Hebrews 12

Hebrews 12:1

Clement of Rome: Thus the humility and godly submission of so great and illustrious men have rendered not only us, but also all the generations before us, better; even as many as have received His oracles in fear and truth. Wherefore, having so many great and glorious examples set before us, let us turn again to the practice of that peace which from the beginning was the mark set before us; and let us look steadfastly to the Father and Creator of the universe, and cleave to His mighty and surpassingly great gifts and benefactions of peace. Let us contemplate Him with our understanding, and look with the eyes of our soul to His long-suffering will. Let us reflect how free from the wrath He is towards all His creation. — Letter to the Corinthians (Clement)

Ephrem the Syrian: “Therefore, since we are surrounded by so great a cloud of witnesses” about the weight of our life, that is, about the fact that we have ahead of us a cloud of sad afflictions, which lead many who trust in Christ and die for him to honor, “let us lay aside everything” from us.… And “let us run with perseverance the race that is set for us” not only by our persecutors but by the devil himself. — COMMENTARY ON THE EPISTLE TO THE HEBREWS

John Chrysostom: “Wherefore” (he says) “we also being compassed about with so great a cloud of witnesses.” In many places the Scripture derives its consolation in evils from corresponding things. As when the prophet says, “From burning heat, and from storm, and rain.” (Isa. iv. 6.) This at least he says here also, that the memory of those holy men, reestablishes and recovers the soul which had been weighed down by woes, as a cloud does him who is burnt by the too hot rays of the sun.

And he did not say, “lifted on high above us,” but, “compassing us about,” which was more than the other; so that we are in greater security.

What sort of “cloud”? “A load of witnesses.” With good reason he calls not those in the New Testament only, but those in the Old also, “witnesses” [or “martyrs”]. For they also were witnesses to the greatness of God, as for instance, the Three Children, those with Elijah, all the prophets.

“Laying aside all things.” “All”: what? That is, slumber, indifference, mean reasonings, all human things.

“And the sin which doth so easily beset us”; euperistaton, that is either “which easily circumvents us,” or “what can easily be circumvented,” but rather this latter. For it is easy, if we will, to overcome sin.

“Let us run with patience” (he says) “the race that is set before us.” He did not say, Let us contend as boxers, nor, Let us wrestle, nor, Let us do battle: but, what was lightest of all, the contest of the foot-race, this has he brought forward. Nor yet did he say, Let us add to the length of the course; but, Let us continue patiently in this, let us not faint. “Let us run” (he says) “the race that is set before us.” — Homily on Hebrews 28

Oecumenius: He did not say that danger is looming over us or that we are being raised above, but, what is greater, that we are inspired. “A cloud of witnesses.” Indeed, the memory of the witnesses or martyrs stirs them to similar zeal for struggles. He called them a cloud, either from the metaphor of those who are consumed by heat and enter a refreshing cloud to receive comfort. For the memory of the martyrs comforts those who have been dissolved by the heat of temptations: or because they distribute spiritual dew to us, interceding with God on our behalf. “laying aside every burden.” Deposited with the gravity of worldly matters, and with all negligence and idleness at once. “the sin which clings so closely.” Either because it easily clings to us or because it can easily undergo fall and rejection; therefore it is said. “run with endurance.” For no one casts off the weight of worldly matters except through endurance. Furthermore, he mentions endurance as a thing most suitable for them. Consider indeed that he did not say, “Let us fight with fists,” or “Let us battle,” but rather, “run with endurance the race.” For this present life is a race: a race, I say, against sins and desires, or against those who oppose us spiritually. Therefore, let us run in this race and act with courage. “looking to Jesus, the founder and perfecter of our faith.” Then it comes to the very head of encouragement and comfort, namely Christ, and says: If we want to have patience and run rightly, let us look to Christ, and let us learn to run rightly and endure, calling Him the leader and perfecter, showing that He was the cause for our belief and will set the limit of faith, so that we may have it firm and unshakeable. “Who for the joy set before Him.“He said, It would have been acceptable to live in this world with joy and glory: for he says, “I have the power to lay down my life and to take it up again;” (Jn. 10:18) but he did not want to, rather he willingly endured the cross. “endured the cross.” For it was a disgraceful and accursed death inflicted by the cross.If therefore we look upon this, we too will endure, just as he endured. — The Pseudo-Oecumenian Catena on Hebrews

Oecumenius: Or to accept instead of the joy set before him, as Gregory says; to whom, he says, being able to remain in his own glory and divinity, he not only emptied himself to the form of a servant, but also endured the cross, despising its shame. Therefore, he says, he is able to also repay you for the sufferings endured on his account; for he was not only crucified, but also sits at the right hand of God, presenting the equality of the right hand and the throne. “and is seated at the right hand of the throne of God.” — The Pseudo-Oecumenian Catena on Hebrews

Oecumenius: Or what is said, For the joy set before him, understand it as Gregory says. To whom, he says, when it was free for him to remain in his own glory and divinity, he not only emptied himself to the form of a servant, but also endured the cross, disregarding the shame. “and is seated at the right hand of the throne of God.” Therefore, he is worthy to reward you for the afflictions you suffer for him. For he was not only crucified, but also sits at the right hand of God. The right hand and the throne signify equality of honor. — The Pseudo-Oecumenian Catena on Hebrews

Severian of Gabala: Let us lay aside every weight. “Weight” is a sin of the enjoyment of the flesh, a form in which the “sin which clings so closely” is born. It clings closely to us as it surrounds us with pleasure and subdues us to its own will. — FRAGMENTS ON THE EPISTLE TO THE Hebrews 12.1

Theodore of Mopsuestia: He did not simply say that there is one time of repayment for all—for this was not his intention—but he said this to show that also those who had done such things and suffered such things through faith might still await the payment of the things promised. Not bearing it with ill grace, they are brought with us of the later generation. Thus he showed their even greater endurance, if indeed they still await after death those who ought to contend likewise with them so that with them we may obtain the enjoyment of all the good. And therefore he speaks of “witnesses,” not of the things suffered but of the things testified for our faith. — FRAGMENTS ON THE EPISTLE TO THE Hebrews 12.1

Theodoret of Cyrus: The models of godliness are set before us on all sides, he is saying, in such vast numbers as to resemble a cloud in density and testify to the power of faith. Accordingly, let us keep our eyes on them, be light on our feet and rid ourselves of the burden of unnecessary worries, in this way being able also to avoid sin that is easy to contract. Before everything else we need perseverance to succeed in the course ahead of us. He said sin “clings” because it is easily contracted and committed: the eye is fascinated, the ear charmed, touch titillated, tongue easily loosened and thought quickly directed to the worst. — INTERPRETATION OF Hebrews 12

Hebrews 12:2

Augustine of Hippo: Our being born again by water and the Spirit is not a recompense for any merit but is freely given. And if faith has led us to the bath of regeneration, we ought not for that reason to think that we have first given something, so that our saving regeneration might be given us in return. For that one has made us believe in Christ who made for us the Christ in whom we believe. That one made in humans the beginning and the completion of their faith in Jesus who made the human Jesus “the author and finisher of the faith,” for this is what he is called, as you know, in the Epistle to the Hebrews. — PREDESTINATION OF THE SAINTS 31

Cyril of Jerusalem: We preach not one coming of Christ but a second as well, far more glorious than the first. The first gave us a spectacle of his patience; the second will bring with it the crown of the kingdom of God. In general all things are twofold in our Lord Jesus Christ. His birth is twofold, one of God before the ages and one of a virgin in the consummation of the ages. His descent is twofold, one lowly, “like the rain upon the fleece,” and a second, his manifest coming, which is yet to be. In his first coming he was wrapped in swaddling clothes in the manger; in his second he will be “robed in light as with a cloak.” In his first coming he “endured the cross, despising the shame”; in his second he will come in glory, attended by a host of angels. We do not rest, therefore, in his first coming, but we look also for his second. Just as we said of his first coming, “Blessed is he who comes in the name of the Lord,” so we shall repeat the same at his second. — Catechetical Lecture 15:1

Ephrem the Syrian: Let us look not toward human beings for the perfection of our faith. In fact, among them one is good for something, but the other is not. Rather let us look into “Jesus Christ, the pioneer of faith,” who was made our leader and “the perfecter” of our faith, because he began from the Jordan the fight against the enemy, then continued it in the desert, and finished it in Jerusalem through the cross, which was erected by the persecutors on Golgotha. — COMMENTARY ON THE EPISTLE TO THE HEBREWS

Gregory of Nyssa: And as fire that lies in wood hidden below the surface is often unobserved by the senses of those who see, or even touch it, but is manifest when it blazes up, so too, at His death (which He brought about at His will, Who separated His soul from His Body, Who said to His own Father “Into Thy hands I commend My Spirit,” Who, as He says, “had power to lay it down and had power to take it again”), He Who, because He is the Lord of glory, despised that which is shame among men, having concealed, as it were, the flame of His life in His bodily Nature, by the dispensation of His death, kindled and inflamed it once more by the power of His own Godhead, fostering into life that which had been brought to death, having infused with the infinity of His Divine power that humble first-fruits of our nature, made it also to be that which He Himself was—making the servile form to be Lord, and the Man born of Mary to be Christ, and Him Who was crucified through weakness to be Life and power, and making all that is piously conceived to be in God the Word to be also in that which the Word assumed, so that these attributes no longer seem to be in either Nature by way of division, but that the perishable Nature being, by its commixture with the Divine, made anew in conformity with the Nature that overwhelms it, participates in the power of the Godhead, as if one were to say that mixture makes a drop of vinegar mingled in the deep to be sea, by reason that the natural quality of this liquid does not continue in the infinity of that which overwhelms it. This is our doctrine. — AGAINST EUNOMIUS 5.5

Jerome: God has entered us as contestants in a racecourse where it is our lot to be always striving. This place, then, a valley of tears, is not a condition of peace, not a state of security, but an arena of struggle and of endurance. — HOMILIES ON THE Psalms 16 (Psalms 83)

John Chrysostom: In the next place as the sum and substance of his exhortation, which he puts both first and last, even Christ. “Looking” (he says) “unto Jesus the Author and Finisher of our Faith”; The very thing which Christ Himself also continually said to His disciples, “If they have called the Master of the house Beelzebub, how much more them of His household?” (Matt. x. 25.) And again, “The disciple is not above his Master, nor the servant above his Lord.” (Matt. x. 24.)

“Looking” (he says), that is, that we may learn to run. For as in all arts and games, we impress the art upon our mind by looking to our masters, receiving certain rules through our sight, so here also, if we wish to run, and to learn to run well, let us look to Christ, even to Jesus “the author and finisher of our faith.” What is this? He has put the Faith within us. For He said to His disciples, “Ye have not chosen Me, but I have chosen you” (John xv. 16); and Paul too says, “But then shall I know, even as also I have been known.” (1 Cor. xiii. 12.) He put the Beginning into us, He will also put on the End.

“Who,” he says, “for the joy that was set before Him, endured the Cross, despising the shame.” That is, it was in His power not to suffer at all, if He so willed. For “He did no sin, neither was guile found in His mouth” (1 Pet. ii. 22); as He also says in the Gospels, “The Prince of the world cometh and hath nothing in Me.” (John xiv. 30.) It lay then in His power, if so He willed, not to come to the Cross. For, “I have power,” He says, “to lay down My life; and I have power to take it again.” (John x. 18.) If then He who was under no necessity of being crucified, was crucified for our sake, how much more is it right that we should endure all things nobly!

“Who for the joy that was set before Him” (he says) “endured the cross, despising the shame.” But what is, “Despising the shame”? He chose, he means, that ignominious death. For suppose that He died. Why should He also die ignominiously? For no other reason, but to teach us to make no account of glory from men. Therefore though under no obligation He chose it, teaching us to be bold against it, and to set it at nought. Why did he say not “pain,” but “shame”? Because it was not with pain that He bore these things.

What then is the end? “He is set down at the right hand of the throne of God.” Seest thou the prize which Paul also says in an epistle, “Wherefore God also hath highly exalted Him, and given Him a Name which is above every name, that at the Name of Jesus Christ every knee should bow.” (Phil. ii. 9, 10.) He speaks in respect to the flesh. Well then, even if there were no prize, the example would suffice to persuade us to accept all such things. But now prizes also are set before us, and these no common ones, but great and unspeakable. — Homily on Hebrews 28

Theodoret of Cyrus: He could have avoided suffering, he is saying, had he so chosen; but he put up with the suffering for the benefit of all. The Savior’s joy is the salvation of human beings; for it he endured the suffering, and after the suffering he is seated with the Father who begot him. — INTERPRETATION OF Hebrews 12

Hebrews 12:3

Ephrem the Syrian: “Consider him who,” for our love, “showed such” patience toward sinners, not toward those with whom he was in hostility but toward those who, because of their disbelief, appeared to be in tension within their own souls. Do not regret your afflictions, and do not lose your confidence amid the hour of your temptation. — COMMENTARY ON THE EPISTLE TO THE HEBREWS

John Chrysostom: “For consider,” saith he, “Him that endured such contradiction of sinners against Himself, lest ye be wearied and faint in your minds.” For if the sufferings of those near us arouse us, what earnestness will not those of our Master give us! What will they not work in us!

And passing by all else, he expressed the whole by the word “Contradiction”; and by adding “such.” For the blows upon the cheek, the laughter, the insults, the reproaches, the mockeries, all these he indicated by “contradiction.” And not these only, but also the things which befell Him during His whole life, of teaching.

For a great, a truly great consolation are both the sufferings of Christ, and those of the Apostles. For He so well knew that this is the better way of virtue, as even to go that way Himself, not having need thereof: He knew so well that tribulation is expedient for us, and that it becomes rather a foundation for repose. For hear Him saying, “If a man take not his cross, and follow after Me, he is not worthy of Me.” (Matt. x. 38.) If thou art a disciple, He means, imitate the Master; for this is to be a disciple. But if while He went by the path of affliction, thou goest by that of ease, thou no longer treadest the same path, which He trod, but another. How then dost thou follow, when thou followest not? How shall thou be a disciple, not going after the Master? This Paul also says, “We are weak, but ye are strong; we are despised, but ye are honored.” (1 Cor. iv. 10.) How is it reasonable, he means, that we should be striving after opposite things, and yet that you should be disciples and we teachers? — Homily on Hebrews 28

Oecumenius: “Consider him.” For if one who reflects on the afflictions of the brethren finds comfort in his own afflictions, how much more will he who weighs the afflictions of the Lord. “from sinners,” for it is greater that even sinners have endured these things. However, he calls contradictions mockery, scourges, ridicules, and whatever opposed his teachings and doctrines: similarly, the shouts with which they cried out under Pilate. “so that you will not grow weary and lose heart.” For if you weigh these things in your mind, you will be hardened against afflictions, knowing that you have become imitators of God. “you have not yet resisted to the point of shedding blood.” In the above, he testified to them that they had struggled greatly, where he says: You have endured a great race of afflictions: therefore, lest they be exalted by this, he now says: You have not yet contended perfectly; you need something else: which is also a kind of exhortation. For he says: You have come to persecutions, to the plundering of your possessions, but not to death: yet Jesus Christ went even to death. “In your struggle against sin.” It shows that sin passionately breathes and they themselves struggle in opposition. For it says, “resisted,” as if in battle, as if also resisting sin. — The Pseudo-Oecumenian Catena on Hebrews

Hebrews 12:4

Augustine of Hippo: For short periods and at prescribed times, power has been given to the demons to incite people whom they control to exercise a tyrannical hostility to the City of God. Thus, they are able not only to receive sacrifice from those who offer it and to seek it from those who are well disposed but also to extort it violently from the unwilling by means of persecutions. However, this power is not a menace to the church but rather an advantage, since it helps to fill up the number of its martyrs. And these the City of God esteems as its most illustrious and honored citizens, just because they have resisted the impious so valiantly, even “to the shedding of blood, striving against sin.” — City of God 10.21

Evagrius Ponticus: Do not think you have attained to virtue until first you have fought to the shedding of blood. One must resist sin even to death—manfully and irreproachably, as the divine apostle tells us. — CHAPTERS ON PRAYER 136

John Chrysostom: There are two kinds of consolation, apparently opposed to one another, but yet contributing great strength each to the other; both of which he has here put forward. The one is when we say that persons have suffered much: for the soul is refreshed, when it has many witnesses of its own sufferings, and this he introduced above, saying, “Call to mind the former days, in which after ye had been illuminated ye endured a great fight of afflictions.” The other is when we say, “Thou hast suffered no great thing.” The former, when the soul has been exhausted refreshes it, and makes it recover breath: the latter, when it has become indolent and supine, turns it again and pulls down pride. Thus that no pride may spring up in them from that testimony to their sufferings, see what he does. “Ye have not yet” (he says) “resisted unto blood, striving against sin.” And he did not at once go on with what follows, but after having shown them all those who had stood “unto blood,” and then brought in the glory of Christ, His sufferings, he afterwards easily pursued his discourse. This he says also in writing to the Corinthians, “There hath no temptation taken you, but such as is common to man,” that is, small. For this is enough to arouse and set right the soul, when it considers that it has not risen to the whole trial, and encourages itself from what has already befallen it.

What he means is this: Ye have not yet submitted to death; your loss has extended to money, to reputation, to being driven from place to place. Christ however shed His blood for you, while you have not done it for yourselves. He contended for the Truth even unto death fighting for you; while ye have not yet entered upon dangers that threaten death. — Homily on Hebrews 29

John Chrysostom: “Ye have not yet,” he said, “resisted unto blood, striving against sin.” Here he indicates that sin is both very vigorous, and is itself armed. For the expression “Ye have resisted [stood firm against],” is used with reference to those who stand firm. — Homily on Hebrews 29

Hebrews 12:5

Basil of Caesarea: In truth, tribulations are, for those well prepared, like certain foods and exercises for athletes which lead the contestant on to the hereditary glory, if, when reviled, we bless; if when maligned, we entreat; if ill-treated, we give thanks; if afflicted, we glory in our afflictions. It is indeed shameful for us to bless on propitious occasions but be silent on dark and difficult ones. On the contrary, we must bless even more at that time, knowing that “the Lord disciplines him whom he loves and chastises every son whom he receives.” — HOMILIES ON THE Psalms 16.1 (Psalms 33)

Basil of Caesarea: Not in the amount of money, not in the pride of power, not in the height of glory is victory gained, but the Lord freely gives his help to those who seek him through excessive affliction. Such was Paul, who made his afflictions his boast. Therefore he was able to say, “When I am weak, then I am strong.” “Give us therefore, O Lord, help from trouble,” since “suffering produces endurance, and endurance produces character, and character produces hope, and hope does not disappoint.” Do you see where affliction leads you? To hope that does not disappoint. Are you ill? Be of good cheer, because “the Lord disciplines him whom he loves.” — HOMILIES ON THE Psalms 20:5 (Psalms 59)

Bede: At this point we might consider and commit more actively to memory how almighty God allows God’s chosen ones and beloved servants—those God has predestined to life and the eternal kingdom—to be so stricken in this life by the persecution of the wicked and to be wasted by so many kinds and such fierce punishments and deaths. This is so that when we have viewed the sufferings of the maturely faithful, we may grieve less over the adversities that perhaps have happened to us and learn instead to esteem it complete joy when we fall into various kinds of struggles, keeping in mind that “the Lord disciplines him whom he loves and chastises every son whom he receives.” — Homilies on the Gospels 2.23

Cassiodorus: The anger of the Lord is spoken of in two senses. First, when the Lord punishes in order to save, as in the following verse: “For he scourges every son whom he accepts.” Second, when he sends to eternal fire about which another psalm speaks: “O Lord, do not rebuke me in your anger, nor reproach me in your wrath.” An improper meaning is surely drawn from the realm of human experiences. For when we punish some guilt, we go astray by getting upset at the deeds. But God executes judgment while in a state of tranquility, for he is unacquainted with the confusing experiences of emotion. — EXPOSITION OF THE Psalms 58.14

Clement of Alexandria: And Sarah afflicted her; which is equivalent to corrected and admonished her. It has therefore been well said, “My son, despise not thou the correction of God; nor faint when thou art rebuked of Him. For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.” And the foresaid Scriptures, when examined in other places, will be seen to exhibit other mysteries. We merely therefore assert here, that philosophy is characterized by investigation into truth and the nature of things (this is the truth of which the Lord Himself said, “I am the truth”); and that, again, the preparatory training for rest in Christ exercises the mind, rouses the intelligence, and begets an inquiring shrewdness, by means of the true philosophy, which the initiated possess, having found it, or rather received it, from the truth itself. — The Stromata Book 1

John Chrysostom: “And ye have forgotten the exhortation.” That is, And ye have slackened your hands, ye have become faint. — Homily on Hebrews 29

John Chrysostom: “Which” (he says) “speaketh unto you as unto sons, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of Him.” He has drawn his encouragement from the facts themselves; over and above he adds also that which is drawn from arguments, from this testimony.

“Faint not” (he says) “when thou art rebuked of Him.” It follows that these things are of God. For this too is no small matter of consolation, when we learn that it is God’s work that such things have power, He allowing them; even as also Paul says; “He said unto me, My grace is sufficient for thee: for My strength is made perfect in weakness.” He it is who allows them. — Homily on Hebrews 29

Oecumenius: “and you have forgotten that word of encouragement.” Therefore, he said, he is so saddened and disappointed in spirit that he has even forgotten the words that contribute to courage. This, however, signifies that they are very slow in their actions: for those who are like this forget even the things that are in their hands. “addresses you as sons.” For Solomon was not speaking to his own children, but was bringing forth common teaching: therefore he says “as.” “when he rebukes you.” It is the greatest encouragement and comfort to know that afflictions come to us by God’s promise for our benefit, since afflictions lead us to divine wisdom [φιλοσοφεῖν]: and if they come by God’s permission, they seem to be sent and imposed by Him. — The Pseudo-Oecumenian Catena on Hebrews

Origen of Alexandria: Therefore, if this “jealous God” asks for you and wishes your soul to cleave to him, if he keeps you from sin, if he corrects and chastises you, if he is indignant, if he is angry and uses a kind of jealousy against you, know that this is your hope of salvation.… See the compassion and loyalty of the good God. When he wishes to have mercy, he says he is indignant and angry. — HOMILIES ON Exodus 8.5

Tertullian: Moreover, if we believe that some inflictions are sent on us by the Lord, to whom should we more exhibit patience than to the Lord? Nay, He teaches us to give thanks and rejoice, over and above, at being thought worthy of divine chastisement. “Whom I love,” saith He, “I chasten.” O blessed servant, on whose amendment the Lord is intent! with whom He deigns to be wroth!whom He does not deceive by dissembling His reproofs!On every side, therefore, we are bound to the duty of exercising patience, from whatever quarter, either by our own errors or else by the snares of the Evil One, we incur the Lord’s reproofs. — Of Patience

Hebrews 12:6

Clement of Rome: Let us then also pray for those who have fallen into any sin, that meekness and humility may be given to them, so that they may submit, not unto us, but to the will of God. For in this way they shall secure a fruitful and perfect remembrance from us, with sympathy for them, both in our prayers to God, and our mention of them to the saints. Let us receive correction, beloved, on account of which no one should feel displeased. Those exhortations by which we admonish one another are both good [in themselves] and highly profitable, for they tend to unite us to the will of God. For thus saith the holy Word: “The Lord hath severely chastened me, yet hath not given me over to death.” [Psalms 118:18] “For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.” [Hebrews 12:6] “The righteous,” saith it, “shall chasten me in mercy, and reprove me; but let not the oil of sinners make fat my head.” [Psalms 141:5] And again he saith, “Blessed is the man whom the Lord reproveth, and reject not thou the warning of the Almighty. For He causes sorrow, and again restores [to gladness]; He woundeth, and His hands make whole. He shall deliver thee in six troubles, yea, in the seventh no evil shall touch thee. In famine He shall rescue thee from death, and in war He shall free thee from the power of the sword. From the scourge of the tongue will He hide thee, and thou shalt not fear when evil cometh. Thou shalt laugh at the unrighteous and the wicked, and shalt not be afraid of the beasts of the field. For the wild beasts shall be at peace with thee: then shalt thou know that thy house shall be in peace, and the habitation of thy tabernacle shall not fail. Thou shall know also that thy seed shall be great, and thy children like the grass of the field. And thou shall come to the grave like ripened corn which is reaped in its season, or like a heap of the threshing-floor which is gathered together at the proper time.” [Job 5:17-26] Ye see, beloved, that protection is afforded to those that are chastened of the Lord; for since God is good, He corrects us, that we may be admonished by His holy chastisement. — Clement’s First Letter to the Corinthians, Chapter 56

Cyprian: Let us urgently pray and groan with continual petitions. For know, beloved brethren, that I was not long ago reproached with this also in a vision, that we were sleepy in our prayers, and did not pray with watchfulness; and undoubtedly God, who “rebukes whom He loves, when He rebukes, rebukes that He may amend, amends that He may preserve. Let us therefore strike off and break away from the bonds of sleep, and pray with urgency and watchfulness, as the Apostle Paul bids us, saying, “Continue in prayer, and watch in the same.” For the apostles also ceased not to pray day and night; and the Lord also Himself, the teacher of our discipline, and the way of our example, frequently and watch-fully prayed, as we read in the Gospel: “He went out into a mountain to pray, and continued all night in prayer to God.” And assuredly what He prayed for, He prayed for on our behalf, since He was not a sinner, but bore the sins of others. But He so prayed for us, that in another place we read, “And the Lord said to Peter, Behold, Satan has desired to sift you as wheat: but I have prayed for thee, that thy faith fail not.” But if for us and for our sins He both laboured and watched and prayed, how much more ought we to be instant in prayers; and, first of all, to pray and to entreat the Lord Himself, and then through Him, to make satisfaction to God the Father! We have an advocate and an intercessor for our sins, Jesus Christ the Lord and our God, if only we repent of our sins past, and confess and acknowledge our sins, whereby we now offend the Lord, and for the time to come engage to walk in His ways, and to fear His commandments. The Father corrects and protects us, if we still stand fast in the faith both in afflictions and perplexities, that is to say, cling closely to His Christ; as it is written, “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine or nakedness, or peril, or sword? None of these things can separate believers, nothing can tear away those who are clinging to His body and blood. Persecution of that kind is an examination and searching out of the heart. God wills us to be sifted and proved, as He has always proved His people; and yet in His trials help has never at any time been wanting to believers. — Epistle VII

John Chrysostom: “For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.” Thou canst not say that any righteous man is without affliction: even if he appear to be so, yet we know not his other afflictions. So that of necessity every righteous man must pass through affliction. For it is a declaration of Christ, that the wide and broad way leads to destruction, but the strait and narrow one to life. If then it is possible to enter into life by that means, and is not by any other, then all have entered in by the narrow way, as many as have departed unto life. — Homily on Hebrews 29

Oecumenius: “because the Lord disciplines those he loves.” Indeed, no one can show anyone to be righteous without affliction: for “narrow and hard is the way that leads to life.” (Matt. 7:14) Therefore, as far as correction is concerned, God calls you, not to punishment. Therefore, in the very fact that they thought they were forsaken by God, namely because of afflictions, He persuades them that they are cared for by God; rather, in the opposite way: You would be forsaken, He says, if you acted without afflictions. “he accepts as his son.” He who takes to himself, who accepts as his son. “Just as the Son offers himself to you, God.” (Matt. 20:28) Therefore, since it is a sign of sons to be corrected, endure, he says, affliction. But the righteous are the sons of God. — The Pseudo-Oecumenian Catena on Hebrews

Origen of Alexandria: “I will punish with the rod” your saints; “I will visit with a whip their sins.” Why? So that “I may not take my mercy from them.” For when he leaves someone, he no longer punishes or whips them, since he does not whip everyone, but “every son the Lord receives.” — SELECTIONS FROM Exodus 127

Hebrews 12:7

Augustine of Hippo: Although the same word, indeed, is employed in a different sense, where any one suffers evils for his sins, that he may be corrected. Whence is that in the Epistle to the Hebrews, “For what son is he to whom the father giveth not discipline?” And this is still more apparent in the same epistle: “Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.” — ON THE TRINITY 14.1.1

John Chrysostom: “Ye endure chastisement” (he says); not for punishment, nor for vengeance, nor for suffering. See, from that from which they supposed they had been deserted of God, from these he says they may be confident, that they have not been deserted. It is as if he had said, Because ye have suffered so many evils, do you suppose that God has left you and hates you? If ye did not suffer, then it were right to suppose this. For if “He scourgeth every son whom He receiveth,” he who is not scourged, perhaps is not a son. What then, you say, do not bad men suffer distress? They suffer indeed; how then? He did not say, Every one who is scourged is a son, but every son is scourged. For in all cases He scourges His son: what is wanted then is to show, whether any son is not scourged. But thou wouldest not be able to say: there are many wicked men also who are scourged, such as murderers, robbers, sorcerers, plunderers of tombs. These however are paying the penalty of their own wickedness, and are not scourged as sons, but punished as wicked: but ye as sons. — Homily on Hebrews 29

Theodoret of Cyrus: Fathers are in the habit of disciplining their true children, and if they see them caned by the teachers, they do not worry; they see the fruit coming from the discipline. But they despise illegitimate children and do not accord them equal attention. So if you also avoid discipline, you are of the number of the illegitimate. — INTERPRETATION OF Hebrews 12

Hebrews 12:8

Apostolic Constitutions: But if any one be maliciously prosecuted by the heathen, because he will not still go along with them to the same excess of riot, let him know that such a one is blessed of God, according as our Lord says in the Gospel: “Blessed are ye when men shall reproach you, or persecute you, or say all manner of evil against you falsely, for my sake. Rejoice and be exceeding glad, for your reward is great in heaven.” If, therefore, any one be slandered and falsely accused, such a one is blessed; for the Scripture says, “A man that is a reprobate is not tried by God.” But if any one be convicted as having done a wicked action, such a one not only hurts himself, but occasions the whole body of the Church and its doctrine to be blasphemed; as if we Christians did not practise those things that we declare to be good and honest, and we ourselves shall be reproached by the Lord, that “they say and do not.” Wherefore the bishop must boldly reject such as these upon full conviction, unless they change their course of life. — Constitutions of the Holy Apostles Book 2

John Chrysostom: Then again he argues from the general custom. Seest thou how he brings up arguments from all quarters, from facts in the Scripture, from its words, from our own notions, from examples in ordinary life? “But if ye be without chastisement” and so on. Seest thou that he said what I just mentioned, that it is not possible to be a son without being chastened? For as in families, fathers care not for bastards, though they learn nothing, though they be not distinguished, but fear for their legitimate sons lest they should be indolent, so here. If then not to be chastised is a mark of bastards, we ought to rejoice at chastisement, if this be a sign of legitimacy. “God dealeth with you as with sons”; for this very cause. — Homily on Hebrews 29

Oecumenius: “If you are not disciplined.” Where he had sought from the things themselves, namely with all the saints brought forth who had fought through afflictions, now he strives to persuade even from human reasoning. “then you are not legitimate, not true sons and daughters at all.” If, therefore, the sign of illegitimate children is not to be punished, but legitimate children are punished, it is necessary, he says, to rejoice in punishment. — The Pseudo-Oecumenian Catena on Hebrews

Hebrews 12:9

John Chrysostom: “Furthermore, we have had fathers of our flesh which corrected us, and we gave them reverence.” Again, he reasons from their own experiences, from what they themselves suffered. For as he says above, “Call to mind the former days,” so here also “God” (he saith) “dealeth with you as with sons,” and ye could not say, We cannot bear it: yea, “as with sons” tenderly beloved. For if they reverence their “fathers of the flesh,” how shall not you reverence your heavenly Father? — Homily on Hebrews 29

John Chrysostom: “Furthermore,” he saith, “we have had fathers of our flesh which corrected us and we gave them reverence: shall we not much rather be in subjection to the Father of spirits, and live?” (“To the Father of spirits,” whether of spiritual gifts, or of prayers, or of the incorporeal powers.) If we die thus, then “we shall live. For they indeed for a few days chastened us after their own pleasure,” for what seems so is not always profitable, but “He for our profit.” — Homily on Hebrews 29

Oecumenius: “and we respected them for it.” We heard, he says, and we respected them. “Father of spirits.” Whether of spiritual gifts or of souls or spiritual virtues. “and live.” For this is life, to be subject to God. — The Pseudo-Oecumenian Catena on Hebrews

Hebrews 12:10

John Chrysostom: However the difference arises not from this alone, nor from the persons, but also from the cause itself, and from the fact. For it is not on the same grounds that He and they inflict chastisement: but they did it with a view to “what seemed good to them,” that is, fulfilling their own pleasure oftentimes, and not always looking to what was expedient. But here, that cannot be said. For He does this not for any interest of His own but for you, and for your benefit alone. They did it that ye might be useful to themselves also, oftentimes without reason; but here there is nothing of this kind. Seest thou that this also brings consolation? For we are most closely attached to those earthly parents, when we see that not for any interests of their own they either command or advise us: but their earnestness is, wholly and solely, on our account. For this is genuine love, and love in reality, when we are beloved though we be of no use to him who loves us,-not that he may receive, but that he may impart. He chastens, He does everything, He uses all diligence, that we may become capable of receiving His benefits. “For they verily” (he says) “for a few days chastened us after their own pleasure, but He for our profit, that we might be partakers of His holiness.”

What is “of his holiness”? It is, of His purity, so as to become worthy of Him, according to our power. He earnestly desires that ye may receive, and He does all that He may give you: do ye not earnestly endeavor that ye may receive? “I said unto the Lord,” one says, “Thou art my Lord, for of my good things Thou hast no need.” — Homily on Hebrews 29

John Chrysostom: Therefore chastisement is “profitable”; therefore chastisement is a “participation of holiness.” Yea and this greatly: for when it casts out sloth, and evil desire, and love of the things of this life, when it helps the soul, when it causes a light esteem of all things here (for affliction does this), is it not holy? Does it not draw down the grace of the Spirit?

Let us consider the righteous, from what cause they all shone brightly forth. Was it not from affliction? And, if you will, let us enumerate them from the first and from the very beginning: Abel, Noah himself; for it is not possible that he, being the only one in that so great multitude of the wicked, should not have been afflicted; for it is said, “Noah being alone perfect in his generation, pleased God.” For consider, I beseech you, if now, when we have innumerable persons whose virtue we may emulate, fathers, and children, and teachers, we are thus distressed, what must we suppose he suffered, alone among so many? But should I speak of the circumstances of that strange and wonderful rain? Or should I speak of Abraham, his wanderings one upon another, the carrying away of his wife, the dangers, the wars, the famines? Should I speak of Isaac, what fearful things he underwent, driven from every place, and laboring in vain, and toiling for others? Or of Jacob? for indeed to enumerate all his afflictions is not necessary, but it is reasonable to bring forward the testimony, which he himself gave when speaking with Pharaoh; “Few and evil are my days, and they have not attained to the days of my fathers.” Or should I speak of Joseph himself? Or of Moses? Or of Joshua? Or of David? Or of Elijah? Or of Samuel? Or wouldest thou that I speak of all the prophets? Wilt thou not find that all these were made illustrious from their afflictions? Tell me then, dost thou desire to become illustrious from ease and luxury? But thou canst not. — Homily on Hebrews 29

Oecumenius: “And indeed they disciplined us for a few days.” For they cannot always teach us to make us perfect; but God, who always educates and corrects, makes us perfect. For the death of a father or the growth of a son halts correction. — The Pseudo-Oecumenian Catena on Hebrews

Oecumenius: “to what seemed right to them.“What seems good to the father does not always benefit the son: for often they teach even disgraceful arts. “however, here for our benefit.” Moreover, God always seeks our effectiveness. For He does not bestow as if to receive something from us, like earthly fathers, but rather to give, and to give not something mediocre, but holiness, that is, purity: so that as much as possible, we may become worthy of it. “But every chastisement.” Again, from common understanding, he takes opportunities for encouragement and says: “every chastisement,” not only spiritual but also bodily, “does not seem to be a cause of joy.” He rightly says, seem: for it is not truly sorrow; for how could it properly be sorrow, when it is the mother of joy? But as if speaking to us, he said: It seems, for we bear discipline and chastisement heavily. “Yet afterwards.” For after this present chastisement, there will be peace in the future, joy and righteousness and whatever is of this kind. — The Pseudo-Oecumenian Catena on Hebrews

Hebrews 12:11

Cosmas Indicopleustes: For no chastening, saith scripture, seemeth for the present to be joyous but grievous: On those accordingly, who have been rationally tested, he has decreed to bestow afterwards in the future state his good things that are everlasting, and to fulfil what has been his primary purpose from the beginning—having taken, as God, a providential care of what concerns us, as became him, and as was for our advantage. — The Christian Topography, Book 5

Cosmas Indicopleustes: All discipline, seemeth for the present to be not joyous but grievous; for without discipline and suffering it is impossible there can be learning. For the purpose of discipline therefore, He made this world mortal and mutable and diversified, in order that by the affliction of learning and the variety of the universe, we may, by this experience, ascend to the knowledge of God. — The Christian Topography, Book 7

Ephrem the Syrian: They gain a profit from it: their reward is justice. Paul said this in order to prove that even though they gain a profit through discipline, their reward and grace is constituted by justice. — COMMENTARY ON THE EPISTLE TO THE HEBREWS

John Chrysostom: They who drink bitter medicines, first submit to some unpleasantness, and afterwards feel the benefit. For such is virtue, such is vice. In the latter there is first the pleasure, then the despondency: in the former first the despondency, and then the pleasure. But there is no equality; for it is not the same, to be first grieved and afterwards pleased, and to be first pleased and afterwards grieved. How so? because in the latter case the expectation of coming despondency makes the present pleasure less: but in the former the expectation of coming pleasure cuts away the violence of present despondency; so that the result is that in the one instance we never have pleasure, in the latter we never have grief. — Homily on Hebrews 30

John Chrysostom: Ye are suffering, he says. For such is chastisement; such is its beginning. For “no chastening for the present seemeth to be joyous but grievous.” Well said he, “seemeth not,” Chastisement he means is not grievous but “seemeth” so. “All chastisement”: not this and that, but “all,” both human and spiritual. Seest thou that he argues from our common notions? “Seemeth” (he says) “to be grievous,” so that it is not really so. For what sort of grief brings forth joy? So neither does pleasure bring forth despondency.

“Nevertheless, afterward it yieldeth the peaceable fruits of righteousness to them which have been exercised thereby.” Not “fruit” but “fruits,” a great abundance.

“To them” (he says) “which have been exercised thereby.” What is “to them which have been exercised thereby”? To them that have endured for a long while, and been patient. And he uses an auspicious expression. So then, chastisement is exercise, making the athlete strong, and invincible in combats, irresistible in wars.

If then “all chastisement” be such, this also will be such: so that we ought to look for good things, and for a sweet and peaceful end. And do not wonder if, being itself hard, it has sweet fruits; since in trees also the bark is almost destitute of all quality, and rough; but the fruits are sweet. But he took it from the common notion. If therefore we ought to look for such things, why do ye vex yourselves? Why, after ye have endured the painful, do ye despond as to the good? The distasteful things which ye had to endure, ye endured: do not then despond as to the recompense. — Homily on Hebrews 30

Hebrews 12:12

Ephrem the Syrian: “Therefore lift your drooping hands and strengthen your weak knees,” that is, “make straight paths for your feet” throughout the afflictions caused by your persecutors, so that they may not slip. [Do this] “so that what is lame,” that is, those who transgressed through the denial of faith, “may not be put out of joint” and increase the power of sin “but rather be healed,” so that, through his healing, sin may be affected by sickness. — COMMENTARY ON THE EPISTLE TO THE Hebrews 12

John Chrysostom: He speaks as to runners, and boxers, and warriors. Seest thou how he arms them, how he encourages them? “Walk straight,” he says. Here he speaks with reference to their thoughts; that is to say, not doubting. For if the chastisement be of love, if it begin from loving care, if it end with a good result (and this he proves both by facts and by words, and by all considerations), why are ye dispirited? For such are they who despair, who are not strengthened by the hope of the future. “Walk straight,” he says, that your lameness may not be increased, but brought back to its former condition. For he that runs when he is lame, galls the sore place. Seest thou that it is in our power to be thoroughly healed? — Homily on Hebrews 30

Oecumenius: “Therefore, strengthen your limp hands.” Limp, loosened. He spoke of the whole by mentioning a part. For not only the hands and knees were loosened by afflictions, but together with the whole body, both mind and soul. Indeed, this is caused by deep sadness and sorrow. — The Pseudo-Oecumenian Catena on Hebrews

Oecumenius: However, he did not speak of the knees and hands, but of the thoughts that limp and are loosened by a multitude of afflictions and temptations. — The Pseudo-Oecumenian Catena on Hebrews

Oecumenius: “and make straight paths for your feet,” or “and make straight paths for your footprints”: as if speaking to the runners and boxers themselves. He indicates, however, that it is necessary for thoughts to be confirmed (which arise not from hatred, but from God’s governance, corrections, and afflictions) and thoughts about faith and doctrines. For when they were still infants, they clung to certain Jewish matters in life and conduct. Let not the initiated evil (for this he calls a limp) become incurable, but rather let it be corrected. Behold, he has clearly admitted repentance, and take note of this because of the Novatians. — The Pseudo-Oecumenian Catena on Hebrews

Origen of Alexandria: Nevertheless, with Jesus reciting the law to you and revealing to your hearts the spiritual understanding: neither do you, proselytes, that is, catechumens, remain catechumens any longer, but hasten to receive the grace of God, that you too may be numbered in the assembly of the children of Israel; and you, “children,” “do not become boys in your understanding, but in malice be little ones, yet in your understanding be perfect,” as the Apostle too says to the Hebrews: “leaving the word of the beginning of Christ, let us be borne on to perfection”; but you also, who under the name of “women” are weak and slack and languid, be admonished, so that you may “raise up the slackened hands and the loosened knees,” that is, so that you may rouse your negligent and slothful minds and take up a manly constancy in fulfilling the precepts of the law and the Gospel, and may quickly press on to the perfection of strong men. — HOMILIES ON Joshua 9.9

Theodore of Mopsuestia: Where are those who say that the apostle in this epistle precludes repentance by saying, “It is impossible to renew again thereafter to repentance those once enlightened”? How then do they understand these words: “Therefore lift your drooping hands and strengthen your weak knees”? What sort of healing of the lame does this apostle, who allegedly does not believe in a repentance for those who have sinned, wish to take place? It is clear he writes these things to believers in that he says to them: “Recall the former days when, after you were enlightened, you endured a hard struggle with sufferings.” — FRAGMENTS ON THE EPISTLE TO THE Hebrews 12.12-13

Hebrews 12:14

Augustine of Hippo: Many careful precepts have been given us, such as those concerning mutual forgiveness and the encouraging of that peace which is the very condition of our seeing God. One has only to recall the fearsome command given to the servant to pay the debt of ten thousand talents, from which he had been released, because he had not released his fellow servant from the debt that he owed of one hundred pence. When the Lord had proposed this parable, he added the words, “So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart.” — City of God 15.6

Augustine of Hippo: It is better, then, that we affirm that concerning which we have no doubt—that God shall be seen by the inward person which alone is able, in our present state, to see that love in commendation of which the apostle says, “God is love.” This inward person alone is able to see “peace and holiness, without which no one shall see the Lord.” For no fleshly eye now sees love, peace and holiness, and such things. Yet all of them are seen, so far as they can be seen, by the eye of the mind, and the purer [the mind] is, the more clearly it sees. Therefore we may, without hesitation, believe that we shall see God. — LETTER 148.18

Basil of Caesarea: I am much distressed that the canons of the Fathers have fallen through and that the exact discipline of the church has been banished from among you. I am apprehensive lest, as this indifference grows, the affairs of the church should, little by little, fall into confusion. According to the ancient custom observed in the churches of God, ministers in the church were received after careful examination. The whole of their life was investigated; an enquiry was made as to their being neither partiers nor drunkards, not quick to quarrel, keeping their youth in subjection, so as to be able to maintain “the holiness without which no man shall see the Lord.” This examination was made by presbyters and deacons living with them. Then they brought them to the chorepiscopi; and the chorepiscopi, after receiving the suffrages of the witnesses as to the truth and giving information to the bishop, so admitted the minister to the sacerdotal order. Now, however, you have quite passed me over; you have not even had the grace to refer to me and have transferred the whole authority to yourselves. Furthermore, with complete indifference, you have allowed presbyters and deacons to introduce unworthy persons into the church, just any one they choose, without any previous examination of life and character, by mere favoritism, on the score of relationship or some other tie. The consequence is that in every village there are many who are considered ministers but not one single person worthy of the service of the altars. Of this you yourselves supply proof from your difficulty in finding suitable candidates for election. — LETTER 54

Clement of Alexandria: Gracefully, therefore, the apostle says in the Epistle to Titus, “that the eider women should be of godly behaviour, should not be slanderers, not enslaved to much wine; that they should counsel the young women to be lovers of their husbands, lovers of their children, discreet, chaste, housekeepers, good, subject to their own husbands; that the word of God be not blasphemed.” But rather, he says, “Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently, lest there be any fornicator or profane person, as Esau, who for one morsel surrendered his birth-right; and lest any root of bitterness springing up trouble you, and thereby many be defiled.” And then, as putting the finishing stroke to the question about marriage, he adds: “Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.” — The Stromata Book 4

Gregory the Dialogist: It is written, “Follow peace with all men, and holiness, without which no man shall see God.” For in quarrels the very light of the soul, the light of good intent, is blocked. This is why the psalmist says, “My eye is troubled because of anger.” And what good works remain in us if we lose peace from the heart without which we cannot see the Lord? Therefore, act in such a way that you garner your reward even from those who through strife might have caused it to perish. May almighty God guard your love with heavenly grace and grant you to bear much fruit from those who are committed to you so that your measure may overflow with eternal joys. — LETTER 46

Jerome: The disciple of Christ must do more for the attainment of spiritual glory than the philosopher of the world, than the venal slave of flying rumors and the people’s whims. It is not enough for you to despise wealth unless you follow Christ as well. And only the one who follows Christ forsakes his sins and walks hand in hand with virtue. We know that Christ is wisdom. He is the treasure which in the Scriptures a man finds in his field. He is the peerless gem which is bought by selling many pearls. But if you love a captive woman, that is, worldly wisdom, and if no beauty but hers attracts you, make her bald and cut off her alluring hair, that is to say, her adornments and pare away her dead nails. Wash her with the soap of which the prophet speaks, and then take your ease with her and say, “Her left hand is under my head, and her right hand embraces me.” Then shall the captive bring to you many children; from a Moabitess she shall become an Israelite woman. Christ is that sanctification without which no one shall see the face of God. Christ is our redemption, for he is at once our redeemer and our ransom. Christ is everything, so that the one who has left everything for Christ may find one in place of everything and may be able to proclaim freely, “the Lord is my portion.” — LETTER 66.8

John Chrysostom: “Follow peace with all men, and holiness, without which no man shall see the Lord.” What he also said above, “Not forsaking the assembling of yourselves together” (c. x. 25), he hints at in this place also. For nothing so especially makes persons easily vanquished and subdued in temptations, as isolation. For, tell me, scatter a phalanx in war, and the enemy will need no trouble, but will take them prisoners, coming on them separately, and thereby the more helpless. “Follow peace with all men, and holiness” (he says). Therefore with the evil-doers as well? “If it be possible,” he says, “as much as lieth in you, live peaceably with all men.” (Rom. xii. 18.) For thy part (he means) “live peaceably,” doing no harm to religion: but in whatever thou art ill-treated, bear it nobly. For the bearing with evil is a great weapon in trials. Thus Christ also made His disciples strong by saying, “Behold I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves,” (Matt. x. 16.) What dost Thou say? Are we “among wolves,” and dost Thou bid us to be “as sheep,” and “as doves”? Yea, He says. For nothing so shames him that is doing us evil, as bearing nobly the things which are brought upon us: and not avenging ourselves either by word or by deed. This both makes us more philosophical ourselves and procures a greater reward, and also benefits them. But has such an one been insolent? Do thou bless him. See how much thou wilt gain from this: thou hast quenched the evil, thou hast procured to thyself a reward, thou hast made him ashamed, and thou hast suffered nothing serious. — Homily on Hebrews 30

John Chrysostom: “Follow peace with all men, and holiness.” What does he mean by “holiness”? Chaste, and orderly living in marriage. If any person is unmarried (he says) let him remain pure, let him marry: or if he be married, let him not commit fornication, but let him live with his own wife: for this also is “holiness.” How? Marriage is not “holiness,” but marriage preserves the holiness which proceeds from Faith, not permitting union with a harlot. For “marriage is honorable” (c. xiii. 4), not holy. Marriage is pure: it does not however also give holiness, except by forbidding the defilement of that holiness which has been given by our Faith.

“Without which” (he says) “no man shall see the Lord.” Which he also says in the Epistle to the Corinthians. “Be not deceived: neither fornicators, nor adulterers, nor idolaters, nor effeminate, nor abusers of themselves with mankind, nor covetous persons, nor thieves, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.” (1 Cor. vi. 9, 10.) For how shall he who has become the body of a harlot, how shall he be able to be the body of Christ? — Homily on Hebrews 30

John Chrysostom: There are many things characteristic of Christianity: but more than all, and better than all, Love towards one another, and Peace. Therefore Christ also saith, “My peace I give unto you.” And again, “By this shall all men know that ye are My disciples, if ye love one another.” Therefore Paul too says, “Follow peace with all men, and holiness,” that is, purity, “without which no man shall see the Lord.” — Homily on Hebrews 31

Oecumenius: “Pursue peace with all.” And among you mutually and among the slanderers. For there is great range when it is said, with all. Indeed, “With those,” he says, “who hated peace, I was peaceful.” (Ps. 120:7) For if indeed he injures, and you do not take revenge, peace will quickly be achieved. “and the holiness.” Holiness refers to purity, that is, virginity or chastity. For even one who is chaste in marriage fulfills holiness, although not properly. For marriage is not called holy, but honorable, even so, it accomplishes holiness. “without which no one will see the Lord.” For if neither fornicators, nor adulterers, nor those like them will inherit the kingdom of God (1 Cor. 6:9), how will they see the Lord who are not chaste, as it is necessary to see, without holiness? “See to it that no one fails to obtain.” Just as those walking a long road in company, considering, he says, this is diligently looking ahead and analyzing, so that nobody fails to obtain the grace of God. For it is necessary to take care both for yourselves and for your brothers, that no one lacks these things. Moreover, he calls the grace of God the future goods, whether faith or a suitable way of life. For all these things are the grace of God. “that no root of bitterness springs up.” The root of bitterness refers to sin. Therefore, he says: If there is anyone among you who is not rightly affected, let such a one be cut off, lest sin be brought forth into action (for this is what he means by “springs up”), lest it also become an occasion of sin for the others. He says: “and by it many become defiled.” Indeed, when someone sees a neighbor sinning, he will come to imitation, so that he himself may sin. He rightly called the root of bitterness, sin. For the bitter root can produce sweet fruits, but the root of bitterness is bitter to itself and to those to whom it is a root: for the root of bitterness is substance and, as it were, essence. — The Pseudo-Oecumenian Catena on Hebrews

Theodoret of Cyrus: By “holiness” he referred to self-control. It is possible even for those in wedlock to achieve it. — INTERPRETATION OF Hebrews 12

Hebrews 12:15

John Chrysostom: “Looking diligently lest any man come short of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled: lest there be any fornicator or profane person.” Dost thou see how everywhere he puts the common salvation into the hands of each individual? “Exhorting one another daily” (he says) “while it is called To-day.” (c. iii. 13.) Do not then cast all the burden on your teachers; do not cast all upon them who have the rule over you: ye also (he means) are able to edify one another. Which also he said in writing to the Thessalonians, “Edify one another, even as also ye do.” (1 Thess. v. 11.) And again, “Comfort one another with these words.” (1 Thess. iv. 18.) This we also now exhort you.

If ye be willing, ye will have more success with each other than we can have. For ye both are with one another for a longer time, and ye know more than we of each other’s affairs, and ye are not ignorant of each other’s failings, and ye have more freedom of speech, and love, and intimacy; and these are no small advantages for teaching, but great and opportune introductions for it: ye will be more able than we both to reprove and to exhort. And not this only, but because I am but one, whereas ye are many; and ye will be able, however many, to be teachers. Wherefore I entreat you, do not “neglect this gift.” (1 Tim. iv. 14.) Each one of you has a wife, has a friend, has a servant, has a neighbor; let him reprove him, let him exhort him. — Homily on Hebrews 30

John Chrysostom: “Looking diligently lest any man fail of the grace of God.” As if they were traveling together on some long journey, in a large company, he says, Take heed that no man be left behind: I do not seek this only, that ye should arrive yourselves, but also that ye should look diligently after the others.

“Lest any man” (he says) “fail of the grace of God.” (He means the good things to come, the faith of the gospel, the best course of life: for they all are of “the Grace of God.”) Do not tell me, It is [but] one that perisheth. Even for one Christ died. Hast thou no care for him “for whom Christ died”?

“Looking diligently,” he saith, that is, searching carefully, considering, thoroughly ascertaining, as is done in the case of sick persons, and in all ways examining, thoroughly ascertaining. “Lest any root of bitterness springing up trouble you.” This is found in Deuteronomy; and he derived it from the metaphor of plants. “Lest any root of bitterness,” he says; which he said also in another place when he writes, “A little leaven leaveneth the whole lump.” Not for his sake alone do I wish this, he means, but also on account of the harm arising therefrom. That is to say, even if there be a root of this kind, do not suffer any shoot to come up, but let it be cut off, that it may not bear its proper fruits, that so it may not defile and pollute the others also. For, he saith, “Lest any root of bitterness springing up trouble you; and by it many be defiled.”

And with good reason did he call sin “bitter”: for truly nothing is more bitter than sin, and they know it, who after they have committed it pine away under their conscience, who endure much bitterness. For being exceedingly bitter, it perverts the reasoning faculty itself. Such is the nature of what is bitter: it is unprofitable.

And well said he, “root of bitterness.” He said not, “bitter,” but “of bitterness.” For it is possible that a bitter root might bear sweet fruits; but it is not possible that a root and fountain and foundation of bitterness, should ever bear sweet fruit; for all is bitter, it has nothing sweet, all are bitter, all unpleasant, all full of hatred and abomination.

“And by this” (he says) “many be defiled.” That is, Cut off the lascivious persons. — Homily on Hebrews 31

Methodius of Olympus: For the present we restrain its sprouts, such as evil imaginations, “test any root of bitterness springing up trouble” — Methodius From the Discourse on the Resurrection

Hebrews 12:16

Ephrem the Syrian: Scripture thus shows that Esau did not sell his birthright because of hunger, since it says that after he ate, “Esau rose and went away and despised his birthright.” He did not sell it because of hunger, therefore, but because he indeed considered it to be worthless and sold it for nothing. — COMMENTARY ON Genesis 23.2

Ephrem the Syrian: Even if the door is closed before him, it is not closed in the same manner before us. “Know that afterward, when he desired to inherit the blessing, he was rejected, for he found no chance to repent.” Moreover, Esau’s repentance and his tears did not mean that he wanted to be blessed more than his brother but that he wanted to gain control over his brother. “Even though he sought the blessing with tears,” it was not conceded to him. He did not demand blessing, as I said, but the right of the firstborn. In fact, if he had demanded to be superior to his brother in the kingdom of heaven, this would have not been denied to him. But, since he neglected what was useful to his soul and asked for an estate more fertile than that of his brother, he did not receive the blessing that he begged and was deprived of those things that Jacob, by prevailing on him, received through his faith. — COMMENTARY ON THE EPISTLE TO THE HEBREWS

John Chrysostom: “Lest there be any fornicator: or profane person, as Esau, who for one morsel of meat sold his birthright.”

And wherein was Esau a “fornicator”? He does not say that Esau was a fornicator. “Lest there be any fornicator,” he says, then, “follow after holiness: lest there be any, as Esau, profane”: that is, gluttonous, without self-control, worldly, selling away things spiritual.

“Who for one morsel of meat sold his birthright,” who through his own slothfulness sold this honor which he had from God, and for a little pleasure, lost the greatest honor and glory. This was suitable to them. This [was the conduct] of an abominable, of an unclean person. So that not only is the fornicator unclean, but also the glutton, the slave of his belly. For he also is a slave of a different pleasure. He is forced to be overreaching, he is forced to be rapacious, to behave himself unseemly in ten thousand ways, being the slave of that passion, and oftentimes he blasphemes. So he accounted “his birthright” to be nothing worth. That is, providing for temporary refreshment, he went even to the [sacrifice of his] “birthright.” So henceforth “the birthright” belongs to us, not to the Jews. And at the same time also this is added to their calamity, that the first is become last, and the second, first: the one, for courageous endurance; the other last for indolence. — Homily on Hebrews 31

Oecumenius: “that no one is sexually immoral.” He did not say sexually immoral, referring to Esau, but it is placed in opposition to what preceded, “Pursue holiness.” The defiled is indeed placed as if it refers to Esau; however, he called him a glutton, because he had sold away God’s gift, namely the birthright, for a single meal. For it is written in the book of Genesis: “And the boys grew; and Esau was a cunning hunter, a man of the field: but Jacob was a plain man, dwelling in tents. And Isaac loved Esau, because he did eat of his venison: but Rebecca loved Jacob. And Jacob boiled pottage. And Esau came from the field, and he was faint: and Esau said to Jacob, ‘Feed me, I beg you, with that same red pottage; for I am weak.’ Therefore was his name called Edom. And Jacob said, ‘Sell me this day your birthright.’ And Esau said, ‘Behold, I am at the point to die: and what profit shall this birthright do to me?’ And Jacob said, ‘Swear to me this day.’ And he swore to him: and he sold his birthright to Jacob.” (Gen. 25:26-33) Therefore, at that time, the right of the firstborn is ours, and not that of the Jews. For we are descended from Isaac and Jacob. “he was rejected.” He was rejected by God. For God is the cause of Isaac being deceived, to bless Jacob. — The Pseudo-Oecumenian Catena on Hebrews

Oecumenius: “though he sought it with tears.” Some interpret it this way: Although he had sought it with tears, namely the blessing: and what is said: and there was no place found by means of repentance for him. — The Pseudo-Oecumenian Catena on Hebrews

Oecumenius: “though he sought it.” Does he therefore reject repentance? Certainly not. How then, if he sought repentance with tears, did he not attain it? He did seek it, but he did not find it; for he did not seek it rightly. How so? Because he was not properly repentant. For what kind of words of repentance did he speak? “The days of mourning for my father are approaching, and I will kill my brother Jacob.” (Gen. 27:41) Therefore, for this reason, he does not find repentance, because he did not seek it as he ought. Either this is the case, or Paul terrifies those who have not yet fallen so that they do not fall, as if the greatest sins do not deserve repentance: and to those who have not yet sinned, he speaks in such a way, preserving them from falling by fear. But when he sees that some have completely fallen, consider how he changes his speech. For Paul says: “My little children, for whom I am again in labor until Christ is formed in you.” (Gal. 4:19) For that he writes this to those who have already fallen is evident. For he says: “You who are justified by the law have fallen from grace.” (Gal. 5:4) You see that when he testifies with them that they have fallen, lest they come to despair, he says: “Of whom I am again in labor until Christ is formed in you?” (Gal. 4:19) Do you not recognize that he does not reject this holy repentance, but is speaking in an economical manner [οἰκονομικῶς]? — The Pseudo-Oecumenian Catena on Hebrews

Philoxenus of Mabbug: Whosoever then wisheth to travel along the path of heaven should unfasten the shackles of lusts from his feet, and should remove every weight from the wings of his mind, in order that his person may travel easily towards greatness, and may hear the promise of the holy man Paul, who taught and admonished us, saying, “Take ye heed lest there be among you any man who is wanton or slack like Esau, who for one mess of meat sold his birthright; for also when he afterwards desired to inherit the blessings, he was rejected, for he found no place for repentance, though he sought it with tears.” — 13 Ascetic Discourses, Discourse 10 – On Gluttony

Philoxenus of Mabbug: Now that thou mayest understand that it is everything that is eaten with lust, even though it be common, that is reprehensible, set before thine eyes these two examples, the eating of Esau, and the eating of Elijah. Esau, because he ate lentiles, was condemned, and therefore Paul calleth him “dissolute”, and “fornicator”, because “for one mess of meat he sold his own birthright;” and Elijah, though eating meat, was pure and holy, and a spiritual being, and like a spiritual being was removed unto the place of spiritual beings. Behold then, and understand from the two examples of Elijah and Esau, that it is lust which causeth condemnation and not meat. Seek then to eat everything and not to be condemned, and be above lust in everything, and eat everything; but if thou canst not be superior to lust, everything that thou eatest will be a condemnation unto thee, even though it be a common thing, as Eve was condemned for eating the fruit, and as the Jews were censured for gathering the manna, and as Esau was condemned for eating the lentiles, and as the people also who perished, because they ate and drank with lust before the calf. — 13 Ascetic Discourses, Discourse 11 – On Abstinence

Theodore of Mopsuestia: Through these words he does not wish to preclude the chance of repentance, but to teach that it is not possible for those who do not receive correction at the present time to receive it later.… For he has not been eager to say contradictory things, especially in so close proximity. And anyone could figure this out from the example that he uses. For first he made mention of Esau, who partly was disheartened when he did not obtain the blessing, but partly abided the decision even after this event owing to the malice of his character. Then when he repented of his assent to sin, he did not obtain the blessing. For he was not asking for repentance, but for the blessing that had been given to his brother in accordance with the worthiness of his character. It was impossible that the blessing would again be taken away and given to him again. Also, however, it is possible to discover that his tears were not altogether unprofitable. His father seems to have grieved thereafter for his careless son and seems to have given him some blessings. So he does not wish to preclude repentance through these words. — FRAGMENTS ON THE EPISTLE TO THE Hebrews 12.17

Theodoret of Cyrus: Esau wept but did not repent; instead he envied his brother’s prosperity.… The divine apostle also suggested this in what he said: “for he found no chance to repent,” that is, he did not take the way to repentance, nor did he lament his evil intentions; instead, he grieved not for his sin but for Jacob’s success.… It was not without purpose that the divine apostle cited the story of Esau: it was to emphasize that, although the firstborn, he was stripped of the blessing for gluttony and depravity. Jews too, by honoring the firstborn and being enslaved to the obsolete requirements of the law through gluttony, lost their claim to salvation, whereas the Gentiles, the new people, of whom Jacob was a type, gained the privileges of the firstborn. So he urges the believers from Jews not to imitate the lawlessness of the firstborn but to participate in the blessing of the newer people. — INTERPRETATION OF Hebrews 12

Hebrews 12:17

John Chrysostom: “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.

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.

“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?

But he not only wept (you say), but also “sought earnestly.” He does not then exclude repentance; but makes them careful not to fall. — Homily on Hebrews 31

Hebrews 12:18

John Chrysostom: Wonderful indeed were the things in the Temple, the Holy of Holies; and again awful were those things also that were done at Mount Sinai, “the fire, the darkness, the blackness, the tempest.” For, it says, “God appeared in Sinai,” and long ago were these things celebrated. The New Covenant, however, was not given with any of these things, but has been given in simple discourse by God.

See then how he makes the comparison in these points also. And with good reason has he put them afterwards. For when he had persuaded them by innumerable arguments, when he had also shown the difference between each covenant, then afterwards, the one having been already condemned, he easily enters on these points also.

These things, he means, are terrible; and so terrible that they could not even bear to hear them, that not even “a beast” dared to go up. For it is said, “Let not God speak, but let Moses speak unto us. And so fearful was that which was commanded, Though even a beast touch the mountain, it shall be stoned; Moses said, I exceedingly fear and quake.” What wonder as respects the people? He himself who entered into “the darkness where God was,” saith, “I exceedingly fear and quake.”

Fearful were those things, but these are far more admirable and glorious. For here there is not “darkness,” nor “blackness,” nor “tempest.” It seems to me that by these words he hints at the obscurity of the Old Testament, and the overshadowed and veiled character of the Law. And besides the Giver of the Law appears in fire terrible, and apt to punish those who transgress.

But what are “the sounds of the trumpet”? Probably it is as though some King were coming. This at all events will also be at the second coming. “At the last trump” all must be raised. But it is the trumpet of His voice which effects this. At that time then all things were objects of sense, and sights, and sounds; now all are objects of understanding, and invisible.

And, it says, “there was much smoke.” For since God is said to be fire, and appeared thus in the bush, He indicates the fire even by the smoke. And what is “the blackness and the darkness”? He again expresses its fearfulness. Thus Isaiah also says; “And the house was filled with smoke.” And what is the object of “the tempest”? The human race was careless. It was therefore needful that they should be aroused by these things. For no one was so dull as not to have had his thoughts raised up, when these things were done, and the Law ordained.

“Moses spake, and God answered him by a voice”: for it was necessary that the voice of God should be uttered. Inasmuch as He was about to promulgate His Law through Moses, therefore He makes him worthy of confidence. They saw him not, because of the thick darkness: they heard him not, because of the weakness of his voice. What then? “God answered by a voice,” addressing the multitude.

“They entreated” (he says) “that the word should not be spoken to them any more.”

From the first therefore they were themselves the cause of God’s being manifested through the Flesh. Let Moses speak with us, and “Let not God speak with us.” They who make comparisons elevate the one side the more, that they may show the other to be far greater. In this respect also our privileges are more gentle and more admirable. For they are great in a twofold respect: because while they are glorious and greater, they are more accessible. This he says also in the Epistle to the Corinthians: “with unveiled countenance”, and, “not as Moses put a veil over his face.” They, he means, were not counted worthy of what we are. For of what were they thought worthy? They saw “darkness, blackness”; they heard “a voice.” But thou also hast heard a voice, not through darkness, but through flesh. Thou hast not been disturbed, neither troubled, but thou hast stood and held discourse with the Mediator.

And in another way, by the “darkness” he shows the invisibleness. “And darkness” (it says) “was under His feet.”

Then even Moses feared, but now no one. — Homily on Hebrews 32

Oecumenius: There is fire, for this reason, that God may appear more fearsome to those who were delivering the law. “And to darkness and gloom.” Darkness and gloom signify the shadow of the Old Testament. For if those were figures, it is evident that until the truth came, the figures were obscure, while it was not known what they signified. Moreover, darkness also signifies the invisibility of God. “and to darkness,” he says, “under his feet.” (Ps. 17:10) “and a storm.” By the word, storm, he excites them when they were sluggish. Indeed, the storm is a twisting of the wind. — The Pseudo-Oecumenian Catena on Hebrews

Theodoret of Cyrus: While he brought out the fearsome things, he did not reveal the fruit springing from them. He did not say he “appeared,” because what they saw was not the God of all in person but some impression of the divine coming. — INTERPRETATION OF Hebrews 12

Hebrews 12:19

Oecumenius: And the trumpet, however, as if in the presence of the king; for this will be in the second coming. “and the voice of words.” For Moses spoke, and God answered. Indeed, it was necessary for the voice of God to be formed (Ex. 19:19), so that the lawgiving would be worthy of faith, and it would not be thought to be from Moses, through whom God was about to bring the law. — The Pseudo-Oecumenian Catena on Hebrews

Hebrews 12:20

Oecumenius: “For they could not bear what was commanded.” He stated the reason for the excuse, because they could not bear what was being defined, that is, what was being commanded or said. Indeed, they said to Moses: “Speak to us, and let not God speak to us.” (Ex. 20:19) “Even if a beast touched the mountain.” Such was the terror that if the beast touched the mountain, it was stoned. — The Pseudo-Oecumenian Catena on Hebrews

Hebrews 12:21

Oecumenius: “And so terrifying was the sight.” It wishes to show that the New Testament also excels in relation to the Old. For indeed, even if the Old had nothing of this kind that the New has, it was to be feared in some way; however, the New, having perfection, is gentle and without terror. “that Moses said, “I am exceedingly afraid and trembling.”” This was also said by the one who was about to enter into darkness. — The Pseudo-Oecumenian Catena on Hebrews

Hebrews 12:22

Ambrose of Milan: The Lord says, “Then let those who are in Judea flee to the mountains.” Mount Zion is there, and so is the city of peace, Jerusalem, built not of earthly stones but of living stones, with ten thousand angels and the church of the firstborn and the spirits of those made perfect and the God of the just, who spoke better with his blood than Abel. For one cried out for vengeance, but the other for pardon. The one was a reproach to his brother’s sin. The other forgave the world’s sin; the one was the revelation of a crime, the other covered a crime according to what was written, “Blessed is he whose transgression is forgiven.” — FLIGHT FROM THE WORLD 5.31

Ambrose of Milan: But because we must always be anxious, always attentive; and because the Word of God leaps forth like a young goat, or like a fawn, the soul must always be vigilant and strive for what it seeks and desires to hold. Therefore, as if having slipped, the soul says, “In my bed, I sought the one whom my soul loves during the nights.” Whoever seeks well, let them seek in their bed, let them seek during the nights, neither on holidays nor on nights of rest. Let no time be vacant from the duty of piety; and if it does not find it at first, let it continue in seeking. Therefore, it says: “I will rise, therefore, and seek in the city, in the forum, in the streets.” And perhaps it has not yet found it, because it sought in the forum, where there are legal disputes; in the streets, where there are markets for the sale of goods. For Christ is not purchased with any money. We can understand it in this way. In the bed, she seeks Christ, and she seeks him with tranquility, with peace. In the nights, she seeks, for he spoke in parables. For he has set darkness as his hiding place; and night reveals knowledge to night. Then, what we say in our hearts, we should be mindful of in our beds. But even so, she does not find, and therefore she says: “I will rise up, that is, I will raise up, and I will lift up my intention, so that I may seek diligently, I may seek earnestly: I will enter the city.” And it is the soul that says: “I am a fortified city, I am a besieged city.” It is a city fortified by Christ, it is the city of Jerusalem in heaven where the interpreters of divine law abound, and the learned in discipline: through them the Word of God is sought. — On Isaac and the Soul 5.38-39

Basil of Caesarea: Some give the definition that a city is an established community, administered according to law. And the definition that has been handed down of the city is in harmony with the celestial city, Jerusalem above. For there it is a community of the firstborn who have been enrolled in heaven, and this is established because of the unchanging manner of the life of the saints, and it is administered according to the heavenly law. Therefore, it is not the privilege of human nature to learn the arrangement of that city and all its adornment. Those are the things “no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him,” but there are myriads of angels there, an assembly of saints and a church of the firstborn that are enrolled in heaven. Concerning that, David said, “Glorious things are spoken of you, O city of God.” To that city through Isaiah God has promised, “I will make you majestic forever, a joy from age to age. Devastation and destruction shall no more be within your borders; you shall call your walls Salvation.” Therefore, having raised the eyes of your soul, seek, in a manner worthy of things above, what pertains to the city of God. What could anyone consider as deserving of the happiness in that city which the river of God makes joyful and of which God is the craftsman and creator? — HOMILIES ON THE Psalms 18.4 (Psalms 45)

Eusebius of Caesarea: Zion and Jerusalem that have the good news told them the apostle knew to be heavenly, when he said, “But the Jerusalem above is free, and she is our mother,” and, “You have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels.” Zion might also mean the church established by Christ in every part of the world, and Jerusalem the holy constitution that, once established of old time among the ancient Jews alone, was driven into the wilderness by their impiety and then again was restored far better than before through the coming of our Savior. Therefore the prophecy says, “Break forth together into singing, you waste places of Jerusalem; for the Lord has comforted his people, he has redeemed Jerusalem.“Nor would you be wrong in calling Zion the soul of every holy and godly person, so far as it is lifted above this life, having its city in heaven, seeing the things beyond the world. For it means “a watchtower.” And insofar as such a person remains calm and free from passion, you could call that one Jerusalem—for Jerusalem means “vision of peace.” — PROOF OF THE GOSPEL 6.24

John Chrysostom: Instead of “Moses,” Jesus. Instead of the people, “myriads of angels.”

Fearful were those things, but these are far more admirable and glorious. For here there is not “darkness,” nor “blackness,” nor “tempest.” It seems to me that by these words he hints at the obscurity of the Old Testament, and the overshadowed and veiled character of the Law. And besides the Giver of the Law appears in fire terrible, and apt to punish those who transgress.

Then even Moses feared, but now no one.

As the people then stood below, so also do we. They were not below, but below Heaven. The Son is near to God, but not as Moses.

There was a wilderness, here a city.

“And to an innumerable company of angels.” Here he shows the joy, the delight, in place of the “blackness” and “darkness” and “tempest.” — Homily on Hebrews 32

Oecumenius: “But you have come to Mount Zion and to the city of the living God, heavenly Jerusalem, and to multitudes of angels.” Instead of the people of Judah, angels are present. And he says there is a festive gathering among the multitude of angels. He also speaks of the firstborn, the faithful, whose names are written in the book of life. For this is what the Lord also says to the disciples: “Rejoice because your names are written in heaven.” (Luke 10:20) — The Pseudo-Oecumenian Catena on Hebrews

Theodoret of Cyrus: There you find dread, he is saying, here on the contrary festival and assembly. The former happens on earth, the latter in heaven; there thousands of people, here tens of thousands of angels. There unbelievers and lawbreakers, here church of the firstborn enrolled in heaven and spirits of the just who have been made perfect; there an old covenant, here a new one; there a slave as mediator, here a Son; there blood of brute beasts, here blood of a rational lamb. The phrase “speaks more graciously than the blood of Abel” means communicating through deeds and betraying its own activity: while the blood of Abel is celebrated, this blood is responsible for the salvation of human beings. — INTERPRETATION OF Hebrews 12

Hebrews 12:23

Ephrem the Syrian: In it there are the firstborn, that is, the first ones and the most excellent, and “the spirits of just men,” that is, of your ancient fathers who accomplished perfection. — COMMENTARY ON THE EPISTLE TO THE HEBREWS

John Chrysostom: Of what “first-born” does he speak? Of the faithful.

“And to the spirits of just men made perfect.” With these shall ye be, he says.

“And to the general assembly and church of the first-born which are written in Heaven, and to God the Judge of all.” They did not draw near, but stood afar off, even Moses: but “ye are come near.”

Here he makes them fear, by saying, “And to God the Judge of all”; not of the Jews alone, and the faithful, but even of the whole world.

“And to the spirits of just men made perfect.” He means the souls of those who are approved. — Homily on Hebrews 32

Oecumenius: He calls the firstborn holy, who have something excellent beyond other faithful ones who have received adoption from the firstborn who are among us, who by the right of the firstborn have some special birthrights. — The Pseudo-Oecumenian Catena on Hebrews

Oecumenius: “and to God the judge of all.“As if he were saying: They did not even dare to listen to the word; but you, on the other hand, have approached the very judge, that is, Christ. “For the Father,” he says, “does not judge anyone, but has given all judgment to the Son.” (Jn. 5:22) — “and to the spirits of the righteous.” For you will be with them, who have come to the New Testament. Paul calls them, as those who will then have their perfection, just as he says above: “Lest they be made perfect without us.” (Heb. 11:40) — The Pseudo-Oecumenian Catena on Hebrews

Philoxenus of Mabbug: The temples of our houses of prayer are of the world because the buildings thereof are derived from the world and constructed therein; but they are spiritual things above the world, because they are types of that Church of the firstborn, whose names are inscribed in heaven, which is Jerusalem the free, the mother of us all. And all the altars and all the other vessels of the service of the Mysteries, and everything with which we perform the Mysteries which have been delivered to us, according to natural origin are of the world; but by reason of the greatness of those things which are administered in them they are exalted and most high, and are esteemed by us as being above nature, for they are the likeness of the living and spiritual powers which are in heaven, in which the service of the hidden Mysteries of God and of His will are perfected. — 13 Ascetic Discourses, Discourse 3 – On Faith

Hebrews 12:24

Ambrose of Milan: The Lord Jesus came to resurrect Adam. He was resurrected, and Abel, whose offerings pleased God. The Lord Jesus offered himself, that is, the firstfruits of his body, in the sprinkling of his blood, which spoke better than the blood of Abel on the earth. — Interrogation of Job and David 4.9.32

Athanasius of Alexandria: The prophet Nahum proclaimed the good news of what was to come, “Behold, on the mountains the feet of him who brings good tidings, who proclaims peace.” Then he went on to tell them, “Keep your feasts, O Judah; fulfill your vows. For they shall no more go to that which is old; it is finished; it is taken away. He is gone up who breathed upon the face and delivered you from affliction.“74Now who is he who went up? Notice, by the way, that the one who went up went to the Jews, so there is no way they can ignore the end of those practices that foreshadowed his coming. And the prophet did say, “It is finished.” But as I asked, who was he? It would be absurd to say that he was Moses, because when he was with Israel they had not even entered the land in which these sacrificial rites were to be carried out. Or suppose that he was Samuel or some other one of the prophets. That would not do either, because, while they were around, the sacrifices were being made and Jerusalem was still standing. Thus it was none of these men who went up. But if you want to know the truth … look to our Savior, who went up and who “breathed on them, and said to them, ‘Receive the Holy Spirit.’ " As soon as these things were done, all the old things came to an end. The altar was broken; the veil of the temple was torn from top to bottom. And although the city was not yet sacked and destroyed, its time was coming. As the prophecy foretold, the abomination of desolation was soon to rest upon the temple and the city. The consummation of the ancient ceremonies was at hand. Thankfully, then, we have come far beyond these shadows of reality, having turned to the Lord himself. And we know that “the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom.” Therefore, as the ears of our hearts hear the call of the priestly trumpet, we do not look with our physical eyes and see an animal lamb slain, but we see the true Lamb, our Lord Jesus Christ. For as Isaiah said, he “was led as a lamb to the slaughter, and like a sheep that before its shearers is dumb.“78 We are purified by his precious blood, which cleanses us from sin. His blood does not cry out for vengeance as did the blood of Abel. — FESTAL LETTER 1.8-9

John Chrysostom: “And to Jesus the mediator of the New Covenant, and to the blood of sprinkling that speaketh better things than that of Abel.” Did then the blood “of Abel” speak? “Yea,” he saith, “and by it he being dead yet speaketh.” And again God says, “The voice of thy brother’s blood crieth unto Me.” Either this meaning or that; because it is still even now celebrated: but not in such way as that of Christ. For this has cleansed all men, and sends forth a voice more clear and more distinct, in proportion as it has greater testimony, namely that by facts.

“And to Jesus the Mediator of the New Covenant: and to the blood of sprinkling,” that is, of purification, “which speaketh better things than that of Abel.” And if the blood speaks, much more does He who, having been slain, lives. But what does it speak? “The Spirit also” (he says) “speaketh with groanings which cannot be uttered.” How does He speak? Whenever He falls into a sincere mind, He raises it up and makes it speak. — Homily on Hebrews 32

Oecumenius: “and to Jesus, the mediator of a new covenant.” Instead of Moses, here is Christ. “The sprinkled blood,” however, refers to the precious blood of Christ. “that speaks better than the blood of Abel.” For what is the blood of Abel? Did it speak? Certainly. For through it, he says, the dead still speaks (Heb. 11:4), namely in glory and reputation. But concerning the blood of Christ, it is clear that it speaks more through glory, since it is suitable for purifying the whole world. He always, however, makes comparisons from the very smallest things, due to the childishness of those who hear. — The Pseudo-Oecumenian Catena on Hebrews

Oecumenius: For the blood of Abel cries out against the murderer. But that of Christ speaks for us to the Father. Therefore, it is said, “that speaks better than the blood of Abel.” — The Pseudo-Oecumenian Catena on Hebrews

Tertullian: What, then, is the Paraclete’s administrative office but this: the direction of discipline, the revelation of the Scriptures, the reformation of the intellect, the advancement toward the “better things? " Nothing is without stages of growth: all things await their season. — On the Veiling of Virgins

Hebrews 12:25

John Chrysostom: “See that ye refuse not Him that speaketh”; that is, that ye reject Him not. “For if they escaped not who refused Him that spake on earth.” Whom does he mean? Moses, I suppose. But what he says is this: if they, having “refused Him” when He gave laws “on earth, did not escape,” how shall we refuse Him, when He gives laws from Heaven? He declares here not that He is another; far from it. He does not set forth One and Another, but He appears terrible, when uttering His Voice “from Heaven.” It is He Himself then, both the one and the other: but the One is terrible. For he expresses not a difference of Persons but of the gift. Whence does this appear? “For if they escaped not,” he says, “who refused Him that spake on earth, much more shall not we escape, if we turn away from Him that speaketh from heaven.” What then? Is this one different from the other? How then does he say, “whose voice then shook the earth”? For it was the “voice” of Him who “then” gave the Law, which “shook the earth.” — Homily on Hebrews 32

Oecumenius: “do not deny the one speaking.” This is due to disbelief or despair. Who is the one speaking and calling to his own kingdom? It is Christ, obviously. For if his blood speaks, much more he lives. “For if they did not escape.” The danger, that is, the loss. The danger, that is, the loss. — The Pseudo-Oecumenian Catena on Hebrews

Oecumenius: “having refused the one warning on earth,” or the one who engages in earthly matters, promising the earthly and temporary, flowing with milk and honey, the dominion of enemies, good upbringing, and a long life. “from the one from heaven,” he speaks, promising the same heaven as an inheritance, granting the enjoyment of that overwhelming glory and eternity. It is possible to say: On earth, to engage in matters, since almost all of the physical purifications were found in the lawgiving through Moses. The new law given to us through Christ is a cleansing and illumination of the soul. Therefore, those things are said to be on earth, as they are humble and related to the material body. But these things are from heaven, as they are divine and lofty, purifying the soul and elevating it to the heavens. — The Pseudo-Oecumenian Catena on Hebrews

Photios I of Constantinople: “The one who warned them on earth” can be understood to mean the one promising them earthly things that will pass away: the land flowing with milk and honey, the conquest of enemies, goodly offspring and long life. But from heaven speaks the one who promises heaven itself as an inheritance, who graciously bestows the enjoyment of that unspeakable and eternal glory. Or “warned them on earth” can be said to mean that bodily purifications pervaded nearly everything of the law given through Moses. But the giving of the law that took place through Christ is a cleansing and illumination of the soul for us. Then “on earth” are the things proclaimed, because they are lowly and applied to the body made of dirt; and the things of the New Testament are “from heaven” because they are divine and exalted and cleanse the soul in a truly divine manner and bear it up into heaven. — FRAGMENTS ON THE EPISTLE TO THE Hebrews 12.25

Hebrews 12:26

Cosmas Indicopleustes: For yet once more I shall shake not the earth alone but also heaven. But the word, yet once more, signifies, as the Apostle shows, the removing of those things that are shaken, as of things that have been made, that those things which are not shaken may remain. Wherefore, receiving a kingdom that cannot be shaken, let us show thankfulness whereby, we may offer service well-pleasing to God, with reverence and piety and supplication. — The Christian Topography, Book 5

Cosmas Indicopleustes: For, saith He, yet once more I shake not the earth only, but also the heaven. And this word “once more” signifieth the removing of those things that are shaken as of things that have been made, that those things that are not shaken may remain; as if He said: In the consummation I will shake yet once more all things, and throw them into commotion, in order that all things may be changed back into their proper state. For as these things have been made from the beginning, and have undergone corruption or change, I shall easily remodel everything into its proper nature, that they may thereafter remain in a better state and be no longer subjected to commotion and shaking. — The Christian Topography, Book 7

Gregory of Nazianzus: There have been two remarkable transformations of the human way of life in the course of the world’s history. These two are called two “covenants” and, so famous was the business involved, two “shakings of the earth.” The first was the transition from idols to the law; the second, from law to gospel. The gospel also tells of the third “shaking,” the change from this present state of things to what lies unmoved, unshaken, beyond. An identical feature occurs in both covenants. The feature? There was nothing sudden involved in the first movement to take their transformations in hand. We need to know why. It was so that we should be persuaded, not forced. The unspontaneous is the impermanent—as when force is used to keep stems or plants in check. The spontaneous both lasts longer and is more secure. It belongs to despotic power to use force; it is a mark of God’s reasonableness that the issue should be ours. — ON THE HOLY SPIRIT, THEOLOGICAL ORATION 5(31).25

John Chrysostom: “But now hath He promised, saying, Yet once more I shake not the earth only, but also heaven. And this word Yet once more, signifieth the removing of those things which are shaken, as of things that are made.” All things therefore will be taken away, and will be compacted anew for the better. For this is what he suggests here. Why then dost thou grieve when thou sufferest in a world that abideth not; when thou art afflicted in a world which will very shortly have passed away? If our rest were to be in the latter period of the world, then one ought to be afflicted in looking to the end.

“That” (he says) “those which cannot be shaken may remain.” But of what sort are “those things which cannot be shaken”? The things to come. — Homily on Hebrews 32

Oecumenius: For on earth, it is said that Moses speaks. He says, This is the case: If the Jews, having rejected the message of Moses, did not escape destruction, how shall we escape if we reject the one who speaks from heaven, that is, Christ? Is it not because, while the law was given by another long ago, now another speaks, and calls to his kingdom and faith, but because he is more fearful now, speaking from heaven and by himself, than he was before, when he spoke from the earth through Moses, from whom he is more justly to be heard? That the former lawgiver is not different from the one speaking now, he himself makes clear by saying, “whose voice then shook the earth.” When? He says, when he gave the law on Mount Sinai. “but now has promised, saying.” Do you see that the same one is both then and now? But the difference is in the manner of his preaching. For then he proclaimed from the earth and through Moses, but now from heaven and through himself. “who turn away from the one from heaven.” In common, that which is speaking, as in proclaiming. — The Pseudo-Oecumenian Catena on Hebrews

Oecumenius: “Yet once more I shake,” that is, “once more,” clearly, that which comes after the second, is added another once. For previously the world was shaken at the lawgiving in Sinai. “Indeed, the earth shook,” says David (Ps. 68:8). Again, during the presence in the flesh; the world will be shaken; for “all Jerusalem was shaken.” (Matt. 21:10) “And the handmade things of Egypt shall be shaken.” (Isa. 19:16) By “shaking,” it is said to be the renowned nature of the preaching, by which they were shaken from their former state of wandering and the people were transformed. Therefore, speaks holy Cyril: But the “yet once more,” he says, will be at his second glorious coming, when he will transform and renew creation; for then creation will be shaken most truly, the true shaking and uproar or the transformation from evil to good of those then being saved. Refer also to the commentary of the blessed Cyril on the Song of Songs. — The Pseudo-Oecumenian Catena on Hebrews

Tertullian: A third saying let them add, “Let us eat, and drink, and marry, for to-morrow we shall die; " not reflecting that the “woe” (denounced) “on such as are with child, and are giving suck,” will fall far more heavily and bitterly in the “universal shaking” of the entire world than it did in the devastation of one fraction of Judaea. — On Monogamy

Theodore of Mopsuestia: Quite rightly on the basis of the prophetic verse does he establish the instability of the present order and the steadfastness of the things which shall be later. For the “shaking” shows that he is proclaiming the alteration of the present order exactly as it will be. And by adding the word once he shows that what will be afterwards cannot be changed. — COMMENTARY ON Hebrews 12.26

Theodore of Mopsuestia: Based on the voice of the prophet he proves both the change from the things that now exist and the establishment of the things that follow. For the promise “to shake” makes clear that they will change altogether in the future. By the addition of the word “once and for all” he shows clearly that thereafter they will be unchangeable. — FRAGMENTS ON THE EPISTLE TO THE Hebrews 12.26

Hebrews 12:27

Oecumenius: “as of things that are made,” that is, those suffering according to nature. For since it takes a beginning and reaches an end, he says, as of things that are made. For since it has been made, and it began from motion, that which comes from non-being to being will reasonably be shaken and moved again in the change. “so that the things which cannot be shaken may remain.” The creation shakes and alternates, so that the unshakable may remain; that is, those that will no longer be shaken or changed; as if it were saying: Therefore, it shakes and alternates the creation, so that in the future the unshakable may remain in its place, no longer subject to shaking or changing. The unchanging, therefore, rightly will no longer be subject to shaking. For once it has received the first change, it will be incorruptible. — The Pseudo-Oecumenian Catena on Hebrews

Severian of Gabala: That is why Paul says elsewhere, “For the form of this world is passing away.” So that the temporary may pass away and the eternal may come. — FRAGMENTS ON THE EPISTLE TO THE Hebrews 12.27

Hebrews 12:28

John Chrysostom: In another place he says the same, “for the things which are seen are temporal, but the things which are not seen are eternal” (2 Cor. iv. 18); and from this makes an exhortation with regard to the evils which we endure in this present life; and here he does this, and says, let us continue steadfast; “let us have thankfulness,” i.e., let us give thanks unto God. For not only we ought not to be discouraged at present things, but even to show the greatest gratitude to Him, for those to come.

“Whereby we serve God acceptably,” that is to say, “for thus is it possible to serve God acceptably,” by giving him thanks in all things. “Do all things” (he says) “without murmurings and disputings.” (Phil. ii. 14.) For whatever work a man does with murmuring, he cuts away and loses his reward; as the Israelites - how great a penalty they paid for their murmurings. Wherefore he 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 alleviations of them. That is, let us utter nothing hasty, nothing disrespectful, but let us humble ourselves that we may be reverential. For this is “with reverence and godly fear.” — Homily on Hebrews 33

John Chrysostom: “Wherefore we receiving a kingdom which cannot be moved, let us have grace whereby we serve God acceptably with reverence and godly fear.”

Let us then do all for this, that we may attain that rest, that we may enjoy those good things. Yea, I pray and beseech you, let us be earnest for this. No one builds in a city which is going to fall down. Tell me, I pray you, if any one said that after a year, this city would fall, but such a city not at all, wouldest thou have built in that which was about to fall? So I also now say this, Let us not build in this world; it will fall after a little, and all will be destroyed. But why do I say, It will fall? Before its fall we shall be destroyed, and suffer what is fearful; we shall be removed from them.

Why build we upon the sand? Let us build upon the rock: for whatsoever may happen, that building remains impregnable, nothing will be able to destroy it. With good reason. For to all such attacks that region is inaccessible, just as this is accessible. For earthquakes, and fires, and inroad of enemies, take it away from us even while we are alive: and oftentimes destroy us with it. — Homily on Hebrews 32

Oecumenius: “Therefore, receiving a kingdom that cannot be shaken.” If creation is unshakable, much more the kingdom of heaven, which you are about to receive as a reward for the sufferings here for Christ. Since the sufferings are the cause of the kingdom, let us give thanks to God for them. “by which we may serve.” For which, with thanksgiving;for it is by giving thanks to God even for tribulations and temptations that one serves Him acceptably. “with reverence and godly fear.” And it is not enough, Paul says, to be merely grateful, unless there is also shame, both towards all and towards God, accompanying piety. — The Pseudo-Oecumenian Catena on Hebrews

Oecumenius: “For our God is a consuming fire.” By saying this, Paul either wishes to frighten them not to be ungrateful, nor to complain about their tribulations, lest they suffer the wrath and punishment of God; or to comfort them; as if he were saying: let us give thanks in our tribulations; for we have a Master who is able to consume our adversaries. — The Pseudo-Oecumenian Catena on Hebrews

Theodore of Mopsuestia: The apostle did not think it possible to describe God’s judgment sufficiently in any other way than through an analogy from our experience, and for this reason he did not hesitate to call God “fire.” — COMMENTARY ON John 1.1.1

Hebrews 12:29

Desert Fathers: Syncletica said, ‘All must endure great travail and conflict when they are first converted to the Lord but later they have unspeakable joy. They are like people trying to light a fire, the smoke gets in their eyes, their eyes begin to water, but they succeed in what they want. It is written, “Our God is a consuming fire” (Heb. 12:29), and so we must kindle divine fire with tears and trouble.’ — The Desert Fathers, Sayings of the Early Christian Monks

Desert Fathers: Lot went to Joseph and said, ‘Abba, as far as I can, I keep a moderate rule, with a little fasting, and prayer, and meditation, and quiet: and as far as I can I try to cleanse my heart of evil thoughts. What else should I do?’ Then the hermit stood up and spread out his hands to heaven, and his fingers shone like ten flames of fire, and he said, ‘If you will, you can become all flame.’ — The Desert Fathers, Sayings of the Early Christian Monks

Gregory the Dialogist: For the Spirit, coeternal with the Father and Son, is shown in fire because God is incorporeal, ineffable, and invisible fire, as Paul attests: “Our God is a consuming fire.” God is indeed called fire because through Him the rust of sins is consumed. — Forty Gospel Homilies, Homily 30

Hippolytus of Rome: And whatever other such statements they advance respecting this (Aeon), these they allege to hold good of the animalish (one), whom they assert to be creator of the world. Now he is of the appearance of fire. Moses also, he says, expresses himself thus: “The Lord thy God is a burning and consuming fire.” For he, likewise, wishes (to think) that it has been so written. There is, however, he says, a twofold power of the fire; for fire is all-consuming, (and) cannot be quenched. — Hippolytus Refutation of All Heresies Book VI

John Chrysostom: “For our God is a consuming fire.”

These things, he means, are terrible; and so terrible that they could not even bear to hear them, that not even “a beast” dared to go up. But things that come hereafter are not such. For what is Sinai to Heaven? And what the “fire which might be touched” to God who cannot be touched? For “God is a consuming fire.” — Homily on Hebrews 32

Origen of Alexandria: In sacred language God is called a fire, as when Scripture says, “Our God is a consuming fire.” Concerning the substance of the angels, it also speaks as follows: “Who makes his angels spirits and his ministers a burning fire.” And in another place, “The angel of the Lord appeared in a flame of fire in the bush.” In addition, we have received a command to be “fervent in spirit” by which expression undoubtedly the word of God is shown to be hot and fiery. The prophet Jeremiah also hears from him who gave him oracles, “Behold, I am making my words in your mouth a fire.” As God, then, is a “fire” and the angels are “flames of fire” and all the saints are “fervent in spirit,” so, on the contrary, those who have fallen away from the love of God are undoubtedly said to have cooled in their affection for God and to have become cold. — ON FIRST PRINCIPLES 2.8.3

Origen of Alexandria: Many have produced lengthy discussions of God and God’s essence. Some have even said that God has a bodily nature that is composed of fine particles and is like ether. Others have said that God is incorporeal and is of a different essence that transcends bodies in dignity and power. For this reason it is worthwhile for us to see if we have resources from the divine Scriptures to say something about God’s essence. In John 4:24 it is stated as if God’s essence were spirit, for it says, “God is spirit.” But in the law, it is instead as if God’s essence were fire, for it is written, “Our God is a consuming fire.” In John, however, it is stated as if God were light, for John says, “God is light, and in him is no darkness at all.” If, then, we should listen to these words literally, making no inquiry beyond the letter, we would have to say that God is a body.… But because we do not see the consequences if we attribute a body to God when we say, even on the basis of Scripture, that God is some such body as spirit, or consuming fire, or light, unless we accept the conclusions that necessarily follow these assertions, we will disgrace ourselves as foolish and contradicting the obvious. For every fire is subject to extinction because it needs fuel; and every spirit, even if we take the spirit to be simple, because it is a body, admits of change to what is coarser in its own nature. In these matters, then, we must either accept so many absurd and blasphemous things about God in preserving the literal meanings, or, as we also do in many other cases, examine and inquire what can be meant when it is said that God is spirit or fire or light. First we must say that just as when we find it written that God has eyes, eyelids, ears, hands, arms, feet, and even wings, we change what is written into an allegory, despising those who bestow on God a form resembling humans; and we do this with good reason. So also must we act consistently with our practice in the case of the names mentioned above. — COMMENTARY ON THE GOSPEL OF John 13.123-131