{"author":null,"canonical_references":[],"database_sha256":"8cfbe7284c6936871d57c02dc6aa63ebbdfd4722422d539dd9f716e46e91112e","date_end":null,"date_start":null,"edition_year":null,"id":"sermonindex-ecf-6577","native_reference":{"book_number":650,"chapter_from":12,"chapter_to":12,"system":"MyBible module coordinates (mapping unverified)","verse_from":17,"verse_to":17},"public_import_allowed":false,"record_kind":"verse-keyed-module-record","review_required":["English edition and exact text","author/work attribution","dating","verse mapping and citation kind","reuse and attribution","split author quotations and deduplicate"],"review_status":"unreviewed","source_html":"<p><b>John Chrysostom</b>: \"For ye know\" (he says) \"how that afterward, when he would have inherited the blessing, he was rejected. For he found no place of repentance, though he sought it carefully with tears.\" What now is this? Doth he indeed exclude repentance? By no means. But how, you say, was it that \"he found no place of repentance\"? For if he condemned himself, if he made a great wailing, why did he \"find no place of repentance\"? Because it was not really a case of repentance. For as the grief of Cain was not of repentance, and the murder proved it; so also in this case, his words were not those of repentance, and the murder afterwards proved it. For even he also in intention slew Jacob. For \"The days of mourning for my father,\" he said, \"are at hand; then will I slay my brother Jacob.\" \"Tears\" had not power to give him \"repentance.\" And [the Apostle] did not say \"by repentance\" simply, but even \"with tears, he found no place of repentance.\" Why now? Because he did not repent as he ought, for this is repentance he repented not as it behoved him.</p><p>For how is it that he [the Apostle] said this? How did he exhort them again after they had become \"sluggish\"? How, when they were become \"lame\"? How, when they were \"paralyzed\"? How, when they were \"relaxed\"? For this is the beginning of a fall. He seems to me to hint at some fornicators amongst them, but not to wish at that time to correct them: but feigns ignorance that they might correct themselves. For it is right at first indeed to pretend ignorance: but afterwards, when they continue [in sin], then to add reproof also, that so they may not become shameless. Which Moses also did in the case of Zimri and the daughter of Cosbi.</p><p>\"For he found\" (he says) \"no place of repentance,\" he found not repentance; or that he sinned beyond repentance. There are then sins beyond repentance. His meaning is, Let us not fall by an incurable fall. So long as it is a matter of lameness, it is easy to become upright: but if we turn out of the way, what will be left? For it is to those who have not yet fallen that he thus discourses, striking them with terror, and says that it is not possible for him who is fallen to obtain consolation; but to those who have fallen, that they may not fall into despair, he says the contrary, speaking thus, \"My little children, of whom I travail in birth again, until Christ be formed in you.\" And again, \"Whosoever of you are justified by the Law, are fallen from Grace.\" Lo! he testifies that they had fallen away. For he that standeth, hearing that it is not possible to obtain pardon after having fallen, will be more zealous, and more cautious about his standing: if however thou use the same violence towards one also who is fallen, he will never rise again. For by what hope will he show forth the change?</p><p>But he not only wept (you say), but also \"sought earnestly.\" He does not then exclude repentance; but makes them careful not to fall.<br/><i>— Homily on Hebrews 31</i></p>","source_html_sha256":"131fabb25613804c3de467899a11e925b9913284588110add2d165a33f1f3358","source_module":"ECF","source_row_id":6577,"source_url":"https://www.sermonindex.net/commentary/ecf/","text_sha256":"bb922b0d4754a661822b69d8b2ad77a4d858fc1560aa4fdf7ee482ce43a1a32a","translator":null,"work":null}