Homilies on the Gospel of St. John and the Epistle to the Hebrews

Homilies on the Gospel of St. John and the Epistle to the Hebrews Homilies on the Gospel of St. John and the Epistle to the Hebrews

thefishersofmenministries.com
from thefishersofmenministries.com More from this publisher
12.07.2015 Views

NPNF (V1-14)St. Chrysostom514not we that begin first. For He has Himself already shown His mercy towards us: yet at least let usfollow 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 houseof God.” ( Ps. lii. 8 .) Let us become such: let us become “as an olive tree”: let us be laden onevery 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, orin each week, or who give away a mere chance matter. These are indeed olive trees, but not fruitfulones, but even withered. For because they show compassion they are olive trees, but because theydo 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 charity 3448 is not shown by the measureof what is given, but by the disposition of the giver. You know the case of the widow. It is wellcontinually 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 ofthe temple, and not even these were rejected. ( Ex. xxxv. 23 .) But if when they had gold, theyhad brought hair, they [would have been] accursed: but if, having this only, they brought it, theywere accepted. For this cause Cain also was blamed, not because he offered worthless things, butbecause they were the most worthless he had. “Accursed” (it is said) “is he which hath a male, andsacrificeth unto God a corrupt thing.” ( Mal. i. 14 .) He did not speak absolutely, but, “he thathath” (he says) and spareth [it]. If then a man have nothing, he is freed from blame, or rather hehas a reward. For what is of less value than two farthings, or more worthless than hair? What thana pint of meal? But nevertheless these were approved equally with the calves and the gold. For “aman is accepted according to that he hath, not according to that he hath not.” ( 2 Cor. viii. 12 .)And, it says, “according as thy hand hath, do good.” ( Prov. iii. 27 .)Wherefore, I entreat you, let us readily empty out what we have for the poor. Even if it be littlewe shall receive the same reward with them who have cast the most; or rather, more than thosewho cast in ten thousand talents. If we do these things we shall obtain the unspeakable treasuresof God; if we not only hear, but practice also, if we do not praise [charity], but also show [it] byour deeds. Which may we all attain, in Christ Jesus our Lord, with whom to the Father togetherwith the Holy Ghost, be glory, might, honor, now and for ever and world without end. Amen.Homily XXXIII.Hebrews xii. 28, 293448ἐ λεημοσύνης744

NPNF (V1-14)St. Chrysostom“Wherefore we receiving a kingdom which cannot be moved, let us have grace [or gratitude,] 3449whereby we serve 3450 God acceptably with reverence and godly fear. For our God is a consumingfire.”[1.] In another place he says the same, “for the things which are seen are temporal, but thethings which are not seen are eternal” ( 2. Cor. iv. 18 ); and from this makes an exhortation withregard to the evils which we endure in this present life; and here he does this, and says, let uscontinue steadfast; “let us have thankfulness,” i.e., let us give thanks unto God. For not only weought not to be discouraged at present things, but even to show the greatest gratitude to Him, forthose to come.“Whereby we serve God acceptably,” that is to say, ‘for thus is it possible to serve Godacceptably,’ by giving him thanks in all things. “Do all things” (he says) “without murmurings anddisputings.” ( Phil. ii. 14 .) For whatever work a man does with murmuring, he cuts away andloses his reward; as the Israelites—how great a penalty they paid for their murmurings. Whereforehe says, “Neither murmur ye.” ( 1 Cor. x. 10 .) It is not therefore possible to “serve” Him“acceptably” without a sense of gratitude to Him for all things, both for our trials, and the alleviationsof them. That is, let us utter nothing hasty, nothing disrespectful, but let us humble ourselves thatwe may be reverential. For this is “with reverence and godly fear.”C. xiii. 1, 2 . “Let brotherly love continue. Be not forgetful of hospitality, 3451 for hereby somehave entertained angels unawares.” See how he enjoins them to preserve what they had: he doesnot add other things. He did not say, “Be loving as brethren,” but, “Let brotherly love continue.”And again, he did not say, “Be hospitable,” as if they were not, but, “Be not forgetful of hospitality,”for this was likely to happen owing to their afflictions.Therefore 3452 (he says) “some have entertained angels unawares.” Seest thou how great wasthe honor, how great the gain!What is “unawares”? 3453 They entertained them without knowing it. Therefore the reward alsowas great, because he entertained them, not knowing that they were Angels. For if he had knownit, it would have been nothing wonderful. Some say that he here alludes to Lot also.[2.] Ver. 3–5 . “Remember them that are in bonds, as bound with them, them which sufferadversity as being yourselves also in the body. Marriage is honorable in all, 3454 and the bed undefiled;but whoremongers and adulterers God will judge. Let your conversation be without covetousness:being content with such things as ye have.”See how large is his discourse concerning chastity. “Follow peace,” he said, “and holiness; Lestthere be any fornicator or profane person” ( c. xii. 14 ); and again, “Fornicators and adulterersGod will judge.” ( c. xii. 16 .) In every case, the prohibition is with a penalty. “Follow peace with3449χάριν ἔχωμεν . St. Chrys. understands the expression in this sense; which it has elsewhere: as in Luke xvii. 9; 2 Tim.i. 33450λατρεύομεν is the reading of all the mss. , the common texts have λατρεύωμεν3451φιλοξενίας , see below, [5]. [Neither the A.V. “ to entertain strangers, ” nor the R.V. “ to show love to strangers, ” havehit upon the natural meaning of φιλοξενία , adopted throughout by St. Chrys.—F.G.]3452διὰ τοῦτο , or διὰ ταύτης “ thereby. ”3453ἔ λαθον3454[The R.V. puts this and the following clause in the imperative, “ Let marriage be had in honor among all. ” The Greekhas simply the adjective and noun which would naturally be connected by the simple copula.—F.G.]745

NPNF (V1-14)<strong>St</strong>. Chrysos<strong>to</strong>m514not we that begin first. For He has Himself already shown His mercy <strong>to</strong>wards us: yet at least let usfollow sec<strong>on</strong>d. For if men have mercy <strong>on</strong> a merciful man, even if he has d<strong>on</strong>e innumerable wr<strong>on</strong>gs,much more does God.[8.] Hear <strong>the</strong> prophet saying, “But I” (his words are) “am like a fruitful olive tree in <strong>the</strong> house<strong>of</strong> God.” ( Ps. lii. 8 .) Let us become such: let us become “as an olive tree”: let us be laden <strong>on</strong>every side with <strong>the</strong> comm<strong>and</strong>ments. For it is not enough <strong>to</strong> be as an olive tree, but also <strong>to</strong> be fruitful.For <strong>the</strong>re are pers<strong>on</strong>s who in doing alms give little, [<strong>on</strong>ly <strong>on</strong>ce] in <strong>the</strong> course <strong>of</strong> <strong>the</strong> whole year, orin each week, or who give away a mere chance matter. These are indeed olive trees, but not fruitful<strong>on</strong>es, but even wi<strong>the</strong>red. For because <strong>the</strong>y show compassi<strong>on</strong> <strong>the</strong>y are olive trees, but because <strong>the</strong>ydo it not liberally, <strong>the</strong>y are not fruitful olive trees. But let us be fruitful.I have <strong>of</strong>ten said <strong>and</strong> I say now also: <strong>the</strong> greatness <strong>of</strong> <strong>the</strong> charity 3448 is not shown by <strong>the</strong> measure<strong>of</strong> what is given, but by <strong>the</strong> dispositi<strong>on</strong> <strong>of</strong> <strong>the</strong> giver. You know <strong>the</strong> case <strong>of</strong> <strong>the</strong> widow. It is wellc<strong>on</strong>tinually <strong>to</strong> bring this example [forward], that not even <strong>the</strong> poor man may despair <strong>of</strong> himself,when he looks <strong>on</strong> her who threw in <strong>the</strong> two mites. Some c<strong>on</strong>tributed even hair in <strong>the</strong> fitting up <strong>of</strong><strong>the</strong> temple, <strong>and</strong> not even <strong>the</strong>se were rejected. ( Ex. xxxv. 23 .) But if when <strong>the</strong>y had gold, <strong>the</strong>yhad brought hair, <strong>the</strong>y [would have been] accursed: but if, having this <strong>on</strong>ly, <strong>the</strong>y brought it, <strong>the</strong>ywere accepted. For this cause Cain also was blamed, not because he <strong>of</strong>fered worthless things, butbecause <strong>the</strong>y were <strong>the</strong> most worthless he had. “Accursed” (it is said) “is he which hath a male, <strong>and</strong>sacrificeth un<strong>to</strong> God a corrupt thing.” ( Mal. i. 14 .) He did not speak absolutely, but, “he thathath” (he says) <strong>and</strong> spareth [it]. If <strong>the</strong>n a man have nothing, he is freed from blame, or ra<strong>the</strong>r hehas a reward. For what is <strong>of</strong> less value than two farthings, or more worthless than hair? What thana pint <strong>of</strong> meal? But never<strong>the</strong>less <strong>the</strong>se were approved equally with <strong>the</strong> calves <strong>and</strong> <strong>the</strong> gold. For “aman is accepted according <strong>to</strong> that he hath, not according <strong>to</strong> that he hath not.” ( 2 Cor. viii. 12 .)And, it says, “according as thy h<strong>and</strong> hath, do good.” ( Prov. iii. 27 .)Wherefore, I entreat you, let us readily empty out what we have for <strong>the</strong> poor. Even if it be littlewe shall receive <strong>the</strong> same reward with <strong>the</strong>m who have cast <strong>the</strong> most; or ra<strong>the</strong>r, more than thosewho cast in ten thous<strong>and</strong> talents. If we do <strong>the</strong>se things we shall obtain <strong>the</strong> unspeakable treasures<strong>of</strong> God; if we not <strong>on</strong>ly hear, but practice also, if we do not praise [charity], but also show [it] byour deeds. Which may we all attain, in Christ Jesus our Lord, with whom <strong>to</strong> <strong>the</strong> Fa<strong>the</strong>r <strong>to</strong>ge<strong>the</strong>rwith <strong>the</strong> Holy Ghost, be glory, might, h<strong>on</strong>or, now <strong>and</strong> for ever <strong>and</strong> world without end. Amen.Homily XXXIII.<strong>Hebrews</strong> xii. 28, 293448ἐ λεημοσύνης744

Hooray! Your file is uploaded and ready to be published.

Saved successfully!

Ooh no, something went wrong!