John Chrysostom — Commentary on Scripture

Hebrews 3:12

"Take heed, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God." For from hardness unbelief ariseth: and as in bodies, the parts that have become callous and hard do not yield to the hands of the physicians, so also souls that are hardened yield not to the word of God. For it is probable besides that some even disbelieved as though the things which had been done were not true.

Therefore he says, "Take heed lest there be in any of you an evil heart of unbelief in departing From the living God." For since the argument from the future is not so persuasive as from the past, he reminds them of the history, in which they had wanted faith. For if your fathers (he says) because they did not hope as they ought to have hoped, suffered these things, much more will you. Since to them also is this word addressed: for, "To-day" (he says) is "ever," so long as the world lasts.

Homily on Hebrews 6

Hebrews 3:13

Wherefore "exhort ye one another daily, while it is called to-day." That is, edify one another, raise yourselves up: lest the same things should befall you. "Lest any one of you be hardened by the deceitfulness of sin." Seest thou that sin produces unbelief? For as unbelief brings forth an evil life, so also a soul, "when it is come into a depth of evils, becometh contemptuous", and having become contemptuous it endures not even to believe, in order thereby to free itself from fear. For "they said", "The Lord shall not see, neither shall the God of Jacob regard." And again, "Our lips are our own: who is Lord over us?"; and again "Wherefore hath the wicked man provoked God to wrath?"; and again, "The fool hath said in his heart, there is no God; they are corrupt and become abominable in their doings." "There is no fear of God before his eyes, for he was deceitful before Him, to find out his iniquity and to hate." Yea and Christ also says this same thing, "Every one that doeth evil, hateth the light and cometh not to the light."

Homily on Hebrews 6

Hebrews 3:13

"But exhort one another." Observe the gentleness and mildness of the expression: he said not "Rebuke," but "Exhort." Thus we are required to bear ourselves towards those who are straightened by affliction. This he says also in writing to the Thessalonians, "Warn them that are unruly", but in speaking of the feeble-minded, not so, but what? "Comfort the feeble-minded, support the weak, be patient toward all men"; that is, do not cease to hope; do not despair. For he that does not encourage one who is straightened by affliction, makes him more hardened.

"Lest any of you," he says, "be hardened by the deceitfulness of sin." He means either the deceit of the devil (for it is indeed a deceit, not to look for the things to come, to think that we are without responsibility, and that we shall not pay the penalty for our deeds here, neither will there be a resurrection); or in another sense insensibility or despairing is deceit. For to say, "What is there left? I have sinned once for all, I have no hope of recovering myself," is deceit.

Homily on Hebrews 6

Hebrews 3:13

"To-day," that they might never be without hope. "Exhort one another daily," he says, "while it is called today," that is, even if a man have sinned, as long as it is "To-day," he has hope: let no man then despair so long as he lives.

Homily on Hebrews 6

Hebrews 3:14

"For we have been made partakers of Christ." What is this, "We have been made partakers of Christ"? We partake of Him (he means); we were made One, we and He - since He is the Head and we the body, "fellow-heirs and of the same body; we are one body, of His flesh and of His bones."

"If we hold fast the beginning of our confidence [or, the principle of our subsistence] steadfast unto the end." What is "the principle of our subsistence"? The faith by which we stand, and have been brought into being and were made to exist, as one may say.

Homily on Hebrews 6

Hebrews 3:14

Then he suggests hopes to them, saying, "We are made partakers of Christ"; All but saying, He that so loved us, He that counted us worthy of so great things, as to make us His Body, will not suffer us to perish. Let us consider (he says) of what we have been thought worthy: we and Christ are One: let us not then distrust Him. And again, he hints at that which had been said in another place, that "If we suffer, we shall also reign with Him." For this is implied in "We are made partakers," we partake of the same things whereof Christ also partakes.

He urges them on from the good things; "for we are," he says, "partakers of Christ."

Homily on Hebrews 6

Hebrews 3:15

Then he adds, "When it is said, To-day if ye hear His voice, harden not your hearts, as in the provocation." This is a transposition, "when it is said, To-day if ye hear His voice, harden not your hearts."

Homily on Hebrews 6

Hebrews 3:16-19

"For some when they had heard did provoke, howbeit not all that came out of Egypt by Moses: And with whom was He grieved forty years? Was it not with them that had sinned, whose carcasses fell in the wilderness? And to whom sware He that they should not enter into His rest, but to them that believed not? So we see, that they could not enter in because of unbelief." After again repeating the testimony, he adds also the question, which makes the argument clear. For he said (he repeats), "To-day if ye hear His voice, harden not your hearts, as in the provocation." Of whom does he speak (he says) as having been hardened? Of whom as not believing? Is it not of the Jews? Now what he says is to this effect. They also heard, as we hear: but no profit came to them. Do not suppose then that by "hearing" what is proclaimed ye will be profited; seeing that they also heard, but derived no benefit because they did not believe. Caleb then and Joshua, because they agreed not with those who did not believe, escaped the vengeance that was sent forth against them. And see how admirably he said, not…

"For some when they had heard did provoke, howbeit not all that came out of Egypt by Moses: And with whom was He grieved forty years? Was it not with them that had sinned, whose carcasses fell in the wilderness? And to whom sware He that they should not enter into His rest, but to them that believed not? So we see, that they could not enter in because of unbelief." After again repeating the testimony, he adds also the question, which makes the argument clear. For he said (he repeats), "To-day if ye hear His voice, harden not your hearts, as in the provocation." Of whom does he speak (he says) as having been hardened? Of whom as not believing? Is it not of the Jews?

Now what he says is to this effect. They also heard, as we hear: but no profit came to them. Do not suppose then that by "hearing" what is proclaimed ye will be profited; seeing that they also heard, but derived no benefit because they did not believe.

Caleb then and Joshua, because they agreed not with those who did not believe, escaped the vengeance that was sent forth against them. And see how admirably he said, not, They did not agree, but, "they were not mixed" - that is, they stood apart, but not factiously when all the others had one and the same mind. Here it seems to me that a faction too is hinted at.

Homily on Hebrews 6

Hebrews 3:16-19

But here he means not unbelief only, but also murmurings: "whose carcasses," he says, "fell in the wilderness."

"They proved Me," He says, "and saw My works forty years." Seest thou that it is not right to call God to account, but whether He defend our cause or not, to trust Him? For against those of old he now brings this charge, that "they tempted God." For he that will have proof either of His power, or of His providence, or of His tender care, does not yet believe, either that He is powerful or kind to man. This he hints also in writing to these Hebrews who probably already wished, in their trials, to obtain experience and positive evidence of His power and His providential care for them. Thou seest that in all cases the provocation and the angering arises from unbelief.

Homily on Hebrews 6

Hebrews 4:1-2

"Let us fear lest a promise being left us of entering into His rest, any of you should seem to come short of it; for to us was the Gospel preached as well as unto them when it is said, To-day if ye hear His voice" (for "To-day" is "at every time").

Then he adds "but the word of hearing did not profit them, as they were not mixed by faith with them that heard." How did it not profit? Then wishing to alarm them, he shows the same thing by what he says.

Homily on Hebrews 6

Hebrews 4:1-2

Then, again, from gloomy ones, "Let us fear, lest at any time a promise being left us of entering into His rest, any of you should seem to come short of it." For that is manifest and confessed.

Homily on Hebrews 6

Hebrews 4:3

For "we who have believed," he says, "do enter into rest." From what this is evident, he adds: "as He said, as I have sworn in My wrath, if they shall enter into My rest: although the works were finished from the foundation of the world." This indeed, is not evidence that we shall enter in, but that they did not enter in. What then? Thus far he aims to show that as that rest does not hinder the speaking of another rest, so neither does this exclude that of Heaven. Up to this point then, he wishes to show that they the Israelites did not attain to the rest.

Homily on Hebrews 6

Hebrews 4:4-5

For because he means this, he says, "For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all His works. And in this place again, If they shall enter into My rest." Thou seest how that doth not hinder this from being a rest?

Homily on Hebrews 6

Hebrews 4:6-7

"Seeing therefore it remaineth" (he says) "that some must enter therein, and they to whom it was first preached entered not in because of unbelief: again he limiteth a certain day, saying in David, To-day, after so long a time; as it has been said before." But what is it that he means? "Seeing then" (he means) that "some must" certainly "enter in," and "they did not enter in." And that an entrance is proclaimed, and that "some must enter in," let us hear from what this is clear. Because after so many years (he says) David again says: "To-day if ye will hear His voice, harden not your hearts."

Homily on Hebrews 6

Hebrews 4:8

"For if Joshua had given them rest he would not afterward have spoken of another day." It is evident, that he says these things, as of persons who are to attain some recompense.

Homily on Hebrews 6

Hebrews 4:9

"There remaineth therefore a rest for the people of God." Whence does this appear? From the exhortation, "Harden not your hearts": for if there were no rest, these exhortations would not have been given. Neither would they have been exhorted not to do the same things with the Jews lest they should suffer the same things, unless they were about to suffer the same. But how were they who were in possession of Palestine about to suffer the same things (i.e. exclusion from the rest) unless there were some other rest?

And well did he conclude the argument. For he said not rest but "Sabbath-keeping"; calling the kingdom "Sabbath-keeping," by the appropriate name, and that which they rejoiced in and were attracted by. For as, on the Sabbath He commands to abstain from all evil things; and that those things only which relate to the Service of God should be done, which things the Priests were wont to accomplish, and whatsoever profits the soul, and nothing else; so also will it be then.

Homily on Hebrews 6

Hebrews 4:9

What then does he say? "There remaineth therefore a rest for the people of God." And see how he has summed up the whole argument. "He sware," saith he, to those former ones, "that they should not enter into" the "rest," and they did not enter in. Then long after their time discoursing to the Jews, he says, "Harden not your hearts," as your fathers, showing that there is another rest. For of Palestine we have not to speak: for they were already in possession of it. Nor can he be speaking of the seventh day; for surely he was not discoursing about that which had taken place long before. It follows therefore that he hints at some other, that which is rest indeed.

Homily on Hebrews 6

Hebrews 4:10

However it is not he who spoke thus, but what? "For he that is entered into his rest, he also hath ceased from his own works, as God did from His." As God ceased from His works, he says, so he that hath entered into His rest hath ceased. For since his discourse to them was concerning rest, and they were desirous to hear when this would be, he concluded the argument with this.

Homily on Hebrews 6

Hebrews 4:11

But what is, "after the same example of unbelief"? As if one should say, why did they of old not see the land? They had received an earnest of the power of God; they ought to have believed, but yielding too much to fear and imagining nothing great concerning God, and being faint-hearted,-so they perished. And there is also something more to be said, as, that after they had accomplished the most part of the journey, when they were at the very doors, at the haven itself, they were sunk into the sea. This I fear (he says) for you also. This is the meaning of "after the same example of unbelief." For that these also to whom he is writing had suffered much, he afterwards testifies, saying, "Call to mind the former days, in which after that ye had been enlightened, ye endured a great fight of afflictions." (c. x. 32.) Let no man then be faint-hearted, nor fall down near the end through weariness. For there are, there are those who at the beginning engage in the fight with the full vigor of zeal; but a little after, not being willing to add to all, they lose all. Your forefathers (he says)…

But what is, "after the same example of unbelief"? As if one should say, why did they of old not see the land? They had received an earnest of the power of God; they ought to have believed, but yielding too much to fear and imagining nothing great concerning God, and being faint-hearted,-so they perished. And there is also something more to be said, as, that after they had accomplished the most part of the journey, when they were at the very doors, at the haven itself, they were sunk into the sea. This I fear (he says) for you also. This is the meaning of "after the same example of unbelief."

For that these also to whom he is writing had suffered much, he afterwards testifies, saying, "Call to mind the former days, in which after that ye had been enlightened, ye endured a great fight of afflictions." (c. x. 32.) Let no man then be faint-hearted, nor fall down near the end through weariness. For there are, there are those who at the beginning engage in the fight with the full vigor of zeal; but a little after, not being willing to add to all, they lose all. Your forefathers (he says) are sufficient to instruct you not to fall into the same sins, not to suffer the same things which they suffered. This is, "After the same example of unbelief." Let us not faint, he means (which he says also near the end of the Epistle. "Lift up the hands which hang down, and the feeble knees"): "lest any man," he says, "fall after the same example." (c. xii. 12.) For this is to fall indeed.

Then, lest when thou hearest, "any man fall after the same example," thou shouldest conceive of the same death which they also underwent, see what he says: "For the Word of God is quick and powerful and sharper than any two-edged sword." For the Word falls upon the souls of these men more severely than any sword, causing grievous wounds; and inflicts fatal blows. And of these things he need not give the proof, nor establish them by argument, having a history so fearful. For (he would say) what kind of war destroyed them? What sort of sword? Did they not fall simply of themselves? For let us not be careless because we have not suffered the same things. While "it is called. To-day," it is in our power to recover ourselves.

Homily on Hebrews 7

Hebrews 4:11

Faith is indeed great and bringeth salvation, and without it, it is not possible ever to be saved. It suffices not however of itself to accomplish this, but there is need of a right conversation also. So that on this account Paul also exhorts those who had already been counted worthy of the mysteries; saying, "Let us labor to enter into that rest." "Let us labor" (he says), Faith not sufficing, the life also ought to be added thereto, and our earnestness to be great; for truly there is need of much earnestness too, in order to go up into Heaven. For if they who suffered so great distress in the Wilderness, were not counted worthy of the promised land, and were not able to attain that land, because they murmured and because they committed fornication: how shall we be counted worthy of Heaven, if we live carelessly and indolently? We then have need of much earnestness. And observe, the punishment does not extend to this only, the not entering in (for he said not, "Let us labor to enter into the rest," lest we fail of so great blessings), but he added what most of all arouses men. What…

Faith is indeed great and bringeth salvation, and without it, it is not possible ever to be saved. It suffices not however of itself to accomplish this, but there is need of a right conversation also. So that on this account Paul also exhorts those who had already been counted worthy of the mysteries; saying, "Let us labor to enter into that rest." "Let us labor" (he says), Faith not sufficing, the life also ought to be added thereto, and our earnestness to be great; for truly there is need of much earnestness too, in order to go up into Heaven. For if they who suffered so great distress in the Wilderness, were not counted worthy of the promised land, and were not able to attain that land, because they murmured and because they committed fornication: how shall we be counted worthy of Heaven, if we live carelessly and indolently? We then have need of much earnestness.

And observe, the punishment does not extend to this only, the not entering in (for he said not, "Let us labor to enter into the rest," lest we fail of so great blessings), but he added what most of all arouses men. What then is this? "Lest any man fall, after the same example of unbelief." What means this? It means that we should have our mind, our hope, our expectation, yonder, lest we should fail. For that otherwise we shall fail, the example shows, "lest etc. after the same," he says.

Homily on Hebrews 7