Hebrews 4:11-16

Let us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience.

For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit and of joints and marrow, and is a discerner of the thoughts and intents of the heart.

And there is no creature hidden from his sight, but all things are naked and open to the eyes of Him to whom we must give account.

Seeing then that we have had a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession.

For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin.

Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.

Me

The "same example of disobedience" is that spoken of earlier of the Israelites who did not trust God's promises but instead, through lack of faith, were sent to spend forty more years in the wilderness. Paul admonishes us to be diligent in practicing our faith that we not fall according to this old example.

And then he gives this complex description of Christ, the Word of God, through a series of striking and terrifying metaphors. Christ is a double-edged sword that pierces even between our spirit and soul (what exactly is that division?) and discerns our true intents.

(In the Greek New Testament, the phrase "λογος του θεου" ('logos tou Theou' or 'word of God') is a name for Christ; Scripture is referred to not as "λογος" but as " Γραφή" ('Graphi' or 'Writings')

And yet Christ the piercing sword is also our High Priest who will be faithful to save us, having been tempted in all the ways that we are and having yet resisted sin in all. He knows the path we're on, and he knows how to walk it safely. So the passage ends with another admonition-- yes, we must be careful and diligent, because Christ knows our deepest thoughts. But we also must be bold, because Christ is full of mercy and grace.

Homily 6

Hebrews 3:7 - 4:10

Therefore, as the Holy Spirit says:

"Today, if you will hear His voice,
Do not harden your hearts as in the rebellion,
In the day of trial in the wilderness,
Where your fathers tested Me, tried Me,
And saw My works forty years.
Therefore I was angry with that generation,
And said, 'They always go astray in their heart,
And they have not known My ways.'
So I swore in My wrath,
'They shall not enter My rest.' "

Beware, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God;

but exhort one another daily, while it is called "Today," lest any of you be hardened through the deceitfulness of sin.

For we have become partakers of Christ if we hold the beginning of our confidence steadfast to the end,

while it is said:

"Today, if you will hear His voice,
Do not harden your hearts as in the rebellion."

For who, having heard, rebelled? Indeed, was it not all who came out of Egypt, led by Moses?

Now with whom was He angry forty years? Was it not with those who sined, whose corpses fell in the wilderness?

And to whom did He swear that they would not enter His rest, but to those who did not obey?

So we see that they could not enter in because of unbelief.

Therefore, since a promise remains of entering His rest, let us fear lest any of you seem to have come short of it.

For indeed the gospel was preached to us as well as to them; but the word which they heard did not profit them, not being mixed with faith in those who heard it.

For we who have believed do enter that rest, as He has said:

"So I swore in My wrath,
'They shall not enter My rest,' "

although the works were finished from the foundation of the world.

For He has spoken in a certain place of the seventh day in this way: "And God rested on the seventh day from all His works"; and again in this place: "They shall not enter My rest."

Since therefore it remains that some must enter it, and those to whom it was first preached did not enter because of disobedience,

again He designates a certain day, saying in David, "Today," after such a long time, as it has been said:

"Today, if you will hear His voice,
Do not harden your hearts."

For if Joshua had given them rest, then He would not afterward have spoken of another day.

There remains therefore a rest for the people of God.

For he who has entered His rest has himself also ceased from his works as God did from His.


Me

Having established the reality of victory for the faithful, Paul exhorts the faithful to remain steadfast. Their predecessors, he cautions, fell away even after having witnessed God at work. Faithlessness leads to rebellion against God's rest, but faithfulness leads to rest.

Chrysostom

What strikes me in Chrysostom's commentary on this passage is his insight that the Israelites did not want to enter Canaan-- and it is because they refused to enter God's rest that they did not enter his rest.

Homily 5

Hebrews 2:16 - 3:6

For indeed He does not give aid to the angels, but He does give aid to the seed of Abraham.

Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God to make propitiation for the sins of the people.

For in that He Himself has suffered, being tempted, He is able to aid those who are tempted.

Therefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Christ Jesus,

who was faithful to Him who appointed Him, as Moses was also faithful in all His house.

For this One has been counted worthy of more glory than Moses, inasmuch as He who built the house has more honor than the house.

For every house is built by someone, but He who built all things is God.

And Moses indeed was faithful in all His house as a servant, for a testimony of those things which would be spoken afterward,

but Christ as a Son over His own house, whose house we are if we hold fast the confidence and the rejoicing of the hope firm to the end.

Me

In this passage Paul again emphasizes Christ's humanity, comparing him even to Moses. And he provides some rationale for Christ's decision to be made human-- becaues God has suffered human temptations, "He is able to aid those who are tempted." He also uses a priestly metaphor, that just as the high preist offers sacrifices on behalf of the people, so Christ as a type of the High Priest became human that he might thoroughly know those on whose behalf he offers the heavenly sacrifice.

Paul then goes on to make an analogy of Moses, and herin again bridges Christ's humanity with his God-hood. Moses was faithful to the house of Israel. Christ God built the house of Israel, and therefore has not only the Mosaic honor of good servant within the house, but also the heavenly honor "as a Son over His own house," the house that we ourselves belong to if we hold fast to the end. This last line emphasizes not only the necessity of remaining faithful, but also that inheritance in the house is open to the Gentiles-- it is no longer an inheritance based on blood-line but on faith.


Chrysostom

Chrysostom makes a big deal out of Paul's statement that it is the seed of Abraham, not the angels, that is given aid or "taken hold of." Chrysostom takes this to mean that Christ took on not the form of an angel but rather the body of a human.

And he claims that the one reason God became man was "for love to man, that He might have mercy upon us." And rather than appointing a high priest to purify us through sacrifice, God himself became the High Priest.

Chrysostom also notes that Paul emphasizes the Hebrews' role in this salvation, that Christ took hold "of the seed of Abraham," and that the word of salvation was sent first to the Jews. This shows that the Jews "have an advantage in this" without any harm or disparagement to the Gentiles.

By likening Christ to Moses and saying that he is made Apostle and High Priest, Chrysostom says that Paul draws on the Jews' great honor for Moses and for the priesthood. If Moses has honor, then how much greater honor is due the one whose house Moses serves!

The remainder of the homily expands on this notion that Christ God himself underwent temptation and suffering. If God himself suffered, then we must not lose courage when we suffer. It is not here on earth that all receive just and eternal rewards. Rather, we embrace earthly suffering as purification and look ahead. "Yonder," Chrysostom says, "are the crowns, yonder the punishments."

Homily 4

Hebrews 2:5-15

For He has not put the world to come, of which we speak, in subjection to angels.

But one testified in a certain place, saying:

"What is man that You are mindful of him,
Or the son of man that you take care of him?
You have made him a little lower than the angels;
You have crowned him with glory and honor,
And set him over the works of Your hands.
You have put all things in subjection under his feet"

For in that He put all in subjection under him, He left nothing that is not put under him. But now we do not yet see all things put under him.

But we see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honor, that He, by the grace of God, might taste death for everyone.

For it was fitting for Him, for whom are all things and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through suffering.

For both He who sanctifies and those who are being sanctified are all of one, for which reason He is not ashamed to call them brethren,

saying:

"I will declare your name to My brethren;
In the midst of the assembly I will sing praise to You."

And again:

"I will put My trust in Him."

And again:

"Here am I and the children whom God has given Me."

Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil,

and release those who through fear of death were all their lifetime subject to bondage.



Me

Paul takes the Psalm to be another Incarnational prophecy: the Son of Man by taking on human flesh is made a little lower than the angels, in his Passion crowned with glory and honor, and in his Resurrection set over all things.

As Paul says Christ was "made perfect" through suffering it is important to remember the older meaning of "perfect" still in use-- that is to say, to be perfect is to have achieved one's goal. In this way perfection is different from sinlessness or blamelessness. Christ was always blameless but his Incarnation was not made perfect-- that is to say, was not accomplished-- before his suffering.

After assuring us that those who follow Christ are his brethren, Paul goes on to speak of the Eucharist. Christ shares in our flesh and blood, in our lives, inasmuch as we through Holy Communion partake of his flesh and blood. And when we partake of Christ's flesh and blood, his death destroys death's power over our own lives.

This phrase, but we see Jesus, is very important. Up until this point Paul has not named the Son. He's spoken of a Son of God, cited Scripture that prophecies the Second Person of the Trinity, but takes his time before introducing that Son in person. We do not yet see all things put under God's control, says Paul. But we see Jesus. And so we see God.

Chrysostom

Chrysostom says that Paul's quotation of the Psalm applies generally to human nature but specifically to the Incarnate Christ.

He continues to speak of Paul's balancing act, "how he both brings us together and then separates us"-- using language sometimes to identify Christ with humanity and sometimes to identify Christ with God. And he makes certain to emphasize that Christ being "made perfect" is not "an accession of glory to Him: for that which is of nature He always had, and received nothing in addition."

A good half of the homily deals with a proper response to Christ's victory over death: no longer slaves to death we should not mourn overmuch at funerals. This is especially a poor witness to unbelievers: "For they will say at once, 'when will any of these [fellows] be able to despise death, when he is not able to see another dead?' "

Homily 3

Hebrews 1:6 - 2:4

But when He again brings the firstborn into the world, He says:

"Let all the angels of God worship Him."

And of the angels He says:

"Who makes His angels spirits
And His ministers a flame of fire."

But to the Son He says:

"Your throne, O God, is forever and ever;
A scepter of righteousness is the scepter of Your Kingdom.
You have loved righteousness and hated lawlessness;
Therefore God, Your God, has anointed You
With the oil of gladness, more than Your companions."

And:

"You, Lord, in the beginning laid the foundation of the earth,
And the heavens are the work of Your hands.
They will perish, but You remain;
And they will all grow old like a garment;
Like a cloak You will fold them up,
And they will be changed.
But You are the same,
And Your years will not fail."

But to which of the angels has He ever said:

"Sit at My right hand,
Till I make Your enemies Your footstool"?

Are they not all ministering spirits sent forth to minister for those who will inherit salvation?

Therefore we must give the more earnest heed to the things have heard, lest we drift away.

For if the word spoken through the angels proved steadfast, and every transgression and disobedience received a just reward,

how shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him,

God also bearing witness both with signs and wonders, with various miracles, and gifts of the Holy Spirit, according to His own will?


Me

Having established his claim as to the two natures of Christ, Paul goes on to reference Trinitarian prophecies in the Jewish Scripture. He emphasizes the Son's elevation above the angels, and quotes a Psalm in which God (the Father) anoints God (the Son). This may be a reference to Christ's baptism, when he was anointed by the Holy Spirit. And in a sense it was at this moment of baptism that he was elevated above his companions. Of course as God, Christ had always been greater in honor, but for thirty years this was hidden, to be made manifest at the Baptism. The next quote emphasizes Christ's eternal nature-- he created the heavens and will someday fold them up. And the final quote is again Trinitarian: God sits God at God's right hand.

And so with this claim that Christ is God, Paul emphasizes the importance of such a doctrine-- if the word brought by the angels has had such consequence, how much more necessary to heed the salvation brought to us by the Word Himself!

Chrysostom

Chrysostom makes much of Paul's reference to the Father bringing the firstborn into the world (whereas the Incarnation is elsewhere described as a sending Christ out to the world). By bringing His only-begotten into the world, Chrysostom says, God puts the world in the palm of his hand.

He views these quotations as a balancing of Christ's God-hood with his humanity-- Christ's being anointed above his companions is not a "gift afterwards superadded to Him" because in the beginning Christ "laid the foundation of the earth."

Chrysostom takes the phrase "so great a salvation" as a superlative over the lesser salvations of the Hebrew covenant. "For not from wars (he saith) will He now rescue us, nor bestow on us the earth and the good things that are in the earth, but it will be the dissolution of death, the destruction of the devil, the kingdom of Heaven, everlasting life."

This great salvation is evidenced in part by miracles and gifts of the Holy Spirit, and the remainder of Chrysostom's homily is dedicated to advocating the greatest gift-- greater than tongues, or teaching, or healing, or raising the dead, he says, is love. If we love our enemies we have a gift equal to that of the Apostles.

Homily 2

Hebrews 1:3-5

Who 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 at the right hand of the Majesty on high,

having become so much better than the angels, as He has by inheritance obtained a more excellent name than they.

For to which of the angels did He ever say:

"You are my Son,
Today I have begotten You"?

And again:

"I will be to Him a Father,
And He shall be to Me a Son"?


Me

Christ is the only-begotten of the Father, Begotten of the Father before all ages.

So in this sense, Christ receives his inheritance and in receiving his inheritance becomes more glorious than the angels. But because he is begotten before all ages, there is no time when he was not yet begotten, when he had not yet received his inheritance, when he had not yet become more glorious than the angels. There is an after but not a before.

Paul is reinforcing his claim with quotations from the Jewish Scripture, as evidence that God has spoken of a Son greater than the angels-- for even the angels are not sons begotten of the Father. He's prepping the Jews for the Incarnation by pointing out Incarnational promises in their own Scripture.

Chrysostom

Chrysostom uses a highly detailed examination of this passage to provide evidence against both Sabellianism and Arianism. That is to say, on the one hand he argues against the idea that Christ is unoriginate and indistinct from the Father, and on the other hand against the notion that Christ is a created being, nonexistant before the Incarnation.

As the one who "upholds all things by the word of his power," Christ is clearly not a created being. And yet by himself coming among us to purge our sins by his inheritance, Christ is clearly distinct from God the Father.

And as we emulate Christ's condescension, Chrysostom exhorts us also to "take the form of a slave" and be humble. If we take pride in anything, says Chrysostom, we should be proud of our poverty.

So, a friend is memorizing Hebrews and I'm not part of a Bible study right now. Which has made me think of experimenting (again) with the book of Hebrews. This time, the idea is to read the book in conjunction with Chrysostom's commentary. First, I type the passage in question. Then I reflect on it and write my comments. Finally, I read Chrysostom and summarize his comments. This method may well change before too long.

Hebrews 1:1-2

God, who at various times and in various ways spoke in time past to the fathers by the prophets,

has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds;

Me

Christ is God's Son and through Him the worlds were made. The God who spoke to the prophets speaks through Jesus Christ.

This passage unambiguously asserts Christ's status as God (the worlds were made through Him), and proclaims to the Jews a continuity with the prophesies of old-- it emphasizes that Christ Jesus is not a new god.

Chrysostom

In time past God spoke through prophets, then "when a long time had intervened, when we were on the edge of punishment, when the Gifts had failed, when there was no expectations of deliverance, when we were expecting to have less than all-- then we had more."

"God has spoken by Christ" emphasizes to those who don't yet trust Christ (but do trust God) that it is God who is speaking (this is why Paul doesn't simply say that Christ spoke these words, but rather that God spoke the words by Christ).

That Christ is appointed "heir of all things" means that his inheritance is not just the Jews, but has been extended to all nations.

Hebrews 1:3-4

who 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 at the right hand of the Majesty on high,

having become so much better than the angels, as He has by inheritance obtained a more excellent name than they.

Me

This passage emphasizes Christ's glory and worthiness-- He purged our sins, He is the brightness and image of God, He upholds all things. He is more excellent even than the angels.

But why this word 'became'? It's tempting to interpret this as a hint that Christ was not always greater than the angels, that he became such. In which case, God the Son would not have always been God.

This cannot be Paul's meaning, as he's already said that all things were made through Christ. If Christ predated the angels, if they were made through Him, then Paul cannot mean to imply that the angels were at one time more excellent than their Creator.

But still that curious verb.

Perhaps, as this is an epistle to the Jews who acknowledge God's glory but doubt Christ's participation in that glory, this verb "became" emphasizes God's humanit in Christ.

The Word, remember, "became" flesh. Human flesh did not always have a more excellent name than the angels, but by the Incarnation human flesh inherited such a name; human flesh was incorporated into the Godhead. Perhaps Paul is emphasizing to the Jews that through Christ our flesh inherits holiness?

Chrysostom

"Henceforward then he treats here of that which is according to the flesh, since the phrase 'being made better' doth not express His essence according to the Spirit, (for that was not 'made' but 'begotten') but according to the flesh: for this was "made."

Chrysostom speaks of what we now call the "zone of proximal development" or "scaffolding," by which in teaching you alternately take the student up to lofty levels beyond their full comprehension, and then guide them back down to what they understand firmly. By this means they begin to grasp for higher things but remain grounded. So also Paul alternates between Christ's glory and his lowliness, between his Godhood and his humanity.

He says that the Word is pre-eternally glorious, but that the flesh has been made glorious in the Incarnation.

Chrysostom then speaks of "both high and low" of man, in particular emphasizing the giving of alms, reminding us that the "least of these" will be made high. Yet even the poorest, he says, should be mindful of the needy-- because God "regards the will, not the gifts."

Hebrews 7:26 - 28; 8:1 - 2

For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;
Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself.
For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore.
Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;
A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.

Hebrews 13: 7-16

Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation.
Jesus Christ the same yesterday, and to day, and for ever.
Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein.
We have an altar, whereof they have no right to eat which serve the tabernacle.
For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.
Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.
Let us go forth therefore unto him without the camp, bearing his reproach.
For here we have no continuing city, but we seek one to come.
By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name.
But to do good and to communicate forget not: for with such sacrifices God is well pleased.

The end of their conversation: Jesus Christ the same yesterday, today, and forever. This is what follows from faith.

Sounds easy, but it ain't. Our culture specifically is terribly resistant to stability. We're expected to change, to innovate. If a thing is new, we believe, it is therefore worthwhile. "Diverse and strange doctrines" delight us-- they're different! Unheard-of! Irreverent! Feisty! "The same yesterday, today, and forever," on the other hand, smacks of consistency and stability-- two arch-enemies of an entertainment-driven culture.

But it is not the meats of innovation and change that will sustain us; the only true and sustainable nourishment for our souls is that unchanging, Eternal grace. Our short attention spans, commercial breaks, colors and soundtracks serve only to distract from that continuing city we should seek.

Be consistent. Praise God continually. Offer those same, age-old sacrifices: do good, and maintain communion.

Hebrews 5:11 - 6:8

Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing.
For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.
For every one that useth milk is unskilful in the word of righteousness: for he is a babe.
But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.
Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God.
Of the doctrine and baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.
And this we will do, if God permit.
For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,
And have tasted the good word of God, and the powers of the world to come,
If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.
For 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:


Once is enough

For infants, the milk: Be born again in the waters of baptism. Receive the Holy Spirit, and enter into communion with the Trinity. Believe in Christ. Confess the faith. Taste the good word of God; begin to partake of the Holy Ghost.

For adults, the meat: Fast and pray. Feed the hungry, clothe the naked, visit the prisoners, comfort the comfortless. Watch your heart. Repent reflexively, confess often. Continuously taste and partake of communion with the Holy Trinity. Sell all that you have and give it to the poor. Be perfect, even as your Father in heaven is perfect.

In your baptism, you are crucified with Christ, once and for all. No matter what evil you do, no matter how cruelly you sin, you cannot undo your baptism any more that you can uncrucify Christ. Death has been conquered, and nothing you can do will change that. You may want to start over; you may want to lay off the meat and go back to the milk. But milk is for infants, and you have been weaned.

You're not a baby any more. Deal.