Talks about Faith After St. Paul talked about the Lord Jesus being the Heavenly High Priest, comparing Him with Aaron, now he starts to talk about aspects of faith. He talks about the Lord Jesus being High Priest according to the order of Melchizedek, then he talks about the work of the priesthood of the Lord Jesus. 1. Enlightenment and repentance 1-8. 2. Living strife 9-12. 3. Promise to Abraham by oath 13-20. 1. ENLIGHTENMENTAND REPENTANCE St. Paul says, "Therefore, leaving the discussion of the elementary principles of Christ, let us go on to perfection, not laying again the foundation of repentance from dead works and of faith toward God, of the doctrine of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. And this we will do if God permits" [1-3]. What does he mean by the discussion of the elementary principles of the doctrine of Christ, which he wants to leave to go on to perfection? He enumerates six points as basics for the Christian faith, every two are related to each other. These are like the a, b, c's for every Christian who is baptized. They are very essential fundamental principles which need not to be explained. They are the following: 1, 2: Repentance from dead works and of faith toward God: These are the first two points, without which one loses his membership in the Church or his Christianity. The Apostle puts repentance from dead works before faith, although repentance is a fruit of faith, but he wants to assure that repentance is extremely essential, for there is no faith outside repentance. As St. James said, "What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him?… Show me your faith without works, and I will show you my faith by my works" (James 2:14,18). 3, 4: Of The Doctrine Of Baptisms, Of Laying On Of Hands: One of the fundamental principles of Christian life is to accept being buried with Christ in baptism to enjoy resurrection with Him. That is, to obtain the new life in Christ Jesus (Rom. 6:4), and to receive the Holy Spirit through the laying of hands for the sanctification of the soul and body together, to become a holy temple. 5, 6: Of resurrection of the dead and of eternal judgment: The hope of the believer lies in the resurrection of the dead where the body with the spirit enjoys eternal life on the heavenly angelic level, waiting for eternal judgment to receive his crown from the hands of his Groom the Lord Jesus Christ Himself. The first two points represent the foundation on which our life is built which is, “the living faith declared through repentance from dead works.” The second two points represent the work of God in the believer's life, that is, to enjoy the adoption to God through baptism, and the dwelling of the Holy Spirit through the laying on of hands (or through Myroon). The last two points are the hope of the believer, without which he loses his path and is destroyed by despair! Some see that St. Paul tells the Hebrew Christians about the fundamental points Chapter 1 2 which the Christian faith is built upon, and which have their roots in the Old Testament. Therefore, he does not need to tell them about these matters. A Christian, of Jewish origin, easily accepts the road of repentance through faith in the Messiah. Besides, he realizes the sacraments of baptism and confirmation which the Old Testament had mentioned through symbols and shadows, as a preparation for accepting them, and hopes for the resurrection from the dead and the eternal judgment. Now he talks about an important issue. What is the viewpoint of the Church regarding a believer who got baptized, was enlightened with the Holy Spirit, have tasted the word of God, enjoyed the joy of salvation, and experienced the power of the new heavenly life, then he deviated under the pressure of persecution, or the temptations of sin? If he repents, does he need to be renewed through baptism once more? St. Paul said that he cannot be re-baptized. He says, "For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God, and the powers of the age to come, if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame" [4-6]. St. John Chrysostom emphasized that it is impossible to re-baptize those who fell away and repented1. He says, [It is impossible to repeat baptism, therefore, we cannot practice what is impossible! He says that those who were enlightened, and tasted the heavenly gift, that is, received forgiveness and became partakers of the Holy Spirit, and tasted the good word of God, that is the educational part, and the powers of the age to come, that is performing miracles and the zeal of the spirit (2 Cor. 1:22), and fell away, it is impossible to renew them again for they crucify again for themselves the Son of God and put Him to an open shame. This does not mean that they cannot repent. God forbids! But it means that they cannot be renewed through baptism. Renewal here means makes new, i.e. “makes a new man,” and what makes new is the baptismal font. It is mentioned that "Your youth is renewed like the eagle's" (Ps. 103:5). Thus, repentance works in those who were renewed and became old once they fell away. It liberates them from being aged so they may become strong once more2.] St. John Chrysostom emphasizes that it is impossible to repeat baptism by saying that St. Paul says that they crucify again for themselves the Son of God and put Him to an open shame. For baptism is crucifixion with the Lord Christ, and repeating it means repeating the crucifixion of the Lord Jesus as if putting Him to shame. St. Paul continues his talk by saying that, "For the earth which drinks in the rain that often comes upon it, and bears herbs useful for those by whom it is cultivated, receives blessing from God; but if it bears thorns and briers, it is rejected and near to being cursed, whose end is to be burned" [7,8]. The heart which accepts the free gifts of God, which is like the earth which drinks rain repeatedly, becomes a blessing. These divine gifts, or the rain, are the free gifts of the Holy Trinity which we receive in the sacraments of baptism and confirmation, and through our hearing to the true word of God. If this soul who receives the free rain and the heavenly blessings does not react with them, then it becomes a dry desert bearing thorns 1 In Hebr. Hom., 9:4. 2 Ibid., 9:5. Chapter 1 3 and briers, becomes useless, and ready for burning with fire. However, the tears of true repentance restores to us the fruit of the Spirit, and converts our wilderness to a holy paradise, in which the Heavenly Groom enjoys His fruits in us. St. John Chrysostom3 states that rain refers to the teachings of the Holy Bible. God speaks through the mouth of Isaiah the Prophet about His fruitful vine by saying, "I will lay it waste; it shall not be pruned or dug. But there shall come up briers and thorns. I will also command the clouds that they rain no rain on it" (Isa. 5:6). He said on the mouth of Amos the prophet, "Behold the days are coming, says the Lord God. that I will send a famine on the land, not a famine of bread, nor a thirst of water; but of hearing the words of the Lord." As David the Psalmist says, "The river of God is full of water..." (Ps. 65:9). The earth, which accepts the water of the divine rain, that is, the Heavenly Word, brings forth fruits of the joyful spirit and becomes a blessing. However, the earth which hears the word but does not apply it, is like the earth which does not accept rain and becomes cursed. Therefore, the Lord Jesus says to the Jews: “If I had not come and spoken to them, they would have no sin, but now they have no excuse for their sin” (John 15:22). He came and offered Himself the "Divine Word," the Heavenly Rain expecting to get fruits from His vine, but instead got thorns (Isa. 5:2), that is, sin and rebelliousness and unbelief. St. John Chrysostom comments on that by saying, "I am afraid that these words apply to us more than others, for he says, "the earth which drinks in the rain that often comes upon it." We often drink and continuously listen. But when the sun rises (Matt.13:6) we lose our humidity and bear thorns. What do we mean by thorns? Let us listen to the words of the Lord Jesus saying, "The cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful" (Matt. 13:22)4. 2. THE LIVING STRIFE He wanted to warn them lest they become unfruitful, in spite of the abundance of the Divine Rain, and produce thorns which bear the curse instead of their enjoyment of the riches of God's free gifts. Lest they fall in despair, St. Paul instilled in them the spirit of hope, as usual, emphasizing that he does not see in them a cursed land, but rather a blessed one. He says, "But, beloved, we are confident of better things concerning you, yes, things that accompany salvation, though we speak in this manner" [9]. As St. John Chrysostom says, [What does he say? I do not utter these matters to judge you, or because I think that you are full of thorns. But I am afraid lest you become thus. So it is better to scare you with these words than to fall. This is St. Paul's wisdom5.] St. Paul continues by saying, "For God is not unjust to forget your work and labor of love, which you have shown toward His name, in that you have ministered to the saints, and do minister. And we desire that each one of you show the same diligence to the full assurance of hope until the end, that you do not become sluggish, but imitate those who through faith and patience inherit the promises" [10-12]. St. John Chrysostom commented by saying, [God rectifies their spirits by offering them new power, by reminding them with old matters, not assuming that God forgets their previous labor. As he wrote to the Galatians saying, "You sought well" (7 :6).and “Have you suffered so many things in vain--if indeed it was in vain? “ (gal 3: 4) He mingles praise 3 Ibid 10:2. 4 Ibid. 5 Ibid 10:4. Chapter 1 4 with rebuke by saying, "For by this time you ought to be teachers" (Heb. 5:12) Also in Galatians, he writes, "I marvel that you are turning away as soon from Him" (Gal. 1:6) Thus, praise accompanies rebuking6.] St. Paul was so wise, for while he is rebuking them, and comparing them to earth which rejects Divine Rain which carries thorns and briers, a sign of curse, he opens for them doors of hope lest they perish because of despair. He tells them that God is not unjust to forget their labor of love which they have shown toward His name by serving the saints. With his extreme frankness and unprejudice toward any individual on the expense of truth, St. Paul was extremely kind in his rebuking others. He encourages them, even while rebuking them, without flattering them. He urges them all to continuous strife without sluggishness. He ignites them with the fire of true faith and long suffering, and raises their eyes toward the inheritance of divine promises. St. John Chrysostom says, [Hope drives us to the top, and cures us! Never be worried nor in despair lest your hope becomes in vain7.] It is appropriate for all of the Lord's servants to follow St. Paul's example, who is known to be the Apostle of hope. He used to support every heart, even in the midst of rebuking, following the Lord Jesus' example, of whom was said, "A bruised reed He will not break. And smoking flax He will not quench, till He sends forth justice to victory. And in His name Gentiles will trust" (Matt. 12:20,21; Isa. 42:1). Though rebuke is essential, so one may not deviate to the side of evil, and remain there, yet hope supports the soul to repent and strife joyfully without falling in despair. Hence, St. Paul encourages the Hebrews by emphasizing to them that God does not forget their labor of love, especially their service to the saints. What does he mean by the saints? St. John Chrysostom says, [Every believer is a saint in spite of his living in the world, for St. Paul says, "For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband..." (1 Cor. 7:14). See how faith can keep the sanctification of a person? If we ever see a lay person in trouble, we have to extend a helping hand to him. We should not help only the monks or hermits, for those truly are saints in their behavior as well as their faith. However, lay people are saints by their faith, and many through their behavior too. Therefore, let us not go and help a monk thrown in prison and forget about helping lay people, for they are saints too. Moreover, if we see an atheist in tribulation, let us have mercy on him by good deeds, thus, we help all people especially the believers. Listen to what St. Paul says, "...Let us do good to all, especially to those who are of the household of faith" (Gal. 6:10)8.] As St. Jerome says, [It is your duty to clothe Christ in the poor, visit Him in the sick, feed Him in the hungry, lodge Him in those who have no shelter, especially to those of the household of faith. Let us support the virgins, and care about God's servants who live an angelic life and utter God's praises while on earth9.] 3. THE PROMISE FOR AN OATH FOR ABRAHAM After St. Paul talked about the living strife of a believer which is translated into 6 Ibid. 7 Ibid., 10:5. 8 Ibid 10:7. 9 Ep. 130:14. Chapter 1 5 serving the saints, he presents to us Abraham, the Patriarch, and the man of practical faith, who received divine promises by divine oath. "For when God made a promise to Abraham, because He could not swear by no one greater, He swore by Himself saying, 'Surely blessing I will bless you and multiplying I will multiply you.' And so after he had patiently endured, he obtained the promise" [13-15]. God grants His promises and confirms them by the way which man understands. He said, "For men indeed swear by the greater, and an oath for confirmation is for them an end of all dispute" [16]. An oath is the language which people understand to confirm a promise. However, man has to be patient to receive the practical faith. The gift is free, awesome, and assured, but no one receives it except he who lives in patience and faith! St. Augustine says regarding the divine oath, [It is an awesome thing when God speaks, how about when He swears?! He uses the oath for confirmation. What is He swearing by? He swears by Himself, and by Himself, He confirms His promises10.] Thus, God grants us His promises and help, however, we should not take a negative stand toward this divine help, but we have to react to it positively and practically with perseverance. For God sanctifies human freewill. St. John Chrysostom says, [God does not want the gift to be from His part only, but He wants us to feel that we, His servants, have participated in the gift, so we do not feel ashamed.] [Grace is always present to help, accepting those who welcome it. Thus, when the Lord sees our watchful souls and inflamed spirits, He pours abundantly His riches, which exceeds our requests11.] St. Paul concludes the promise to Abraham by saying, "Thus God, determining to show more abundantly to the heirs of promise the immutability of His counsel, confirmed it by an oath, that by two immutable things, in which it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold of the hope set before us. This hope we have as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil, where the forerunner has entered for us, even Jesus, having become High Priest forever according to the order of Melchizedek" [17-20].St. Paul declares that our comfort lies in two aspects: First aspect: Our comfort is realized by two immutable things which are the divine promise, and the oath for confirmation. God never lies in His promise, and never breaks His oath. With this promise confirmed by an oath, our hearts are filled with hope like the anchor which supports a ship in the midst of the waves of the sea. Second aspect: The promise given to us in Abraham was fulfilled in the Lord Jesus who is our First-fruit or Forerunner. This is our true comfort, for our Lord Jesus as our Forerunner, did not receive earthly promises nor temporary blessings, but entered the Presence behind the veil, to the heavenly holies, and not to its shadows. Thus, we have the right to enjoy all this with Him, being His holy Body. He is our eternal High Priest, according to the order of Melchizedek, who is able to intercede on our behalf to the Father. St. Athanasius of Alexandria says, [The Lord Jesus entered heavens for our sake, 10 On Ps. 95. 11 The author: The Divine Incarnation, love and work!, 1975, p. 14 (in Arabic). Chapter 1 6 though He is the Lord of heavens, and its founder. It is written that He was glorified for our sake. He Himself said, "And for their sakes, I sanctify Myself, that they also may be sanctified by the truth" (John 17:19) This does not mean that He becomes sanctified, but He sanctifies us in Him. We understand the phrase "glorify Himself," not that He needs to be glorified, for He is above all, but that He is Righteous and we are glorified in Him, and can enter the doors of heaven which He has opened for us. Therefore, it was written, "Lift up your heads, O you gates! And be lifted up, you everlasting doors!" And the King of glory shall come in" (Ps. 24:7). The doors were never closed in front of Him, for He is the Lord and Creator of all, but this was written for us, whom the doors of Paradise were closed in front of us12.] 12 Against Arians, Discourse 1:41.
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