{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/114/1140130.htm","path":"chr/ecf/114/1140130.htm","source_url":"https://sacred-texts.com/chr/ecf/114/1140130.htm","text":"\u201cFor ye are not come unto a fire 3422 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 voice they that heard entreated that the word should not be spoken to them any more. 3423 (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned. 3424 And so terrible was the sight, that Moses said, I exceedingly fear and quake.) 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, to the general assembly, 3425 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 3426 that of Abel.\u201d\n[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, \u201cthe fire, the darkness, the blackness, the tempest.\u201d (Cf. Deut. xxxiii. 2 .) For, it says, \u201cGod appeared in Sina,\u201d and long ago were these things celebrated. 3427 The New Covenant, however, was not given with any of these things, but has been given in simple discourse by God. 3428\nSee 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.\nAnd what says he? \u201cFor 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.\u201d\nThese things, he means, are terrible; and so terrible that they could not even bear to hear them, that not even \u201ca beast\u201d dared to go up. (But things that come hereafter 3429 are not such. For what is Sina to Heaven? And what the \u201cfire which might be touched\u201d to God who cannot be touched? For \u201cGod is a consuming fire.\u201d\u2014 Heb. 5.29 .) For it is said, \u201cLet not God speak, but let Moses speak unto us. And so fearful was that which was commanded, Though even a beast touch the mountain, it shall be stoned; Moses said, I exceedingly fear and quake.\u201d ( Ex. xx. 19 .) What wonder as respects the people? He himself who entered into \u201cthe darkness where God was,\u201d saith, \u201cI exceedingly fear and quake.\u201d ( Ex. xx. 21 .)\n[2.] \u201cBut 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.\u201d\nInstead of \u201cMoses,\u201d Jesus . Instead of the people, \u201cmyriads of angels.\u201d\nOf what \u201cfirst-born\u201d does he speak? Of the faithful.\n\u201cAnd to the spirits of just men made perfect.\u201d With these shall ye be, he says.\n\u201cAnd to Jesus the mediator of the New Covenant, and to the blood of sprinkling that speaketh better [things] than that of Abel.\u201d Did then the [blood] \u201cof Abel\u201d speak? \u201cYea,\u201d he saith, \u201cand by it he being dead yet speaketh.\u201d ( Heb. 11.4 .) And again God says, \u201cThe voice of thy brother\u2019s blood crieth unto Me.\u201d ( 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.\nHeb. 12.25-29 . \u201cSee that ye refuse not Him that speaketh. For if they escaped not, who refused him that spake 3430 on earth, much more shall not we escape, if we turn away from Him that speaketh from heaven. Whose voice then shook the earth: but now hath He promised, p. 511 saying, Yet once more I shake not the earth only, but also heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those which cannot be shaken may remain. Wherefore we receiving a kingdom which cannot be moved, let us have grace whereby we 3431 serve God acceptably with reverence and godly fear. For our God is a consuming fire.\u201d\n[3.] Fearful were those things, but these are far more admirable and glorious. For here there is not \u201cdarkness,\u201d nor \u201cblackness,\u201d nor \u201ctempest.\u201d It seems to me that by these words he hints at the obscurity of the Old [Testament], and the overshadowed and veiled 3432 character of the Law. And besides the Giver of the Law appears in fire terrible, and apt to punish those who transgress.\nBut what are \u201cthe sounds of the trumpet\u201d? Probably it is as though some King were coming. This at all events will also be at the second coming. \u201cAt the last trump\u201d ( 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.\nAnd, it says, \u201cthere was much smoke.\u201d (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 \u201cthe blackness and the darkness\u201d? He again expresses its fearfulness. Thus Isaiah also says; \u201cAnd the house was filled with smoke.\u201d ( Isa. vi. 4 .) And what is the object of \u201cthe tempest\u201d? 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\n\u201cMoses spake, and God answered him by a voice\u201d ( Ex. xix. 19 ): 3434 for it was necessary that the voice of God should be uttered. Inasmuch as He was about to promulgate His Law through Moses, therefore He makes him worthy of confidence. They saw him not, because of the thick darkness: they heard him not, because of the weakness of his voice. What then? \u201cGod answered by a voice,\u201d addressing the multitude: 3435 yea and his name shall be called. 3436\n\u201cThey entreated\u201d (he says) \u201cthat the word should not be spoken to them any more.\u201d 3437\nFrom the first therefore they were themselves the cause of God\u2019s being manifested through the Flesh. 3438 Let Moses speak with us, and \u201cLet not God speak with us.\u201d ( Ex. xx. 9 .) They who make comparisons elevate the one side the more, that they may show the other to be far greater. In this respect also our [privileges] 3439 are more gentle and more admirable. For they are great in a twofold respect: because while they are glorious and greater, they are more accessible. This he says also in the Epistle to the Corinthians: \u201cwith unveiled countenance\u201d ( 2 Cor. iii. 18 ), and, \u201cnot as Moses put a veil over his face.\u201d ( 2 Cor. iii. 13 .) They, he means, were not counted worthy of what we [are]. For of what were they thought worthy? They saw \u201cdarkness, blackness\u201d; they heard \u201ca voice.\u201d But thou also hast heard a voice, not through darkness, but through flesh. Thou hast not been disturbed, neither troubled, but thou hast stood and held discourse with the Mediator.\nAnd in another way, by the \u201cdarkness\u201d he shows the invisibleness. 3440 \u201cAnd darkness\u201d (it says) \u201cwas under His feet.\u201d ( Ps. xviii. 9 .)\nThen even Moses feared, but now no one.\nAs 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\nThere was a wilderness, here a city.\n[4.] \u201cAnd to an innumerable company of angels.\u201d Here he shows the joy, the delight, in place of the \u201cblackness\u201d and \u201cdarkness\u201d and \u201ctempest.\u201d\n\u201cAnd to the general assembly and church of the first-born which are written in Heaven, and to God the Judge of all.\u201d They did not draw near, but stood afar off, even Moses: but \u201cye are come near.\u201d\nHere he makes them fear, by saying, \u201cAnd to God the Judge of all\u201d; not of the Jews alone, and the faithful, but even of the whole world.\n\u201cAnd to the spirits of just men made perfect.\u201d He means the souls of those who are approved.\n\u201cAnd to Jesus the Mediator of the New Covenant: and to the blood of sprinkling,\u201d that is, of purification, \u201cwhich speaketh better things p. 512 than that of Abel.\u201d And if the blood speaks, much more does He who, having been slain, lives. But what does it speak? \u201cThe Spirit also\u201d (he says) \u201cspeaketh with groanings which cannot be uttered.\u201d ( Rom. viii. 26 .) How does He speak? Whenever He falls into a sincere mind, He raises it up and makes it speak.\n[5.] \u201cSee that ye refuse not Him that speaketh\u201d; that is, that ye reject 3442 [Him] not. \u201cFor if they escaped not who refused Him that spake 3443 on earth.\u201d Whom does he mean? Moses, I suppose. But what he says is this: if they, having \u201crefused Him\u201d when He gave laws \u201con earth, did not escape,\u201d how shall we refuse Him, when He gives laws from Heaven? He declares here not that He is another; far from it. He does not set forth One and Another, but He appears terrible, when uttering His Voice \u201cfrom Heaven.\u201d 3444 It is He Himself then, both the one and the other: but the One is terrible. For he expresses not a difference of Persons but of the gift. Whence does this appear? \u201cFor if they escaped not,\u201d he says, \u201cwho refused Him that spake on earth, much more shall not we escape, if we turn away from Him that speaketh from heaven.\u201d What then? Is this one different from the other? How then does he say, \u201cwhose voice then shook the earth\u201d? For it was the \u201cvoice\u201d of Him who \u201cthen\u201d gave the Law, which \u201cshook the earth. But now hath He promised, saying, Yet once more I shake not the earth only, but also heaven. And this word Yet once more, signifieth the removing of those things which are shaken, as of things that are made.\u201d All things therefore will be taken away, and will be compacted anew for the better. For this is what he suggests here. Why then dost thou grieve when thou sufferest in a world that abideth not; when thou art afflicted in a world which will very shortly have passed away? If our rest were [to be] in the latter period of the world, then one ought to be afflicted in looking to the end.\n\u201cThat\u201d (he says) \u201cthose which cannot be shaken may remain.\u201d But of what sort are \u201cthose things which cannot be shaken\u201d? The things to come.\n[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.\nWhy 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.\nAnd 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.\nBut in Heaven there is nothing of this to fear,\u2014lest 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 \u201cthe voice of rejoicing\u201d (it is said) is \u201cin the tabernacles of the righteous.\u201d ( 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 p. 513 maimed, they build those houses. And wonder not, since they procure even a kingdom for us, and give us confidence towards God.\n[7.] For mercifulness 3445 is as it were a most excellent art, and a protector of those who labor at it. For it is dear to God, and ever stands near Him readily asking favor for whomsoever it will, if only it be not wronged by us; And it is wronged, when we do it by extortion. (See p. 481.) So, if it be pure, it gives great confidence to those who offer it up. It intercedes even for those who have offended, so great is its power, even for those who have sinned. It breaks the chains, disperses the darkness, quenches the fire, kills the worm, drives away the gnashing of teeth. The gates of heaven open to it with great security: And as when a Queen is entering, no one of the guards stationed at the doors dares to inquire who she is, and whence, but all straightway receive her; so also indeed with mercifulness. For she is truly a queen indeed, making men like God. For, he says, \u201cye shall be merciful, as your Heavenly Father is merciful.\u201d ( Luke vi. 36 .)\nShe is winged and buoyant, having golden pinions, with a flight which greatly delights the angels. There, it is said, are \u201cthe wings of a dove covered with silver, and her back with the yellowness of gold.\u201d ( 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\u2019s 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.\nGod would have her rather than sacrifices. Much does He discourse concerning her: so He loves her. \u201cHe will relieve\u201d (it is said) \u201cthe widow\u201d and \u201cthe fatherless\u201d ( Ps. cxlvi. 9 ) and the poor. God wishes to be called from her. \u201cThe Lord is pitiful and merciful, 3446 long-suffering, and of great mercy\u201d ( Ps. cxlv. 8 ), and true. The mercy of God is over all the earth. She hath saved the race of mankind (see Ps. cxlv. 9 ): For unless she had pitied us, all things would have perished. \u201cWhen we were enemies\u201d (see Rom. v. 10 ), she \u201creconciled\u201d us, she wrought innumerable blessings; she persuaded the Son of God to become a slave, and to empty Himself [of His glory]. 3447 ( Phil. ii. 7 .)\nLet 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 \u201cHave mercy upon us, after Thy great goodness.\u201d ( 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.\n[8.] Hear the prophet saying, \u201cBut I\u201d (his words are) \u201cam like a fruitful olive tree in the house of God.\u201d ( Ps. lii. 8 .) Let us become such: let us become \u201cas an olive tree\u201d: 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.\nI have often said and I say now also: the greatness of the charity 3448 is not shown by the measure of what is given, but by the disposition of the giver. You know the case of the widow. It is well continually to bring this example [forward], that not even the poor man may despair of himself, when he looks on her who threw in the two mites. Some contributed even hair in the fitting up of the temple, and not even these were rejected. ( Ex. xxxv. 23 .) But if when they had gold, they had brought hair, they [would have been] accursed: but if, having this only, they brought it, they were accepted. For this cause Cain also was blamed, not because he offered worthless things, but because they were the most worthless he had. \u201cAccursed\u201d (it is said) \u201cis he which hath a male, and sacrificeth unto God a corrupt thing.\u201d ( Mal. i. 14 .) He did not speak absolutely, but, \u201che that hath\u201d (he says) and spareth [it]. If then a man have nothing, he is freed from blame, or rather he has a reward. For what is of less value than two farthings, or more worthless than hair? What than a pint of meal? But nevertheless these were approved equally with the calves and the gold. For \u201ca man is accepted according to that he hath, not according to that he hath not.\u201d p. 514 ( 2 Cor. viii. 12 .) And, it says, \u201caccording as thy hand hath, do good.\u201d ( Prov. iii. 27 .)\nWherefore, 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.\n\u1f44 \u03c1\u03b5\u03b9 is omitted in Mr. Field\u2019s text, as by some [all\u2014F.G.] critical editors of the New Test. It is not referred to by St. Chrys.\n510:3423\n\u201c that not a word more should be spoken to them. \u201d\n510:3424\n[The words \u1f22 \u03b2\u03bf\u03bb\u03cc\u03b4\u03b9 \u03ba\u03b1\u03c4\u03b1\u03c4\u03bf\u03be\u03b5\u03c5\u03b8\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9 are omitted by St. Chrys., as by all critical editors of the N.T., and are not given in the R.V.\u2014F.G.]\n510:3425\n\u03c0\u03b1\u03bd\u03b7\u03b3\u03cd\u03c1\u03b5\u03b9 . See next column. This word is connected with the preceding \u03bc\u03c5\u03c1\u03af\u03b1\u03c3\u03b9\u03bd \u1f00\u03b3\u03b3\u03ad\u03bb\u03c9\u03bd 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 \u201c to myriads of angels in festive gathering. \u201d Whether \u03c0\u03b1\u03bd\u03b7\u03b3\u03cd\u03c1\u03b5\u03b9 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.\u2014F.G. ]\n510:3426 510:3427\n\u0314\u1f94\u03b4\u03b5\u03c4\u03bf , e.g. Ps. xviii., lxviii., Habak. iii . as well as Ex. xix\n510:3428\n\u03c0\u03b1\u03c1\u1f70 \u0398\u03b5\u03bf\u1fe6 . The reading of the common edition is: \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 : which was that of Mutianus.\n510:3429 510:3430\n\u03c7\u03c1\u03b7\u03bc\u03b1\u03c4\u03af\u03b6\u03bf\u03bd\u03c4\u03b1 , \u201c that made a revelation \u201d : see above, p. 469.\n511:3431\n[The reading of St. Chrys. here and below (Hom. xxxiii.) is \u03bb\u03b1\u03c4\u03c1\u03b5\u03cd\u03bf\u03bc\u03b5\u03bd , but elsewhere he concurs with nearly all the critical editors, the A.V. and the R.V. in reading \u03bb\u03b1\u03c4\u03c1\u03b5\u03cd\u03c9\u03bc\u03b5\u03bd .\u2014F.G.]\n511:3432\n\u03c4\u1f78 \u03c3\u03c5\u03bd\u03b5\u03c3\u03ba\u03b9\u03b1\u03c3\u03bc\u03ad\u03bd\u03bf\u03bd \u03ba\u03b1\u1f76 \u03c3\u03c5\u03b3\u03ba\u03b5\u03ba\u03b1\u03bb\u03c5\u03bc\u03bc\u03ad\u03bd\u03bf\u03bd\n511:3433 511:3434\nSt. Chrys. says this referring to, without expressly citing, the \u03c6\u03c9\u03bd\u1fc7 \u1fe5\u03b7\u03bc\u03ac\u03c4\u03c9\u03bd of the text.\n511:3435 511:3436\n\u1f00 \u03bb\u03bb\u0313 \u1f44\u03bd\u03bf\u03bc\u03b1 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03ba\u03b1\u03bb\u03ad\u03c3\u03b5\u03c4\u03b1\u03b9 . Mr. Field with hesitation adopts here the reading of the Catena \u03ba\u03b1\u03bb\u03ad\u03c3\u03b5\u03c4\u03b1\u03b9 , in the sense here given. The mss. have \u03ba\u03b1\u03bb\u03ad\u03c3\u03b1\u03b9 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\n511:3437\nThis 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 \u201c below \u201d 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\u2014a spiritual and so most intimate nearness\u2014of the soul, not like that bodily nearness with which Moses was called to draw near.\nIf, however, \u201c the Son \u201d 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.\n512:3442 512:3443\n\u03c7\u03c1\u03b7\u03bc\u03b1\u03c4\u03af\u03b6\u03bf\u03bd\u03c4\u03b1 . The word is used of God\u2019s speaking. See above, Hom. xxiii. [1], p. 469. St. Chrysostom\u2019s argument seems to oblige us to understand in the next clause something equivalent to \u201c you say, \u201d which words have been inserted for clearness\u2019 sake. The supposition that Moses was meant by \u03c4\u1f78\u03bd \u03c7\u03c1\u03b7\u03bc\u03b1\u03c4\u03af\u03b6\u03bf\u03bd\u03c4\u03b1 is mentioned only to be rejected. [The words \u201c you say \u201d are omitted in this edition as unnecessary. \u03c7\u03c1\u03b7\u03bc\u03b1\u03c4\u03af\u03b6\u03bf\u03bd\u03c4\u03b1 does not refer so much to God\u2019s speaking as to Moses\u2019 speaking by God\u2019s direction.\u2014F.G.]\n512:3444\nComp. St. Iren. pp. 330, 338, 403, O.T.\n513:3445\nor, \u201c charity, \u201d \u1f10 \u03bb\u03b5\u03b7\u03bc\u03bf\u03c3\u03cd\u03bd\u03b7 . See above, p. 509.\n513:3446\n[ \u1f10 \u03bb\u03b5\u03ae\u03bc\u03c9\u03bd akin to \u1f10 \u03bb\u03b5\u03b7\u03bc\u03bf\u03c3\u03cd\u03bd\u03b7 , which St. Chrysostom is here describing.]\n513:3447 513:3448","title":"Nicene and Post-Nicene Fathers, Vol. XIV: The Homilies of St. John Chrysostom on the Epistle to the Hebrews.: Homily XXXII","type":"page"}