is shown] p. 417 towards sinners, towards the guilty. For this is charity, 2908 not the pitying those who have done well, but those who have done wrong.\n[8.] And that thou mayest understand this, listen to the Parable: \u201cA certain man\u201d (it is said) \u201cwent down from Jerusalem to Jericho, and fell among thieves\u201d ( Luke x. 30 , &c.); and when they had beaten him, they left him by the way-side, having badly bruised him. A certain Levite came, and when he saw him, he passed by; A priest came, and when he saw him, he hastened past; a certain Samaritan came, and bestowed great care upon him. For he \u201cbound up his wounds\u201d ( Luke x. 34 ), dropped oil on them, set him upon his ass, \u201cbrought him to the inn, said to the host, Take care of him\u201d ( Luke x. 35 ); and (observe his great liberality), \u201cand I,\u201d he says, \u201cwill give thee whatsoever thou shalt expend.\u201d Who then is his neighbor? \u201cHe,\u201d it is said, \u201cthat showed mercy on him. Go thou then also,\u201d He says, \u201cand do likewise.\u201d ( Luke x. 37 .) And see what a parable He spake. He said not that a Jew did [so and so] to a Samaritan, but that a Samaritan showed all that liberality. Having then heard these things, let us not care only for \u201cthose that are of the household of faith\u201d ( Gal. vi. 10 ), and neglect others. So then also thou, if thou see any one in affliction, be not curious to enquire further. His being in affliction involves a just claim on thy aid. 2909 For if when thou seest an ass choking thou raisest him up, and dost not curiously enquire whose he is, much more about a man one ought not to be over-curious in enquiring whose he is. He is God\u2019s, be he heathen or be he Jew; since even if he is an unbeliever, still he needs help. For if indeed it had been committed to thee to enquire and to judge, thou wouldst have well said thus, but, as it is, his misfortune does not suffer thee to search out these things. For if even about men in good health it is not right to be over-curious, nor to be a busybody in other men\u2019s matters, much less about those that are in affliction.\n[9.] But on another view what [shall we say]? Didst thou see him in prosperity, in high esteem, that thou shouldst say that he is wicked and worthless? But if thou seest him in affliction, do not say that he is wicked. For when a man is in high credit, we fairly say these things; but when he is in calamity, and needs help, it is not right to say that he is wicked. For this is cruelty, inhumanity, and arrogance. Tell me what was ever more iniquitous than the Jews. But nevertheless while God punished them, and that justly, yea, very justly, yet He approved of those who had compassion on them, and those who rejoiced over them He punished. ( Amos vi. 6 .) For \u201cthey were not grieved,\u201d it is said, \u201cat the affliction of Joseph.\u201d\nAnd again it is said \u201cRedeem [Ransom] those who are ready to be slain: spare not.\u201d ( Prov. xxiv. 11 .) (He said not, enquire curiously, and learn who he is; and yet, for the most part, they who are led away to execution are wicked,) for this especially is charity. For he that doeth good to a friend, doeth it not altogether for God\u2019s sake: but he that [doeth good] to one unknown, this man acts purely for God\u2019s sake. \u201cDo not spare\u201d thy money, even if it be necessary to spend all, yet give.\nBut we, when we see persons in extreme distress, 2910 bewailing themselves, suffering things more grievous than ten thousand deaths, and oftentimes unjustly, we [I say] are sparing of our money, and unsparing of our brethren; we are careful of lifeless things, but neglect the living soul. And yet Paul says, \u201cin meekness instruct those that oppose themselves, if peradventure God should give them repentance to the acknowledging of the truth, and they may recover themselves out of the snare of the devil who are taken captive by him, at His will.\u201d ( 2 Tim. 2:25, 26 .) \u201cIf peradventure,\u201d he says; thou seest of how great long-suffering the word is full.\nLet us also imitate Him, and despair of no one. For the fishermen too, when they have cast many times [suppose it], have not succeeded; but afterwards having cast again, have gained all. So we also expect that ye will all at once show to us ripe fruit. For the husbandman too, after he has sown, waits one day or two days, and is a long while in expectation: and all at once he sees the fruits springing up on every side. This we expect will take place in your case also by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and also to the Holy Ghost be glory, might, honor, now and for ever and world without end. Amen.\nThe received version is necessarily altered here: St. Chrysostom\u2019s commentary will be more readily understood if it is kept in mind that the exact translation would be as below: \u201c the land which hath drunk in, \u201d &c., \u201c partaketh of blessing, \u201d &c. \u201c But if it bear thorns and thistles, it is reprobate, and nigh unto a curse, whose end is for burning. \u201d [There seems to be no need of this slight correction; the present participle of the Greek is even more closely represented by the A.V. than by the above translation. But in view of this note, it must be allowed to stand.\u2014F.G.]\n413:2894 414:2895\n\u1f00 \u03b4\u03cc\u03ba\u03b9\u03bc\u03bf\u03c2 . In the original it is one and the same word which in the text, Heb. vi. 8 , is translated \u201c rejected, \u201d in 1 Cor. ix. 27 , \u201c a castaway \u201d ; it is in this clause opposed to \u03b4\u03cc\u03ba\u03b9\u03bc\u03bf\u03c2 , \u201c approved, \u201d \u201c accepted. \u201d It means rejected after testing, as in case of metals: which may take place, as St. Chrys. implies in this passage, either here or hereafter; either for a time or for eternity.\n414:2896 414:2897 414:2898 415:2899\nSav. and Ben. here, and in other places where the text is cited, insert \u03c4\u03bf\u1fe6 \u03ba\u03cc\u03c0\u03bf\u03c5 , \u201c the labor of love, \u201d &c. These words are probably not part of the sacred text. They are not referred to by St. Chrysostom.\n415:2900\n\u03bd\u03c9\u03b8\u03c1\u03bf\u1f76 . The same word is translated \u201c slothful \u201d and \u201c dull \u201d in these two passages. It means \u201c sluggish, \u201d \u201c stupid, \u201d \u201c without quickness in perception or energy in action. \u201d\n415:2901 415:2902\n\u1f10 \u1f70 \u03bd \u03bc\u1f21 \u1f96 \u1f04\u03be\u03b9\u03bf\u03c2, \u1f10\u1f70\u03bd \u03bc\u1f74 \u1f96 \u03b4\u03af\u03ba\u03b1\u03b9\u03bf\u03c2 . Mr. Field retains \u03bc\u1f74 in these clauses, in accordance with the common editions, though all the mss. omit the negative in the first clause, and the best mss. in the second also, and it was not read by Mutianus. If it be omitted, the passage would run thus, \u201c and says, If he be worthy, if he be righteous [I will help him]. Unless he work miracles I stretch out no hand, \u201d &c.; which seems to give a good sense.\n416:2906\n\u1f10 \u03bb\u03b5\u03b7\u03bc\u03bf\u03c3\u03cd\u03bd\u03b7 , \u201c mercifulness. \u201d or \u201c almsgiving. \u201d\n416:2907","title":"Nicene and Post-Nicene Fathers, Vol. XIV: The Homilies of St. John Chrysostom on the Epistle to the Hebrews.: Homily X","type":"page"}