Hebrews 4
Commentary from 26 fathers
For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.
καὶ γάρ ἐσμεν εὐηγγελισμένοι, καθάπερ κἀκεῖνοι· ἀλλ’ οὐκ ὠφέλησεν ὁ λόγος τῆς ἀκοῆς ἐκείνους μὴ συγκεκραμένους τῇ πίστει τοῖς ἀκούσασιν.
И҆́бо на́мъ благовѣствова́но є҆́сть, ꙗ҆́коже и҆ ѡ҆́нѣмъ: но не по́льзова ѻ҆́нѣхъ сло́во слꙋ́ха, не растворе́нное вѣ́рою слы́шавшихъ.
Hearing the words does not suffice for salvation; accepting it in faith is necessary, and holding it firm. After all, what benefit was God's promise to those who received it, but did not receive it faithfully, trust in the power of God or, as it were, associate closely with God's words?
Interpretation of Hebrews 4
He says, "Not having joined themselves to the things they heard," that is, the things they believed. How was it possible for them to be joined to those things? "By faith," he says, that is, through faith. For if the latter had believed as the former had, they would have been joined together into one, since their faith would have joined them together and blended them together.
Fragments on the Epistle to the Hebrews 4.2
And we have received the good news concerning future blessings, just as they did prefiguratively about the promised land. But it will be completely useless to us if we likewise do not believe and do not lay aside all faintheartedness, just as hearing did not profit them either. Notice how in relation to us he called the matter "good news," that is, a promise of future blessings, and moreover ones that are given as a reward for victory; whereas in relation to them he called it "the word heard."
That is, those not united through faith and not in agreement with those who heard, but rather having withdrawn from them. By "those who heard" he means here those who believed; for they truly can be called hearers. Saint John Chrysostom understood by "those who did not hear" the supporters of Caleb and Joshua, for they did not take part in the rebellion, did not mingle, did not revolt, and did not perish together with the rest of the rebels, who all shared one opinion. With whom then? With those who heard and received no benefit. So said this saint out of his great and profound wisdom, but to me, the unworthy one, he did not grant to understand in what sense he said this.
Commentary on Hebrews
Then he shows what anxiety should press us. In regard to this he does two things: first, he states his intention; secondly, he proves it (v. 3). In regard to the first he does two things: first, he shows that this promise has been made to us; secondly, that that promise is not enough (v. 2b).
He says, therefore: for good news came to us as to them. Here it should be noted that the things promised in the Old Testament should be understood spiritually: 'All things happened to them in a figure' (1 Cor. 10:11); 'What things soever were written, were written for our learning' (Rom. 13:4).
Then when he says, but the message did not benefit them, he shows that the promise is not enough, but that we should be solicitous; hence, he says that the message, which was heard and not believed, profited them nothing: 'For not the hearers but the doers of the law will be justified' (Rom. 2:13). And he says, not being met [mixed] with faith, because just as the union of intellect and thing understood make one thing, so the believer's heart and formed faith make one thing: 'He who is joined to the Lord is one spirit' (1 Cor. 6:17). For the words of God are so efficacious that they should be believed as soon as they are heard: 'your testimonies are become exceedingly credible' (Ps. 92:5).
Commentary on Hebrews
For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.
εἰσερχόμεθα γὰρ εἰς τὴν κατάπαυσιν οἱ πιστεύσαντες, καθὼς εἴρηκεν· ὡς ὤμοσα ἐν τῇ ὀργῇ μου, εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου· καίτοι τῶν ἔργων ἀπὸ καταβολῆς κόσμου γενηθέντων.
Вхо́димъ бо въ поко́й вѣ́ровавшїи, ꙗ҆́коже речѐ: ꙗ҆́кѡ клѧ́хсѧ во гнѣ́вѣ мое́мъ, а҆́ще вни́дꙋтъ въ поко́й мо́й: а҆́ще и҆ дѣлѡ́мъ ѿ сложе́нїѧ мі́ра бы́вшымъ.
For "we who have believed," he says, "do enter into rest." From what this is evident, he adds: "as He said, as I have sworn in My wrath, if they shall enter into My rest: although the works were finished from the foundation of the world." This indeed, is not evidence that we shall enter in, but that they did not enter in. What then? Thus far he aims to show that as that rest does not hinder the speaking of another rest, so neither does this exclude that of Heaven. Up to this point then, he wishes to show that they the Israelites did not attain to the rest.
Homily on Hebrews 6
3–9He wants to make clear three rests mentioned in the divine Scripture: first, the seventh day, on which God finished creating; second, the land of promise; and third, the kingdom of heaven. He provides proof of this from the inspired testimony: If there is no other rest (he is saying), why on earth does he also urge those in receipt of the second kind not to harden their hearts, threaten punishment and make mention of those who spurned the second kind? He cites them in order, and firstly the rest on the seventh day.
Interpretation of Hebrews 4
The testimony also judges from which it makes that apparent. And see how it establishes that. In any case, he says, it is necessary that some enter into the rest of God, lest the promise be made in vain and rashly. Therefore, since they did not enter (for he swore that they shall not enter), it is necessary for us, as long as we wish, to enter, not now into a figurative rest, but into the true kingdom of heaven. For although their children entered the promised land, now another rest is defined through David. For what else does it mean: "Today, if you hear his voice"? (Heb. 3:15) As I swore in my wrath. But this testimony is not meant for those of us who have believed, who enter into the rest of God, but for those who do not enter: indeed, he says, since they did not enter, we must enter. For he speaks more openly in this progression. Now, indeed, besides this, he wishes to show that just as the rest of the Sabbath does not prevent another rest of the promised land from being called rest, so neither does the rest of the promised land prevent the kingdom of heaven from being called rest. Therefore, he also adds: although his works were finished from the foundation of the world, from which God rested, did not prevent the land of promise from being called rest.
The Pseudo-Oecumenian Catena on Hebrews
From what is it evident that we who have believed will enter into rest? From the fact that God said that those who did not believe will not enter. This becomes clear from the contrast: just as for those who did not believe, the retribution for their unbelief was that they did not enter into rest, so, on the contrary, we who have believed will receive as a reward for our faith that we will enter.
Commentary on Hebrews
Then when he says, for we who have believed enter that rest, he proves his conclusion. In regard to this he does three things: first, he shows that it is necessary for us to believe, just as it was for them; secondly, he cites two authorities to prove his proposition (v. 3c); thirdly, he argues from them (v. 6).
He says, therefore: The word was spoken to us as it was to them that we shall enter into rest: 'In peace in the selfsame, I will sleep and be at rest' (Ps. 4:9); 'You shall rest and there shall be none to make you afraid' (Jb. 11:19). But there is a twofold rest: one in external goods, and a man passes to it from peace of mind; the other is in spiritual good, which is within, and to it a man enters: 'Enter into the joy of your lord' (Mt. 25:21); 'The kind has brought me into his storerooms' (S of S 1:3). Then he cites the authority: As I have sworn I my wrath: they shall never enter my rest.
Commentary on Hebrews
For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works.
εἴρηκε γάρ που περὶ τῆς ἑβδόμης οὕτω· καὶ κατέπαυσεν ὁ Θεὸς ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ·
Рече́ бо нѣ́гдѣ ѡ҆ седмѣ́мъ си́це: и҆ почѝ бг҃ъ въ де́нь седмы́й ѿ всѣ́хъ дѣ́лъ свои́хъ.
4–5For because he means this, he says, "For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all His works. And in this place again, If they shall enter into My rest." Thou seest how that doth not hinder this from being a rest?
Homily on Hebrews 6
4–7This is the work of true "rest," namely, not having to run again to the old things, while enduring transition and change. For just as God is said to rest from his creation of the world, having completed its foundation, so it is fitting that also the one who has entered "into rest" not run back again to the old things, viewing with contempt the labors required by the law's virtuous ordinances to restrain transgression. For out of necessity change and a removal from the old institution follows these things.
Fragments on the Epistle to the Hebrews 4.4-7
"from all his works." Then, since he had called it rest (it was said, however, to be the rest of the Sabbath), he himself resolves that and says: Now that the rest of the works is made, he also calls this rest, namely the land of promise. "And God rested." You see, he says, that there are two rests? One on the seventh day, in which God rested from his works: and one of the land of promise, about which David is now speaking. Therefore, he says: Just as the first rest did not prevent the second from being called rest: so neither will the second prevent the third, namely the kingdom of heaven. This, however, he asserts, because he will say that we can enter into his rest. Let him not hear: But they have entered: and finally, he says that there is another rest.
The Pseudo-Oecumenian Catena on Hebrews
Then (v. 3b) he cites two authorities: one is from the Law in Genesis (chap. 2) and the other from Ps. 94. He says, therefore, in regard to the first: although his works from the foundation of the world were finished. For he has spoken somewhere of the seventh day. This can be read in two ways: in one way by omitting the for. Then the sense is this: they shall enter into the rest which was prefigured by the seventh day from the foundation of the world. And God rested the seventh day from all his works. Or the Holy Spirit spoke in a certain place of the seventh day. And he spoke after describing the works of the six days, when the works from the foundation of the world were finished. But he says, from the foundation of the world, because the world was first established, and after six days it was made perfect in all its parts.
In regard to the distinction of the days the saints speak in different ways: for Augustine treats the matter differently from the other saints. Yet no matter how they are treated, it is clear that those works were perfect. For they contain a twofold perfection: one is according to the parts of the world which are heaven and the four elements; and this was wrought by the work of creation, which occurred on the first day, and by the work of distinction, which occurred on the second and third day. In this, Augustine agrees with the others. The other perfection is according to the individual parts. And this pertains to the work of ornamentation which occurred on the fourth day in regard to the higher things, on the fifth day in regard to the intermediate elements, namely, air and water, and on the sixth day in regard to earth, which is the lowest element.
But if he rested on the seventh day, who made it, if it is not a work of God? 'My father works until now and I work' (Jn. 5:17). I answer that 'rest' is not taken as the opposite of labor, but as the opposition of motion. For even when He creates He is not being moved; yet, because we speak of him only in terms of sensible things in which there is no activity without motion; therefore, every action, broadly speaking, is called a motion, and He is said to have rested because He ceased producing new species. So God rested from producing works, because all in some sense preceded. And so, God made the seventh day as every other day, because something was added then, for that was the time when the state of purgation began. For every addition varied the state of the world, and made one day. It should be noted with Augustine that he does not say simply that He rested, but that he rested from his works. For He rested in Himself from all eternity, but when He rested, it was not in His works, but from His works. For God works in a different manner from other artisans: for an artisan acts because of a need, as a house builder makes a house to rest in it, and a cutlerer a knife for gain; hence, the desire of every artisan comes to rest in his work. But not so with God, because He does not act out of need but to communicate His goodness; hence, he does not rest in His work, but from producing a work; and He rests only in His goodness.
Commentary on Hebrews
And in this place again, If they shall enter into my rest.
καὶ ἐν τούτῳ πάλιν· εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου.
И҆ въ се́мъ па́ки: а҆́ще вни́дꙋтъ въ поко́й мо́й.
Indeed, he says, "the third rest is the kingdom of heaven. And there again, "If they shall enter into my rest." Behold, therefore, two works, the other indeed of which David said: "If they shall enter into my rest."
The Pseudo-Oecumenian Catena on Hebrews
It would seem that this speech is inconsistent, but in reality it is not: it speaks of the fact that no one can say that David is speaking of the Sabbath rest. For how can he speak of it, when it had long since passed and the world had received its ordering from the very beginning? It is clear that David speaks of some other rest. This rest pertains to the future, since obviously someone must enter it after this. And just as the Sabbath is called rest in Scripture, and nothing prevented the entry into the promised land from also being called rest after that; so too now nothing prevents the future rest from being spoken of after that ancient rest — I mean the Kingdom of Heaven, into which those who have not believed shall not enter.
Commentary on Hebrews
Then he cites the authority of David, which has already been explained. But when he says, since, then, it remains for some to enter it, he argues from the premises. In regard to this he does two things: first he accepts the sense of the second authority; secondly, he argues from the first (v. 9). In regard to the first he does two things: first, he extracts two things from the second authority; secondly, he shows that those two things are understood in it (v. 8).
Commentary on Hebrews
Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief:
ἐπεὶ οὖν ἀπολείπεταί τινας εἰσελθεῖν εἰς αὐτήν, καὶ οἱ πρότερον εὐαγγελισθέντες οὐκ εἰσῆλθον δι’ ἀπείθειαν,
Поне́же ᲂу҆̀бо лише́ни нѣ́цыи {ѡ҆стае́тсѧ нѣ̑кїимъ} вни́ти въ него̀, и҆ и҆̀мже пре́жде благовѣствова́но бѣ̀, не внидо́ша за непослꙋша́нїе:
6–7"Seeing therefore it remaineth" (he says) "that some must enter therein, and they to whom it was first preached entered not in because of unbelief: again he limiteth a certain day, saying in David, To-day, after so long a time; as it has been said before." But what is it that he means? "Seeing then" (he means) that "some must" certainly "enter in," and "they did not enter in." And that an entrance is proclaimed, and that "some must enter in," let us hear from what this is clear. Because after so many years (he says) David again says: "To-day if ye will hear His voice, harden not your hearts."
Homily on Hebrews 6
For if some must enter, and those who entered have not entered into the rest of the promised land, it again defines a third rest, so that, as he says, some may enter into it.
The Pseudo-Oecumenian Catena on Hebrews
6–7Therefore, he extracts two things: one is well known, namely, that the ancestral fathers did not enter; the other is that during the time of David there remained another rest to be given. For although the promised rest was to be obtained in the promised land, yet by the fact David so long afterward says, Today, if you hear his voice, harden not your hearts, he shows that another rest remains. Otherwise, he would have made no mention of the rest, saying, Today if you hear his voice, harden not your hearts. There is, therefore, a rest into which we are to enter, but which they did not enter because of unbelief. Therefore, because they did not enter, others to whom the promise was made must enter, because they to whom it was first preached, did not enter. Therefore, it remains for others to enter. The reason for this is that if God created man for eternal happiness, for he created him according to His own image and likeness, He prepared a rest for him. Therefore, although someone might be excluded because of his sin, God does not wish that preparation to have been made in vain. Therefore, some will enter, as is clear from those invited to the marriage feast: 'The marriage, indeed, is ready, but they that were invited are not worthy. Go, therefore, into the highways and as many as you shall find, call to the marriage' (Mt. 22:8).
Commentary on Hebrews
Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts.
πάλιν τινὰ ὁρίζει ἡμέραν, σήμερον, ἐν Δαυῒδ λέγων, μετὰ τοσοῦτον χρόνον, καθὼς εἴρηται· σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν.
па́ки нѣ́кїй ᲂу҆ставлѧ́етъ де́нь, дне́сь, въ дв҃дѣ гл҃ѧ, по толи́цѣхъ лѣ́тѣхъ, ꙗ҆́коже пре́жде глаго́ласѧ: дне́сь, а҆́ще гла́съ є҆гѡ̀ ᲂу҆слы́шите, не ѡ҆жесточи́те серде́цъ ва́шихъ.
"Today" is neither an indefinite period of time, nor can it be predicated of an interval outside of "days" as if "today" were joined with each day. This should be stated not only for the sake of apostolic perspicuity but also for the sake of those who wish to understand, in the matter of the origin of the Only Begotten, the "I have begotten you today" by flatly asserting that the "today" is an indefinite period of time. They cannot perceive that if this were the case one would not be able to speak of a "today" since there was then not yet a day. The apostle has made clear that he would not say that "today" is an indefinite period of time when he said, "Again speaking in David he marks off a day." Also in another passage, "Comfort them every day until it will be called 'the Day.' " First he showed that the "today" is not being spoken of outside of "days," by his saying "every day," and so appending "until it will be called 'the Day.' " Then in the matter of the "day" it does not appear as if he were talking about an indefinite period of time which might be applied both to the time that has already passed and the time that is about to come. For what does he say? Deeming "each day" to be "the Day" which is spoken to we should give heed to remaining in the faith. For as "the Day" indicates the present day, he advises them to make full use of the day for that which is useful for exhortation.
Fragments on the Epistle to the Hebrews 4.4-7
For if God did not have a third rest, He would not have said: "Today, if you hear His voice, do not harden your hearts," so that there may be a rest into which those should enter who do not harden their hearts. Since obedience would be completely useless if there were neither rest nor reward. You have seen how he confirms it? "Do not harden your hearts so that you may enter into the rest," he says. For by saying that those who hardened their hearts did not enter into the rest, he implies that those who do not harden their hearts will enter. For every command of God has also a future reckoning.
The Pseudo-Oecumenian Catena on Hebrews
For if Jesus had given them rest, then would he not afterward have spoken of another day.
εἰ γὰρ αὐτοὺς Ἰησοῦς κατέπαυσεν, οὐκ ἂν περὶ ἄλλης ἐλάλει μετὰ ταῦτα ἡμέρας·
А҆́ще бо бы ѻ҆́нѣхъ і҆и҃съ ᲂу҆поко́илъ, не бы̀ ѡ҆ и҆нѣ́мъ днѝ глаго́лалъ по си́хъ.
"I shall give you another testimony, my friends," said I, "from the Scriptures, that God begat before all creatures a Beginning, [who was] a certain rational power [proceeding] from Himself, who is called by the Holy Spirit, now the Glory of the Lord, now the Son, again Wisdom, again an Angel, then God, and then Lord and Logos; and on another occasion He calls Himself Captain, when He appeared in human form to Joshua the son of Nave (Nun). For He can be called by all those names, since He ministers to the Father's will, and since He was begotten of the Father by an act of will; just as we see happening among ourselves: for when we give out some word, we beget the word; yet not by abscission, so as to lessen the word [which remains] in us, when we give it out: and just as we see also happening in the case of a fire, which is not lessened when it has kindled [another], but remains the same; and that which has been kindled by it likewise appears to exist by itself, not diminishing that from which it was kindled.
Dialogue with Trypho, Chapter LXI
But who this was about to be, to whom God promised an everlasting priesthood, Zechariah most plainly teaches, even mentioning His name: "And the Lord God showed me Jesus the great Priest standing before the face of the angel of the Lord, and the adversary was standing at His right hand to resist Him. And the Lord said unto the adversary, The Lord who hath chosen Jerusalem rebuke thee; and lo, a brand plucked out of the fire. And Jesus was clothed with filthy garments, and He was standing before the face of the angel. And He answered and spake unto those that stood around before His face, saying, Take away the filthy garments from Him, and clothe Him with a flowing garment, and place a fair mitre upon His head; and they clothed Him with a garment, and placed a fair mitre upon His head. And the angel of the Lord stood, and protested, saying to Jesus: Thus saith the Lord of hosts, If Thou wilt walk in my ways, and keep my precepts, Thou shalt judge my house, and I will give Thee those that may walk with Thee in the midst of these that stand by. Hear, therefore, O Jesus, Thou great Priest."
The Divine Institutes Book 4, Chapter XIV
8–10In fact, if Joshua, the son of Nun, who allowed them to inherit the land, had settled them and given them rest, they still would not speak at all about the “other day of rest.” Indeed, Joshua made them rest, because he gave them the land as an inheritance, but they did not rest in it perfectly, as God perfectly rested from God’s works, for they lived in toils and wars. If that rest was not a true rest, since Joshua himself, the giver of their rest, was urged by the wars, if this is their condition, I say, there still remains the sabbath of God, who gives rest to those who enter there, as God rested from God’s works, that is, from all the works which God made.
Commentary on the Epistle to the Hebrews 4
"For if Joshua had given them rest he would not afterward have spoken of another day." It is evident, that he says these things, as of persons who are to attain some recompense.
Homily on Hebrews 6
"For if Joshua had given them rest." For if that were the only rest, namely the promised land into which they entered under the leadership of Joshua, he would not have spoken of another day of rest through David. But therefore, he mentions it, saying: Today, and he gave a command, saying: Do not harden your hearts: as if there exists a third rest into which it is necessary for those who are obedient to enter.
The Pseudo-Oecumenian Catena on Hebrews
By all this he endeavors to show that Joshua could not have led them into that rest of which both David speaks and we now speak. Since Joshua did not lead them in, and David "after so long a time" again says: "do not harden your hearts," like the fathers who did not enter because of unbelief, he gives us grounds to conclude by contrasting argument that we shall enter if we believe. It is evident that this is a future rest, and it awaits us. For David was certainly not speaking of Palestine: they already possessed it at that time; nor is the seventh day meant: it had existed since the creation of the world. Consequently, there exists a certain third rest — the Kingdom of Heaven, into which the true Jesus leads, and faith in Him.
Commentary on Hebrews
Then when he says, For if Joshua had given them rest, God would never have afterwards spoken of another day, he proves that it remains for others to enter, because if Jesus Nave, i.e., Joshua, had given the children of Israel final rest, God would never have spoken of another day, i.e., another rest would not remain for us, nor would David have spoken of another rest after that day. Hence, it is clear that that rest was a sign of spiritual rest.
Commentary on Hebrews
There remaineth therefore a rest to the people of God.
ἄρα ἀπολείπεται σαββατισμὸς τῷ λαῷ τοῦ Θεοῦ.
Оу҆̀бо ѡ҆ста́влено є҆́сть (и҆ є҆щѐ) сꙋббѡ́тство лю́демъ бж҃їимъ:
"There remaineth therefore a rest for the people of God." Whence does this appear? From the exhortation, "Harden not your hearts": for if there were no rest, these exhortations would not have been given. Neither would they have been exhorted not to do the same things with the Jews lest they should suffer the same things, unless they were about to suffer the same. But how were they who were in possession of Palestine about to suffer the same things (i.e. exclusion from the rest) unless there were some other rest?
And well did he conclude the argument. For he said not rest but "Sabbath-keeping"; calling the kingdom "Sabbath-keeping," by the appropriate name, and that which they rejoiced in and were attracted by. For as, on the Sabbath He commands to abstain from all evil things; and that those things only which relate to the Service of God should be done, which things the Priests were wont to accomplish, and whatsoever profits the soul, and nothing else; so also will it be then.
Homily on Hebrews 6
What then does he say? "There remaineth therefore a rest for the people of God." And see how he has summed up the whole argument. "He sware," saith he, to those former ones, "that they should not enter into" the "rest," and they did not enter in. Then long after their time discoursing to the Jews, he says, "Harden not your hearts," as your fathers, showing that there is another rest. For of Palestine we have not to speak: for they were already in possession of it. Nor can he be speaking of the seventh day; for surely he was not discoursing about that which had taken place long before. It follows therefore that he hints at some other, that which is rest indeed.
Homily on Hebrews 6
"Therefore, a Sabbath-keepingremains." Sabbath-keeping or rest. For sabbaths are interpreted as rest. Therefore, a certain third rest remains, which is the kingdom of heaven. However, he called it Sabbath-keeping, from the primary rest which was of the Sabbath-keeping.
The Pseudo-Oecumenian Catena on Hebrews
"for the people of God." He says to the faithful. And how is this evident? From the fact that David commands, saying: Do not harden your hearts. For he would not command this if there were no sabbath and rest. (What benefit would there be for those who obeyed?) Nor would it be commanded to us, not to do the same as the Jews who were in the desert, lest we too be deprived of rest in the same way.
The Pseudo-Oecumenian Catena on Hebrews
Just as the first "rest" did not prevent there being a second rest, so neither does the existence of a second rest prevent the existence of a third and more perfect rest.… Then it is clear that there is a certain other rest beyond those rests which have been spoken of, and that this rest is hallowed not for any who happen to chance upon it, but rather "for the people of God." But truly the people of God are "those who believe" in him and who keep his commandments.
Fragments on the Epistle to the Hebrews 4.3-11
He did not say "rest," but "sabbath-keeping," using precisely the kind of term that both delighted his listeners and was fully understandable to them. Thus he refers to the Kingdom of Heaven. For just as on the Sabbath the law commanded abstaining from all fleshly voluntary works, and the priests performed only works of service to God and works beneficial to the soul, so also then everything will be spiritual and divine — nothing fleshly, nothing burdensome, where there are neither sicknesses, nor sorrows, nor sighing. Listen to what he himself also says.
Commentary on Hebrews
Having cited two authorities: one from Genesis (2) and the other from Ps. 94, and drawn his conclusion from the second authority, the Psalm, the Apostle now concludes the same from the first. In regard to this he does two things: first, he gives the conclusion; secondly, he gives the reason for the consequence (v. 10).
In regard to the first it should be noted that the Apostle has so far mentioned a triple rest: the first is God's rest from His works, the second is a temporal rest, which the children of Israel had in the promised land; the third is eternal rest, which is designated by the first two. But the Apostle, before mentioning eternal rest, says that after the earthly rest there remains a day of rest for the people of God. This was represented in the Old Law by the Sabbath, namely, eternal rest: 'If you call the Sabbath delightful, and the holy of the Lord glorious' (Is. 58:13); 'And there shall be month after month and Sabbath after Sabbath' (Is. 66:23), i.e., eternal rest. And he says, a Sabbath rest, because just as in the Old Law the Sabbath represented God's rest from His works, so that rest will be that of the saints from their labors' (Rev. 14:13).
Commentary on Hebrews
For he that is entered into his rest, he also hath ceased from his own works, as God did from his.
ὁ γὰρ εἰσελθὼν εἰς τὴν κατάπαυσιν αὐτοῦ καὶ αὐτὸς κατέπαυσεν ἀπὸ τῶν ἔργων αὐτοῦ, ὥσπερ ἀπὸ τῶν ἰδίων ὁ Θεός.
вше́дый бо въ поко́й є҆гѡ̀, и҆ то́й почѝ ѿ дѣ́лъ свои́хъ, ꙗ҆́коже ѿ свои́хъ бг҃ъ.
However it is not he who spoke thus, but what? "For he that is entered into his rest, he also hath ceased from his own works, as God did from His." As God ceased from His works, he says, so he that hath entered into His rest hath ceased. For since his discourse to them was concerning rest, and they were desirous to hear when this would be, he concluded the argument with this.
Homily on Hebrews 6
As the God of all on the sixth day completed the whole of creation, and on the seventh he rested from creating, so those departing this life and moving to that one will be rid of the present labors.
Interpretation of Hebrews 4
"who has entered."Since they were weary from evils, there was no mention made of the countless goods that were to come, he comforts them by saying that he who has entered into the third rest, which is the rest of the kingdom of heaven, rests from his works, that is, from persecutions, temptations, afflictions, just as indeed God rested from the works He had done in the first rest.
The Pseudo-Oecumenian Catena on Hebrews
In another way. "rested from his works, as God did from his own." As if, he rested. Since he has demonstrated that there is a third rest, and that some will enter into it, he comes to the conclusion and says: "From what has been said, it is certainly evident that there is another rest besides the aforementioned, and this is not for everyone, but dedicated to the people of God." Truly, the people of God are those who have believed in Him and keep His commandments.
The Pseudo-Oecumenian Catena on Hebrews
"And he himself rested." As if he had rested.
The Pseudo-Oecumenian Catena on Hebrews
I am speaking of that order of tears which belongs to those who shed tears unceasingly both night and day. Whoever has found the reality of these things truly and accurately has found it in stillness. The eyes of such a man become like fountains of water for two years’ time or even more, that is, during the time of transition: I mean, of mystical transition. But afterwards you enter into peace of thought; and from this peace of thought you enter into the rest of which St. Paul has spoken, but only in part and to the extent that nature can contain it. From that peaceful rest his intellect begins to behold mysteries. And thereupon the Holy Spirit begins to reveal heavenly things to you, and God dwells within him and raises up the fruit of the Spirit in you. And from this he perceive dimly … the change nature is going to undergo at the renewal of all things.… When you enter into that region which is peace of the thought, then the multitude of tears is taken away from you, and afterwards tears come to you in due measure and at the appropriate time. This is, in all exactness, the truth of the matter as told in brief, and it is believed by the whole church.
Ascetical Homilies 14
He explains in what sense he called such rest "a sabbath." Because, he says, we too rest from our works, just as God, having rested from His works after the creation of the world, called that day the Sabbath. For here there is much toil for the righteous as well, and struggle, and every kind of effort in virtue; but there, there is no care or moral striving, there is immeasurable delight in God. And so, what they desired to hear — namely, that they would be delivered from their present labors — that is precisely what he said, in order to gladden them.
Commentary on Hebrews
Hence, he adds, For whoever enters God's rest also ceases from his works: because just as God worked six days and rested on the seventh, so by the six days the present time is signified, because it is a perfect number. Therefore, one who works perfectly, rests from his works on the seventh day, as God did from His; but not from all works, because there are certain works, for example, to see, to love and to praise: 'And they rested not day and night saying, Holy, holy, holy, Lord God Almighty' (Rev. 4:8), but from laborious works: 'But they who hope in the Lord shall renew their strength; they shall take wings as eagles, they shall run and not be weary, they shall work and not faint' (Is. 40:31).
Commentary on Hebrews
Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.
Σπουδάσωμεν οὖν εἰσελθεῖν εἰς ἐκείνην τὴν κατάπαυσιν, ἵνα μὴ ἐν τῷ αὐτῷ τις ὑποδείγματι πέσῃ τῆς ἀπειθείας.
Потщи́мсѧ ᲂу҆̀бо вни́ти во ѻ҆́ный поко́й, да не кто̀ въ тꙋ́ же при́тчꙋ противле́нїѧ впаде́тъ.
Faith is indeed great and bringeth salvation, and without it, it is not possible ever to be saved. It suffices not however of itself to accomplish this, but there is need of a right conversation also. So that on this account Paul also exhorts those who had already been counted worthy of the mysteries; saying, "Let us labor to enter into that rest." "Let us labor" (he says), Faith not sufficing, the life also ought to be added thereto, and our earnestness to be great; for truly there is need of much earnestness too, in order to go up into Heaven. For if they who suffered so great distress in the Wilderness, were not counted worthy of the promised land, and were not able to attain that land, because they murmured and because they committed fornication: how shall we be counted worthy of Heaven, if we live carelessly and indolently? We then have need of much earnestness.
And observe, the punishment does not extend to this only, the not entering in (for he said not, "Let us labor to enter into the rest," lest we fail of so great blessings), but he added what most of all arouses men. What then is this? "Lest any man fall, after the same example of unbelief." What means this? It means that we should have our mind, our hope, our expectation, yonder, lest we should fail. For that otherwise we shall fail, the example shows, "lest etc. after the same," he says.
Homily on Hebrews 7
But what is, "after the same example of unbelief"? As if one should say, why did they of old not see the land? They had received an earnest of the power of God; they ought to have believed, but yielding too much to fear and imagining nothing great concerning God, and being faint-hearted,-so they perished. And there is also something more to be said, as, that after they had accomplished the most part of the journey, when they were at the very doors, at the haven itself, they were sunk into the sea. This I fear (he says) for you also. This is the meaning of "after the same example of unbelief."
For that these also to whom he is writing had suffered much, he afterwards testifies, saying, "Call to mind the former days, in which after that ye had been enlightened, ye endured a great fight of afflictions." (c. x. 32.) Let no man then be faint-hearted, nor fall down near the end through weariness. For there are, there are those who at the beginning engage in the fight with the full vigor of zeal; but a little after, not being willing to add to all, they lose all. Your forefathers (he says) are sufficient to instruct you not to fall into the same sins, not to suffer the same things which they suffered. This is, "After the same example of unbelief." Let us not faint, he means (which he says also near the end of the Epistle. "Lift up the hands which hang down, and the feeble knees"): "lest any man," he says, "fall after the same example." (c. xii. 12.) For this is to fall indeed.
Then, lest when thou hearest, "any man fall after the same example," thou shouldest conceive of the same death which they also underwent, see what he says: "For the Word of God is quick and powerful and sharper than any two-edged sword." For the Word falls upon the souls of these men more severely than any sword, causing grievous wounds; and inflicts fatal blows. And of these things he need not give the proof, nor establish them by argument, having a history so fearful. For (he would say) what kind of war destroyed them? What sort of sword? Did they not fall simply of themselves? For let us not be careless because we have not suffered the same things. While "it is called. To-day," it is in our power to recover ourselves.
Homily on Hebrews 7
Where it has been shown that there is a third rest, he consequently encourages them to enter into it. And he rightly says: Let us strive. For faith alone is not sufficient to enter into it, unless there is also unless there is also good behavior. "lest anyone fall according to the same example." By the same, as with the Israelites. For just as they, after having crossed a greater part of the way in the desert, had fallen from all comfort through unbelief, let no one among you fall in the same way or by example, after so many trials, not acting courageously until the end.
The Pseudo-Oecumenian Catena on Hebrews
After having shown that there is also a third rest, he finally urges them to enter into it. He said well: "let us be diligent." For faith by itself is not sufficient to lead one into it, if a good life is not also joined with it.
"By the same example" — as the Israelites. For just as they, although they had already completed the greater part of the journey and endured hardships, nevertheless fell because of unbelief, so you too must watch out, lest after so many struggles which you have endured, you fall by not preserving your courage to the end. For this is truly what it means to fall.
Commentary on Hebrews
Then (v. 11) he exhorts us to hurry. In regard to this he does two things: first, he gives the advice; secondly, the reason for entering that rest (v. 12). In regard to the first he does two things: first, he urges us to hurry; secondly, he shows the danger in delay (v. 11b).
He says, therefore, Because there remains a Sabbath rest for the people of God, let us strive [hurry] to enter that rest. He says, enter, because it does not consist in external goods, to which one goes out, but in internal goods: 'You shall bring them in, and plant them in the mountain of your inheritance' (Ex. 15:17); 'Enter into the joy of the Lord' (Mt. 25:21). Therefore, there are many reasons for striving to enter: one is that the way is long: 'A certain nobleman went into a far country' (Lk. 19:12). It is said to be long because of the difference of condition, because the fullness of all good and immunity from all evil is there, and also perfect vision and possession, whereas here we find the opposite. Furthermore, we must hurry, because the time is very short: 'The days of man are short' (Jb. 14:5), and because that time, besides being short and brief, is uncertain: 'Man knows not his own end' (Ec. 9:12) and because the call is urgent: for an inner call drives us with the goad of charity: 'When he shall come as violent stream, which the spirit of the Lord drives on' (Is. 59:19); 'The charity of Christ presses us' (2 Cor. 5:14); 'I have run the way of your commandments' (Ps. 118:32), and because there is a danger in delay, as is clear from the foolish virgins who arrived late and could not enter.
Therefore, he says, that no one fall by the same sort of disobedience. As if to say: the ancients could not enter because of unbelief. Hence, we must beware of the example set by another's sin, lest we become incredulous, or by another's punishment, lest we be excluded as they were: 'she went into the hill country with haste' (Lk. 1:39). For the punishment of others is brought to our notice as a warning: 'The wicked man being scourged, the fool shall be wiser' (Pr. 19:25).
From this it seems that a person who is not corrected by another's punishment will be punished more severely. But this would mean that the sin of Adam, who did not sin by following another's example, would be less grave. I answer that these sayings are always to be understood, when other things are equal. For it sometimes happens that one is not graver than another; yet, because of some attendant circumstance, one becomes graver and not another. For example, two adulteries are of themselves equal; yet one which is committed with malice aforethought is graver than one which is committed through passion or weakness. In like manner, an idle word is more grievous when it is spoken from malice.
But how we are to strive is taught by the Apostle in 1 Cor. (9:25), because 'every one that strives for the mastery refrains himself from all things.' Therefore, one must strive by putting off impediments, not only refraining from all sin, but also avoiding the occasions of sin: 'I will lead you by the paths of equity' (Pr. 4:11). But we are warned against hurrying: 'He that is hasty with his feet shall stumble' (Pr. 19:2). I answer that there are two ways of hurrying: one is by being headlong and this is reprehensible; the other is by being energetic, and this is praiseworthy. For, as the Philosopher says: All men should take a long time to consider, but be quick to carry out their decisions. Therefore, when hurry destroys counsel, it is precipitate and vicious. In this sense the objection is valid; but hurry in executing one's decision is virtuous and praiseworthy. This is the type of hurry to which the Apostle exhorts us here.
Commentary on Hebrews
For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.
ζῶν γὰρ ὁ λόγος τοῦ Θεοῦ καὶ ἐνεργὴς καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς τε καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν, καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας,
Жи́во бо сло́во бж҃їе и҆ дѣ́йственно, и҆ ѻ҆стрѣ́йше па́че всѧ́кагѡ меча̀ ѻ҆бою́дꙋ ѻ҆стра̀, и҆ проходѧ́щее да́же до раздѣле́нїѧ дꙋши́ же и҆ дꙋ́ха, членѡ́въ же и҆ мозгѡ́въ, и҆ сꙋди́тельно помышле́нїємъ и҆ мы́слемъ сердє́чнымъ.
The mouth of the Son of God is a sharp sword because "the Word of God is living and active, sharper than any two-edged sword." … The metaphor is especially appropriate, since he did not come to bring peace on earth—that is, on the things which are corporeal and perceived by the senses—but a sword. And since he cuts, so to speak, the harmful association of soul and body that the soul may give itself to the Spirit, which wars against the flesh, and become a friend of God. This is why, according to the prophetic word, he has a mouth which is a "sword" or "like a sharp sword."
Commentary on the Gospel of John 1.229
Jesus endured the cross, disregarding the shame, and therefore is seated at the right hand of God. And those who imitate him by disregarding the shame shall sit with him and rule in the heavens with him, who came not to bring peace upon the earth but upon the souls of his followers and to bring a sword upon the earth. Since "the Word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart," this word above all now bestows on our souls the prize of that peace which surpasses all understanding, which he left to his apostles. And it brings a sword between the earthly image and the heavenly in order that when he receives our heavenly image we may be made fully heavenly, if we are worthy not to be cut in two.
Exhortation to Martyrdom 37
12–13And Scripture calls by the name of “sword” the Word which has the power of trying and of discerning thoughts and which “extends even to the division of soul and spirit, of joints and marrow.” … Every soul at the time of the passion was subjected to a sort of test, as it were, according to the words of the Lord, who said, “You will all fall away because of me.” Simeon prophesies concerning Mary that, standing beside the cross and looking at what was happening and hearing his words—even after the testimony of Gabriel, after the secret knowledge of her divine conception, after the great showing of miracles—“Even you will flee,” he says, “a certain perplexity about your soul.” For the Lord must taste of death for the sake of all, and, being made a propitiation for the world, he must justify all people in his blood. Therefore, some doubt will touch even you yourself who have been taught from above concerning the Lord. That is the sword. “That the thoughts of many hearts may be revealed,” meaning that, after the scandal which happened at the cross of Christ to both the disciples and to Mary herself, some swift healing will follow from the Lord, confirming their hearts in their faith in him. Thus we see that even Peter, after having stumbled, clung more firmly to his faith in Christ. What was human, therefore, was proved unsound in order that the power of the Lord might be manifested.
Letter 260
12–13For God says, 'I will dwell among them and walk among them, and I will be their God.' So when the fear of divine power returns to the perception of the soul, then we blush, then we desire to hide, then being placed in the thoughts of our sins, we are found in the midst of the tree of paradise where we sinned, desiring to hide, and thinking that God does not seek the hidden things. But the searcher of hearts and thoughts, penetrating even to the division of the soul, says, 'Adam, where are you?' ... But when He said, 'Where are you?' He is not seeking the place which knew His secret, for God does not have closed eyes so as not to see what is hidden. But God sees the faults of all and knows the offenses of all: he has eyes over every soul, over all hidden things. So, where are you, Adam? That is, not in what place, but in what state are you. Therefore, it is not an inquiry, but a rebuke.
On Paradise 14.68, 70
In the next place, lest hearing the words "after the same example," thou shouldest think that the punishment is the same, hear what he adds; "For the Word of God is quick and powerful, and sharper than any two-edged sword, and pierceth even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." In these words he shows that He, the Word of God, wrought the former things also, and lives, and has not been quenched.
Do not then when hearing the Word, think of it lightly. For "He is sharper," he says, "than a sword." Observe His condescension; and hence consider why the prophets also needed to speak of saber and bow and sword. "If ye turn not," it is said, "He will whet His sword, He hath bent His bow and made it ready." (Ps. vii. 12.) For if now, after so long a time, and after their being perfected, He cannot smite down by the name of the Word alone, but needs these expressions in order to show the superiority arising from the comparison of the Gospel with the law: much more then of old.
"Piercing," he says, "even to the dividing asunder of soul and spirit." What is this? He hinted at something more fearful. Either that He divides the spirit from the soul, or that He pierces even through them disembodied, not as a sword through bodies only. Here he shows, that the soul also is punished, and that it thoroughly searches out the most inward things, piercing wholly through the whole man.
"And is a discerner of the thoughts and intents of the heart, neither is there any creature that is not manifest in His sight." In these words most of all he terrified them. For do not (he says) be confident if ye still stand fast in the Faith, but without full assurance. He judges the inner heart, for there He passes through, both punishing and searching out.
Homily on Hebrews 7
For lest on hearing the things that belong to the soul we should grow negligent, he adds also what concerns the body. For then it is as a king, when his officers are guilty of some great fault, first strips them (say) of their command, and after depriving them of their belt, and their rank, and their herald, then punishes them: so also in this case the sword of the Spirit works.
Homily on Hebrews 7
Then, lest any think that they will simply be deprived of rest only, he adds also the punishment, saying, "For the Word of God is quick, and powerful; and sharper than any two-edged sword, and pierceth even to the dividing asunder of soul and spirit, and of the joints and marrow: and is a discerner of the thoughts and intents of the heart." Here he is speaking of Hell and of punishment. "It pierceth" (he says) into the secrets of our heart, and cutteth asunder the soul. Here it is not the failing of carcasses nor, as there, the being deprived of a country, but of a heavenly kingdom; and being delivered to an everlasting hell, and to undying punishment and vengeance.
Homily on Hebrews 6
12–13He says, “division of soul and spirit.” The soul has a special feeling for the body, but the grace of the Holy Spirit draws against the body to the heavenly things.
Fragments on the Epistle to the Hebrews 4.12
He did not come "to bring peace on earth … but a sword," and Scripture calls the Word of God a "two-edged sword" because of the two Testaments.
City of God 20.21
12–13He used the phrase “laid bare to the eyes of him” as a metaphor from sacrificed beasts, which lie completely mute, the slaughter doing away with their life, and along with their life their cries. In similar manner, he is saying, when we also are judged, we behold everything done by us in ungodly or lawless fashion, whereas we receive the sentence of punishment in silence, realizing as we do its justice.
Interpretation of Hebrews 4
John who had been exiled by the Emperor Marcion, said, ‘One day we went into Syria to see Poemen for we wanted to ask him about hardness of heart. But he did not know Greek and we did not have an interpreter. When he saw we were embarrassed, he began to speak in Greek saying, ‘The nature of water is soft, the nature of stone is hard; but if a bottle is hung above a stone letting water drip down, it wears away the stone. It is like that with the word of God; it is soft and our heart is hard, but if a man hears the word of God often, it will break open his heart to the fear of God.’
The Desert Fathers, Sayings of the Early Christian Monks
"For the word of God is living." It gradually shows that Christ alone was the one who acted in what happened concerning the children of Israel. For it is living, he says, and will live forever. But lest they think that those who sin and provoke Christ are only frustrated by the earth as the ancients were, he adds a more terrible deed. "sharper than any two-edged sword." As those who did not hear the speech might fear something more terrible, it expresses what has been said, adapting examples that are among us: for it could not be understood in any other way than what is said, cutting from both sides with any sword. "piercing to the division of soul and spirit." He says something fearful: either that the spirit separates from the soul, and leaves it desolate of the holiness that the Lord in the gospel called division; (for just as a king, when a ruler sins, is stripped of his belt and his office beforehand, and then punished; so here too the spiritual dignity is first taken away from the person, then he is punished;) or that it even reaches the incorporeal themselves. The holy Cyril certainly received in a certain place: piercing to the division of soul and spirit: He says that the preaching concerning God divides and distinguishes the parts of the soul, making them receptive and capable of the things heard. That it also reaches them, he says, of the incorporeal beings, and punishes the soul. That it works a division of soul and spirit. It is indeed fearful. In another way.
The Pseudo-Oecumenian Catena on Hebrews
The division that the Gospels threaten, the Fathers understood as the complete abandonment of the Holy Spirit. Therefore, I think it is now a day that causes the separation of the Holy Spirit, and it removes itself from the soul, after which all good things will subsequently follow and be taken away.
The Pseudo-Oecumenian Catena on Hebrews
"of joints and marrow." So that, having heard the things of the soul, they do not become careless, as if the punishment were unclear, having spoken of the incorporeal, he also speaks of the corporeal; for the more visible things strike with greater fear. "and discerning the thoughts." To distinguish and examine the very thoughts themselves, and the invisible concepts of the heart. Here the divinity of the Word is shown; for it is God who examines, that is, who tests and knows the thoughts; he says "God searches the hearts and kidneys." (Jer. 17:10).
The Pseudo-Oecumenian Catena on Hebrews
12–13“The word of God is … sharper than any two-edged sword.” Now the holy depth of divine Scripture is expressed in such common language that everyone immediately takes it in. But buried within it are hidden senses of truth, so that the vital meaning must be most carefully sought out. What contributes most of all to our understanding that it is really divine is the fact that ignorant persons are known to have been able to explain most subtle things, and mortal humans eternal things, but only when filled with the divine Spirit.
Exposition of the Psalms, Preface 15
12–13Do you not shudder when you hear God each day saying to you through the whole of the divine Scripture, “Let no evil speech come out of your mouth”? For truly I say to you for any idle word you will give an account, and for every cup of cold water you will receive a reward. Have you not heard that God is the judge of the “thoughts and intentions of the heart”? What does it say? “He who looks at a woman with desire has already committed adultery with her in his heart.” Do you not see how he who looks with desire upon someone is considered an adulterer? Know then, surely, that those who strongly desire wealth are considered greedy, even if they have acquired nothing at all. Those who strive for many costly foods are gluttons, even if because of poverty they survive on only bread and water. They are sexually immoral who imagine many defiling encounters, even if they never look at another person. So too is it with those who say in their heart, “This has gone badly and become unreasonable” and “Why has this happened?” or “Why has that not happened?” Let them not be deceived, they are slanderers and will be judged as those who condemn, even though not a word comes out of their mouths nor does anyone hear them.
Discourse 3.6
Just as then, he says, it was not war, not the sword that destroyed them, but the word of God—for they fell of their own accord—so it will be with us as well. For the same word that punished them will also punish us: it always lives and has not perished. And in yet another sense he said "living," so that you, upon hearing "word," would not consider it an empty utterance; he says "living," that is, substantial and effective, and upon whatever soul it falls, it inflicts blows. Notice his adaptation, how he recalled the sword and the blow, things customary and familiar to us—and this in order to show us from this the superiority of the power of the word of God.
He says something fearsome: either that the word of God separates the spirit from the soul and leaves it deprived of the holiness that comes from it, which the Lord also called "cutting asunder" in the Gospel (Matt. 24:51). For just as a king first strips a commander who has committed a crime of his belt and rank, and only then punishes him, so too in this case a person is deprived of spiritual dignity and then punished. Or that it penetrates even bodiless beings. Some have understood this passage, in my opinion, in a way inconsistent with the apostle's own intention: that the word of God, having entered the soul, divides and dissects it into parts, making it capable of receiving and containing the mystery. For just as an arrow, by cleaving the body, penetrates into it in this way, so too the word, if it did not divide the joined parts of the soul, could not enter into it.
Lest, hearing about the parts of the soul, they become careless in the assumption that this is an unknown punishment, he also puts forward about the bodily members. For what is more evident and open has a stronger effect.
Here he shows the divinity of the Word. For it is proper to God to judge, that is, to try and to know the thoughts. "For," he says, "You try the hearts and reins, O God" (Ps. 7:10).
Commentary on Hebrews
Then (v. 12) he gives the reason for this advice, and especially in regard to the danger. But this reason is taken on the part of Christ in Whom there are two natures: one is the divine according to which he is the Word of the Father; the other is the human according to which He is the high priest offering Himself on the Cross. First, therefore, he gives the reason based on the divinity; secondly, the reason based on the humanity (v. 14). He says three things about the Son of God: first, he describes His power; secondly, His knowledge (v. 12); thirdly, his authority (v. 13b). But he shows his power in three ways: first, its nature, secondly, its vigor (v. 12b); thirdly its action (v. 12c).
He says, therefore, The word of God is living. This text is difficult, although it is clearer than another text: for where we have sermo the Greek has logos, which is the same as verbum, 'word'; hence a saying, i.e., a word. This is the way Augustine explains John's statement: 'The word that I have spoken', i.e., I who am the Word: 'Your almighty word leapt down from heaven from the royal throne' (Wis. 18:15). Similarly here, the word (sermo) of God is living, i.e., the living Word (Verbum) of God. For the Word of God conceived from all eternity in the intellect of the Father is the primordial Word of which Sirach (1:5) says: 'The word of God on high is the fountain of wisdom.' And because it is primordial, all other words are derived from it; these words being nothing more than certain conceptions expressed in the angelic mind or ours, hence, that Word is the expression of all words, being their font. And what is said of that Word is somehow applied to the other words according to their mode. But it is said of that Word that it is living. But a thing is called living, when it has its own movement and activity. For as a gushing fountain is called living, so, too, that Word has eternal vigor: 'For ever, O Lord, your word stands firm in heaven' (Ps. 118:89); 'For as the Father has life in himself, so he has given to the Son also to have life in himself' (Jn. 5:26). Or it can be referred to His human nature, for it is living, although others may regard it as dead; because it rose no more to die: 'I was dead, and behold, I am living for ever and ever' (Rev. 1:18). Similarly, the word of Scripture is living and unfailing: 'Not as though the word of God had miscarried' (Rom. 9:6).
Then when he says, and active [effectual], he shows its vigor. But the word is said to be effectual because of its supreme power and the infinite force it has: for all such things were made by it: 'By the word of the Lord the heavens were established' (Ps. 32:6); it is also effectual, because all the words uttered by God and delivered by angels or man draw their efficacy from it: 'His word is full of power' (Ec. 8:4); 'The word which shall go forth shall not return to me void, but it shall do whatsoever I please, and it shall prosper in the things for which I sent it' (Is. 55:11).
Then (v. 12b) he shows its action. In regard to this he does two things: first, he describes its action; secondly, he explains this (v. 12c).
He says, therefore: And more piercing than any two-edged sword. But this is said to pierce which enters the depths of a thing. But this can take place in two ways: in one way, because it acts on the inmost recesses of a thing: 'You have wrought all our works for us' (Is. 26:12); in another way, because it knows the innermost parts of a thing: 'He needed not that any should give testimony of man: for he knew what was in man' (Jn. 2:25); 'I will penetrate to all the lower parts of the earth' (Sir. 24:43). For God's action and knowledge reach into the inmost parts of a thing; hence, he says, than any two-edged sword. For a sword is more penetrating, because it is sharp; and this is especially true of a two-edged sword, which is sharp at both ends. And because the word of God is sharp in its action and its knowledge, it is compared to a two-edged sword: 'And the sword of the spirit which is the word of God' (Eph. 6:17); 'In that day the Lord with his hard and great and strong sword shall visit Leviathan' (Is. 27:1). Or it is called two-edged in regard to its activity, because it is sharp enough to promote good and destroy evil: 'From his mouth came out a sharp two-edged sword' (Rev. 1:16). Or in regard to its knowledge, and it is said to be more piercing than any two-edged sword, i.e., than any human intellect, which is called two-edged, because it is open to either part of a conclusion, until it comes to the end of its scrutiny and fixes its point there, namely, in the truth. For in the ordering of causes we see that a prior cause works at a greater depth than a subsequent one. Hence, that which nature produces is more profound than that which is produced by art. Therefore, because God is the first cause, by His action is produced that which is most inward in a thing, namely, its being.
Then when he says, and piercing the division of the soul and of the spirit, he manifests what he had said above about its action. In regard to this he does two things: first, he shows this in regard to spiritual things; secondly, in regard to material things (v. 12d).
According to the Apostle there are three things in man: body, soul, and spirit: 'That you wholly spirit and soul and body may be preserved blameless in the coming of our Lord' (1 Th. 5:23). For we know what the body is. But the soul is that which gives life to the body; whereas the spirit in bodily things is something subtle and signifies immaterial substance: 'Egypt is man and not God: and their horses, flesh, and not spirit' (Is. 31:3). Therefore, the spirit in us is that by which we are akin to spiritual substances; but the soul is that through which we are akin to the brutes. Consequently, the spirit is the human mind, namely, the intellect and will. This has led some to assert that there are different souls in us: one which perfects and vivifies the body and is called a soul in the proper sense; another is the spirit, having an intellect by which we understand and a will by which we will. Consequently, those two are called substances rather than souls. But this opinion was condemned in the book, The Dogmas of the Church. Therefore, we must say that the essence of the soul is one and the same, and by its essence it vivifies the body, and by its power, which is called the intellect, it is the principle of understanding eternal things. How this is possible will be clear. For the more perfect a form is, the less its activity depends on matter. Thus the forms of the elements, because they are most imperfect, do not extend beyond matter. Therefore, since the soul is the most noble of forms, it should have an action which altogether transcends the power of matter. That action is called understanding, on which follows its natural inclination, namely, willing. But there is a triple difference among the actions of the soul: first of all, the soul is that to which pertain the powers by which the soul acts in conjunction with the body; whereas the spirit is that to which pertain the powers by which it acts without the body. But the first difference between those powers and the actions proceeding therefrom is the difference between reason and sensibility, which is a power through which the soul acts with the body; because reason apprehends universals, but the sensibility material and sensible things. The second difference is between the parts of the sensibility, because the sensibility has one state insofar as it tends to its proper object according to its nature, and another state insofar as it is regulated by reason. For the concupiscible appetite is considered one way when it is regarded as a force relative to its object, and another way when it is regarded as partaking of reason. The third difference is between the parts of reason itself relative to its different objects: because it either tends to God, and this is supreme in it; or to spiritual effects, or to temporal effects. The Word of God effects and distinguishes between all those divisions and species, namely, how the sensibility is distinguished from reason; also, the species of the same sensibility in itself; also, the species of the function of reason, and what arises in the rational soul from the consideration of spiritual and earthly things. Or it can be explained according to a Gloss in two ways: so that the soul refers to carnal sins which involve bodily pleasures, such as lust and gluttony; but the spirit refers to spiritual sins, which involve an act of the mind, such as pride, vain glory, and the like. Or by soul is understood evil thoughts, and by spirit good thoughts. Then the sense is this: reaching, i.e., discerning, unto the division of the soul and the spirit, i.e., between carnal and spiritual sins, or between good and evil thoughts.
Then when he says, of joints and of marrow, he declares what he had said about God's activity in regard to temporal things. But it should be noted that something fails to penetrate something else for two reasons: one is due to juncture and the other to concealment. But neither of these can impede the word of God. There are in us, of course, certain joints, namely, of nerves and arteries; and there are parts which are enclosed and hidden, such as the marrow enclosed in the bones. But all these are open to the divine gaze; consequently, there is nothing too difficult for Him to penetrate. Or by joints can be understood the union of the soul's parts to one another, as soul to spirit. As if to say: Not only does He reach to a knowledge of the difference and division of the soul and spirit, but to a knowledge of how they are joined. For he knows how the sensibility is ruled by reason. But marrow can be taken to mean that which is concealed in the reason and sensibility: 'Fear him that can send both body and soul to hell' (Mt. 10:28).
Then (v. 12d) he treats of the Word's knowledge. In regard to this he does two things: first, he shows that all things are subject to His knowledge; secondly, how He knows (v. 13b).
There are two reasons why a thing is not known: either because it is concealed within something; this is the way the secrets of the heart are concealed, because it is very deep and inscrutable: 'The heart is perverse above all things and inscrutable' (Jer. 17:9). In the heart thoughts are concealed, but the Word of God knows them: 'Take away the evil of your devices from my eyes' (Is. 1:16). Therefore, in regard to this he says, a discerner of thoughts. In another way, something is not known, because it is altogether unknown and invisible; which is the way the things of the will are unknown. But in the will is one's intention, which is invisible of its very nature. For what a man does or thinks is revealed in his work, but the intention for which he does it is utterly uncertain. But not even these are hidden from God; hence, he continues, and intentions of the heart: 'The searcher of hearts and reins', i.e., of thoughts and intentions (Ps. 7:11).
But it should be noted that the word, penetrating, can refer to an action, as has been said: then penetrator and discerner differ: but if it refers to thought, then the phrase, discerner of thoughts, explains it. As if to say: You say that it is more penetrating than any two-edged sword; this is true, because it is a discerner of the joints and the marrow, i.e., of thoughts and intentions. For joints are junctures, and, thus, thought in which there is a juncture of terms can be called a joint, when it passes from one thing to another: 'Loose the bands of wickedness' (Is. 58:6); 'Woe to you that draw iniquity with cords of vanity and sin as the rope of a cart' (Is. 5:18). Also, marrow is something that lies within and is concealed in the bones: 'His bones are moistened with marrow' (Jb. 21:24).
Commentary on Hebrews
Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.
καὶ οὐκ ἔστι κτίσις ἀφανὴς ἐνώπιον αὐτοῦ, πάντα δὲ γυμνὰ καὶ τετραχηλισμένα τοῖς ὀφθαλμοῖς αὐτοῦ, πρὸς ὃν ἡμῖν ὁ λόγος.
И҆ нѣ́сть тва́рь неѧвле́на пред̾ ни́мъ, всѧ̑ же нага̑ и҆ ѡ҆б̾ѧвлє́на пред̾ ѻ҆чи́ма є҆гѡ̀, къ немꙋ́же на́мъ сло́во.
"Thine arrows," he says, "are sharp," -God's everywhere-flying precepts (arrows) threatening the exposure of every heart, and carrying compunction and transfixion to each conscience: "peoples shall fall beneath thee," -of course, in adoration.
An Answer to the Jews
And why speak I of men? he says. For even if thou speak of Angels, of Archangels, of the Cherubim, of the Seraphim, even of any "creature" whatsoever: all things are laid open to that Eye, all things are clear and manifest; there is nothing able to escape it; "All things are naked and opened unto the eyes of Him, with whom we have to do."
But what is "opened"? It is a metaphor from the skins which are drawn off from the victims. For as in that case, when a man has killed them, and has drawn aside the skin from the flesh, he lays open all the inward parts, and makes them manifest to our eyes; so also do all things lie open before God. And observe, I pray thee, how he constantly needs bodily images; which arose from the weakness of the hearers. For that they were weak, he made plain, when he said that they were "dull," and "had need of milk, not of strong meat." "All things are naked," he says, "and opened unto the eyes of Him, with whom we have to do." (c. v. 11, v. 12.)
Next he discourses of the Son, "with whom we have to do," he says. What is "with whom we have to do"? To Him (he would say) we have to render account for the things we have done? Even so. How then must we act that we fall not, nor be faint-hearted?
Homily on Hebrews 7
"And no creature is hidden from his sight." But what do I say about men, he says? Nor can any other creature hide or be concealed from that watchful eye, whether you speak of angels, or Cherubim, or Seraphim. "but all are naked." Nothing can be hidden from the inspecting power of Christ. All things are bare before Him, and no covering or character can allow anyone to conceal themselves from those eyes. "exposed to the eyes." To make it clearer how all things are naked and visible before the Word of God, He used a metaphor from the flayed sheep. For just as those sheep, having been flayed, that is, having had the knife taken to their neck and been slaughtered, after the skin is removed, everything inside is exposed; so it is with God, everything is evident. Or, flayed, He says naked, by metaphor from the sheep hung by the neck and stripped of their skin. Or, the term flayed, instead of those bowing down and stooping necks, because they cannot look upon the glory of that judge and God, our Jesus Christ. But you accept the first. "to whom we must give account." To Him, he says, we must give an account of our actions, and we must respond to Him, to whom we also have the word [ὁ λόγος]. Do you see where the matter concluded? For in order that, having heard, you should not think that the same punishment is for us and for the Israelites on the same pattern of disobedience, he shows through these things that ours are much more terrible.
The Pseudo-Oecumenian Catena on Hebrews
Not only, he says, does He search and know the hearts of men, but even if you were to point to angels and archangels, to cherubim and seraphim, all things are open before Him. Nothing can be hidden from His eyes.
To illustrate more vividly how all things are naked and open before the face of the Word of God, he used a figurative expression taken from sheep when they are flayed. Just as with them, when their head is cut off, or a knife is thrust into the neck and they are slaughtered, after the skin is removed all the innards are exposed — so too all things are open before God. Some understood the word "open" (tetrachelismena) in the sense of ornaments from the neck, more precisely, hanging on the neck. And others understood it in the sense of that which descends downward and bows the neck, so that one cannot gaze intently upon the glory of the Judge and your God, Jesus Christ. You should accept the first explanation.
To Him, he says, we shall give our answer and account of our deeds. Do you see how he elevated the matter? Lest you, having heard "after the same example," should think that the punishment for us and for the Israelites is one and the same, he shows through this that our punishment is more fearful.
Commentary on Hebrews
Then when he says, before him no creature is hidden, he shows that anything invisible according to its nature is not hidden from God. For if something is not seen by us, it is because it is more simple and more subtle than our bodily or intellectual eyes, such as separated substances, which we cannot see in this life. But nothing is simpler and subtler than the divine intellect. Therefore, no creature is invisible in His sight.
But does He know things in a merely general way, as some claim? No; but all things are naked and open to His eyes. By the eye we mean the cognitive power; for spiritual things are understood through sensible things. But it is significant that he says, eyes, because of the variety of things He understands: for He does not know one thing only, but a multitude of things. He says, naked and open, for something is known in two ways: in one way, superficially, in another way, in depth. Thus a naked man is seen superficially, but not one who is clothed. But all things are manifest to God, which are seen superficially; for there is nothing covering man to impede God's knowledge, as clothing might: 'Hell is naked before him' (Jb. 26:6). But he says, open, because nothing is so concealed that it can escape God's knowledge.
Yet this seems to be contrary to what is stated in Hab (1:13): 'Your eyes are too pure to behold evil, and you cannot look on iniquity.' Therefore, not all things are naked. I answer that in God is knowledge of simple understanding and knowledge of approbation. In the first way He knows all things, even wicked things and things that are not; but in the second way He knows good things insofar as they exist.
Then when he says, with whom we have to do, he shows the perfection of his authority. But this authority is the authority to judge: 'It is he who was appointed by God to be judge of the living and of the dead' (Ac. 10:42). To Him, therefore, is our speech, when we render an account of our works: 'For we must all be manifested before the judgment seat of Christ, that everyone may receive the proper things of the body, according as he has done, whether it be good or evil' (2 Cor. 5:10). Therefore, because He is so powerful, so knowing and so great, let us hasten to enter into that rest.
For three things are required for passing judgment: first, the power to coerce subjects: 'Seek not to be made a judge, unless you have strength enough to extirpate iniquities' (Sir. 7:6). And this belongs to Christ: 'All power is given me in heaven and in earth' (Mt. 28:18). Secondly, zeal for the right is required, in order that judgment be pronounced not from hatred or spite, but from love of justice: 'Whom the Lord loves he chastises; and as a father in the son he pleases himself' (Pr. 3:12). This love of justice is especially evident in Christ: 'And justice shall be the girdle of his loins' (Is. 11:5). Thirdly, there is required wisdom, according to which a judgment is formed: 'A wise man shall judge his people' (Sir. 10:1). But Christ is the power of God and the wisdom of God (1 Cor. 1:24). Now this power to judge belongs to Christ as man: 'He gave him power to do judgment, because he is the Son of man' (Jn. 5:27), not, of course, because of the condition of the nature, according to Augustine, because then all men would have such power, but because of the capital grace, which Christ received in His human nature. But this power to judge belongs to Christ according to His human nature for three reasons: first, by reason of His affinity to men. For just as God works through intermediate causes, as being closer to their effects, so He judges through a man in order that the judgment may be gentler. For we have not a high priest who cannot have compassion on our infirmities, as has been said. Secondly, because in the final judgment, as Augustine says, there will be a resurrection of dead bodies, which God quickens through the Son of man, just as through the same Christ He quickens souls, inasmuch as He is the Son of God. Thirdly, because, as Augustine says in the book, The Words of the Lord, it was proper that those to be judged should see their judge. But the good and the wicked are to be judged. Therefore, in the judgment the form of man will be visible to the good and the wicked, the form of God being reserved for the good. But this power suits Christ both on account of His divine personality, on account of His dignity as head, and on account of the fullness of His sanctifying grace. Furthermore, He obtained it by His merits. Hence, it was fitting that according to God's justice the judge should be one who fought for God's justice and overcame; and that the one unjustly judged should condemn the guilty: 'I have overcome and I am set down with my Father on his throne' (Rev. 3:21); 'You have sat on the throne who judge justice' (Ps. 9:5); 'The judge will sit who stood before a judge, and He will condemn the guilty who was falsely judged guilty' (Augustine, The Words of the Lord).
Commentary on Hebrews
Most of the man's psychological makeup is probably due to his body: when his body dies all that will fall off him, and the real central man, the thing that chose, that made the best or the worst out of this material, will stand naked. All sorts of nice things which we thought our own, but which were really due to a good digestion, will fall off some of us: all sorts of nasty things which were due to complexes or bad health will fall off others. We shall then, for the first time, see every one as he really was. There will be surprises.
Mere Christianity, Book 3, Chapter 4: Morality and Psychoanalysis
Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.
Ἔχοντες οὖν ἀρχιερέα μέγαν διεληλυθότα τοὺς οὐρανούς, Ἰησοῦν τὸν υἱὸν τοῦ Θεοῦ, κρατῶμεν τῆς ὁμολογίας.
[Заⷱ҇ 311] И҆мꙋ́ще ᲂу҆̀бо а҆рхїере́а вели́ка, проше́дшаго нб҃са̀, і҆и҃са сн҃а бж҃їѧ, да держи́мсѧ и҆сповѣ́данїѧ.
The greatest possible likeness to the Logos, the hope of being established fully as adopted sons of the Father—this is our goal, a sonship that constantly glorifies the Father through “the great high priest” who deigned to call us “brothers” and “fellow heirs.”
The Stromata Book 2
I think that the saints, as they depart from this life, will remain in some place situated on the earth that the divine scripture calls “paradise.” This will be a place of instruction and, so to speak, a lecture room or school for souls, in which they may be taught about all that they had seen on earth. They may also receive some indications of what is to follow in the future, just as … in this life they had obtained certain indications of the future, seen indeed “through a glass darkly” and truly “in part,” which are revealed more clearly and brightly to the saints in their proper times and places. If any are “pure in heart” and of unpolluted mind and well-trained understanding, they will make swifter progress and quickly ascend to the region of the air until they reach the kingdom of the heavens, passing through the series of those “rooms,” if I may so call them, which the Greeks have termed spheres, that is, globes, but which the divine Scripture calls heavens. In each of these they will first observe all that happens there and then learn the reason why it happens; and thus they will proceed in order through each stage, following him who has “passed through the heavens, Jesus the Son of God,” and who has said, “I desire that they also may be with me where I am.” Further, he alludes to this diversity of places when he says, “In my Father’s house are many rooms.” He himself, however, is everywhere and runs through all things. And we are no longer to think of him as being confined within those narrow limits in which he once lived for our sakes, that is, in that circumscribed condition which was his when he dwelt on earth among humans in a body like ours, so that it was then possible to think of him as being enclosed in some one place.
On First Principles 2.11.6
You will ascertain a right understanding of this Scripture and others if in Christ you are fond of learning and you rise above learning “through a mirror” and “in an enigma,” desiring to rush to him who calls. And you will approach knowing “face to face,” as friends of your Father and teacher in heaven. For friends learn not through enigmas but by what is seen or by wisdom stripped of sounds, speech, symbols and types, attending to the nature of things perceived and the beauty of truth. If you believe that Paul was caught up to the third heaven and was caught up in paradise and heard what cannot be expressed, which no one may utter, you will then know the unexpressed things which were revealed to Paul when he descended from the third heaven. At once you will know more and greater things, after the revealing and descent, if you take up the cross and follow after Jesus, in whom we have a great high priest who has passed through the heavens. And you yourselves will pass through the heavens if you do not fail to follow him, rising above not only the earth and the mysteries of earth, but also heaven and its mysteries. For in God there are many greater things treasured up than these visions, which no bodily nature can attain unless it first is set free from all that is corporeal. For I am persuaded that God has stored up and keeps for himself many greater things than these, which the sun and moon and company of stars and even the holy angels know of, which God made by wind and flame of fire. He has done this so that he may reveal them, when all creation is set free from slavery to the enemy and obtains the glorious freedom of the children of God.
Exhortation to Martyrdom 13
For I also, taking my journey, and going forth from the Egypt of this life, came first to the resurrection, which is the true Feast of the Tabernacles, and there having set up my tabernacle, adorned with the fruits of virtue, on the first day of the resurrection, which is the day of judgment, celebrate with Christ the millennium of rest, which is called the seventh day, even the true Sabbath. Then again from thence I, a follower of Jesus, "who hath entered into the heavens"
Discourse IX. Tusiane
These things indeed (he would say) are sufficient to instruct us. But we have also "a great High Priest, that is passed into the heavens, Jesus the Son of God." Because he added it, for this reason he went on, "For we have not an High Priest who cannot be touched with the feeling of our infirmities." Therefore he said above, "In that He hath suffered Himself being tempted, He is able to succor them which are tempted." See then how here also he does the same. And what he says is to this effect: He went (he says) the road which we also are going now, or rather even a more rugged one. For He had experience of all human sufferings.
He had said above "There is no creature that is not manifest in His sight," intimating His Godhead; then, since he had touched on the flesh, he again discourses more condescendingly, saying (ver. 14), "Having then a great High Priest, that is passed into the heavens": and shows that His care is greater and that He protects them as His own, and would not have them fall away. For Moses indeed (he says) did not enter into the rest, while He Christ did enter in. And it is wonderful how he has nowhere stated the same, lest they might seem to find an excuse; he however implied it, but that he might not appear to bring an accusation against the man, he did not say it openly. For if, when none of these things had been said, they yet brought forward these charges, saying, This man hath spoken against Moses and against the law (see Acts xxi. 21, Acts xxi. 28); much more, if he had said, It is not Palestine but Heaven, would they have said stronger things than these.
But he attributes not all to the Priest, but requires also what is to come from us, I mean our profession. For "having," he says, "a great High Priest, who is passed into the heavens, Jesus the Son of God, let us hold fast our profession" or "confession". What sort of profession does he mean? That there is a Resurrection, that there is a retribution: that there are good things innumerable; that Christ is God, that the Faith is right. These things let us profess, these things let us hold fast. For that they are true, is manifest from the fact, that the High Priest is within. We have not failed of our hopes, let us confess; although the realities are not present, yet let us confess: if already they were present they were but a lie. So that this also is true, that our good things are deferred. For our High Priest also is Great.
Homily on Hebrews 7
In what has been commented on before, he made the comparison of the different kinds of rest and brought out that the rest promised to us is better than that pledged to Jews: to them he pledged the land of promise, whereas to us heaven. Here on the other hand he now develops the contrast of high priesthood and brings out that the high priesthood according to the order of Melchizedek is far better and greater than the levitical kind. Adopting once again exhortatory mode, he makes the comparison lest he seem to those still embracing the way of life according to the law to be hostile to the law and not rather defending the truth.… The apostolic verses also teach us this: they present him as having passed through the heavens, whereas the divinity of Christ the Lord has an uncircumscribed nature, is present everywhere and is near to everyone. The Lord himself also taught us this, “No one has ascended to heaven except the one who descended from heaven, the Son of man, who is in heaven.” Though being here below and conversing with human beings, he claimed also to be on high. It is therefore necessary for us to realize that some names are appropriate to the divinity, some to the incarnation.
Interpretation of Hebrews 4
Therefore, let us not be subjected to those tremendous punishments, since we have a great high priest, let us hold fast our profession, that is, let us not abandon the faith which is in Him, but let us firmly hold it within ourselves. What is it, then? Who has passed through the heavens? He is not, he says, like Moses who could not enter the land of promise, nor did he introduce the people, but Christ has also passed through the heavens and sits on the throne of the Father; therefore, He can also introduce us. He calls Himself a priest because He offered Himself as a victim to God the Father. For it is proper for a priest to offer sacrifices for the people.
The Pseudo-Oecumenian Catena on Hebrews
As if at someone's request to give us counsel so that we would not lose heart and surrender to faintheartedness, he says that what has been said is sufficient for teaching us fear and for making us more steadfast. But besides that, we also have a "High Priest" who can help us, if only we hold fast to the confession; for He is not small or insignificant, but great — He is the Son of God. And He is not like Moses. Moses neither entered into rest himself nor led the people into it; but this One, having passed through the heavens, sits with the Father and is able to give us entrance into the heavens, and has made us heirs of the promised rest.
He does not attribute everything to the High Priest, but requires participation from us as well. He is able, but on the condition that we too are worthy. What confession is he speaking of here? That there is a resurrection, there is recompense, and innumerable blessings there, that Christ is God. Let us then hold fast to this confession. Let us not allow it to dry up within us. What we confessed at the beginning of faith, let us hold firmly, and all that is fearful will vanish.
Commentary on Hebrews
Having exhorted them to hasten to enter into God's rest, and as an inducement citing Christ's greatness according to His divine nature, the Apostle here does the same in regard to His human nature. He does three things: first, he states His dignity; secondly, he shows his piety (v. 15); thirdly, he urges us to have confidence in Him (v. 16).
He says, therefore: Thus we have said that we can speak to Him, Who is the living Word, the true judge and the high priest, Since we have a great high priest: 'You are a priest for ever according to the order of Melchizedech' (Ps. 104:4). Nor is He just a high priest, but He is a great one: 'and the Lord showed me Jesus the high priest standing before the angel of the Lord' (Zech 3:1). But He is called great, because He is not a high priest of temporal goods only, but of goods to come: 'but Christ being come a high priest of the good things to come' (Heb. 9:11). Now two things pertained to a great high priest: one was his office, namely, to enter once a year with blood into the Holy of Holies. But this befits Christ in a special way: for the one enters with blood into a figurative Holy of Holies; but Christ through His own blood entered into the heavenly holy of holies. Hence, he says, 'who has passed through the heavens', i.e., He entered by His own power. The second thing is that he should be from a certain tribe, namely, from the stock of Aaron. But this belongs to Christ, Who is of nobler origin; hence, He is called the Son of God: 'This is my beloved Son' (Mt. 3:17); 'You are my son; this day have I begotten you' (Ps. 2:7). Therefore, because we have this high priest, let us hold fast our confession, i.e., let us cling with all our heart, because, as it says in Rom. (10:10): 'With the heart we believe unto justice; but with the mouth, confession is made unto salvation.' But Christ, the greatest high priest, demands this confession: 'Everyone that shall confess me before men, I will also confess before my Father who is in heaven' (Mt. 10:32). But he says, our confession. This can be understood in two ways: in one way, that the confession, as taken here, is a confession of faith. But faith is the source of hope. But Abraham begot Isaac, i.e., faith begot hope, not as a habit but as to its order to the act. For no one can hope or should hope for anything but what he can obtain. But the fact that we can obtain eternal things is due to faith.
Commentary on Hebrews
For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.
οὐ γὰρ ἔχομεν ἀρχιερέα μὴ δυνάμενον συμπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, πεπειραμένον δὲ κατὰ πάντα καθ’ ὁμοιότητα χωρὶς ἁμαρτίας.
Не и҆́мамы бо а҆рхїере́а не могꙋ́ща спострада́ти не́мощемъ на́шымъ, но и҆скꙋше́на по всѧ́чєскимъ по подо́бїю, ра́звѣ грѣха̀.
For to the Son of God alone was it reserved to persevere to the last without sin. But what if a bishop, if a deacon, if a widow, if a virgin, if a doctor, if even a martyr, have fallen from the rule (of faith), will heresies on that account appear to possess the truth? Do we prove the faith by the persons, or the persons by the faith? No one is wise, no one is faithful, no one excels in dignity, but the Christian; and no one is a Christian but he who perseveres even to the end.
The Prescription Against Heretics
So let us in the future believe, blessed brethren, in accordance with the tradition of the apostles, that God the Word came down from the heaven into the holy virgin Mary.… Once he had taken flesh out of her and taken a soul of the human kind—a rational one, I mean—and had become everything that a human is, sin excepted, he might save fallen Adam and procure incorruption for such as believe in his name.
Against Noetus 17.2
"For we have not an High Priest, who cannot be touched with the feeling of our infirmities." He is not (he means) ignorant of what concerns us, as many of the High Priests, who know not those in tribulations, nor that there is tribulation at any time. For in the case of men it is impossible that one should know the affliction of the afflicted who has not had experience, and gone through the actual sensations. Our High Priest endured all things. Therefore He endured first and then ascended, that He might be able to sympathize with us.
But was "in all points tempted like as we are, yet without sin." Observe how both above he has used the word "in like manner," and here "after the likeness." (c. ii. 14.) That is, He was persecuted, was spit upon, was accused, was mocked at, was falsely informed against, was driven out, at last was crucified.
"After our likeness, without sin." In these words another thing also is suggested, that it is possible even for one in afflictions to go through them without sin. So that when he says also "in the likeness of flesh" (Rom. viii. 3), he means not that He took on Him merely "the likeness of flesh," but "flesh." Why then did he say "in the likeness"? Because he was speaking about "sinful flesh": for it was "like" our flesh, since in nature it was the same with us, but in sin no longer the same.
Homily on Hebrews 7
It was the nature assumed from us for our sake that experienced our passions without sinning, not the one who took our nature for our salvation. And in the beginning of this section Paul teaches us by saying, “Consider Jesus, the apostle and high priest of our confession, faithful to him who made him.” … No one of orthodox conviction would call a creature the uncreated and unmade, God the Word, coeternal with the Father. Rather the one from the seed of David, who existed free from all sin, became our high priest and sacrifice by offering himself to God for us, having the Word … united to himself and joined inseparably.
In Cyril of Alexandria’s Letter to Euoptius, Anathema 10
The believers at that time were subjected to constant billowing by trials; so he consoles them by bringing out that our high priest not only knows as God the weakness of our nature but also as man had experience of our sufferings, remaining unfamiliar with sin alone. Understanding this weakness of ours, he is saying, he both extends us appropriate help and when judging us he will take our weakness into account in delivering sentence.
Interpretation of Hebrews 4
By the saving cooperation of the indivisible divinity, whatever the Father, whatever the Son, whatever the Holy Spirit accomplishes in a particular way is the plan of our redemption. It is the order of our salvation. For if human beings, made in the image and likeness of God, had remained in the honor of their own nature and, undeceived by the devil’s lies, had not deviated from the law placed over them for their lusts, the Creator of the world would not have become a creature. The eternal would not have undergone temporality, and God the Son, equal to God the Father, would not have assumed the “form of a servant” and the “likeness of sinful flesh.”19Since, however, “through the devil’s envy death entered the world” and because captive humanity could only be freed in one way, namely, if that one would undertake our cause who, without the loss of his majesty, would become true man, and who alone had no contagion of sin, the mercy of the Trinity divided for itself the work of our restoration so that the Father was appeased, the Son was the appeaser, and the Holy Spirit enkindled the process. It was right that those to be saved should do something for themselves, and, when their hearts were turned to the Redeemer, that they should cut themselves off from the domination of the enemy. In regard to this, the apostle says, “God has sent the Spirit of his Son into our hearts crying, ‘Abba! Father!’ ” “Where the Spirit of the Lord is, there is freedom.” “No one can say ‘Jesus is Lord’ except by the Holy Spirit.”
Sermon 77
What has been instilled in our hearts, if not that we should be “renewed” through them all “after the image” of that one who, remaining “in the form of God,” condescended to become “the form of sinful flesh”? He assumed all those weaknesses of ours that come as a result of sin, though “without” any part in “sin.” Consequently, he lacked none of the afflictions due to hunger and thirst, sleep and weariness, sadness and tears. He endured grievous sorrows even to the point of death. No one could be released from the fetters of mortality unless he, in whom alone the nature of all people was innocent, should allow himself to be killed by the hands of wicked persons.Our Savior, the Son of God, gave both a mystery and an example to all who believe in him, so that they might attain to the one by being reborn and arrive at the other by imitation. Blessed Peter the apostle teaches this, saying, “Christ also suffered for you, leaving you an example, that you should follow in his steps. He committed no sin; no guile was found on his lips. When he was reviled, he did not revile in return; when he suffered, he did not threaten; but he trusted to him who judges justly. He himself bore our sins in his own body on the tree, that we might die to sin and live to righteousness.”
Sermon 63
"For we do not have a high priest." Let us therefore hold fast our profession and faith in Him: For we do not have a high priest who cannot have compassion with the feeling of our infirmities. He knows, he says, that because of many afflictions you are weak and feeble: therefore He can sympathize with us. For He was tempted and afflicted in all things just as we are. He suffered persecution and was mocked and spat upon, and finally was even crucified. Yet He, having suffered these things, did not sin. By saying this, He signifies that they have fallen into sin because of afflictions, in that they have been overly weakened and frail.
The Pseudo-Oecumenian Catena on Hebrews
He proves in two ways that He has compassion with the feeling of our infirmities. In one way, because he is great and powerful, as the Son of God and God; in another way, because he himself, as a man, suffered and has experience of afflictions, and of the weakness that follows the flesh. And because of both of these, he will certainly be sympathetic to our weaknesses.
The Pseudo-Oecumenian Catena on Hebrews
"yet without sin." Because he did not sin, he suffered, saying that he was enduring this punishment.
The Pseudo-Oecumenian Catena on Hebrews
From both ways he establishes that “he will sympathize with our weaknesses”: first, because he is great and mighty, being the Son of God and very God himself, and, second, because he also as very man suffered and endured the testing of afflictions and the weakness of the flesh. For both these reasons he is in every respect made a partaker of our weaknesses.
Fragments on the Epistle to the Hebrews 4.15
Almost everyone views those who are weak and poor as disgusting. An earthly king does not put up with seeing them, rulers turn away, wealthy people disregard them as not worthy of their notice, and when they encounter them they pass by them as if they did not exist. No one thinks it is a blessing to live among them. But God, who is served by innumerable millions of powers, who “upholds the universe by his word of power,” whose magnificence no one is able to endure, this God did not shun becoming father and friend and brother of these outcasts. Rather, in fact, he wanted to become incarnate, so that he might be identified as like us in every way, apart from sin, and might make us sharers in his glory and kingdom. O the depths of the wealth of his great goodness! O the depths of the unspeakable lowering of himself by our Master and God!
Discourse 2.4
Exhorting them with all persuasiveness, he says in confirmation of his speech that this High Priest knows our condition, not like the majority of high priests, who do not even know what suffering is; which is why they are also unable to help those who suffer. On the contrary, our High Priest experienced everything, and after having experienced it, ascended so as to be able to "sympathize."
That is, He was subjected to persecution, spitting, slander, exile, and finally crucifixion. All this He endured in our likeness, that is, like us, yet without sin. For He committed no sin at all, and when He endured these things, He neither said nor did anything sinful. Therefore you too, while in afflictions, can keep yourselves from sin. So then, why are you set free and delivered? Some understood the expression "without sin" in the sense that He endured this not as punishment for sins.
Commentary on Hebrews
Then when he says, For we have not a high priest who is unable to sympathize with our infirmities, he shows that there is mercy and compassion in Him, lest perhaps anyone suppose that He cannot do anything but what His justice requires. Here it should be noted that Christ does not merely have the power, but is most ready to have compassion on our infirmities, because He has experienced our wretchedness, which, as God, He knew from all eternity by simple knowledge: 'The Lord has compassion on them that fear him: for he knows our frame' (Ps. 102:13).
Hence, he adds, but as we are, tempted. But there are three kinds of temptation: one is from the flesh, namely, when the flesh lusts against the spirit, as it says in Gal (5:17) and this always involves sin, because, as Augustine says, there is one sin in which the flesh lusts against the spirit. But this was not in Christ; hence, he says, without sin, i.e., without the slightest movement of sin: 'Who did not sin, neither was guile found in His mouth' (1 Pt. 2:22). Therefore, He is called the Lamb of God. Another is temptation either by enticing us with prosperity or by terrifying us with adversity. Now Christ was tempted in those ways: for He was enticed by prosperity. For whatever pertains to prosperity in this life, pertains either to the concupiscence of the flesh, to the concupiscence of the eyes, or to the pride of life (1 Jn. 2:16). The devil tempted Him with the first, when he tempted Him to gluttony, which is the mother of lust: 'If you be the Son of God, command that these stones be made bread' (Mt. 4:3); also to vainglory when he said: 'All these things will I give you, if falling down you will adore me' (Mt. 4:9). 'When all the temptations were over, the devil left him for a time' (Lk. 4:13). Furthermore, He was tempted by adversity and by the snares laid by the Pharisees, because they wished to ensnare Him in his speech. And by insults: 'You that destroy the temple of God in three days rebuild it, save your own self' (Mt. 27:40); and by scourges and torments. Therefore, outside of being tempted without sin, he has been tempted as we are.
He says, as we are, which can be explained in two ways: in one way, so that a final cause is designated. As if to say: He was tempted in order to give us an example how to handle temptation: 'Christ also suffered for us, leaving you an example, that you should follow his steps' (1 Pt. 2:21). Or so that the consequent is denoted: as if to say: He was tempted in order that He might be like as we are in all things, except sin. For if he had existed without temptations, He would not have experienced them, and then He could not have compassion. But if He had sinned, He would not have been able to help us, but would need help.
Commentary on Hebrews
Doubtless there is an older and better hero-worship than this. But the old hero was a being who, like Achilles, was more human than humanity itself. Nietzsche's Superman is cold and friendless. Achilles is so foolishly fond of his friend that he slaughters armies in the agony of his bereavement. Mr. Shaw's sad Caesar says in his desolate pride, "He who has never hoped can never despair." The Man-God of old answers from his awful hill, "Was ever sorrow like unto my sorrow?" A great man is not a man so strong that he feels less than other men; he is a man so strong that he feels more. And when Nietszche says, "A new commandment I give to you, 'be hard,'" he is really saying, "A new commandment I give to you, 'be dead.'" Sensibility is the definition of life.
Heretics, Ch. 5: Mr. H. G. Wells and the Giants (1905)
No man knows how bad he is till he has tried very hard to be good. A silly idea is current that good people do not know what temptation means. This is an obvious lie. Only those who try to resist temptation know how strong it is. After all, you find out the strength of the German army by fighting against it, not by giving in. You find out the strength of a wind by trying to walk against it, not by lying down. A man who gives in to temptation after five minutes simply does not know what it would have been like an hour later. That is why bad people, in one sense, know very little about badness. They have lived a sheltered life by always giving in. We never find out the strength of the evil impulse inside us until we try to fight it: and Christ, because He was the only man who never yielded to temptation, is also the only man who knows to the full what temptation means—the only complete realist.
Mere Christianity, Book 3, Chapter 11: Faith
The result of this was that you now had one man who really was what all men were intended to be: one man in whom the created life, derived from His Mother, allowed itself to be completely and perfectly turned into the begotten life... And because the whole difficulty for us is that the natural life has to be, in a sense, 'killed', He chose an earthly career which involved the killing of His human desires at every turn—poverty, misunderstanding from His own family, betrayal by one of His intimate friends, being jeered at and manhandled by the Police, and execution by torture.
Mere Christianity, Book 4, Chapter 5: The Obstinate Toy Soldiers
Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.
προσερχώμεθα οὖν μετὰ παρρησίας τῷ θρόνῳ τῆς χάριτος, ἵνα λάβωμεν ἔλεον καὶ χάριν εὕρωμεν εἰς εὔκαιρον βοήθειαν.
Да пристꙋпа́емъ ᲂу҆̀бо съ дерзнове́нїемъ къ прⷭ҇то́лꙋ блгⷣти, да прїи́мемъ млⷭ҇ть и҆ блгⷣть ѡ҆брѧ́щемъ во бл҃говре́меннꙋ по́мощь.
Let us imitate him so that we may be “without sin” like him, so that “we may approach with confidence the throne of his grace” in the hour of retribution. “Let us obtain his mercy,” for instance, through prayers, so that he may be with us in the hour of our fight with the devil.
Commentary on the Epistle to the Hebrews 4
"Let us come then boldly with confidence unto the throne of His grace, that we may obtain mercy, and find grace to help in time of need."
What "throne of grace" is he speaking of? that royal throne concerning which it is said, "The Lord said unto my Lord, Sit Thou on My right hand." (Ps. cx. 1.)
What is "let us come boldly"? Because "we have a sinless High Priest" contending with the world. For, saith He, "Be of good cheer, I have overcome the world" (John xvi. 33.); for, this is to suffer all things, and yet to be pure from sins. Although we (he means) are under sin, yet He is sinless.
How is it that we should "approach boldly"? Because now it is a throne of Grace, not a throne of Judgment. Therefore boldly, "that we may obtain mercy," even such as we are seeking. For the affair is one of munificence, a royal largess.
"And may find grace to help in time of need [for help in due season]." He well said, "for help in time of need." If thou approach now (he means) thou wilt receive both grace and mercy, for thou approachest "in due season"; but if thou approach then, no longer wilt thou receive it. For then the approach is unseasonable, for it is not "then a throne of Grace." Till that time He sitteth granting pardon, but when the end is come, then He riseth up to judgment. For it is said, "Arise, O God, judge the earth." (Ps. lxxxii. 8.) ("Let us come boldly," or he says again having no "evil conscience," that is, not being in doubt, for such an one cannot "come with boldness.") On this account it is said, "I have heard thee in an accepted time and in a day of salvation have I succored thee." (2 Cor. vi. 2.) Since even now for those to find repentance who sin after baptism is of grace.
But lest when thou hearest of an High Priest, thou shouldst think that He standeth, he forthwith leads to the throne. But a Priest doth not sit, but stands. Seest thou that for Him to be made High Priest, is not of nature, but of grace and condescension, and humiliation?
This is it seasonable for us also now to say, "Let us draw near" asking "boldly": let us only bring Faith and He gives all things. Now is the time of the gift; let no man despair of himself. Then will be the time of despairing, when the bride-chamber is shut, when the King is come in to see the guests, when they who shall be accounted worthy thereof, shall have received as their portion the Patriarch's bosom: but now it is not as yet so. For still are the spectators assembled, still is the contest, still is the prize in suspense.
Homily on Hebrews 7
As God, Christ the Lord has kingship by nature, an eternal throne: “Your throne, O God, is forever,” Scripture says, remember. But as man, high priest and apostle of our confession he hears the words “Sit at my right hand”; it is to this the divine apostle referred by “throne of grace.” In my view he hints also at the lovingkindness he will employ in judging, adding the comment, “so as to receive mercy and find grace by way of timely assistance”: making our approach in the present life and giving evidence of unalloyed and sincere faith, we shall on the day of judgment attain lovingkindness.
Interpretation of Hebrews 4
"Let us therefore come with confidence." Let us approach, He says, to the throne of His Father, in which He sits. With confidence, or not hesitating in faith, or because He has overcome the world. Therefore, it is evident that He will also conquer those who now afflict us. Or because the throne is not now a throne of judgment, but of grace: therefore, approach even if you are a sinner. "to the throne of grace." The throne of grace refers to the royal throne, of which David says: "The Lord said to my Lord, 'Sit at my right hand.'" (Ps. 110:1)For the throne is now the throne of grace, not of judgment. Therefore, with confidence, he says. "that we may receive mercy and find grace to help in time of need." He rightly says: to help in time. If now, he says, you approach, you will receive grace and mercy; for you approach at the right time; but if you approach then, it will not be so, for it will be an untimely approach. For where there will be completion, then there will arise for judgment. "to help in time." For whoever now approaches receives mercy and grace, because the approach and request for help is timely and appropriate: just as in judgment, the approach for help is demanding. For then it will not provide help out of grace as it does now, but judgment.
The Pseudo-Oecumenian Catena on Hebrews
Since, he says, we have a sinless High Priest Who conquered the world, Who said: "Be of good cheer, for I have overcome the world" (John 16:33), we ought to approach with boldness, that is, not with a burdensome conscience, without wavering, but with full faith in the High Priest. For even if we have sins, He is sinless. And His throne is a throne of grace, not of judgment; therefore we ought to approach with boldness, in the hope that He will grant us all that we desire. There are two thrones: one now — the throne of grace, and those who approach it receive by divine grace deliverance from sins; the other — the throne of the second coming of Jesus Christ, which is no longer a throne of grace, for then no one will receive forgiveness, but a throne of judgment. He mentioned the throne so that, upon hearing that He is the High Priest, you would not think that He stands before God. For although, as man, He is called High Priest by way of blessing and condescension toward us, nevertheless He also sits upon the divine throne.
If we approach now, we shall receive mercy and grace, for we approach at the right time. But if we approach then, we shall not receive it, for then it will no longer be a throne of grace. Now the King sits upon it, bestowing grace; but then He shall rise for judgment, for it is said: "Arise, O God, judge the earth" (Ps. 82:8).
Commentary on Hebrews
Then when he says, Let us go therefore with confidence to the throne of grace, he urges us to have confidence in him. As if to say: Since He can have compassion, let us go with confidence: 'Behold, God is my savior; I will deal confidently and will not fear' (Is. 12:2). Let us go, I say, to the throne. The king's seat is called a throne. But Christ is king: 'The king will reign and he will be wise' (Jer. 23:5). But this throne has a twofold state: one, of justice in the future: 'You have sat on the throne, who judge justice' (Ps. 9:5). This will occur in the future: 'When I shall take a time, I will judge justice' (Ps. 74:3). The other throne is that of grace, which is meant here; hence, he adds, of his grace, namely, in the present, which is the time of mercy: 'He shall give equal grace to the grace thereof' (Zech 4:7). But by the grace of Christ we are freed of all misery, because we are freed from sin, which makes people wretched; hence, he says, that we may obtain mercy. Furthermore, by the grace of Christ we are aided in doing good; hence he says, and find grace; 'You have found grace with God' (Lk. 1:30); and this to help in time of need, i.e., to do good: 'My help is from the Lord' (Ps. 120:2). But that help comes through grace: 'I have labored more abundantly than all they' (1 Cor. 15:10). But this should come at a seasonable time; hence, he says, in time of need: 'There is a time and opportunity for every business' (Ec. 8:6). This is the present time, which is the time of mercy.
Commentary on Hebrews
LET us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it.
Φοβηθῶμεν οὖν μή ποτε, καταλειπομένης ἐπαγγελίας εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ, δοκῇ τις ἐξ ὑμῶν ὑστερηκέναι.
[Заⷱ҇ 310] Да ᲂу҆бои́мсѧ ᲂу҆̀бо, да не когда̀ ѡ҆ста́вленꙋ ѡ҆бѣтова́нїю вни́ти въ поко́й є҆гѡ̀, ꙗ҆ви́тсѧ кто̀ ѿ ва́съ лиши́всѧ.