Hebrews 12
Commentary from 32 fathers
Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.
ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν, ὃς ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς ὑπέμεινε σταυρόν, αἰσχύνης καταφρονήσας, ἐν δεξιᾷ τε τοῦ θρόνου τοῦ Θεοῦ κεκάθικεν.
взира́юще на нача́льника вѣ́ры и҆ соверши́телѧ і҆и҃са, и҆́же вмѣ́стѡ предлежа́щїѧ є҆мꙋ̀ ра́дости претерпѣ̀ крⷭ҇тъ, ѡ҆ срамотѣ̀ неради́въ, ѡ҆деснꙋ́ю же прⷭ҇то́ла бж҃їѧ сѣ́де.
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
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
A 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 your hands I commit my spirit”; who, as he says, “had power to lay it down and had power to take it again”24) 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 firstfruits of our nature, he made it also to be that which he himself was—making the servile form to be Lord, and the human 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. Thus these attributes no longer seem to be in either nature by way of division, but 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
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
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 (psalm 83)
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
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
That is, if we desire to learn the feat of endurance, let us look to Christ, just as those learning crafts look to their teachers, as He Himself also said: "Learn from Me" (Matt. 11:29), and again: "If they have called the master of the house Beelzebub, how much more those of his household"; and: "A disciple is not above his teacher" (Matt. 10:24–25). What then do the words "the author and perfecter" mean? That is, He Himself implanted faith in us from the beginning: for "You did not choose Me," He says, "but I chose you" (John 15:16); and He Himself also perfects it, so that you may possess the most perfect faith.
"Who, instead of the joy that was set before Him, endured the cross, despising the shame." For it was possible for Him not to suffer and not to die: being sinless, He was not subject to death, as He Himself says: "the prince of this world comes, and has nothing in Me" (John 14:30). Therefore, if He had not willed it, He would not have been crucified, as He Himself also said: "I have power to lay down (My life)" (John 10:17–18). Yet "He endured the cross," that is, not simply death, but a shameful one, and despised the disgrace of such a death. He did not say "despised sorrow," for He bore it without sorrow.
"And sat down at the right hand of the throne of God." Do you see the end of patience, where it leads, which he also said in another place: "therefore God also highly exalted Him" (Phil. 2:9), speaking with respect to the flesh. So then, He is able to repay you also for the afflictions endured for His sake. For the throne at the right hand shows His equality with the Father.
Commentary on Hebrews
662. – Then (v. 2) he gives the example of Christ and does two things: first, he shows why Christ's passion should be taken as an example and what should be considered in it; secondly, he shows the fruit of that consideration (v. 3).
663. – For it says in Eph (2:8): 'By grace you are saved through faith.' But Christ is the author of faith. Therefore, if you wish to be saved you must look to His example. Hence, he says, Looking on Jesus in His sufferings. This was signified by the brazen serpent lifted up as a sign, so that all who looked upon it were cured (Num. 21:8); 'As Moses lifted up the serpent in the desert, so must the son of man be lifted up: that whosoever believes in him may not perish; but may have life everlasting' (Jn. 3:14). Therefore, if you wish to be saved, look on the face of your Christ.
664. – For He is the author [pioneer] of faith in two ways: first, by teaching it by word: 'He has spoken to us by His Son' (Heb. 1:2); 'The only begotten, who is in the bosom of the Father, he has declared him' (Jn. 1:18); secondly, by impressing it on the heart: 'Unto you it is given for Christ, not only to believe in him, but also to suffer for him' (Phil 1:29). Likewise, He is the finisher [perfecter] of our faith in two ways: in one way by confirming it through miracles: 'If you do not believe me, believe the works' (Jn. 10:32); and by rewarding faith. For since faith is imperfect knowledge, its reward consists in perfectly understanding it: 'I will love him and will manifest myself to him' (Jn. 14:21). This was signified by Zechariah (4:9) where it says: 'The hands of Zerubbabel have laid the foundation of his house,' namely, the Church, whose foundation is faith, 'and his hands shall finish it.' For the hands of Christ, Who descended from Zerubbabel, founded the Church and will finish the faith in glory: 'We see now through a glass in a dark manner, but then face to face' (1 Cor. 13:12); 'Contemplation is the reward of faith, by which reward our hearts are cleansed through faith,' as is says in Acts (15:9): 'purifying their hearts by faith.' (Augustine, On the Trinity, c. 10).
665. – For three things should be considered in the passion of Christ: first, what He despised; secondly, what He endured; thirdly, what he merited. As to the first he says, who for the joy set before him endured the cross. That joy was earthly joy, for which He was sought by the crowd, when they wished to make Him king; but He scorned it by fleeing into the mountain (Jn. 6:15); 'Laughter I counter error, and to mirth I said: Why are you vainly deceived?' (Ec 2:2). Or having set before him the joy of eternal life as a reward, he endured the cross. This is the second thing He endured, namely, the cross: 'He humbled himself, being made obedient unto death, even to the death of the cross' (Phil 2:8). In this is shown the bitterness of His torment, because His hands and feet were nailed to the cross; and the shame and ignominy of His death, because this was the most shameful of deaths: 'Let us condemn him to a most shameful death' (Wis. 2:20). In regard to the third, namely, what He merited was to sit at the right hand of the Father; hence, he says, and is seated at the right hand of the throne of God. For the exaltation of Christ's humanity was the reward of His passion: 'He sits on the right hand of the majesty on high' (Heb. 1:3).
Commentary on Hebrews
For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.
ἀναλογίσασθε γὰρ τὸν τοιαύτην ὑπομεμενηκότα ὑπὸ τῶν ἁμαρτωλῶν εἰς αὐτὸν ἀντιλογίαν, ἵνα μὴ κάμητε ταῖς ψυχαῖς ὑμῶν ἐκλυόμενοι.
Помы́слите ᲂу҆̀бо таково́е пострада́вшаго ѿ грѣ̑шникъ на себѐ прекосло́вїе, да не стꙋжа́ете, дꙋша́ми свои́ми ѡ҆слаблѧ́еми.
“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
"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
3–4"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
If anyone thinks about the sufferings of fellow servants like himself and receives sufficient consolation, how much more will reflection on the sufferings of the Master, who endured such "abuse," that is, mockery, reproaches, blows to the face — things that contradicted His teaching — the cries before Pilate, and finally, the cross. It is expressively said: "such," that is, enduring unto death, and moreover — with robbers, and moreover from sinners, evidently pagans, or even the Jews themselves.
Reflection on Christ will elevate your souls and restore your nerves, and will not allow you to grow weak and fall into despair under oppressions.
Commentary on Hebrews
666. – Then (v. 3) he indicates the fruit of this consideration: first, he advises us to consider His example diligently; secondly, he shows its usefulness (v. 3b); thirdly, he gives the reason (v. 4).
667. – He says, therefore: Thus we have said: Looking on to Jesus, the pioneer and perfecter of our faith: not only that, but also consider, i.e., again and again, him who endured from sinners such hostility against himself: 'In all your ways think of him' (Pr. 3:6). The reason for this is that the remedy for every tribulation is found in the cross. For obedience to God is found there: 'He humbled himself, being made obedient' (Phil 2:8); so is piety towards one's parents, because He provided for His mother there; and also love of neighbor; hence, He prayed for sinners: 'Father, forgive them for they know not what they do' (Lk. 23:34); 'Walk in love, as Christ loved you and delivered himself for you' (Eph. 5:2); and patience in adversity: 'I was dumb and was humbled and kept silence from good things: and my sorrow was renewed' (Ps. 38:30); 'He shall be led as a sheep to the slaughter, and shall be dumb as a lamb before his shearer, and he shall not open his mouth' (Is. 53:7); and final perseverance in all things; hence He persevered to the end: 'Father, into your hands I commend my spirit' (Lk. 23:46). Hence, an example of every virtue is found in the Cross: 'The Cross was not only the altar on which He suffered, but the chair from which He taught' (Augustine).
668. – Therefore, Consider him who endured. But what shall we think? Three things: the type of suffering; hence, he endured hostility, i.e., affliction in words, because they said: 'Vah, you that destroy the temple of God' (Mt. 27:40): 'You will deliver me from the contradictions of the people' (Ps. 17:44); 'All the day long I have spread my hands to a people that does not believe, and contradicts me' (Rom. 10:21); 'And for a sign that shall be contradicted' (Lk. 2:34). And such hostility, i.e., so grave and ignominious: 'O all you that pass by the way, attend, and see if there be any sorrow like to my sorrow' (Lam 1:12). Secondly, from whom he suffered, namely, from sinners, for whom He suffered: 'Christ also died once for our sins, the just for the unjust' (1 Pt 3:18). Thirdly, the person suffering, for He suffered in His members from the beginning of the world before His passion, but then in His own person; hence, he says, against himself: 'I have made you, and I will bear' (Is. 46:4); 'I paid that which I took not away' (Ps. 68:5); 'He bore our sins in his body upon the tree' (1 Pt 2:24).
669. – He shows its usefulness, when he says, that you may not grow weary or fainthearted: for the consideration of Christ's passion makes us not fail: 'If Christ's passion is recalled to mind, nothing is too difficult to bear with equanimity' (Gregory). Therefore, let us not fall away from the faith, as though weary in soul: 'They shall run and not be weary; they shall walk and not faint' (Is. 40:3); 'Be not weary in well-doing' (2 Th 3:13).
Commentary on Hebrews
Ye have not yet resisted unto blood, striving against sin.
Οὔπω μέχρις αἵματος ἀντικατέστητε πρὸς τὴν ἁμαρτίαν ἀνταγωνιζόμενοι,
Не ᲂу҆̀ до кро́ве ста́сте, проти́вꙋ грѣха̀ подвиза́ющесѧ,
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
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
"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
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
There are two kinds of consolation, opposite to one another: one is when someone says to another, "You have suffered much, remember this"; the other is when they say, "You have not yet endured anything great." The first encourages a weary soul that has many witnesses of its suffering; the other humbles a soul that intends to exalt itself and rouses a careless one. Paul now uses both of these kinds with regard to the Hebrews. For having said above that they "endured a great struggle of sufferings" (Heb. 10:32), and having persuaded them to imitate their former selves, he now, on the contrary, shows that they have not yet accomplished anything worthy of praise, lest they become proud. And notice his wisdom. Having reminded them of the Old Testament saints who endured such great sufferings, and of the Lord Himself, he then shows that their afflictions are insignificant. For, he says, you have not yet reached the point of death; you endure persecutions and the plundering of property, but Christ went as far as death. By the word "struggled" he shows that although sin strongly resists them in some way, they remain firm and strong in the fight — one that is, admittedly, not yet favorable, but rather easy.
"Struggling against sin." Against the devil, who is sin itself, as its inventor and instructor; or against sin itself and its shameful passions, which are hostile and destructive to us.
Commentary on Hebrews
670. – Then when he says, you have not yet resisted to the point of shedding your blood, he gives the reason for this. As if to say: You should not grow weary in your tribulations, because you have not endured as much as Christ. For He shed His blood for us: 'This is the blood of the new covenant which shall be shed for you' (Mt. 26:28). But you have suffered the loss of your goods. Yet it is a greater work to give one's life than external possessions; although sometimes the root from which it springs, namely, charity, might be less. Hence he says, In your struggle against sin you have not resisted to the point of shedding your blood for Christ.
Commentary on Hebrews
And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him:
καὶ ἐκλέλησθε τῆς παρακλήσεως, ἥτις ὑμῖν ὡς υἱοῖς διαλέγεται· υἱέ μου, μὴ ὀλιγώρει παιδείας Κυρίου, μηδὲ ἐκλύου ὑπ’ αὐτοῦ ἐλεγχόμενος.
и҆ забы́сте ᲂу҆тѣше́нїе, є҆́же ва́мъ ꙗ҆́кѡ сынѡ́мъ глаго́летъ: сы́не мо́й, не пренемога́й наказа́нїемъ гдⷭ҇нимъ, нижѐ ѡ҆слабѣ́й, ѿ негѡ̀ ѡ҆блича́емь.
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
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
5–6Therefore, 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
5–6In 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 (psalm 33)
5–6Not 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 (psalm 59)
"And ye have forgotten the exhortation." That is, And ye have slackened your hands, ye have become faint.
Homily on Hebrews 29
"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
"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
5–6The 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
5–6At 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
You have sunk so low and grown so weak that you have forgotten even the words calling you to courage, though you have not yet endured anything great. For great and praiseworthy sufferings often produce forgetfulness of what is necessary.
"Which is offered to you, as sons: my son! do not despise the chastening of the Lord." For Solomon speaks not to his own sons, but to all who are able to hear, and of course to you as well: therefore he adds: "as."
"Do not lose heart when He rebukes you." Thus, temptations are sent by God; and if by God, then undoubtedly for our benefit. For either He Himself is pleased to subject us to temptations first, so as thereby to deliver us from sins, or He permits them for the sake of testing and for greater rewards.
Commentary on Hebrews
671. – Having exhorted them to endure evil patiently, according to the example of the ancient fathers and Christ, the Apostle now exhorts them to do the same on the authority of Scripture. In regard to this he does three things: first, he gives the authority; secondly, he explains its meaning (v. 7); thirdly, he argues to his conclusion (v. 8).
672. – He cites the authority, which is found in Proverbs (3:11) but in different words from our version; for we have: 'My son, reject not the correction of the Lord; and do not faint when you are chastised by him. For whom the Lord loves, he chastises; and as a father in the son he pleases himself.' But because the Apostle quotes that authority for our consolation, he uses other words; hence, he says, And have you forgotten the exhortation. As if to say: It is strange, your comforts have given joy to my soul' (Ps. 93:19); 'I will never forget your justifications' (Ps. 118:94). But he says, exhortation [consolation] i.e., God consoling; and he speaks emphatically: 'Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and the God of all comfort, who comforts us in all our tribulation' (2 Cor. 1:3). He continues, which addresses, i.e., the God of consolation, you as sons. Therefore, if he chastises, He does not hate; but His chastisement is directed to our good, because He speaks to us as to sons.
673. – But he gives the words of another saying: My son, do not regard lightly the discipline of the Lord, as some who hate discipline; and he adds the reason, For the Lord disciplines him whom he loves. By this authority he forbids two things, namely hatred of discipline and impatience with it. By reason of the first he says, My son, do not regard lightly the discipline of the Lord, as some who hate discipline and of whom it says in Proverbs (9:8): 'Rebuke not a scorner, lest he hate you'; 'They have hated him that rebukes in the gate; and have abhorred him that speaks perfectly' (Am 5:10). Therefore, the Apostle says, Do not regard lightly the discipline of the Lord. As if to say: God chastises you for discipline; do not regard lightly [neglect], i.e., do not despise it by negligence: 'He that rejects wisdom and discipline is unhappy' (Wis. 3:11). By reason of the second he says, Do not lose courage [be wearied] when you are punished by him. For some, even though they do not hate a harsh correction, bear it impatiently; therefore, he says, Be not wearied, while you are rebuked [punished] by him. For a man is spiritually wearied, when he is so sad that he faints: 'That you be not wearied, fainting in your mind' (Heb. 12:3); 'Be not grieved with her bonds' (Sir. 6:26).
Commentary on Hebrews
5–7It is just here, where God's providence seems at first to be most cruel, that the Divine humility, the stooping down of the Highest, most deserves praise. We are perplexed to see misfortune falling upon decent, inoffensive, worthy people--on capable, hard-working mothers of families or diligent, thrifty, little trades-people, on those who have worked so hard, and so honestly, for their modest stock of happiness and now seem to be entering on the enjoyment of it with the fullest right. How can I say with sufficient tenderness what here needs to be said? It does not matter that I know I must become, in the eyes of every hostile reader, as it were personally responsible for all the sufferings I try to explain--just as, to this day, everyone talks as if St. Augustine wanted unbaptised infants to go to Hell. But it matters enormously if I alienate anyone from the truth. Let me implore the reader to try to believe, if only for the moment, that God, who made these deserving people, may really be right when He thinks that their modest prosperity and the happiness of their children are not enough to make them blessed: that all this must fall from them in the end, and that if they have not learned to know Him they will be wretched. And therefore He troubles them, warning them in advance of an insufficiency that one day they will have to discover. The life to themselves and their families stands between them and the recognition of their need; He makes that life less sweet to them. I call this a Divine humility because it is a poor thing to strike our colours to God when the ship is going down under us; a poor thing to come to Him as a last resort, to offer up "our own" when it is no longer worth keeping. If God were proud He would hardly have us on such terms: but He is not proud, He stoops to conquer, He will have us even though we have shown that we prefer everything else to Him, and come to Him because there is "nothing better" now to be had.
The Problem of Pain, Ch. 6
5–7When a man turns to Christ and seems to be getting on pretty well (in the sense that some of his bad habits are now corrected) he often feels that it would now be natural if things went fairly smoothly. When troubles come along—illnesses, money troubles, new kinds of temptation—he is disappointed. These things, he feels, might have been necessary to rouse him and make him repent in his bad old days; but why now? Because God is forcing him on, or up, to a higher level: putting him into situations where he will have to be very much braver, or more patient, or more loving, than he ever dreamed of being before. It seems to us all unnecessary: but that is because we have not yet had the slightest notion of the tremendous thing He means to make of us.
Mere Christianity, Book 4, Chapter 9: Counting the Cost
For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.
ὃν γὰρ ἀγαπᾷ Κύριος παιδεύει, μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται.
Є҆го́же бо лю́битъ гдⷭ҇ь, наказꙋ́етъ: бїе́тъ же всѧ́каго сы́на, є҆го́же прїе́млетъ.
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 says the holy Word: "The Lord has severely chastened me, yet has not given me over to death." "For whom the Lord loves He chastens, and scourges every son whom He receives." "The righteous," says it, "shall chasten me in mercy, and reprove me; but let not the oil of sinners make fat my head."
Letter to the Corinthians (Clement)
"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
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
"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
"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
Among those loved by God, one cannot find anyone who would be without sorrows. But are not robbers and thieves also subjected to scourging? Are they then sons? No. For he did not say that everyone who is scourged is a son, but: every son is subjected to scourging. Thus, robbers are scourged not as sons, but are punished as evildoers. Having said here first that He "chastens" (παιδεύει), he then added: "scourges" (μαστιγοῖ) so that you would understand the scourging of a son not in the sense of vengeance for evil, but in the sense of instruction. "Whom He receives," that is, whom He admits to Himself, whom He accepts more frequently in comparison with others, whom He draws near as a close friend.
Commentary on Hebrews
674. – Then when he says, For the Lord disciplines [chastises] whom he loves, he gives the reason. But as the Philosopher says, the word 'chastisement' is generally used in regard to children: for we call a person chaste, whose concupiscence has been chastised. Similarly, a child is said to be chastised, when he is well disciplined. For something prone to evil needs chastening. But concupiscence is such, and so is a child who follows his own impulses. Therefore, one who chastises does so to keep them from evil. And because our senses and thoughts are prone to evil (Gen. 6:5), the Lord chastises us to draw from evil: 'The Lord chastising has chastised me; but he has not delivered me over to death' (Ps. 117:18); 'You have chastised me, and I was instructed as a young bullock unaccustomed to the yoke' (Jer. 31:18). But He chastises not to punish but to save. Hence he says, He scourges every son whom he receives. Therefore, those who are not scourged are not numbered among his sons: 'They are in the labor of men; neither shall they be scourged like other men' (Ps. 72:5). Hence, it is a sign, as it were, of eternal reprobation: 'My jealousy shall depart from you' (Ez. 16:42). Nor is it strange, if He scourges every son He adopts, because He did not spare His own Son: 'Ought not Christ to have suffered these things?' (Lk. 24:26).
Commentary on Hebrews
If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?
εἰ παιδείαν ὑπομένετε, ὡς υἱοῖς ὑμῖν προσφέρεται ὁ Θεός· τίς γάρ ἐστιν υἱὸς ὃν οὐ παιδεύει πατήρ;
А҆́ще наказа́нїе терпитѐ, ꙗ҆́коже сыновѡ́мъ ѡ҆брѣта́етсѧ ва́мъ бг҃ъ. Кото́рый бо є҆́сть сы́нъ, є҆гѡ́же не наказꙋ́етъ ѻ҆те́цъ;
"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
Here discipline is spoken of in reference to those evils that anyone suffers for his sins in order that he may be corrected.
On the Trinity 14.1.1
7–8Fathers 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
7–8Using the example of those whom they thought were abandoned by God, he shows them that they were an object of God's care. For if you were free from afflictions, it would turn out that you are illegitimate children, and not sons. For what father concerns himself with the upbringing and chastity of illegitimate sons? But since you are subjected to oppression, your life is therefore chaste and temperate — just as all the aforementioned were evidently righteous, who were also called sons of God: evidently, it does not contradict this that God treats you as sons and cares for you, so that you, being undisciplined, would not fall away, and so that He would not deprive you of your inheritance on account of this.
Commentary on Hebrews
675. – Then (v. 7) he shows the meaning of the above scriptural quotation: first, he explains the meaning of the admonition; secondly, the meaning of the reason; thirdly, he shows that the reason is fitting (v. 7c).
676. – The Apostle's advice was not to neglect the Lord's discipline and not to become weary. But he includes both in these words, for not to neglect and not to grow weary are nothing less than to persevere in discipline; hence Job (6:10): 'This is my consolation that afflicting me with sorrow, he spare not'; 'Embrace discipline, lest at any time the Lord be angry' (Ps. 2:12). He told us why we should not be negligent when he said, Whom the Lord loves he chastises; hence, he says here: God is treating you as sons. As if to say: Persevere, because he deals with you as with His sons: 'You shall call me Father and shall not cease to walk after me' (Jer. 3:19). Then he shows that the reason is fitting when he says, What son is there whom his father does not discipline [correct]? For it is the father's duty to correct his son: 'He that spares the rod hates his son; but he that loves him corrects him betimes' (Pr. 13:2); 'A horse not broken becomes stubborn; and a child left to himself will become headstrong' (Sir. 30:8). Therefore, correction is necessary, as a sting of the flesh was given to Paul, lest he fall (2 Cor. 12:7).
Commentary on Hebrews
But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.
εἰ δὲ χωρίς ἐστε παιδείας, ἧς μέτοχοι γεγόνασι πάντες, ἄρα νόθοι ἐστὲ καὶ οὐχ υἱοί.
А҆́ще же без̾ наказа́нїѧ є҆стѐ, є҆мꙋ́же прича̑стницы бы́ша всѝ, ᲂу҆̀бо прелюбодѣ̑йчищи є҆стѐ, а҆ не сы́нове.
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
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
"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
677. – Then (v. 8) he argues from what he has already said: first, he concludes to something unwelcome; secondly, by giving an example (v. 9); thirdly, he mentions the resulting usefulness (v. 11).
678. – In regard to the first he gives this reason: All the saints who have pleased God passed through many tribulations, by which they were made sons of God. Therefore, one who does not persevere in discipline is not a son but a bastard, i.e., born of adultery. From this reason he draws this conclusion: If you are left without discipline [chastisement], in which all have participated, then you are illegitimate children and not sons. 'All who would live godly lives in Christ will suffer persecution' (2 Tim. 3:12); 'All that have pleased God passed through many tribulations, remaining faithful' (Jdt. 8:23). Nor is it necessary that the saints always have outward tribulations, when they are afflicted inwardly by the wicked lives of perverse men: 'Lot dwelling among them that vexed the just soul from day to day with unjust works' (2 Pt 2:8). But a son, properly speaking, is born of a legitimate father; our mother is the Church, whose spouse is God Himself: 'I will espouse you to me in faith' (Hos 2:20). Therefore, those born of the spirit of the world or the devil are bastards: 'But draw near hither, you sons of the sorceress, the seed of the adulterer and of the harlot' (Is. 57:3). Therefore, it is clear that they are not truly sons, unless they are born of a legitimate father.
Commentary on Hebrews
As Scripture points out, it is bastards who are spoiled: the legitimate sons, who are to carry on the family tradition, are punished. It is for people whom we care nothing about that we demand happiness on any terms: with our friends, our lovers, our children, we are exacting and would rather see them suffer much than be happy in contemptible and estranging modes. If God is Love, He is, by definition, something more than mere kindness. And it appears, from all the records, that though He has often rebuked us and condemned us, He has never regarded us with contempt. He has paid us the intolerable compliment of loving us, in the deepest, most tragic, most inexorable sense.
The Problem of Pain, Ch. 3
Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?
εἶτα τοὺς μὲν τῆς σαρκὸς ἡμῶν πατέρας εἴχομεν παιδευτὰς καὶ ἐνετρεπόμεθα· οὐ πολλῷ μᾶλλον ὑποταγησόμεθα τῷ πατρὶ τῶν πνευμάτων καὶ ζήσομεν;
Къ си̑мъ, пло́ти на́шей ѻ҆тцы̀ и҆мѣ́хомъ наказа́тєли, и҆ срамлѧ́хомсѧ: не мно́гѡ ли па́че повине́мсѧ ѻ҆ц҃ꙋ̀ дꙋховѡ́мъ, и҆ жи́ви бꙋ́демъ;
"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
"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
"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
Based on their own circumstances, he again shows that it is necessary to endure. For if, when our fathers according to the flesh disciplined us, we did not dare to withdraw, but, being subjected to shame, patiently bore everything they inflicted upon us, then how much more now, when God disciplines us. Notice, he did not say: let us endure all the more, but: "we should submit," showing that not to endure afflictions is the act of an adversary and enemy of God. "Father of spirits," either of gifts, or of incorporeal powers, or, what is closest of all, Father of souls. For in contrast to fleshly fathers, he called Him spiritual. And he added: "that we may live," in order to show that the one who does not obey does not even live, for he is outside of God, Who is life.
Commentary on Hebrews
679. – Then (v. 9) he gives the second reason drawn from our own experience, namely, paternal correction. This proceeds according to the twofold difference between God the Father and the father of our flesh. The first difference is that a man begets a man as to the body, but not as to the soul, which is created and not transmitted: 'I have not given you a spirit and a soul' (2 Macc 7:22); hence, he says, We have had earthly fathers to discipline us: 'Have you children? Instruct them' (Sir. 7:25). And we respected them: 'Honor your father and your mother' (Ex. 20:12). But God is our Father in a more excellent way, namely, as to the soul, which He creates: 'The spirit will return to God who gave it' (Ec 12:7). Furthermore, He makes the soul just by adopting us as sons: 'The Spirit gives testimony to our spirit that we are the sons of God' (Rom. 8:16). Hence, he says, shall we not much more be subject to the Father of spirits, i.e., our souls, which are called spirits, because they are not evolved from matter, and live? for the end of obedience is everlasting life: 'If anyone keep my word, he will not taste death forever' (Jn. 8:52); 'He became to all that obey him the cause of eternal salvation' (Heb. 5:9).
Commentary on Hebrews
For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness.
οἱ μὲν γὰρ πρὸς ὀλίγας ἡμέρας κατὰ τὸ δοκοῦν αὐτοῖς ἐπαίδευον, ὁ δὲ ἐπὶ τὸ συμφέρον, εἰς τὸ μεταλαβεῖν τῆς ἁγιότητος αὐτοῦ.
Ѻ҆ни́ бо въ ма́ло дні́й, ꙗ҆́коже го́дѣ и҆̀мъ бѣ̀, нака́зовахꙋ на́съ: а҆ се́й на по́льзꙋ, да причасти́мсѧ ст҃ы́ни є҆гѡ̀.
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
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
10–11"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
10–11“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
"According to their own will." Of course, what is pleasing to the father does not benefit the son, for many teach even shameful things. "For a few days." For they cannot train us at all times so as to make us perfect. For either the death of the father, or the coming of age, or the stubbornness of the son puts an end to the training; but God, always training, can make perfect.
God conducts His discipline for our benefit, not in order to receive anything from us, but to make us even more partakers of His holiness, that is, of His purity, so that, he says, we might become capable of receiving His blessings. Thus, discipline is a partaking of holiness, and this is entirely natural, for it turns the soul toward the holy God, not allowing it to turn toward anything human.
Commentary on Hebrews
680. – Secondly, there is a difference between human and divine correction; first, as to the end, because the end of human correction is transitory, for it is directed to living well in this life, which lasts a few days; secondly, as to the reason, because man corrects according to his will, which can be mistaken, yet we obey it. But not so in divine correction: for He instructs us in something useful for eternity, namely, to receive the holiness which He Himself is: 'Sanctify the Lord of hosts himself; let him be your fear and let him be your dread. And he shall be a sanctification to you' (Is. 8:13). Therefore, he says, they disciplined us for short time; and this in regard to the first: at their pleasure, in regard to the second. But he disciplines us for our good: 'I am the Lord who teaches you profitable things' (Is. 48:17); and this that we may share his holiness. Therefore, we should all the more accept his chastisement.
Commentary on Hebrews
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.
πᾶσα δὲ παιδεία πρὸς μὲν τὸ παρὸν οὐ δοκεῖ χαρᾶς εἶναι, ἀλλὰ λύπης, ὕστερον δὲ καρπὸν εἰρηνικὸν τοῖς δι’ αὐτῆς γεγυμνασμένοις ἀποδίδωσι δικαιοσύνης.
Всѧ́кое бо наказа́нїе въ настоѧ́щее вре́мѧ не мни́тсѧ ра́дость бы́ти, но печа́ль: послѣди́ же пло́дъ ми́ренъ наꙋчє́нымъ тѣ́мъ воздае́тъ пра́вды.
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
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
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
Again from a common thought he took occasion for persuasion and says: "all chastening," both divine and human, "seems not to be joy, but grief." He excellently says: "seems," for in reality it is not grief. For how could it properly be grief, being the mother of joy? But with reference to us, who are discontented with discipline, it is said: "seems."
"But afterward it yields the peaceful fruit of righteousness to those who have been trained by it." What does "peaceful" mean? – that is, unshakeable, easy, pleasant. For the one who grieves feels turmoil, while the one who rejoices feels a certain lightness and tranquility. This is the fruit of righteousness, because God, being righteous, gives rest there to those who were grieved in this age. See then that he calls discipline exercise (γυμνασίαν), since it strengthens believers and makes them, as it were, athletes and more steadfast. So why do you avoid that which strengthens your souls?
Commentary on Hebrews
681. – He continues: All discipline [chastisement] seems painful rather than pleasant; later it yields the peaceful fruit of righteousness [justice] to those who have been trained by it. This is the third reason, which is drawn from the benefit of the correction. But since chastisements are forms of medicine, the same judgement seems to be true of chastisement as of medicine. But just as medicine, when it is taken, is bitter and disgusting, and yet its end is very sweet and desirable, so chastisement, although it is harder to endure, brings forth the best fruit. But it should be noted that chastisement, i.e., discipline, is drawn from the word 'to learn.' But children, who are taught, learn from the rod. Therefore, discipline is taken for science, as in the beginning of Posterior Analytics: 'Every intellectual doctrine and discipline comes into existence from pre-existing knowledge,' which in Greek is called epistemon. But sometimes it is taken for correction, which in Greek is paideia. He says, therefore: All chastisement, which is instruction by blows and annoyances, for the moment, indeed, seems painful rather than pleasant; because outwardly it brings sadness in enduring it, but inwardly it brings sweetness because of the end intended. Hence he says, seems and not 'is': 'As sad and always rejoicing' (2 Cor. 6:10); 'A woman, when in labor, is sorrowful; but when she has brought forth, she no longer remembers the anguish, for her joy' (Jn. 16:21); 'That which is at present momentary and light of our tribulation works for us above measure exceedingly an eternal weight of glory' (2 Cor. 4:17).
682. – Therefore, he says, later it yields fruit, for fruit implies sweetness: hence, fruition is delight in the end now achieved. Most peaceful, for fruit is had here with disturbance of external inconveniences and internal trials; therefore, it is not most peaceful, as there. In glory, indeed, there will be no inward gnawing of conscience, no inclination to sin, no outward affliction. For according to Augustine, whatever you desire will be there; therefore, the fruit will be most peaceful: peaceful in the tranquility of conscience; more peaceful in obtaining the first stole; most peaceful in obtaining the second: 'My people shall sit in the beauty of peace, in the tabernacles of confidence and in wealthy rest' (Is. 32:18); 'Her fruit is better the chiefest and purest gold' (Pr. 3:14). Therefore, it will yield the fruit of righteousness [justice], i.e., which justice earns: 'To him that sows justice there is a faithful reward' (Pr. 11:30). Or of justice, i.e., to lay hold on justice: 'Sow for yourselves in justice and reap in the mouth of mercy' (Hos 10:12); 'Going, they went and wept, sheaves' (Ps. 125:6). But fruit is brought forth only to them that are exercised in it, i.e., by discipline: 'Strong meat is for the perfect; for those who by custom have their senses exercised' (Heb. 5:14).
Commentary on Hebrews
Wherefore lift up the hands which hang down, and the feeble knees;
Διὸ τὰς παρειμένας χεῖρας καὶ τὰ παραλελυμένα γόνατα ἀνορθώσατε,
Тѣ́мже ѡ҆сла́блєнныѧ рꙋ́ки и҆ ѡ҆сла́блєннаѧ колѣ̑на и҆спра́вите
Nevertheless, since Jesus recites the law to you and reveals to your hearts its spiritual meaning, do not remain "proselytes," that is, catechumens, any longer, but hurry to receive fully the grace of God.… And you "children," "do not be children in your thinking; be babes in evil, but in thinking be mature." As the apostle says to the Hebrews, "Let us leave the elementary doctrines of Christ and go on to maturity." But you, too, who under the title women are weak, cast down and tired, you are exhorted to "lift your drooping hands and strengthen your weak knees."
Homilies on Joshua 9.9
12–13“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
12–13He 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
12–13Where 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
12–13"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
12–13However, 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
12–13"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
He speaks as to fighters and warriors. He took this from the writing of Isaiah (Isa. 35:3), showing through the metaphor of the principal members that all had grown weak in soul. For the hands are a symbol of activity, and the feet of movement. Thus, in one who falls into despondency, first the organs of the soul, and then consequently those of the body as well, grow weak.
Commentary on Hebrews
683. – Having indicated how we should behave toward enduring evils of chastisement, the Apostle now shows how we should act to avoid the evils of guilt. In regard to this he does two things: first, he gives his admonition; secondly, the reasons (v. 18). In regard to the first he warns men who sin; secondly, those not yet sinning (v. 14). But there are two kinds of sin: omission and transgression: first, therefore, he warns against sins of omission; secondly, against sins of transgression (v. 18).
684. – A sin of omission occurs in two ways: one, when a person fails to do good; another, by failing to endure evil and adversity. In regard to the first he says, Therefore, i.e., because chastisement yields the most peaceable fruit, then to obtain this fruit, lift your drooping hands. For since the hand is the organ of the organs, it is said to droop, when it stops performing good works; therefore, it must be lifted up by a right intention to do things pleasing to God: 'Let us lift up our hearts with our hands to God' (Lam 3:41); 'The lifting up of my hands as an evening sacrifice' (Ps. 140:2); 'The slothful hand has wrought poverty; but the hand of the industrious riches' (Pr. 10:4); 'The hand of the valiant shall bear rule, but that which is slothful shall be under tribute' (Pr. 12:24). As a sign of this, when Moses lifted up his hands, Israel conquered; but when he let them fall, Amalek overcame them (Ex. 17:11). In regard to the other sin of omission he says, strengthen your weak knees. The entire weight of the body is held up by the knees. Therefore, those who have not the courage to endure adversity bravely have weak knees. Therefore, this weakness must be put aside: 'You have strengthened the weary hands; your words have confirmed them that were staggering, and you have strengthened the trembling knees' (Jb. 4:3); 'Strengthen the feeble hands and confirm the weak knees' (Is. 35:3). Therefore, lift up the hand and knees and do not give in to idleness or hesitate because of weakness.
Commentary on Hebrews
And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed.
καὶ τροχιὰς ὀρθὰς ποιήσατε τοῖς ποσὶν ὑμῶν, ἵνα μὴ τὸ χωλὸν ἐκτραπῇ, ἰαθῇ δὲ μᾶλλον.
и҆ стєзѝ пра̑вы сотвори́те нога́ми ва́шими, да не хро́мое соврати́тсѧ, но па́че да и҆сцѣлѣ́етъ.
Here he speaks as if to runners, as he also said above: "let us run with patience." So he says: "make straight paths for your feet." A "path" is either the track of a running chariot imprinted on the ground (a rut), or the place beneath the feet of those who run. So he says, let your paths, or your ways, be easy and level, that is, let there be nothing rough and sorrowful and uneven in your souls, but walk straight, without grief and easily, lest the lame, that is, those who by nature are disposed to excessive faintheartedness, like the Jews, for such is that people, or those who are lame with respect to faith in what is to come, be compelled to go astray, and through this your feet be turned aside from the path, that is, lest you become utterly wicked. For one who is overcome by natural or initially accidental faintheartedness, not strengthening himself but yielding to it more and more, imperceptibly reaches the utmost degree of despair, so that from that point it becomes difficult to restrain him. But make every effort that your lameness be healed quickly, that is, if you still have any unbelief up to now, correct yourselves quickly. For is there any place for unbelief in the patient person? See how he openly introduces the idea of repentance, and note that this is directed against the Novatians.
Commentary on Hebrews
685. – Then (v. 13) he rebukes the sin of transgression. Now that sin is a kind of obliqueness and curvature. For that is straight whose middle does not point to a direction different from the extremes, i.e., whose action does not depart from its proper intention and end. But there are three kinds of obliqueness: namely in the affections, in action and in understanding. From sinful affection follows obliqueness in the understanding and depravity in loving. Therefore, in regard to the first, which is the root of the others he says, make straight paths for your feet, i.e., correct affections. For as the feet carry the body, so the affections carry the mind. Therefore, straight feet are proper affections: 'Their feet were straight feet' (Ez. 1:7). Therefore, make straight the affections, by which the whole body is carried spiritually. 'Make straight in the wilderness the paths of our Lord' (Is. 40:3) i.e., as far as in you lies, devote yourself to this. In regard to the second, he says, so that what is lame as to outward action. For just as the tibia is said to be lame, when it does not follow the rule of the locomotive power, so an action is lame when it turns to the right in prosperity or to the left in adversity, and does not follow the rule of divine law: 'This is the way: walk in it and do not go aside to the right or left' (Is. 30:21). Or he limps who along with the Gospel observes the ceremonial laws of the Old Testament. In regard to obliqueness of the understanding he says, may not be put out of joint. For an intellectual error follows an evil action: 'They err that do evil' (Pr. 14:22); 'These things they thought and were deceived; for their own malice blinded them' (Wis. 2:21). Therefore, a person who would avoid those two deviations must have his feet and his affects right; hence, he says, but rather be healed. For just as bodily health consists in the proper balance of the humors, so spiritual health in the proper arrangement of the affections: 'Heal me, O Lord, and I shall be healed' (Jer. 17:14).
Commentary on Hebrews
Follow peace with all men, and holiness, without which no man shall see the Lord:
Εἰρήνην διώκετε μετὰ πάντων, καὶ τὸν ἁγιασμόν, οὗ χωρὶς οὐδεὶς ὄψεται τὸν Κύριον,
[Заⷱ҇ 332] Ми́ръ и҆мѣ́йте и҆ ст҃ы́ню со всѣ́ми, и҆́хже кромѣ̀ никто́же ᲂу҆́зритъ гдⷭ҇а:
14–16Gracefully, 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
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
"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
"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
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
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
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
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
By “holiness” he referred to self-control. It is possible even for those in wedlock to achieve it.
Interpretation of Hebrews 12
14–15"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
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
What he said above: "let us not forsake the assembling of ourselves together" (Heb. 10:25), he does now as well, leading to love. And he urges to be at peace not only with friends, but also with enemies. For he says, "if it be possible, as much as lieth in you, live peaceably with all men" (Rom. 12:18). And if you have such a disposition, then under afflictions you will not lose heart. Pay attention also to the word "have," that is, strive, drawing to yourselves, to firmly hold peace even with people who are far away.
"And holiness." That is, purity: if someone is unmarried – preserving virginity; if in marriage, then – chastity: not because marriage is a holy thing, but because through the lawful relationship it preserves unimpaired the holiness from baptism.
"Without which no one shall see the Lord." For neither fornicators, nor adulterers, nor the effeminate, nor abusers of themselves with mankind shall inherit the Kingdom of Heaven (1 Cor. 6:9–10). As the Lord also says in the Gospel: "Blessed are the pure in heart, for they shall see God" (Matt. 5:8).
Commentary on Hebrews
686. – Then (v. 14) he advises those who do not sin to avoid sin. In regard to this he does two things: first, he prefaces certain remedies for helping to avoid all sins; secondly, he advises them to avoid all sins (v. 15b).
687. – In regard to the first it should be noted that there are various ends of human actions: for some are ordained to another, as justice ordains a man to his neighbor; and the end is peace; hence, Is (32:17): 'Peace will be the work of justice.' Others are ordained to the one acting, as fasting, and the end is purity. For we fast for the sake of cleanness and purity. In regard to the first, he says, Strive for peace, i.e., do not only have it, but seek how to have it with all men: 'If it be possible, as much as in you lies, have peace with all men' (Rom. 12:18); 'Seek after peace and pursue it' (Ps. 33:15). In regard to the second he says, and for the holiness: 'Let us wash ourselves from all defilement of the flesh and of the spirit' (2 Cor. 7:1).
688. – He shows that those remedies are necessary by indicating the two injuries we incur without them: first, the loss of glory in the future and of grace in the present. In regard to the first he says, without which no man shall see God, in which happiness consists: 'This is eternal life: That they may know you, the one true God, and Jesus Christ whom you have sent' (Jn. 17:50). As if to say: Without peace toward our neighbor, and cleanness and purity in regard to ourselves, we cannot be happy: 'Blessed are the peacemakers, for they shall be called the children of God' (Mt. 5:9). But the inheritance of the beatific vision is owed only to sons: 'Nothing defiled shall enter into it' (Rev. 21:27); 'Lord, who shall dwell in your tabernacle? He that enters without stain' (Ps. 14:1); 'Who shall ascend into the mountain of the Lord? The innocent in hands and the clean of heart' (Ps. 23:3).
Commentary on Hebrews
Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled;
ἐπισκοποῦντες μή τις ὑστερῶν ἀπὸ τῆς χάριτος τοῦ Θεοῦ, μή τις ρίζα πικρίας ἄνω φύουσα ἐνοχλῇ καὶ διὰ ταύτης μιανθῶσι πολλοί,
смотрѧ́юще, да не кто̀ лиши́тсѧ блгⷣти бж҃їѧ: да не кі́й ко́рень го́рести, вы́спрь прозѧба́ѧй, па́кость сотвори́тъ, и҆ тѣ́мъ ѡ҆сквернѧ́тсѧ мно́зи:
For the present we restrain its sprouts, such as evil imaginations, "test any root of bitterness springing up trouble"
From the Discourse on the Resurrection
"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
"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
Just as someone, traveling a long road accompanied by many people, says: see to it that no one falls behind. For I am concerned not only that you do not draw close, but that you also watch over others, that is, visit, inquire, investigate regarding the weak: if even one were to be last, that he not be neglected either. And he calls faith and good conduct and future blessings the grace of God, for all these things are from grace.
"Lest any bitter root, springing up, cause harm." This is found in Deuteronomy (Deut. 29:18). He took the metaphor from plants. What he says in another place: "a little leaven leavens the whole lump" (Gal. 5:9), he says here as well, so that no wicked person be admitted to the destruction of the majority: cut off the root of bitterness, that is, of sin, lest it spring up, that is, lest it make others the same. And that sin is bitter, that there is nothing more bitter — this was known by those who after committing it are gnawed by conscience. Note, he did not say: a bitter root, but: a root of bitterness; for a bitter root can bear sweet fruits, but a root of bitterness, that is, the source and cause of that very bitterness, can never bear sweet fruit.
"And so that many would not be defiled by them." For, seeing the ungodly, the frivolous enter into rivalry with them and thus defile their souls. Therefore, let such roots be cut down.
Commentary on Hebrews
688 (cont.). – In regard to the second loss, namely, of God's grace in the present he says, see to it that no one fail to obtain the grace of God. For grace is lost by discord and uncleanness: 'He is not a God of dissension, but of peace' (1 Cor. 4:33); 'His place was made in peace' (Ps. 75:3); 'Your eyes are too pure to behold evil; and you cannot look on iniquity' (Hab. 1:13); 'The Holy Spirit of discipline will flee from the deceitful… He shall not abide when iniquity comes in' (Wis. 1:5). But the Apostle is speaking figuratively. For grace is not obtained by merit; otherwise, grace would not be grace. Yet a man must do what he can. But God in His most generous will gives it to all who prepare themselves: 'Behold, I stand at the door and knock. If any man open to me, I will come in to him' (Rev. 3:20); 'He will that all men be saved' (1 Tim. 2:4). Therefore, God's grace is not wanting to any one, but it communicates itself to all, as far as it is concerned, just as the sun is not wanting to the eyes of the blind. He says, therefore: see that no one fail to obtain the grace of God.
689. – But on the other hand: if grace is not given because of works, but only by the fact that a person places no obstacle, it seems to follow that the possession of grace depends solely on free will and not on God's choice. This is Pelagius's error. I answer that the very fact that a person places no obstacle is due to grace. Hence, if anyone places an obstacle and his heart is moved to remove it, this is due to the gift of God's grace calling by His mercy: 'But when it pleased him who separated me from my mother's womb and called me by his grace' (Gal. 1:15). But this gift of grace is not sanctifying grace. Therefore, the fact that a person removes that obstacle is owing to God's mercy; if it is not removed, it is owing to God's justice. But he does not say, 'lest you fail,' but lest anyone fail, because everyone should be solicitous for his neighbor: 'He gave everyone commandment concerning his neighbor' (Sir. 17:12).
690. – Then (v. 15b) he comes specifically to advising the avoidance of sins contrary to each of the aforesaid medicines: first, he advises them to avoid sins contrary to peace; secondly, contrary to holiness (v. 16).
691. – He says, therefore, that no root of bitterness spring up and cause trouble. That is bitter which cannot be tasted without disgust. Therefore, a person's conversation is said to be bitter when it cannot be without offending those with whom he lives. Against this it is said of wisdom: 'Her conversation has no bitterness, nor her company any tediousness, but joy and gladness' (Wis. 8:16). Therefore, one knows how to live in wisdom, when his conversation is not bitter. This happens when his words and deeds are not harsh. Hence he says, that no root of bitterness spring up and cause trouble, i.e., bitterness gradually begun and rooted in the heart, springing up to cause trouble [hinder peace] and consequently, grace and the vision of God: 'Lest there should be among you a root bringing forth gall and bitterness' (Deut 29:18): 'Ephraim has provoked me to wrath with his bitterness' (Hos 12:14). Or the root of bitterness is an evil thought of harmful pleasure, which springs up when by consent one accomplishes the deed. And by it many become defiled, because not only the one in whom it exists but others also are defiled by his example: 'A little leaven corrupts the whole lump' (1 Cor. 5:6).
Commentary on Hebrews
Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.
μή τις πόρνος ἢ βέβηλος ὡς Ἠσαῦ, ὃς ἀντὶ βρώσεως μιᾶς ἀπέδοτο τὰ πρωτοτόκια αὐτοῦ.
да не кто̀ блꙋдодѣ́й, и҆лѝ скверни́тель, ꙗ҆́коже и҆са́ѵъ, и҆́же за ꙗ҆́дь є҆ди́нꙋ ѿда́лъ є҆́сть перворо́дство своѐ.
16–17Scripture 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
16–17Even 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
"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
16–17Through 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
16–17Esau 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
16–17"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
16–17"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
16–17"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
He does not say that Esau was a fornicator, but stop here: "lest there be any fornicator among you." For although he hints that some among them were vile, he does not wish to expose them, but feigns ignorance so that they might be corrected. Then again he said: "or profane person,... like Esau," that is, insatiable, worldly, one who defiles and tramples upon what is spiritual; for he gave away, and moreover for "one morsel of food," the privilege of the birthright given to him by God (Gen. 25). This is what "profaneness" is, namely contempt for what is divine. Here he shows them what an evil thing negligence is, because the elder, having fallen into faintheartedness and not having withstood the desire to eat, became the younger.
Commentary on Hebrews
692. – Then when he says, Lest there be any one immoral [fornicator] or profane, as Esau, he warns them to avoid sins contrary to holiness, to which are specifically opposed carnal sins, such as gluttony and lust, which are completed in carnal delight, by which the mind is defiled. Therefore, they defile the mind and the flesh. Hence he particularly warns them to avoid these, saying: each one looking diligently, not only in himself, but also lest he be a fornicator and sin against his neighbor: 'Mutually guard each other's purity' (Augustine); 'Fornication and all uncleanness or covetousness, let it not be so much as named among you, as becomes saints' (Eph. 5:3); 'Keep yourself from all fornication' (Tob. 4:13). Secondly, he forbids gluttony, saying, or profane person. Here profane suggests something far from the fane, such as gluttons are, who make a god of their belly, as Esau. He uses Esau as an example because he sold his birthright because of gluttony. So, too, a glutton sells his eternal inheritance for a bit of food. But Esau was not only a glutton, he was also lustful, because he married two foreign wives against his parents' will. The birthright had two portions and, before Aaron's priesthood, included the priestly honor; hence in selling his birthright he was committing simony. Therefore, it seems that Jacob, too, who purchased it, committed simony. But this is not so, for Jacob understood through the Holy Spirit that it was owed to him according to what is stated in Malachi (1:2): 'Jacob I loved, Esau I hated.' Therefore, he did not buy it, but redeemed from an unjust possessor something that was owed to him. And this is what he says: Who, namely Esau, sold his birthright for a single meal.
695. – Yet, according to a Gloss, the phrase, fornicator or profane person, has another meaning, namely, that fornicator is one who along with the faith observes the carnal ceremonies, as though having a concubine as well as a wife; but a profane person, i.e., far from the fane is, as it were, entirely unbelieving.
Commentary on Hebrews
16–17The longer I looked into it the more I came to suspect that I was perceiving a universal law... It may be stated as follows: every preference of a small good to a great, or a partial good to a total good, involves the loss of the small or partial good for which the sacrifice was made.
Apparently the world is made that way. If Esau really got the pottage in return for his birthright, then Esau was a lucky exception. You can't get second things by putting them first; you can get second things only by putting first things first. From which it would follow that the question, What things are first? is of concern not only to philosophers but to everyone.
First and Second Things, from God in the Dock
For ye know 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.
ἴστε γὰρ ὅτι καὶ μετέπειτα, θέλων κληρονομῆσαι τὴν εὐλογίαν, ἀπεδοκιμάσθη· μετανοίας γὰρ τόπον οὐχ εὗρε, καίπερ μετὰ δακρύων ἐκζητήσας αὐτήν.
Вѣ́сте бо, ꙗ҆́кѡ и҆ пото́мъ похотѣ́въ наслѣ́довати блгⷭ҇ве́нїе, ѿве́рженъ бы́сть: покаѧ́нїѧ бо мѣ́ста не ѡ҆брѣ́те, а҆́ще и҆ со слеза́ми поиска́лъ є҆гѡ̀.
"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
He was rejected by the words of his father: "Behold, I have made him lord... what then shall I do for you, my son?" (Gen. 27:37). Some, however, explain that he "was rejected" by God. So then, first, he was rejected by God. For God was the cause of the deceived Isaac blessing Jacob. As for the rejection that followed after this, when he sought the blessing, one must think it was on the part of the father, or at one and the same time from both; for it is clear that the father also rejected him by the will of God.
"He could not change his father's mind, even though he begged him with tears." So, does Paul deny repentance here? By no means. In what sense, then, does he say, "for he found no place of repentance, though he sought it carefully with tears"? First, understand the word "it" (αὐτήν) not as referring to "repentance," but to the blessing (εὐλογίαν); "for he found no place of repentance" is parenthetical. For is it a matter of repentance to say, "The days of mourning for my father are at hand; then I will slay my brother Jacob" (Gen. 27:41)? Thus, "he found no repentance" because he did not seek it as he ought to have. For even though he wept, it was not with tears of repentance, but of envy and enmity, since he could not bear or accept another's superiority over him, just as Cain's "sorrow" was not the fruit of repentance but of envy, and he became a murderer. So this either has the meaning I have stated, or it means that Paul very wisely frightens those who have not yet fallen, expressing the idea that for great sins there is no place for repentance; he does this with the aim of guarding them from falling through fear. But when he saw that some had fallen, he again exhorts them not to despair, as also in the Epistle to the Galatians: "My little children, of whom I travail in birth again until Christ be formed in you" (Gal. 4:19). Thus, Paul does not deny repentance here, but safeguards believers against falling.
Commentary on Hebrews
693. – Then he shows the punishment which followed when he says, for you know that afterward, when he desired to inherit the blessing, he was rejected. For it says in Genesis (27:30) that after Isaac had blessed Jacob, Esau came and asked for a blessing, which he did not obtain, although his father did it unknowingly, because in that stupor which he experienced, he was in ecstasy and learned from the Holy Spirit that he was not to retract what he had done; hence, he said: 'I have blessed him and he shall be blessed' (Gen. 27:33). Therefore, Esau by the counsel of the Holy Spirit was rejected. This gives us to understand that no one should neglect to do well as long as he lives, no matter how rejected he may be in God's foreknowledge; because after this life no one can obtain God's inheritance, even though it be naturally desired.
694. – For he found no place to repent, though he sought it with tears. For as it is recorded in Genesis (27:34): 'He roared out with a great cry, and being in great consternation, said: Bless me also, my father.' But on the other hand it says in Ezekiel (18:21): 'If the wicked do penance for all his sins, which he has committed, and keep all my commandments and do judgement and justice, living he shall live, and he shall not die.' I answer that as long as one is living in this world, he can do true penance. But sometimes a person repents not from a love of justice, but from the fear of punishment or temporal harm. This is the way Esau repented, not because he had sold his birthright, but for the rejection. Consequently, his penance was not accepted, because it was not genuine. For this is the way the damned in hell repent, as it says in Wisdom (5:3): 'Repenting,' not because they had sinned, but because they have been excluded.
Commentary on Hebrews
For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest,
Οὐ γὰρ προσεληλύθατε ψηλαφωμένῳ ὄρει καὶ κεκαυμένῳ πυρὶ καὶ γνόφῳ καὶ σκότῳ καὶ θυέλλῃ
Не пристꙋпи́сте бо къ горѣ̀ ѡ҆сѧза́емѣй и҆ разгорѣ́вшемꙋсѧ ѻ҆гню̀, и҆ ѡ҆́блакꙋ и҆ сꙋмра́кꙋ, и҆ бꙋ́рѣ
18–21Wonderful 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
18–21While 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
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
18–19He shows that if they do not endure and at the same time do not believe in the promises, they are far more guilty than those under the Old Testament. And see how he makes the comparison. Having shown the superiority of the New Testament over the Old in many respects, as is already known, he now sets forth also the great and wondrous events of the Old Testament that took place on Mount Sinai (Deut. 5:22), and shows that they are insignificant and cannot be compared with the events of the New Testament. For there, he says, were many figures for the frightening of that infantile people. He adds also "fire," to reveal the punitive power of the Lawgiver and so that He might immediately appear fearsome. The "cloud" and "darkness" pointed to the significance of the Old Testament as a shadow. For if that covenant was a figure, then it is clear that until the truth came, the figures were obscure, which is why they did not know what they signified. Through them also the invisible things of God were revealed. For, he says, the cloud is the footstool of His feet. And the storm roused the heedless Hebrews to attention. And the trumpets signified, as it were, the presence of the King. For this will also occur at the second coming of Christ.
"And the voice of words, which those who heard begged that no more word be spoken to them." For they heard God speaking, so that the legislation would be worthy of faith and so that they would not think these were the words of Moses. In general, the voice of God is terrifying, while that of Moses is weak. Therefore they refused to listen to God, saying to Moses: "You speak with us... let not God speak with us" (Exod. 20:19).
Commentary on Hebrews
696. – Having warned them to avoid the evils of guilt, the Apostle now assigns the reason, which is based on a comparison between the Old and New Testaments. In regard to this he does two things: first, he makes the comparison; secondly, he argues from it (v. 25). In regard to the first he does two things: first, he mentions what pertains to the Old Testament; secondly, what pertains to the New (v. 22). In regard to the first it should be noted that, as Augustine says: 'The slight difference between the Law and the Gospel is fear and love,' for the Law was as our pedagogue in Christ. But children are influenced by fear; 'The wicked man being scourged, the fool shall be wiser' (Pr. 19:25). Therefore, the Apostle says here that when the Law was given, certain fearful things took place. First, therefore, he mentions the things which frightened those to whom the Law was given; secondly, he deals with the terror inspired by the lawgiver (v. 21). In regard to the first he mentions three things: first, the frightening things they saw; secondly, the frightening things they heard (v. 19); thirdly, in regard to threats (v. 19c).
697. – Those three things are related to the three things which were frightening there, namely, on the part of God, on the part of the Law, and on the part of the ministers of the Law. On the part of God he mentions three frightening things, namely, the zeal to punish, the severity of the punishment and the concealment of the one giving the Law. The zeal is designated by fire: 'The Lord, your God, is a consuming fire, a jealous God' (Dt. 4:24): 'He is like a refining fire' (Mal. 3:20). Hence, God frequently calls Himself jealous, because He does not let His spouse's crime go unavenged: 'I am the Lord, your God, mighty, jealous' (Ex. 20:5); 'The Lord, his name is Jealous' (Ex. 34:14); 'The jealousy and rage of the husband will not spare in the day of revenge' (Pr. 6:34). Hence it says here: For you have not come to what may be touched, a blazing fire. For that fire, as Exodus (19:18) says, was corporeal and, therefore, could be felt; it was in a definite place, so that one could approach it. But in the New Law the fire of the Holy Spirit was given (Ac. 2). For as the fire of emulation appeared to the Jews fifty days after their departure from Egypt, so the Holy Spirit's fire, which could not be sensed, but perceived by the mind, appeared to the disciples on the fiftieth day after the resurrection: 'From above he sent fire into my bones and has instructed me' (Lam 1:13). But that fire was infinite in nature and place, for 'he inhabits light inaccessible' (1 Tim. 6:16) and could not be approached.
698. – The severity of the punishment is signified by the whirlwind, which is wind accompanied by rain: 'He shall crush me in a whirlwind' (Jb. 9:17). Or it can refer to temptations. For the Law did not restrain concupiscence, because it did not give grace that would aid ex opere operato, but it only repressed the act; consequently, it generated a whirlwind of temptations.
699. – But the concealment of the lawgiver is signified by the darkness, which showed that the state of the Law was hidden, i.e., veiled: 'Even to this day, when Moses is read, the veil is upon their heart' (2 Cor. 3:15). But in the New Law that veil is removed: as a sign of this the veil of the temple was rent in Christ's passion, because 'we behold the glory of the Lord with open face' (2 Cor. 3:18). Likewise, that darkness signifies the divine excellence. For just as that which is in the dark cannot be clearly seen, and a strong light blinds the eye, so He Who inhabits light inaccessible made Himself dark.
Commentary on Hebrews
And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more:
καὶ σάλπιγγος ἤχῳ καὶ φωνῇ ρημάτων, ἧς οἱ ἀκούσαντες παρῃτήσαντο μὴ προστεθῆναι αὐτοῖς λόγον·
и҆ трꙋ́бномꙋ звꙋ́кꙋ, и҆ гла́сꙋ гл҃гѡ́лъ, є҆гѡ́же слы́шавшїи ѿреко́шасѧ, да не приложи́тсѧ и҆̀мъ сло́во,
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
700. – Then when he says, and a tempest, he mentions the things terrifying to the hearing on the part of the Law. Now there were three terrifying things to the Law, namely, the severity of the threats, the strictness of the precepts, and the large number of precepts. In regard to the first he says, and a tempest which, strictly speaking, is a disturbance of the sea; but in a wide sense it is a disturbance of the air accompanied by whirlwind and rain. Hence it signifies the strictness of the precepts, whose fulfillment was enjoined on man as though he were waging war against himself. The voice of words signifies the vast number of precepts. These were God's words spoken by an angel: 'Being ordained by angels in the hand of a mediator' (Gal. 3:19). For God spoke there through angels. All these things were so terrifying that those who heard that voice entreated that no further message be spoken to them. Hence, it is stated in Exodus (20:18): 'Being terrified and struck with fear, they stood afar off, saying to Moses: You speak to us and we will hear. Let not the Lord speak to us, lest we die.'
Commentary on Hebrews
(For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart:
οὐκ ἔφερον γὰρ τὸ διαστελλόμενον· κἂν θηρίον θίγῃ τοῦ ὄρους, λιθοβοληθήσεται·
не терпѧ́хꙋ бо повелѣва́ющагѡ: а҆́ще и҆ ѕвѣ́рь прико́снетсѧ горѣ̀, ка́менїемъ побїе́нъ бꙋ́детъ:
"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
That is, they could not bear to hear with their ears what God was saying, as something terrifying. And so they became the reason for God's appearing in the flesh, so as to become accessible to them.
Commentary on Hebrews
701. – He mentions the reason why they excused themselves, namely, because they could not endure God's words; hence, they could not endure the order that was given: 'What is all flesh that it should hear the voice of the living God, who speaks out of the midst of the fire, as we have heard, and be able to live' (Dt. 5:26). For God's words are said to be unendurable either when they cannot be understood by the intellect or transcend the affections.
702. – Then he gives the threatened punishment, saying: And if even a beast shall touch the mountain, it shall be stoned: 'Everyone that touches the mount, dying he shall die. No hands shall touch him, but he shall be stoned to death, or be shot through with arrows. Whether it be beast or man, he shall not live' (Ex. 19:12). The Apostle, to heighten the terror, mentions here only the beasts which the Law commands to be killed, in order to show the gravity of sin. Yet mystically the mountain is the loftiness of the divine mysteries, and the beast is a man living bestially: 'Man, when he was in honor, did not understand: he is compared to senseless beasts, and is become like to them' (Ps. 48:13). This beast touches the mount in two ways: first, by blasphemy: 'They have set their mouth against heaven' (Ps. 72:9); 'Bring forth the blasphemer outside the camp…, and let all the people stone him' (Lev. 24:14); secondly, by obtruding himself into divine matters: 'He that is a searcher of majesty shall be overwhelmed by glory' (Pr. 25:27).
Commentary on Hebrews
And so terrible was the sight, that Moses said, I exceedingly fear and quake:)
καί· οὕτω φοβερὸν ἦν τὸ φανταζόμενον, Μωϋσῆς εἶπεν· ἔκφοβός εἰμι καὶ ἔντρομος·
и҆ та́кѡ стра́шно бѣ̀ ви́димое, мѡѷсе́й речѐ: пристра́шенъ є҆́смь и҆ тре́петенъ.
"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
He shows the superiority of the New Testament in this as well. For the Old Testament, not having anything as great as the New, was something terrifying, so that according to it not even a beast could touch the mountain (Exod. 19:12), that is, any of those animals that the people had. But the New Testament, possessing all perfection, contains nothing fearful; on the contrary, everything in it is merciful.
"That Moses also said: 'I am in fear and trembling.'" If the great Moses, who entered the cloud, felt this way, then how much more so the people?
Commentary on Hebrews
703. – From all this he draws the conclusion, namely, that they were terrifying things, because not even the beasts were spared; hence he says, and so terrible was the sight. This indicates the difference between the New and Old Testaments, because the Old Testament was given in terror to terrify the hearts of Jews, who were prone to idolatry; but the New was given in love: 'You have not received the spirit of slavery again in fear, but you have received the spirit of the adoption of sons, whereby we cry Abba: Father' (Rom. 8:15). Hence Christ did not begin His preaching with fearful things, but promised the kingdom of heaven: 'Do penance, for the kingdom of heaven is at hand' (Mt. 3:2); 'The law of clemency is on his tongue' (Pr. 31:26).
704. – Then when he says, Moses said: I am frightened, and tremble, he deals with the lawgiver's fear, namely Moses: 'For the law was given by Moses' (Jn. 1:17). Now if Moses himself in giving the Law was so frightened as to say, I am frightened inwardly and I tremble outwardly, and he was more perfect than the rest, this was a sign that the Law was terrifying even to the perfect: because it did not give grace but merely disclosed guilt. Hence, it was a heavy yoke of which Peter (Ac. 15:10) says: 'which neither we nor our fathers were able to bear.' But Christ's law is a sweet yoke, because 'the charity of God has been poured forth into our hearts by the Holy Spirit who has been given to us' (Rom. 5:5). Hence, it should be noted that the words the Apostle uses here are not found in Exodus (20). Perhaps he took them from Exodus (4:10), where Moses was frightened at the sight of the burning bush and said: 'I am not eloquent from yesterday or the day before'; after which he said, in deed at least, if not in word: I am frightened and tremble.' Or perhaps the Apostle was using another version which we do not have. But it all shows that the Old Law was a law of fear.
Commentary on Hebrews
But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,
ἀλλὰ προσεληλύθατε Σιὼν ὄρει καὶ πόλει Θεοῦ ζῶντος, Ἱερουσαλὴμ ἐπουρανίῳ, καὶ μυριάσιν ἀγγέλων,
Но пристꙋпи́сте къ сїѡ́нстѣй горѣ̀ и҆ ко гра́дꙋ бг҃а жива́гѡ, і҆ерⷭ҇ли́мꙋ нбⷭ҇номꙋ и҆ тьма́мъ а҆́гг҃лѡвъ,
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
22–23Some 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 (psalm 45)
22–24The 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
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
Instead of "Moses," Jesus. Instead of the people, "myriads of angels."
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
22–24There 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
"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
You did not draw near, but stood afar off; yet you have approached. Do you not see the superiority?
Instead of Sinai, we have the spiritual mountain Zion and the spiritual city Jerusalem, that is, heaven itself, and not the wilderness, as they had. Instead of a people, we have myriads of angels.
Commentary on Hebrews
705. – Then he mentions the conditions of the New Testament, saying: But you have come to Mount Zion, and to the city of the living God. Here he shows the things proposed to us in it; and three things are promised to us, namely, the hope of future glory, participation in the Church, and familiarity with God.
706. – In heavenly glory there are two things which will particularly gladden the just, namely, the enjoyment of the godhead and companionship with the saints. For no good is joyfully possessed without companions, as Boethius says: and in Ps. 132 (v. 1): 'Behold how good and how pleasant it is for brethren to dwell together.' But enjoyment consists in two things, namely, in the intellect's vision and in the will's delight. For, as Augustine says: 'We enjoy the things we know, in which the delighted will rests.' Because of the vision he says, You have come to mount Zion, for Zion signifies the loftiness of divine contemplation: 'Look upon Zion, the city of our solemnity' (Is. 33:20). The gladness and pleasure of the will is signified by the heavenly Jerusalem, and to the city of the living God: 'Jerusalem, which is built as a city' (Ps. 121:3); 'Who has placed peace in your borders: and filled you with the fat of corn' (Ps. 147:12, 14); 'That Jerusalem which is above is free' (Gal. 4:26). Hence, there will be nothing further to be desired: 'Since I am become in his presence as one finding peace' (S of S 8:10).
707. – But an additional joy will be the company of the saints, of whom he says, and to innumerable angels: 'Their angels always see the face of my Father in heaven' (Mt. 18:10). That there are thousands is clear from Dan (7:10): 'Thousands of thousands ministered to him, and ten thousand times a hundred thousand stood before him'; 'Is there any numbering of his soldiers?' (Jb. 25:3); 'And the number of them was thousands of thousands' (Rev. 5:11).
Commentary on Hebrews
22–23In adoration, more than in any other kind of prayer, the public or communal act is of the utmost importance. One would lose incomparably more by being prevented from going to Church on Easter than on Good Friday. And, even in private, adoration should be communal—"with angels and archangels and all the company", all the transparent publicity of Heaven. On the other hand, I find that the prayers to which I can most fully attend in church are always those I have most often used in my bedroom.
Letters to Malcolm: Chiefly on Prayer, Letter 19
To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,
πανηγύρει καὶ ἐκκλησίᾳ πρωτοτόκων ἐν οὐρανοῖς ἀπογεγραμμένων, καὶ κριτῇ Θεῷ πάντων, καὶ πνεύμασι δικαίων τετελειωμένων,
торжествꙋ̀ и҆ цр҃кви перворо́дныхъ на нб҃сѣ́хъ напи́санныхъ, и҆ сꙋдїѝ всѣ́хъ бг҃ꙋ и҆ дꙋхѡ́мъ првⷣникъ соверше́нныхъ,
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
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
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
"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
Instead of fear, joy, which is what is signified by the word "celebrating." For where there is a celebration, there is joy. And so, this celebration takes place among the angels.
He calls the firstborn those believers who are dedicated to God, sanctified, whose names are in the book of life, just as the Lord said to His disciples: "your names are written in heaven" (Lk. 10:20). And since God is the Father of all, all people are His sons; but the firstborn among them are those who have believed and are especially worthy of adoption. Or all believers in general are called sons; but the firstborn are those who have pleased God and who, for their word and their life, were deemed worthy to be messengers of God.
Here he also frightens them. For He is the Judge of all, not of the Jews only, but of all believers. Therefore, fear this. He shows along with this also their advantage over those of the Old Testament, that those could not endure even the words alone and did not dare to approach even the mountain — but you have approached the Judge Himself, that is, Christ. "For the Father judges no one, but has given all judgment to the Son" (John 5:22).
That is, to souls that have proven glorious and perfect before God, evidently by virtue of faith, as he clearly showed: and you will be united with them, if you imitate them.
Commentary on Hebrews
708. – And to the assembly of the firstborn, who are enrolled in heaven: these are the members of the Church, which is called the house of God (1 Tim. 3:15). The firstborn saints, who received the gifts of grace first and more abundantly, are the apostles, through whom it flows to others: 'And not only it, but ourselves also, who have the firstfruits of the Spirit' (Rom. 8:23); 'Built upon the foundation of the apostles and prophets' (Eph. 2:20). For just as in ancient times among the Romans, the senators, who were raised to great dignity and whom the first Pompilius inscribed on golden tablets, were called 'Chosen Fathers,' so the Apostle here, to indicate the dignity of the apostles, says that they are written in heaven. The book in which this is written is the knowledge God has within himself of those to be saved. Hence, just as that which is written does not soon slip from memory, so those who are written there by final justice will be saved infallibly. Hence, that book is called the book of life: 'Rejoice and be glad, because your names are written in heaven' (Lk. 10:20).
709. – Then when he says, and to a judge who is God of all, he shows how they have attained familiarity with God: first, with God the Father, because you are come to a judge Who is God of all, i.e., God the Father, from Whom judicial authority proceeds. For it is from the Father that the Son has power to judge: 'This is not beseeming you who judge the whole earth' (Gen. 8:25). But the statement in Jn (5:22) that the Father has given all judgement to the Son is understood as referring to His bodily presence, because the sole person of the Son will appear in the judgement. But this approach is by faith and charity. 'Being justified, therefore, by faith, let us have peace with God, through our Lord Jesus Christ, by Whom also we have access through faith into this grace, wherein we stand' (Rom. 5:1).
710. – Secondly, familiarity with the Holy Spirit when he says, and to the spirits of just men made perfect. According to a Gloss here, there are three versions, of which the best is in Greek: 'And the Spirit of the just made perfect,' i.e., you have come to the Holy Spirit Who makes the saints perfect in justice: 'As I see, there is a spirit in men' (Jb. 32:88); 'Know you not that you are the temple of God, and the Spirit of God dwells in you?' (1 Cor. 3:16). For all justice and perfection is from the Holy Spirit. Another version has: 'And of the spirits of the just made perfect.' Here the sense is: 'You have come to God Who is indeed the judge of all, but is the inheritance of the spirits of the just made perfect'; 'The Lord is my portion, says my soul' (Lam 3:24). The third version has: 'And the spirit of the just made perfect,' i.e., that we might be with the spirits of the saints who are just and perfect. But the first is better and clearer.
Commentary on Hebrews
And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.
καὶ διαθήκης νέας μεσίτῃ Ἰησοῦ, καὶ αἵματι ραντισμοῦ κρεῖττον λαλοῦντι παρὰ τὸν Ἄβελ.
и҆ къ хода́таю завѣ́та но́вагѡ і҆и҃сꙋ и҆ кро́ви кропле́нїѧ, лꙋ́чше глаго́лющей, не́жели а҆́велева.
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
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
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
"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
"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
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
Not to the servant Moses, but to our Lord Jesus.
"And to the Blood of sprinkling." That is, of purification. For the Blood of Christ, having sprinkled us, purified and sanctified us.
"Speaking better than Abel's." Did the blood of Abel speak? Yes. For it is said: "the voice of your brother's blood cries out to Me" (Gen. 4:10). Or what was said above, that same thing it speaks even now, known and celebrated by all. But the Blood of Christ utters a brighter and clearer voice, crying out by its very deed that It has sanctified all. But it also speaks in another way: where there is no pure thought, it awakens and urges one to speak out. For "the Spirit Himself intercedes... with groanings that cannot be uttered" (Rom. 8:26). And Saint Cyril of Jerusalem understood it further in this way: that the blood of Abel cried out against murder, but the Blood of Christ intercedes for us before His Father.
Commentary on Hebrews
711. – Thirdly, as to familiarity with the Son he says: and to Jesus, the mediator of a new covenant. As if to say: You have come to Christ, Who is the mediator of that new pact in which spiritual things are promised to us. But not so Moses; hence he says above (9:15): 'For if the blood of goats and heifers, and the ashes of a heifer being sprinkled, sanctify such as are defiled to the cleansing of the flesh: how much more shall the blood of Christ?' And the Apostle speaks according to the rite of the Old Law where, after the Law was given, the People were sprinkled with blood, which was a figure of Christ's blood, by which the faithful were to be cleansed.
712. – Then he continues: that speaks more graciously [better] than the blood of Abel. For the shedding of Christ's blood was prefigured in the shedding of the blood of all the just from the beginning of the world: 'The lamb which was slain from the beginning of the world' (Rev. 13:8), i.e., foreseen to be slain. Therefore, the shedding of Abel's blood was a sign of that shedding. But Christ's blood speaks better than Abel's blood, which cries for vengeance, but Christ's blood cried for pardon: 'Father, forgive them' (Lk. 23:34); 'He prayed for transgressors' (Is. 55:12); 'This is the blood of the new covenant, which shall be shed for you unto the remission of sins' (Mt. 26:28). Or speaking better, i.e., making to speak better, because the blood of Abel makes us say that Abel was a pure and just man; but the blood of Christ makes us say that Christ is true God making us just.
Commentary on Hebrews
See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven:
Βλέπετε μὴ παραιτήσησθε τὸν λαλοῦντα. εἰ γὰρ ἐκεῖνοι οὐκ ἔφυγον τὸν ἐπὶ τῆς γῆς παραιτησάμενοι χρηματίζοντα, πολλῷ μᾶλλον ἡμεῖς οἱ τὸν ἀπ’ οὐρανῶν ἀποστρεφόμενοι·
[Заⷱ҇ 333] Блюди́те (же), да не ѿрече́тесѧ гл҃ющагѡ. А҆́ще бо не и҆збѣжа́ша ѻ҆нѝ ѿре́кшїисѧ прⷪ҇ро́чествꙋющагѡ на землѝ, мно́жае па́че мы̀ ѿрица́ющїисѧ нбⷭ҇нагѡ,
"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
"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
"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
"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
"Do not turn away" through unbelief in His promises and despair. Who then is "the one speaking," if not Christ? For if His Blood speaks, then how much more He Himself.
"If those who did not listen to the one who spoke on earth did not escape punishment." What did they not escape? Punishment, destruction. By "the one who spoke on earth" he means Moses, or even God, who descended from heaven but nevertheless spoke on earth through Moses. For on Mount Sinai He spoke, that is, He conversed, discoursed, and established everything.
"So much more shall we not escape, if we turn away from Him who speaks from heaven." That is, Christ, prophesying from heaven, that is, after His ascension, having granted us the law through the Spirit. He did not say that one law existed then and now another, but the manner of the lawgiving has a distinction. For then, speaking on earth, He gave the law; but now, as has been said, after the ascension. Therefore He would be even more fearsome. But He was not one then and another now. Listen further to him himself.
Commentary on Hebrews
713. – After describing the condition of both testaments, the Apostle now argues from this description and does two things: first, he argues; secondly, he draws the conclusion (v. 28). In regard to the first he does two things: first, he prefaces his intention; secondly, he argues to his conclusion (v. 25b).
714. – He says, therefore: Thus we have said that the blood of Christ speaks more graciously than the blood of Abel. See to it, therefore, that you do not refuse, i.e., despise, him that is speaking, i.e., fulfill what he says. But the blood of Christ says two things to us: first, it speaks by reminding us of His favor, by which He remitted our sins. Therefore, one who sins again, despises the one speaking. Furthermore, He speaks by exhorting us to imitate Him: 'Christ suffered for us, leaving you an example to follow in his footsteps' (1 Pt 2:2). Therefore, one who does not take up His cross to follow, refuses the one speaking: 'Today, if you hear his voice, harden not your hearts' (Ps. 94:8); 'This is my beloved Son in whom I am well pleased' (Mt. 17:5).
715. – Then when he says, For if they escaped not, much more shall not we, he argues by comparing the speaking of the Old Testament to that of the New; and this in regard to two things: first, as to the manner of speaking; secondly, as to the efficacy of the speaking.
716. – The manner of speaking, because He spoke upon earth; but here He speaks from heaven. Hence, he says, If they, namely, the ancient fathers, refused him who warned them on earth, namely, Christ: 'For I myself that spoke, behold I am here' (Is. 52:6), namely, by angels or prophets: 'God who at sundry times and in divers manners spoke in time past to the fathers by the prophets' (Heb. 1:1); or him, i.e., the angel through whom the Law was given to Moses: 'Ordained by angels' (Gal. 3:19); 'For if the word spoken by angels became steadfast' (Heb. 2:2): 'This is Moses who was in the church in the wilderness, with the angel who spoke to him on mount Sinai, and with our fathers' (Ac. 7:38) did not escape the vengeance of the divine law: 'The way to escape shall fail them' (Jb. 11:20): 'Every transgression and disobedience received a just recompense' (Heb. 2:2).
717. – The conclusion follows by arguing from the lesser case: If those who refused the one speaking upon earth did not escape, much less shall we escape if we reject him who warns from heaven; because we shall not be able to escape. For the one who speaks to us in the New Testament is Christ already in heaven: 'The Lord Jesus, after he spoke to them, was taken up into heaven' (Mk 16:19); 'From heaven he made you to hear his voice that he might teach you' (Dt. 4:36). Therefore, the doctrine of the Old Testament is the doctrine of Christ speaking on earth for two reasons: because there under the figure of earthly things He spoke of heavenly things; furthermore, He promised earthly things there. But the doctrine of the New Testament is that of Christ speaking from heaven, because we turn earthly things into signs of heavenly things by a mystical interpretation. Likewise, heavenly things are promised in it: 'For your reward is great in heaven' (Mt. 5:12); 'If I speak to you of earthly things and you do not believe; how will you believe, if I speak to you of heavenly things?' (Jn. 3:12).
Commentary on Hebrews
Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.
οὗ ἡ φωνὴ τὴν γῆν ἐσάλευσε τότε, νῦν δὲ ἐπήγγελται λέγων· ἔτι ἅπαξ ἐγὼ σείω οὐ μόνον τὴν γῆν, ἀλλὰ καὶ τὸν οὐρανόν.
є҆гѡ́же гла́съ зе́млю тогда̀ поколеба̀, нн҃ѣ же ѡ҆бѣтова̀, гл҃ѧ: є҆щѐ є҆ди́ною а҆́зъ потрѧсꙋ̀ не то́кмѡ земле́ю, но и҆ нб҃омъ.
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
26–27There 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
26–27"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
26–27Quite 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
26–27Based 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
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
"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
Do you not see that the One who spoke then was the very Same One who now prophesies to us from heaven? For His voice then, at the time of the giving of the Law, shook the earth.
"And Who has now given such a promise: 'Yet once more I will shake not only the earth, but also the heaven.'" We learn of two earthquakes from Scripture: the first was at the giving of the law on Sinai, as David says: "the earth feared" (Ps. 76:9); the second was at the manifestation of Christ in the flesh. For it is said: "all Jerusalem" "was troubled" (Matt. 2:3) and: "the idols of Egypt shall be moved" (Isa. 19:1). For they were shaken, that is, they were deprived of such a state as to deceive those who nourished them, and their power was cast down. Therefore, the expression "yet once more" indicates the third shaking, which will happen after the second coming, or the renewal at the end of the world, when all things will be changed, passing from corruption to incorruption. This is spoken of by the prophet Haggai (Hag. 2:7).
Commentary on Hebrews
718. – Then he compares the two testaments in regard to the efficacy of the speaking. As to the efficacy of the Old Testament's speaking he says, His voice then shook the earth, i.e., wrought many changes on earth, namely, by the signs in Egypt, by the division of the sea, by the earthquake in the desert: 'The earth was moved: and the heavens dropped at the presence of the God of Sinai, at the presence of the God of Israel' (Ps. 67:10). This signified that all that speaking moved their hearts by earthly promises.
719. – Then when he says, but now he has promised, he deals with the efficacy of the New Testament and proves it by the authority of a prophet, and then explains it.
720. – That authority is found in Hag (2:7) but not according to our version; for we have: 'Yet one little while, and I will move the heaven and the earth, and the sea, and the dry land.' But the Apostle says, Yet once more I will shake not only the earth but also the heaven. But the sense is the same. And it is clear that those words were uttered near the end of the time of the Old Testament, namely, after the return from captivity; at which time nothing remained of the Old Testament. Therefore, it is clear that what was promised was to be fulfilled in the New Testament, namely, the new heaven and the new earth: 'Behold, I create new heavens and a new earth' (Is. 65:17). This creation was shown to John in the spirit: 'And I saw a new heaven and a new earth' (Rev. 21:1). For in that new creation the heavens will be moved. But heaven can be taken in two senses: in one way for the ethereal heaven and that will be cleansed by the fire of the final conflagration, as has been stated above. In another way, the starry heaven, which will not be cleansed, but will be changed to a new state: for it will cease its motion and the clarity of its parts will be increased, because 'The light of the moon will be as the light of the sun, and the light of the sun seven times brighter' (Is. 30:26). He says, therefore, but now, i.e., through the New Testament, he promises, saying, Yet once more and I will shake not only the earth but also the heaven.
Commentary on Hebrews
And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.
τὸ δὲ ἔτι ἅπαξ δηλοῖ τῶν σαλευομένων τὴν μετάθεσιν ὡς πεποιημένων, ἵνα μείνῃ τὰ μὴ σαλευόμενα.
А҆ є҆́же є҆щѐ є҆ди́ною, сказꙋ́етъ коле́блемыхъ преложе́нїе, а҆́ки сотворе́нныхъ, да пребꙋ́дꙋтъ, ꙗ҆̀же сꙋ́ть неподви̑жимаѧ.
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
"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
That is, the change of corruptible creation, which by its very nature is capable of wavering; since it was created, that is, received a beginning of existence, it undoubtedly also has an end. For everything created received a beginning, and therefore, by its very nature, also has an end. And the angels are not infinite by nature; but they received immortality by divine grace.
"That which is unshakeable may remain." That is, the future blessings. For when everything corruptible is changed, then all that is appointed for the righteous will be incorruptible and unshakable, subject to no "shaking" or change.
Commentary on Hebrews
721. – Then when he says, This phrase, 'Yet once more,' indicates the removal of what is shaken, he explains the words of the prophecy; and he lays great stress on the phrase, Yet once more. For in saying, yet, he shows that they are moveable; but in saying, once more, he indicates that they are to be changed from the state of movability and corruptibility to a state of incorruption and immutability. For if they were to remain in a state of changeableness after that change, he would not have said, once more, but 'again and again.' This is against Origen who believed that the world will be renewed an infinitude of time and be recovered. He says, therefore: and in that he says, 'Yet once more,' he indicates the removal of what is shaken, to a state of immovableness. And as though someone were asking whether God can do this, he adds, as of what has been made. For all things made are subject to God's power; hence, just as God made them from nothing, so He can change them as He wills. And this in order that what cannot be shaken may remain, i.e., that are immovable, i.e., that they remain immovable as to their essences, but changed as to certain accidental dispositions: 'As a vesture you will change them, and they shall be changed' (Ps. 101:28). This has been explained in chap. 1. From all this it is clear that although the things of the Old Testament were moved, it was not to a state of incorruption and immutability; but this is done only in the New, to signify that the promises of the Old Testament were changeable, but not those of the New.
Commentary on Hebrews
Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear:
Διὸ βασιλείαν ἀσάλευτον παραλαμβάνοντες ἔχωμεν χάριν, δι’ ἧς λατρεύωμεν εὐαρέστως τῷ Θεῷ μετὰ αἰδοῦς καὶ εὐλαβείας·
Тѣ́мже црⷭ҇тво непоколеби́мо прїе́млюще, да и҆́мамы блгⷣть, є҆́юже слꙋ́жимъ бл҃гоꙋго́днѡ бг҃ꙋ съ бл҃гоговѣ́нїемъ и҆ стра́хомъ,
28–29In 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
"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
28–29The 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
28–29“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
28–29“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
Since, he says, we shall be deemed worthy of blessings that are unchangeable and unshakeable, and shall receive such a kingdom, already receiving here the pledge of it — spiritual blessings, "let us hold fast to grace," that is, let us not grieve and lose heart, but let us give thanks both to Him who has already granted such things and who is yet to grant more.
"Which we shall serve God acceptably." "By which" (i.e., by grace we shall also serve) — with thanksgiving. For if we are thankful, then we also serve acceptably, as though knowing what kind of Master we have. For if we do not give thanks both for deliverance from afflictions and for tribulation, then we do not serve acceptably either. Does some servant who grumbles against his master (for he who does not serve him as he ought grumbles) serve acceptably? Therefore he himself also says in another place: "do not grumble" (1 Cor. 10:10); and again: "do all things without grumbling" (Phil. 2:14). And for grumbling the Israelites died in the wilderness.
"With reverence and fear." That is, let us say nothing reckless, nothing shameless, but let even our outward appearance express respect for people and "fear" before God.
Commentary on Hebrews
722. – Then when he says, Therefore let us be grateful for receiving a kingdom that cannot be shaken, he reaches the main conclusion. For after commending in many ways the grace and benefits conferred and to be conferred upon us by Christ, his main desire is to induce us to serve Him. He concludes that inasmuch as immovable things are promised in the New Testament, we should serve Christ Who promised them, in fear and reverence. And that is the principal conclusion.
723. – Hence, he first recalls the favor granted, saying, therefore, inasmuch as God promises a heaven and an immovable earth, by which are signified the immovable and eternal good things to come, let us be grateful, i.e., give thanks: 'Thanks be to God for his unspeakable gift' (2 Cor. 9:15). And receive, because we receive, if not the reality, yet in the hope of the promise, a kingdom that cannot be shaken: 'Your kingdom is a kingdom of all ages' (Ps. 144:13); 'Of his kingdom there will be no end' (Lk. 1:33). Or by, receiving, is understood the gift of grace, which we receive in the present as a pledge of future glory. Therefore, he says: Therefore receiving a kingdom that cannot be shaken, i.e., of future glory, which is promised to us: 'Fear not, little flock, because it has pleased your Father to give you a kingdom' (Lk. 12:32). For what we hope for, we have, namely, the grace we have received as a beginning of glory. For if nature is not lacking in what is necessary, much less God. Therefore, He gives us the hope of that kingdom, and consequently, the grace, by which we may arrive at it: 'We have access by faith into grace' (Rom. 5:2); 'The Lord will give grace and glory' (Ps. 83:12).
724. – He continues thus: and so let us offer to God acceptable worship. Here he comes to the service as something required of us. For natural reason dictates that we are obligated to show reverence and honor to anyone from whom we receive many favors; therefore, much more to God, Who has given us the greatest things and has promised us an infinitude of them. Hence, he says that by that grace, namely, given and to be given to us, let us offer to God acceptable worship, with reverence and awe. For it is not enough merely to serve God, which can be done by outward action; we must also please Him by a right intention and by love: 'He pleased God and was beloved' (Wis. 4:10); 'I will please the Lord in the land of the living' (Ps. 114:9). But God is especially served by an inward service: 'Let us serve him in holiness and justice' (Lk. 1:74). Now by reason of creation God is called Lord, but by reason of regeneration, Father. But to a Lord fear is owed, and to a Father love and reverence: 'The son honors the father, and the servant fears his lord. If I am your father, where is my honor; and if I am your Lord, where is my fear' (Mal. 1:6). Therefore, the Lord should be served in fear and in reverence: 'Serve the Lord in fear; and rejoice unto him with trembling' (Ps. 2:11).
Commentary on Hebrews
For our God is a consuming fire.
καὶ γὰρ ὁ Θεὸς ἡμῶν πῦρ καταναλίσκον.
и҆́бо бг҃ъ на́шъ ѻ҆́гнь поѧда́ѧй (є҆́сть).
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."
Refutation of All Heresies Book 6
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
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
"For our God is a consuming fire."
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
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
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
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
Having shown, on the one hand, that the Old Testament events inspire fear, and on the other, that in the New Testament there is nothing of the sort, he, lest they treat the gentleness with contempt, says: let us offer gratitude to God with reverence and fear. For the soul, giving in to despair during calamities, loses its shame. Or: our service must be performed with reverence and fear. For our God is a fire, and therefore we must have fear, lest He destroy us as negligent and indifferent. For it says: let the sons of Israel be reverent. This also provides them consolation, namely that we have such a God Who is able to consume our enemies.
Commentary on Hebrews
725. – That we should serve God in that manner he proves by the authority of Deuteronomy (4:24): For our God is a consuming fire. When God is said to be a fire, it does not mean that He is something corporeal, but it is because intelligible things are designated by sense-perceptible things, among which fire has greater nobility and clarity; and greater activity; and a higher natural place; and is more cleansing and more consuming. Therefore, God is especially called fire on account of His clarity, because He inhabits light inaccessible (1 Tim. 6:16), and because He is supremely active: 'You have worked all our works in us' (Is. 26:12), and He is in a loftier place: 'The Lord is high above all nations; and his glory above the heavens' (Ps. 112:4). Furthermore, he cleanses and as it were, consumes sins; hence, he says that he is a consuming fire: 'He is like a refining fire' (Mal. 3:2); and he continues: 'And he shall purify the sons of Levi'; 'making purgation of sins' (Heb. 1:3). He also consumes sinners by punishing: 'But a certain dread in expectation of judgement and the rage of a fire that shall consume the adversaries' (Heb. 10:27). Therefore, because such things are promised to us: 'And the light of Israel shall be as a fire, and the Holy One thereof as a flame' (Is. 10:17); 'A fire shall go before them and shall burn up enemies round about' (Ps. 96:3), we should strive to serve and please God.
Commentary on Hebrews
Anger—no peevish fit of temper, but just, generous, scalding indignation—passes (not necessarily at once) into embracing, exultant, re-welcoming love. That is how friends and lovers are truly reconciled. Hot wrath, hot love. Such anger is the fluid that love bleeds when you cut it. The angers, not the measured remonstrances, of lovers are love's renewal. Wrath and pardon are both, as applied to God, analogies; but they belong together to the same circle of analogy—the circle of life, and love, and deeply personal relationships. All the liberalising and "civilising" analogies only lead us astray. Turn God's wrath into mere enlightened disapproval, and you also turn His love into mere humanitarianism. The "consuming fire" and the "perfect beauty" both vanish. We have, instead, a judicious headmistress or a conscientious magistrate. It comes of being high-minded.
Letters to Malcolm: Chiefly on Prayer, Letter 18
You asked for a loving God: you have one. The great spirit you so lightly invoked, the "lord of terrible aspect", is present: not a senile benevolence that drowsily wishes you to be happy in your own way, not the cold philanthropy of a conscientious magistrate, nor the care of a host who feels responsible for the comfort of his guests, but the consuming fire Himself, the Love that made the worlds, persistent as the artist's love for his work and despotic as a man's love for a dog, provident and venerable as a father's love for a child, jealous, inexorable, exacting as love between the sexes.
The Problem of Pain, Ch. 3
WHEREFORE seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us,
Τοιγαροῦν καὶ ἡμεῖς, τοσοῦτον ἔχοντες περικείμενον ἡμῖν νέφος μαρτύρων, ὄγκον ἀποθέμενοι πάντα καὶ τὴν εὐπερίστατον ἁμαρτίαν, δι’ ὑπομονῆς τρέχωμεν τὸν προκείμενον ἡμῖν ἀγῶνα,
[Заⷱ҇ 331] Тѣ́мже ᲂу҆̀бо и҆ мы̀, толи́къ и҆мꙋ́ще ѡ҆блежа́щь на́съ ѡ҆́блакъ свидѣ́телей, го́рдость всѧ́кꙋ {бре́мѧ всѧ́ко} ѿло́жше и҆ ᲂу҆до́бь ѡ҆бстоѧ́тельный грѣ́хъ, терпѣ́нїемъ да тече́мъ на предлежа́щїй на́мъ по́двигъ,