Bible Verses and Early Church Commentary | Historical Christian Faith

¹ For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. ² For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. ³ But in those sacrifices there is a remembrance again made of sins every year. ⁴ For it is not possible that the blood of bulls and of goats should take away sins. ⁵ Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: ⁶ In burnt offerings and sacrifices for sin thou hast had no pleasure. ⁷ Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. ⁸ Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; ⁹ Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. ¹⁰ By the which will we are sanctified through the offering of the body of Jesus Christ once for all. ¹¹ And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: ¹² But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; ¹³ From henceforth expecting till his enemies be made his footstool. ¹⁴ For by one offering he hath perfected for ever them that are sanctified. ¹⁵ Whereof the Holy Ghost also is a witness to us: for after that he had said before, ¹⁶ This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; ¹⁷ And their sins and iniquities will I remember no more. ¹⁸ Now where remission of these is, there is no more offering for sin. ¹⁹ Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, ²⁰ By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; ²¹ And having an high priest over the house of God; ²² Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. ²³ Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) ²⁴ And let us consider one another to provoke unto love and to good works: ²⁵ Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. ²⁶ For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, ²⁷ But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. ²⁸ He that despised Moses' law died without mercy under two or three witnesses: ²⁹ Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? ³⁰ For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. ³¹ It is a fearful thing to fall into the hands of the living God. ³² But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions; ³³ Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used. ³⁴ For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance. ³⁵ Cast not away therefore your confidence, which hath great recompence of reward. ³⁶ For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. ³⁷ For yet a little while, and he that shall come will come, and will not tarry. ³⁸ Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. ³⁹ But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.

[AD 99] Clement of Rome on Hebrews 10:37

You perceive how in a little time the fruit of a tree comes to maturity. Of a truth, soon and suddenly shall His will be accomplished, as the Scripture also bears witness, saying, "Speedily will He come, and will not tarry;" and, "The Lord shall suddenly come to His temple, even the Holy One, for whom you look." [Malachi 3:1]

Source: Letter to the Corinthians (Clement)

[AD 108] Ignatius of Antioch on Hebrews 10:29

For if he that rises up against kings is justly held worthy of punishment, inasmuch as he dissolves public order, of how much sorer punishment, suppose ye, shall he be thought worthy,

Source: Epistle of Ignatius to the Smyrnaeans

[AD 108] Ignatius of Antioch on Hebrews 10:12

Stop your ears, therefore, when any one speaks to you at variance with Jesus Christ, the Son of God, who was descended from David, and was also of Mary; who was truly begotten of God and of the Virgin, but not after the same manner. For indeed God and man are not the same. He truly assumed a body; for "the Word was made flesh," and lived upon earth without sin. For says He, "Which of you convicteth me of sin? " He did in reality both eat and drink. He was crucified and died under Pontius Pilate. He really, and not merely in appearance, was crucified, and died, in the sight of beings in heaven, and on earth, and under the earth. By those in heaven I mean such as are possessed of incorporeal natures; by those on earth, the Jews and Romans, and such persons as were present at that time when the Lord was crucified; and by those under the earth, the multitude that arose along with the Lord. For says the Scripture, "Many bodies of the saints that slept arose," their graves being opened. He descended, indeed, into Hades alone, but He arose accompanied by a multitude; and rent asunder that means of separation which had existed from the beginning of the world, and cast down its partition-wall. He also rose again in three days, the Father raising Him up; and after spending forty days with the apostles, He was received up to the Father, and "sat down at His right hand, expecting till His enemies are placed under His feet." On the day of the preparation, then, at the third hour, He received the sentence from Pilate, the Father permitting that to happen; at the sixth hour He was crucified; at the ninth hour He gave up the ghost; and before sunset He was buried. During the Sabbath He continued under the earth in the tomb in which Joseph of Arimathaea had laid Him. At the dawning of the Lord's day He arose from the dead, according to what was spoken by Himself, "As Jonah was three days and three nights in the whale's belly, so shall the Son of man also be three days and three nights in the heart of the earth." The day of the preparation, then, comprises the passion; the Sabbath embraces the burial; the Lord's Day contains the resurrection.

Source: Epistle of Ignatius to the Trallians

[AD 140] Pseudo-Clement on Hebrews 10:1

And not only now let us seem to believe and give heed, when we are admonished by the elders; but also when we take our departure home, let us remember the commandments of the Lord, and not be allured back by worldly lusts, but let us often and often draw near and try to make progress in the Lord's commands, that we all having the same mind may be gathered together for life.

Source: Second Epistle To The Corinthians (Pseudo-Clement)

[AD 160] Shepherd of Hermas on Hebrews 10:25

Those which are rough are those who have known the truth and not remained in it, nor have they been joined to the saints. On this account are they unfit for use.

Source: Shepherd of Hermas, Vision 3

[AD 160] Shepherd of Hermas on Hebrews 10:39

And you see that not a single one of them repented, although they heard the words which I spake to them, which I enjoined upon you. From such life departed.

Source: Shepherd of Hermas, Similitude 8

[AD 160] Shepherd of Hermas on Hebrews 10:26

And therefore I say to you, that if any one is tempted by the devil, and sins after that great and holy calling in which the Lord has called His people to everlasting life, he has opportunity to repent but once. But if he should sin frequently after this, and then repent, to such a man his repentance will be of no avail; for with difficulty will he live.

Source: Shepherd of Hermas, Commandment 4

[AD 202] Irenaeus on Hebrews 10:9

David also says: "Sacrifice and oblation Thou didst not desire, but mine ears hast Thou perfected;

Source: Against Heresies Book IV

[AD 215] Clement of Alexandria on Hebrews 10:26-27

So a person who has received pardon for sins must refrain from future sin. For in the light of the first and only repentance of sins—sins committed earlier in a person’s first, pagan life, I mean, a life led in ignorance—repentance is immediately available to those who are called, and it cleanses the region of the soul from anything discordant to provide a foundation for faith. The Lord, “who knows the heart,” and foreknowing all that is going to happen, has a foreknowledge from the very first of human instability and the devil’s crooked villainy. [The Lord has knowledge] of how the latter is jealous of the forgiveness of human sins and, by his mischievous calculations to induce them to share in his fall, will introduce other occasions for God’s servants to sin.So in his great mercy he gave yet another chance of repentance to those who, despite their faith, fall into some form of disharmony, so that if anyone should, after their calling, fall into temptation and be forced or tricked into sin, they may have one more chance of “a repentance that brings no regret.” “For if we sin deliberately after receiving the knowledge of truth, there no longer remains a sacrifice for sins but a fearful prospect of judgment and a fury of fire which will consume the adversaries.” Continual and repeated repentance for sins is no different from those who have once and for all turned away from faith, except alone in the consciousness of sin. I do not know which is worse: deliberate sin, or, after repentance for sin, offending again.… To repeat an action repented is a deliberate accomplishment of an action already condemned.

Source: The Stromata Book 2

[AD 215] Clement of Alexandria on Hebrews 10:39

But we are not of them that draw back unto perdition, but of them that believe to the saving of the soul."

Source: The Stromata Book 4

[AD 220] Tertullian on Hebrews 10:24

There is, too, that will of God which the Lord accomplished in preaching, in working, in enduring: for if He Himself proclaimed that He did not His own, but the Father's will, without doubt those things which He used to do were the Father's will; unto which things, as unto exemplars, we are now provoked; to preach, to work, to endure even unto death.

Source: On Prayer

[AD 220] Tertullian on Hebrews 10:30

He who counselled that an injury should be forgotten, was still more likely to counsel the patient endurance of it. But then, when He said, "Vengeance is mine, and I will repay," He thereby teaches that patience calmly waits for the infliction of vengeance.

Source: Against Marcion Book IV

[AD 220] Tertullian on Hebrews 10:30

Is there any risk of a different result in the case of a Lord so just in estimating, so potent in executing? Why, then, do we believe Him a Judge, if not an Avenger too? This He promises that He will be to us in return, saying, "Vengeance belongeth to me, and I will avenge; " that is, Leave patience to me, and I will reward patience.

Source: Of Patience

[AD 220] Tertullian on Hebrews 10:22

These things I cannot ask from any but the God from whom I know I shall obtain them, both because He alone bestows them and because I have claims upon Him for their gift, as being a servant of His, rendering homage to Him alone, persecuted for His doctrine, offering to Him, at His own requirement, that costly and noble sacrifice of prayer despatched from the chaste body, an unstained soul, a sanctified spirit, not the few grains of incense a farthing buys -tears of an Arabian tree,-not a few drops of wine,-not the blood of some worthless ox to which death is a relief, and, in addition to other offensive things, a polluted conscience, so that one wonders, when your victims are examined by these vile priests, why the examination is not rather of the sacrificers than the sacrifices.

Source: The Apology

[AD 220] Tertullian on Hebrews 10:12-13

He is seen by Stephen, at his martyrdom by stoning, still sitting at the right hand of God [Acts 7:55] where He will continue to sit, until the Father shall make His enemies His footstool. [Hebrews 10:12-13] He will come again on the clouds of heaven, just as He appeared when He ascended into heaven. [Acts 1:11]

Source: Against Praxeas, Chapter 30

[AD 220] Tertullian on Hebrews 10:38

But where three are, a church is, albeit they be laics. For each individual lives by his own faith, nor is there exception of persons with God; since it is not hearers of the law who are justified by the Lord, but doers, according to what the apostle withal says.

Source: On Exhortation to Chastity

[AD 220] Tertullian on Hebrews 10:26

But the world returned unto sin; in which point baptism would ill be compared to the deluge. And so it is destined to fire; just as the man too is, who after baptism renews his sins: so that this also ought to be accepted as a sign for our admonition.

Source: On Baptism

[AD 253] Origen of Alexandria on Hebrews 10:1

The way which seems right to us for understanding the Scriptures and the investigation of their meaning, we consider to be the following: we are instructed by Scripture itself regarding the ideas that we ought to form of it. In the Proverbs of Solomon we find just such instruction for the examination of holy Scripture. "For your part," he says, "describe these things to yourself in a threefold manner in counsel and knowledge, that you may answer words of truth to those who question you." Each one, then, ought to describe in his own mind, in a threefold manner, the understanding of the divine letters, that is, so that the simple may be edified, so to speak, by the very body of Scripture; for that is what we call the common and historical meaning. But if some have begun to make considerable progress and are able to see something more than that, they may be edified by the very soul of Scripture. And those who are perfect and resemble those of whom the apostle says, "We speak wisdom among them that are perfect, but not the wisdom of this world, nor of the rulers of this world, who are doomed to pass away. But we speak the wisdom of God, hidden in a mystery, which God has decreed before the ages for our glorification." Such people may be edified by the spiritual law which has a shadow of the good things to come, edified as if by the Spirit. For just as man is said to consist of body, and soul and spirit, so also does sacred Scripture, which has been granted by God's gracious dispensation for the salvation of man.

Source: ON FIRST PRINCIPLES 4.1. [4.1.11]

[AD 253] Origen of Alexandria on Hebrews 10:1

That the first "sense," which we have called the literal one, is profitable in that it is capable of imparting edification is witnessed by the multitude of those believers who accept the faith genuinely and simply. But of that interpretation which is referred back to the "soul," there is an illustration in Paul's first epistle to the Corinthians. He says, "You shall not muzzle the mouth of the ox that treads out the grain." Then he adds, "Is it for oxen that God is concerned? Does he not speak entirely for our sake? It was for our sake, no doubt, that this was written: that the plowman should plough in hope, and the thresher thresh in hope of a share in the crop." And there are numerous interpretations adapted to the multitude which are in circulation, and which edify those who are unable to understand the higher meanings, which have something of the same character. But the interpretation is "spiritual" when one is able to show of what heavenly things the Jews "according to the flesh" served as a copy and a shadow, and of what future blessings the law has a shadow. And, speaking generally, we must investigate, according to the apostolic promise, "the wisdom in a mystery, even the hidden wisdom which God ordained before the world for the glory" of the righteous, which "none of the rulers of this world knew." And the same apostle says somewhere, after mentioning certain events from Exodus and Numbers, "that these things happened to them as a warning, but that they were written down for our instruction, upon whom the end of the ages has come." He also gives hints to show what things these were figures of, when he says, "For they drank of the spiritual Rock that followed them, and that Rock was Christ."11And in another epistle, when outlining the various matters relating to the tabernacle, he used the words: "You shall make everything according to the pattern which was shown you on the mountain." Further, in the epistle to the Galatians, as if reproaching those who think that they are reading the law and yet do not understand it, judging that those do not understand it who do not believe that allegories are contained under what is written, he says: "Tell me, you that desire to be under the law, do you not hear the law? For it is written, Abraham had two sons, one by a slave and one by a free woman. But the son of the slave was born according to the flesh, the son of the free woman through promise. Now this is an allegory: for these women are the two covenants," and so on. Now we must carefully mark each word spoken by him. He says: "You who desire to be under the law" (not "You that are under the law"), "do you not hear the law?"—"hearing" being understood to mean "understanding" and "knowing."
And in the epistle to the Colossians, briefly epitomizing the meaning of the entire system of the law, he says, "Therefore let no man judge you in questions of food and drink, or with regard to a festival or a new moon or a sabbath. These are only a shadow of things to come." Further, in the epistle to the Hebrews, when discoursing about those who belong to the circumcision, he writes, "They serve a copy and shadow of heavenly things." Now it is probable, from these illustrations, that those who have once admitted that the apostle is divinely inspired will entertain no doubt with respect to the five books of Moses; but they wish to know if the rest of the history also "happened figuratively." We must note, then, the expression in the epistle to the Romans, "I have left to myself seven thousand men, who have not bowed the knee to Baal," quoted from the third book of Kings. Paul has understood this to stand for those who are Israelites according to election, for not only are the Gentiles benefited by the coming of Christ, but also some who belong to the divine race.

Source: ON FIRST PRINCIPLES 4.1.6

[AD 253] Origen of Alexandria on Hebrews 10:1

But if in every detail of this outer covering, that is, the actual history, the sequence of the law had been preserved and its order maintained, we should have understood the Scriptures in an unbroken course and should certainly not have believed that there was anything else buried within them beyond what was indicated at a first glance. Consequently the divine wisdom has arranged for certain stumbling blocks and interruptions of the historical sense to be found therein, by inserting in the midst a number of impossibilities and incongruities. [This was done] in order that the very interruption of the narrative might as it were present a barrier to the reader and lead him to refuse to proceed along the pathway of the ordinary meaning. And so, by shutting us out and debarring us from that, [the writers] might recall us to the beginning of another way, and might thereby bring us, through the entrance of a narrow footpath, to a higher and loftier road and lay open the immense breadth of the divine wisdom.… The aim of the Holy Spirit was chiefly to preserve the connection of the spiritual, meaning, both in the things that are yet to be done and in those which have already been accomplished. [Thus] whenever he found that things which had been done in history could be harmonized with the spiritual meaning, he composed in a single narrative a texture comprising both kinds of meaning, always, however, concealing the secret sense more deeply. But wherever the record of deeds that had been done could not be made to correspond with the sequence of the spiritual truths, he inserted occasionally some deeds of a less probable character or which could not have happened at all, and occasionally some that might have happened but in fact did not. Sometimes he does this by a few words, which in their bodily sense do not appear capable of containing truth and at other times by inserting a large number.This is found to happen particularly in the law, where there are many things that as literal precepts are clearly useful, but also a considerable number in which no principle of utility whatever is disclosed, while sometimes even impossibilities are detected. All this, as we have said, the Holy Spirit supervised, in order that in cases where that which appeared at the first glance could neither be true nor useful we should be led on to search for a truth deeper down and needing more careful examination. And [we] should try to discover in the Scriptures which we believe to be inspired by God a meaning worthy of God.
And not only did the Holy Spirit supervise the writings which were previous to the coming of Christ, but because he is one and the same Spirit and proceeds from the one God, he has acted similarly in regard to the Gospels and the writings of the apostles. For even the narratives that he inspired through them were not woven together without the spell of that wisdom of his, the nature of which we explained above. And so it happens that even in them the Spirit has mingled not a few things by which the historical order of the narrative is interrupted and broken, with the object of turning and calling the attention of the reader, by the impossibility of the literal sense, to an examination of the inner meaning.

Source: ON FIRST PRINCIPLES 4.1.9

[AD 253] Origen of Alexandria on Hebrews 10:1

It is a great thing to have passed from the law to the shadow of Christ. For Christ is the way, Christ is truth and life; and when we come under his shadow we have the shade of the way, are overshadowed by the truth and live in life's shadow. And whereas we have only glimpses of knowledge, like a confused reflection in a mirror, if we follow this way we shall eventually come to see face to face what at first we saw confusedly as a shadow.

Source: COMMENTARY ON THE SONG OF SONGS 3

[AD 253] Origen of Alexandria on Hebrews 10:1

The law, then, and everything in the law, being inspired, as the apostle says, until the time of amendment, is like those people whose job it is to make statues and cast them in metal. Before they tackle the statue itself, the one they are going to cast in bronze, silver or gold, they first make a clay model to show what they are aiming at. The model is a necessity, but only until the real statue is finished. The model is made for the sake of the statue, and when the statue is ready the sculptor has no further use for the model. Well, it is rather like that with the law and the prophets. The things written in the law and the prophets were meant as types or figures of things to come. But now the artist himself has come, the author of it all, and he has transferred the law, which had only the shadow of the good things to come, to the very image of the things.

Source: HOMILIES ON LEVITICUS 10

[AD 253] Origen of Alexandria on Hebrews 10:1

We must also know that just as there is a "law" which contains a "shadow of the good things to come," which have been revealed by the law proclaimed in accordance with truth, so also the gospel, which is thought to be understood by all who read it, teaches a shadow of the mysteries of Christ.And that which John calls an eternal gospel, which would properly be called a spiritual gospel, clearly presents both the mysteries presented by Christ's words and the things of which his acts were symbols, to those who consider "all things face to face" concerning the son of God himself.

Source: COMMENTARY ON THE GOSPEL OF JOHN 1.39-40

[AD 253] Origen of Alexandria on Hebrews 10:1

Paul distinguishes three levels in the law: the shadow, the image and the truth.… The law contains the shadow of future good things but not the very image of the realities, and this clearly shows that the image of the realities is different from what is designated as the shadow of the law. If anyone can describe the ceremonies of the Jewish worship, let him view the temple as not having had the image of realities but only their shadow. Let him see the altar as a mere shadow, and the rams and the calves brought to sacrifice also as a shadow. According to the Scripture, "our days on the earth are like a shadow."If someone wishes to go beyond this shadow, let him come to the image of the realities, and let him behold the coming of Christ made flesh. Let him contemplate him in his role as high priest, offering victims to the Father henceforth and in the future; let him understand that all this is an image of spiritual realities and that heavenly functions are denoted by corporeal functions. We employ the term image to refer to that which is intelligible at present and which human nature can observe.
If you can penetrate the heavens with your understanding and your mind and follow Jesus, who has penetrated the heavens and who stands as our intercessor before the face of God, you will find there those good things whose shadow the law contained and whose image Christ revealed through his incarnation. Those good things … have been prepared for the blessed, which neither eye has seen nor ear heard, and which no person has ever even imagined or thought of.

Source: HOMILIES ON THE PSALMS 38.2.2

[AD 253] Origen of Alexandria on Hebrews 10:28-29

According to the law, "the adulterer and the adulteress were put to death." They could not say, "We seek repentance and we pray for mercy." There was no place for tears, and no opportunity was granted for any correction, but in every way it was necessary for those who had contravened the law to be punished. This was observed in certain individual offenses for which the death penalty was ascribed. But among Christians, if adultery has been committed, the precept is not that "the adulterer and adulteress" be punished by the destruction of the body. No power was given to episcopal authority to sentence an adulterer to immediate death, as had happened earlier according to the levitical law who gave this power to elders. What does this mean? That while the law of Moses takes adultery seriously enough to punish it unmercifully, the gospel of Christ through gentleness frees the adulterer to go from bad to worse? It is not so. For this reason, we brought forth the word of Paul, saying above, "How much worse punishment will be deserved by one who has spurned the Son of God," etc. Hear, therefore, how neither was the law cruel then, nor does the gospel now appear dissolute because of the abundance of mercy, but in both instances the benevolence of God is held in a different dispensation.

Source: HOMILIES ON LEVITICUS 11.2

[AD 253] Origen of Alexandria on Hebrews 10:29

But if you sin again, the old reproaches return again against you and all the more so, since it is a much greater crime "to spurn the Son of God and to profane the blood of the covenant" than to neglect the law of Moses.

Source: HOMILIES ON JOSHUA 5.6

[AD 311] Methodius of Olympus on Hebrews 10:1

If the law, according to the apostle, is spiritual, containing the images "of future good things"

Source: Methodius Discourse V. Thallousa

[AD 311] Methodius of Olympus on Hebrews 10:32

Is the Spirit of truth, the Paraclete, of whom the illuminated

[AD 325] Lucius Caecilius Firmianus Lactantius on Hebrews 10:30

Moreover, he must also diligently take care, lest by any fault of his he should at any time make an enemy; and if any one should be so shameless as to inflict injury on a good and just man, he must bear it with calmness and moderation, and not take upon himself his revenge, but reserve it for the judgment of God.

[AD 339] Eusebius of Caesarea on Hebrews 10:35-37

And here it is clearly foretold that that one will come whom prophecy says will come. Who could this be but he who is referred to in the words, “Blessed is he that comes in the name of the Lord, the Lord God also has shone upon us”? With which also Zechariah agrees, when he says, “Behold a man, the Dawn is his name, and he shall rise from below.” The same prophet too, noting the time, adds, “At eventide it shall be light. If he delays, wait for him.” Instead of this, Aquila reads, “If he tarry expect him, for he that comes will come and will not tarry.” And the epistle to the Hebrews has this in mind.… But note how clearly the epistle arranges what was obscure in the prophetic writing, because of the inversion of the clauses. For the prophecy says, “He that comes will come and will not tarry,” and then adds, “If he shrinks back, my soul has no pleasure in him.” Without what follows, this addition would seem absurd. For how could it be said of the just that God takes no pleasure in him? But the placing side by side of the divided clauses by a change in the arrangement of them preserves the sense. For after “Yet a little while, and the coming one shall come and shall not tarry,” it adds next, “but my righteous one shall live by faith.” Then what was first in the prophecy it places second, “and if he shrinks back, my soul has no pleasure in him.”For as Scripture has already once foretold through the prophecy that the light promised to all nations by Christ’s coming “shall rise late and in the evening, and shall not deceive” (for so Aquila interprets instead of “come to nothing”), it next exhorts to patience, because the coming of the subject of the prophecy is to be late and in the evening, as seen in the words, “If he tarry await him, or if he delay expect him, for he that comes will come and will not tarry.” Thus he encourages the hearer to trust the prediction, saying that he that trusts it, shown by his very faith to be just, shall live the life according to God. On the other hand, he that does not trust, drawing back through lack of boldness, and putting no faith in the words “My soul has no pleasure in him.” So, then, if we follow this course and place the first clause last and the last first, we shall preserve the sense of the passage, putting “The just shall live by faith” after “For he that comes will come and will not tarry,” by transposing the clauses and adding to this, “If he shrinks back, my soul has no pleasure in him.” And Aquila agrees with this interpretation, saying, “If he delay, expect him, for he that comes will come and will not tarry. Lo, if he be sluggish, my soul is not true in him, and the just shall live by faith.”

Source: PROOF OF THE GOSPEL 6.14

[AD 373] Athanasius of Alexandria on Hebrews 10:19-21

If any of our own people inquire, not from love of debate but from love of learning, why he suffered death in no other way save on the cross, let them also be told that no other way than this was good for us, and that it was well that the Lord suffered this for our sakes. For if he came himself to bear the curse laid upon us, how else could he have “become a curse” unless he received the death set for a curse? And that is the cross. For this is exactly what is written: “Cursed be every one who hangs on a tree.” Again, if the Lord’s death is the ransom of all, and by his death “the dividing wall of hostility” is broken down, and the calling of the nations is brought about, how would he have called us to him had he not been crucified? For it is only on the cross that a man dies with his hands spread out. Thus it was fitting for the Lord to bear this also and to spread out his hands, that with the one he might draw the ancient people and with the other those from the Gentiles and unite both in himself. For this is what he himself has said, signifying by what manner of death he was ransom to all: “I, when I am lifted up,” he says, “will draw all men to myself.” For the devil, the enemy of our race, having fallen from heaven, wanders about our lower atmosphere and there, bearing rule over his fellow spirits, as the devil’s peers in disobedience, not only works illusions by their means in them that are deceived but tries to hinder them that are going up. About this the apostle says, “Following the prince of the power of the air, the spirit that is now at work in the sons of disobedience,” while the Lord came to cast down the devil and clear the air and prepare the way for us up into heaven, as said the apostle, “Through the curtain, that is to say, his flesh”—and this must be by death. Well, by what other kind of death could this have come to pass than by one which took place in the air, I mean, the cross? For only he that is perfected on the cross dies in the air. Therefore, it was quite fitting that the Lord suffered this death. For thus being lifted up, he cleared the air of the malignity both of the devil and of demons of all kinds, as he says, “I saw Satan fall like lightning from heaven,” and made a new opening of the way up into heaven, as he says once more, “Lift up your heads, O gates, and be lifted up, O ancient doors!” For it was not the Word himself that needed an opening of the gates, being Lord of all; nor were any of his works closed to their maker; but it was we who needed it, whom he carried up by his own body. For as he offered it to death on behalf of all, so by it he once more made ready the way up into the heavens.

Source: On the Incarnation of the Word 25

[AD 373] Ephrem the Syrian on Hebrews 10:3-11

If they had become perfect, their priesthood would have ceased, because they should have abstained from their sacrifices. And if their conscience was cleansed from sin, at the same time they would have been cleansed from the impurity of flesh. But “in these sacrifices there is a reminder of sin” every day. “For it is impossible that the blood of bulls and goats should take away sin.” Therefore our Lord, who came to this world, said through the mouth of David, “Sacrifices and offerings you have not desired, but a body you have prepared for me,” so that the victims of sacrifices might be abolished through his sacrifice.

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS

[AD 373] Ephrem the Syrian on Hebrews 10:28-29

And who have “outraged the Spirit of grace,” which is in us? These are the people who consider the gospel to be equal to the law of Moses.

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS

[AD 373] Ephrem the Syrian on Hebrews 10:38-39

The just one lives when endurance and faith are found in that one. But if somebody is oppressed by doubts and scruples, because the rewarder did not appear, “my soul has no pleasure in him” on that day.But we are not victims of scruples, which destroy our path to heaven and “bring us to perdition”; we have faith instead, through which we obtain “the salvation of our soul.”

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS

[AD 373] Ephrem the Syrian on Hebrews 10:19-21

“Therefore, brethren, we have confidence to enter the sanctuary,” which is faith. In his blood he renewed for us the way of faith that the former priests had already. But since it had become obsolete among them, he renewed it for us at that time “through the curtain, that is, through his flesh.”

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS

[AD 373] Ephrem the Syrian on Hebrews 10:30-34

Then, after he discouraged them from sinning, Paul returned to talk to them about the first topic, that is, that of the joy which was at the beginning of their discipleship. “Recall,” he says, “the former days when, after you were enlightened, you endured a hard struggle with sufferings.”

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS

[AD 373] Ephrem the Syrian on Hebrews 10:30-34

Now “exposures to abuse and persecutions” they had to endure, because the law imposed on them the requirement to reveal their sins over their offerings. However, these exposures to abuse discouraged people from revealing their sins. These difficulties, he says, that you had in revealing your sins, and the shames that prevented you from revealing them, these fumes of the consciousness, which were like fierce pains and great sufferings of bitterness—all these have been taken away from you through the baptism of the waters and with the single expiation that you received.

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS

[AD 379] Basil of Caesarea on Hebrews 10:26-27

Each one should conciliate, as far as he is able, anyone at variance with him. He should not hold past wrongs against the repentant sinner but from his heart should pardon him. He who says that he repents of his sin should not only feel remorse for the sin which he has committed but should also bring forth fruits befitting repentance. If he who has been corrected for his first sins and has been deemed worthy of pardon again falls, he prepares for himself a more wrathful judgment.

Source: LETTER 22

[AD 380] Apostolic Constitutions on Hebrews 10:23

Therefore, God has opened an entrance to all the sons of Abraham, and Isaac, and Jacob, in order that they may be in the faith of profession towards Him.

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 386] Cyril of Jerusalem on Hebrews 10:22

For since a person’s nature is twofold, compounded of soul and body, the purification is also twofold, incorporeal for the incorporeal part, bodily for the body. For as the water purifies the body, so the Spirit seals the soul, that having our hearts sprinkled and our bodies washed with clean water, we may draw near to God. Therefore, when about to enter the water, do not regard it as mere water, but look for its saving power by the efficacy of the Holy Spirit, for without both you cannot be made perfect. It is not I who say this, but the Lord Jesus, who has the power in this matter, says, “Unless one is born of water and the Spirit, he cannot enter the kingdom of God.” Neither does he who is baptized but has not been deemed worthy of the Spirit possess perfect grace; nor will one who acts virtuously, but does not receive the seal by water, enter into the kingdom of heaven. This may appear a bold saying, but it is not mine, for it was Jesus who pronounced it.

Source: Catechetical Lecture 3:4

[AD 395] Gregory of Nyssa on Hebrews 10:19-21

Taking a hint from what has been said by Paul, who partially uncovered the mystery of these things, we say that Moses was earlier instructed by a type in the mystery of the tabernacle that encompasses the universe. This tabernacle would be “Christ who is the power and the wisdom of God,” who in his own nature was not made with hands, yet capable of being made when it became necessary for this tabernacle to be erected among us. Thus, the same tabernacle is in a way both unfashioned and fashioned, uncreated in preexistence but created in having received this material composition.

Source: LIFE OF MOSES 2.174

[AD 407] John Chrysostom on Hebrews 10:5-7

"Wherefore when He cometh into the world, He saith, Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me. In burnt-offerings and sacrifices for sin Thou hast had no pleasure. Then said I, Lo! I come, in the volume of the book it is written of Me, to do Thy will, O God."

The types therefore contain the figure only, not the power; just as in images, the image has the figure of the man, not the power. So that the reality and the type have somewhat in common with one another. For the figure exists equally in both, but not the power.

Source: Homily on Hebrews 17

[AD 407] John Chrysostom on Hebrews 10:26-27

Trees which have been planted, and have had the advantage of all other care, and the hands and the labors of the cultivator, and yet yield no return for the labors, are pulled up by the roots, and handed over to the fire. So somewhat of this kind takes place also in the case of our Illumination [Baptism]. For when Christ has planted us, and we have enjoyed the watering of the Spirit, and then show no fruit; fire, even that of Hell, awaits us, and flame unquenchable.

Paul therefore having exhorted them to love and to bringing forth the fruit of good works, and having urged them from the kindlier considerations. (What are these? That we have an entrance into the holy of holies, "the new way which He hath inaugurated for us."-c. x. 20), does the same again from the more gloomy ones, speaking thus. For having said, "not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another, and so much the more, as ye see the day approaching" (c. x. 25), this being sufficient for consolation, he added, "For if we sin willfully after we have received the knowledge of the truth." There is need, he means, of good works, yea, very great need, "For if we sin willfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sins." Thou wast cleansed; thou wast set free from the charges against thee, thou hast become a son. If then thou return to thy former vomit, there awaits thee on the other hand excommunication and fire and whatever such things there are. For there is no second sacrifice.

Source: Homily on Hebrews 20

[AD 407] John Chrysostom on Hebrews 10:26-27

At this place we are again assailed by those who take away repentance [the Novatians], and by those who delay to come to baptism. The one saying, that it is not safe for them to come to baptism, since there is no second remission: And the other asserting that it is not safe to impart the mysteries [the Holy Eucharist] to those who have sinned, if there is no second remission.

What shall we say then to them both? That he does not take away repentance, nor the propitiation through repentance, nor does he thrust away and cast down with despair the fallen. He is not thus an enemy of our salvation; but what? He takes away the second Washing. For he did not say, no more is there repentance, or no more is there remission, but "no more" is there a "sacrifice," that is, there is no more a second Cross. For this is what he means by sacrifice. "For by one sacrifice," he says, "He hath perfected forever them that are sanctified" (c. x. 14); not like the Jewish rites. For this reason he has treated so much throughout concerning the Sacrifice, that it is one, even one; not wishing to show this only, that herein it differed from the Jewish rites, but also to make men more steadfast, so that they might no longer expect another sacrifice according to the Jewish law.

"For," saith he, "if we sin willfully." See how he is disposed to pardon. He says, "if we sin willfully," so that there is pardon for those who sin not willfully. "After the knowledge of the truth": He either means, of Christ, or of all doctrines. "There remaineth no more sacrifice for sins," but what? "A certain fearful looking for of judgment and fiery indignation which shall devour the adversaries." By "Adversaries" he means not the unbelievers, but those also who do what is against virtue; or else he means that the same fire shall receive them of the household also, which receives "the adversaries." Then expressing its devouring nature, he says, as if giving it life, "fiery indignation which shall devour the adversaries." For as a wild beast when irritated and very fierce and savage, would not rest till it could lay hold on some one and eat him up; so also that fire, like one goaded by indignation, whatever it can lay hold of does not let go, but devours and tears it to pieces.

Source: Homily on Hebrews 20

[AD 407] John Chrysostom on Hebrews 10:24

"And let us consider one another to provoke unto love and to good works." He knew that this also arises from "gathering together." For as "iron sharpeneth iron," so also association increases love. For if a stone rubbed against a stone sends forth fire, how much more soul mingled with soul! But not unto emulation (he says) but "unto the sharpening of love." What is "unto the sharpening of love"? Unto the loving and being loved more. "And of good works"; that so they might acquire zeal. For if doing has greater force for instruction than speaking, ye also have in your number many teachers, who effect this by their deeds.

"But let us consider one another to provoke unto love." What is, "let us consider one another"? For instance if any be virtuous, let us imitate him, let us look on him so as to love and to be loved. For from Love good works proceed. For the assembling is a great good: since it makes love more warm; and out of love all good things arise. For nothing is good which is not done through love.

Source: Homily on Hebrews 19

[AD 407] John Chrysostom on Hebrews 10:4

"For it is not possible that the blood of bulls and of goats should take away sins."

So that their being many, and offered "continually," proves that they (the worshipers) were never made clean. For as a medicine, when it is powerful and productive of health, and able to remove the disease entirely, effects all after one application; as, therefore, if being once applied it accomplishes the whole, it proves its own strength in being no more applied, and this is its business, to be no more applied; whereas if it is applied continually, this is a plain proof of its not having strength.

Source: Homily on Hebrews 17

[AD 407] John Chrysostom on Hebrews 10:3-11

Do you see that the law takes its force from the place? And, since the city is gone, there can no longer be a priesthood. There can be no emperor if there are no armies, no crown, no purple robe, none of the other things that weld together an empire. So, too, there can be no priesthood if sacrifice has been destroyed, if offerings are forbidden, if the sanctuary has been trampled into the dust, if everything that constituted it has disappeared. For the priesthood depended on all these things.…That great and wonderful prophet, David … made it clear that the one kind of sacrifice would be abolished and another brought in to take its place when he said, “You have multiplied, O Lord my God, your wondrous deeds and your thoughts toward us; none can compare with you! Were I to proclaim and tell of them, they would be more than can be numbered.” See how wise the prophet is. He said, “You have multiplied your wondrous deeds,” and he stood aghast at God’s power to work miracles. But he did not go on to tell us about the creation of the things we see—of heaven, earth, and oceans, of water in Egypt or of any other miracles like those. What did he say were wondrous works? “Sacrifice and offering you do not desire.” …
David went on to say, “But a body you have fitted to me.” By this he meant the Lord’s body which became the common sacrifice for the whole world, the sacrifice which cleansed our souls, canceled sin, put down death, opened heaven, gave us many great hopes and made ready all the other things which Paul knew well and spoke of when he exclaimed, “O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways.”56
David, then, foresaw all this when he said, “Many are the wondrous works you have done, O Lord my God.” He went on to say, speaking of the person of Christ, “In holocausts and sin offerings you had had no pleasure,” and then continued, “Then I said, ‘Lo, I come.’ ” When was “then”? When the time was ripe for more perfect instructions. We had to learn the less perfect lessons through his servants, but the loftier lessons which surpass the nature of humankind we had to learn from the lawgiver himself.

Source: DISCOURSES AGAINST JUDAIZING CHRISTIANS 7.2.1-7

[AD 407] John Chrysostom on Hebrews 10:14

"For by one offering He hath perfected forever them that are sanctified."

Source: Homily on Hebrews 18

[AD 407] John Chrysostom on Hebrews 10:22

"Let us draw near" (he says) "with a true heart." To what should we "draw near"? To the holy things, the faith, the spiritual service. "With a true heart, in full assurance of faith," since nothing is seen; neither the priest henceforth, nor the sacrifice, nor the altar. And yet neither was that priest visible, but stood within, and they all without, the whole people. But here not only has this taken place, that the priest has entered into the holy of holies, but that we also enter in. Therefore he says, "in full assurance of faith." For it is possible for the doubter to believe in one way, as there are even now many who say, that of some there is a resurrection and of others not. But this is not faith. "In full assurance of faith" (he says); for we ought to believe as concerning things that we see, nay, even much more; for "here" it is possible to be deceived in the things that are seen, but there not: "here" we trust to the senses, but there to the Spirit.

"Having our hearts sprinkled from an evil conscience." He shows that not faith only, but a virtuous life also is required, and the consciousness to ourselves of nothing evil. Since the holy of holies does not receive "with full assurance" those who are not thus disposed. For they are holy, and the holy of holies; but here no profane person enters. They were sprinkled as to the body, we as to the conscience, so that we may even now be sprinkled over with virtue itself. "And having our body washed with pure water." Here he speaks of the Washing, which no longer cleanses the bodies, but the soul.

What is "let us draw near with a true heart"? That is, without hypocrisy; for "woe be to a fearful heart, and faint hands": let there be (he means) no falsehood among us; let us not say one thing and think another; for this is falsehood; neither let us be fainthearted, for this is not [a mark] of a "true heart." Faintheartedness comes from not believing. But how shall this be? If we fully assure ourselves through faith.

"Having our hearts sprinkled": why did he not say "having been purified"? Because he wished to point out the difference of the sprinklings: the one he says is of God, the other our own. For the washing and sprinkling the conscience is of God; but "the drawing near with" truth and "in full assurance of faith" is our own.

What is "and having our bodies washed with pure water"? With water which makes pure; or which has no blood.

Source: Homily on Hebrews 19

[AD 407] John Chrysostom on Hebrews 10:20

"Which He hath inaugurated," that is, which He prepared, and which He began; for the beginning of using is thenceforth called the inaugurating; which He prepared (he means) and by which He Himself passed.

"A new and living way." Here He expresses "the full assurance of hope." "New," he says. He is anxious to show that we have all things greater; since now the gates of Heaven have been opened, which was not done even for Abraham. "A new and living way," he says, for the first was a way of death, leading to Hades, but this of life. And yet he did not say, "of life," but called it "living," (the ordinances, that is,) that which abideth.

"Through the veil" (he says) "of His flesh." For this flesh first cut that way, by this He inaugurated it [the way] by which He walked. And with good reason did he call [the flesh] "a veil." For when it was lifted up on high, then the things in heaven appeared.

Source: Homily on Hebrews 19

[AD 407] John Chrysostom on Hebrews 10:33

Then he also enumerates them particularly, amplifying his discourse, and multiplying his praise. How? "Partly" (he says) "whilst ye were made a gazing-stock by reproaches and afflictions"; for reproach is a great thing, and calculated to pervert the soul, and to darken the judgment. For hear what the prophet says: "While they daily say unto me, Where is thy God?" And again, "If the enemy had reproached me, I would have borne it." For since the human race is exceedingly vainglorious, therefore it is easily overcome by this.

And he did not simply say "by reproaches," but that even with great intensity, being "made a gazing-stock." For when a person is reproached alone, it is indeed painful, but far more so when in presence of all. For tell me how great the evil was when men who had left the meanness of Judaism, and gone over, as it were, to the best course of life, and despised the customs of their fathers, were ill treated by their own people, and had no help.

I cannot say (he says) that ye suffered these things indeed and were grieved, but ye even rejoiced exceedingly. And this he expressed by saying, "Whilst ye became companions of them that were so used," and he brings forward the Apostles themselves. Not only (he means) were ye not ashamed of your own sufferings, but ye even shared with others who were suffering the same things. This too is the language of one who is encouraging them. He said not, "Bear my afflictions, share with me," but respect your own.

Source: Homily on Hebrews 21

[AD 407] John Chrysostom on Hebrews 10:1

"For" (he says) "the Law having a shadow of the good things to come not the very image of the things"; i.e. not the very reality. For as in painting, so long as one only draws the outlines, it is a sort of "shadow" but when one has added the bright paints and laid in the colors, then it becomes "an image." Something of this kind also was the Law.

"For" (he says) "the Law having a shadow of the good things to come, not the very image of the things," i.e. of the sacrifice, of the remission: "can never by those sacrifices with which they offered continually make the comers thereunto perfect."

Thou seest again the superabundance of his proofs? This sacrifice (he says) is one; whereas the others were many: therefore they had no strength, because they were many. For, tell me, what need of many, if one had been sufficient? so that their being many, and offered "continually," proves that they (the worshipers) were never made clean. For as a medicine, when it is powerful and productive of health, and able to remove the disease entirely, effects all after one application; as, therefore, if being once applied it accomplishes the whole, it proves its own strength in being no more applied, and this is its business, to be no more applied; whereas if it is applied continually, this is a plain proof of its not having strength. For it is the excellence of a medicine to be applied once, and not often. So is it in this case also. Why forsooth are they continually cured with the "same sacrifices"? For if they were set free from all their sins, the sacrifices would not have gone on being offered every day. For they had been appointed to be continually offered in behalf of the whole people, both in the evening and in the day. So that there was an arraignment of sins, and not a release from sins; an arraignment of weakness, not an exhibition of strength. For because the first had no strength, another also was offered: and since this effected nothing, again another; so that it was an evidence of sins. The "offering" indeed then, was an evidence of sins, the "continually," an evidence of weakness. But with regard to Christ, it was the contrary: He was "once offered." The types therefore contain the figure only, not the power; just as in images, the image has the figure of the man, not the power. So that the reality and the type have somewhat in common with one another. For the figure exists equally in both, but not the power. So too also is it in respect of Heaven and of the tabernacle, for the figure was equal: for there was the Holy of Holies, but the power and the other things were not the same.

Source: Homily on Hebrews 17

[AD 407] John Chrysostom on Hebrews 10:8-9

In what has gone before he had shown that the sacrifices were unavailing for perfect purification, and were a type, and greatly defective. Since then there was this objection to his argument, If they are types, how is it that, after the truth is come, they have not ceased, nor given place, but are still performed? he here accordingly labors at this very point, showing that they are no longer performed, even as a figure, for God does not accept them. And this again he shows not from the New Testament, but from the prophets, bringing forward from times of old the strongest testimony, that it comes to an end, and ceases, and that they do all in vain, "alway resisting the Holy Ghost."

And he shows over and above that they cease not now only, but at the very coming of the Messiah, nay rather, even before His coming: and how it was that Christ did not abolish them at the last, but they were abolished first, and then He came; first they were made to cease, and then He appeared. That they might not say, Even without this sacrifice, and by means of those, we could have been well pleasing unto God, He waited for these sacrifices to be convicted of weakness, and then He appeared; for (He says) "sacrifice and offering Thou wouldest not." Hereby He took all away; and having spoken generally, He says also particularly, "In burnt-offerings and sacrifice for sin Thou hadst no pleasure." But "the offering" was everything except the sacrifice. "Then said I, Lo! I come." Of whom was this spoken? of none other than the Christ.

Here he does not blame those who offer, showing that it is not because of their wickednesses that He does not accept them, as He says elsewhere, but because the thing itself has been convicted for the future and shown to have no strength, nor any suitableness to the times. What then has this to do with the "sacrifices" being offered "oftentimes"? Not only from their being "oftentimes" offered (he means) is it manifest that they are weak, and that they effected nothing; but also from God's not accepting them, as being unprofitable and useless. And in another place it is said, "If Thou hadst desired sacrifice I would have given it." Therefore by this also he makes it plain that He does not desire it. Therefore sacrifices are not God's will, but the abolition of sacrifices. Wherefore they sacrifice contrary to His will.

Source: Homily on Hebrews 18

[AD 407] John Chrysostom on Hebrews 10:8-9

"Above when He said, Sacrifice, and offering, and burnt-offerings, and offering for sin Thou wouldest not, neither hadst pleasure therein, which are offered by the Law, then He said, Lo! I come to do Thy will, O God! He taketh away the first that He may establish the second."

So that henceforward this is done in vain, although it is done; for what need is there of medicines where there are no wounds? On this account He ordained offerings "continually," because of their want of power, and that a remembrance of sins might be made.

Source: Homily on Hebrews 17

[AD 407] John Chrysostom on Hebrews 10:19-21

"Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus." Having shown the difference of the High Priest, and of the sacrifices, and of the tabernacle, and of the Covenant, and of the promise, and that the difference is great, since those are temporal, but these eternal, those "near to vanishing away," these permanent, those powerless, these perfect, those figures, these reality. For (he says) "not according to the law of a carnal commandment, but according to the power of an endless life." And "Thou art a Priest for ever." Behold the continuance of the Priest. And concerning the Covenant, That (he says) is old (for "that which decayeth and waxeth old is ready to vanish away"), but this is new; and has remission of sins, while that has nothing of the kind: for (he says) "the Law made nothing perfect." And again, "sacrifice and offering Thou wouldest not." That is made with hands, while this is "not made with hands": that "has the blood of goats," this of the Lord; that has the Priest "standing," this "sitting." Since therefore all those are inferior and these greater, therefore he says, "Having therefore, brethren, boldness."

"Boldness": from whence? As sins (he means) produce shame, so the having all things forgiven us, and being made fellow-heirs, and enjoying so great Love, produces boldness.

"For the entrance into the holiest." What does he mean here by "entrance"? Heaven, and the access to spiritual things.

Source: Homily on Hebrews 19

[AD 407] John Chrysostom on Hebrews 10:25

"Not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another and so much the more as ye see the day approaching."

What is, "not forsaking the assembling of ourselves together"? He knew that much strength arises from being together and assembling together. "For where two or three are gathered together in My name, there am I in the midst of them"; and again, "That they may be One, as we also are"; and, "They had all one heart and one soul." And not this only, but also because love is increased by the gathering of ourselves together; and love being increased, of necessity the things of God must follow also. "And earnest prayer was made by the people." "As the manner of some is." Here he not only exhorted, but also blamed them.

Then he adds the perfect thing, love. "Not forsaking the assembling of ourselves together," which some (he says) do, and divide the assemblies. For "a brother helped by a brother is as a strong city."

Source: Homily on Hebrews 19

[AD 407] John Chrysostom on Hebrews 10:12-13

"He sat down on the right hand of God, from henceforth expecting." Why the delay? "that His enemies be put under His feet. For by one offering He hath perfected for ever them that are sanctified." But perhaps some one might say; Wherefore did He not put them under at once? For the sake of the faithful who should afterwards be brought forth and born. Whence then does it appear that they shall be put under? By the saying "He sat down." He called to mind again that testimony which saith, "until I put the enemies under His feet." But His enemies are the Jews. Then since he had said, "Till His enemies be put under His feet," and they were vehemently urgent, therefore he introduces all his discourse concerning faith after this. But who are the enemies? All unbelievers: the daemons. And intimating the greatness of their subjection, he said not "are subjected," but "are put under His feet."

Source: Homily on Hebrews 18

[AD 407] John Chrysostom on Hebrews 10:34

"Ye had compassion on them that were in bonds." Thou seest that he is speaking concerning himself and the rest who were in prison. Thus ye did not account "bonds" to be bonds: but as noble wrestlers so stood ye: for not only ye needed no consolation in your own distresses, but even became a consolation to others.

And "ye took joyfully the spoiling of your goods." O! what "full assurance of faith"! Then he also sets forth the motive, not only consoling them for their struggles, but also that they might not be shaken from the Faith. When ye saw your property plundered (he means) ye endured; for already ye saw Him who is invisible, as visible: which was the effect of genuine faith, and ye showed it forth by your deeds themselves.

Well then, the plundering was perhaps from the force of the plunderers, and no man could prevent it; so that as yet it is not clear, that ye endured the plundering for the faith's sake. (Although this too is clear. For it was in your power if you chose, not to be plundered, by not believing.) But ye did what is far greater than this; the enduring such things even "with joy"; which was altogether apostolical, and worthy of those noble souls, who rejoiced when scourged. For, it says, "they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for the Name." But he that endures "with joy," shows that he has some reward, and that the affair is no loss but a gain.

Moreover the expression "ye took" shows their willing endurance, because, he means, ye chose and accepted.

"Knowing" (he says) "that ye have for yourselves in heaven a better and an enduring substance"; instead of saying, firm, not perishing like this.

Source: Homily on Hebrews 21

[AD 407] John Chrysostom on Hebrews 10:38

"Now the just" (he says) "shall live by faith, but if any man draw back, My soul shall have no pleasure in him." This is a great encouragement when one shows that they have succeeded in the whole matter and are losing it through a little indolence.

Source: Homily on Hebrews 21

[AD 407] John Chrysostom on Hebrews 10:32

The best Physicians after they have made a deep incision, and have increased the pains by the wound, soothing the afflicted part, and giving rest and refreshment to the disturbed soul, proceed not to make a second incision, but rather soothe that which has been made with gentle remedies, and such as are suited to remove the violence of the pain. This Paul also did after he had shaken their souls, and pierced them with the recollection of Hell, and convinced them, that he must certainly perish, who does despite to the grace of God, and after he had shown from the laws of Moses, that they also shall perish, and the more fearfully, and confirm it by other testimonies, and had said, "It is a fearful thing to fall into the hands of the Living God": then, lest the soul desponding through excessive fear, should be swallowed up with grief, he soothes them by commendations and exhortation, and gives them zeal derived from their own conduct. For, he says, "call to remembrance the former days, in which after ye had been enlightened, ye endured a great fight of afflictions." Powerful is the exhortation from deeds already done: for he who begins a work ought to go forward and add to it. As if he had said, when ye were brought in to the Church, when ye were in the rank of learners, ye displayed so great readiness, so great nobleness; but now it is no longer so. And he who encourages, does thus especially encourage them from their own example.

And he did not simply say, "ye endured a fight" but a "great" fight. Moreover he did not say "temptations" but "fight," which is an expression of commendation and of very great praise.

Source: Homily on Hebrews 21

[AD 407] John Chrysostom on Hebrews 10:29

If then under the Old Covenant, when the law of Moses is set at nought, there is so great punishment, "Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God and hath counted the blood of the covenant an unholy [a common] thing, and hath done despite unto the Spirit of grace?"

And how does a man "tread under foot the Son of God"? When partaking of Him in the mysteries (he would say) he has wrought sin, has he not trodden Him under foot? Has he not despised Him? For just as we make no account of those who are trodden under foot so also, they who sin have made no account of Christ; and so they have sinned. Thou art become the Body of Christ, and givest thou thyself to the devil, so that he treads thee under foot.

"And accounted the blood a common thing," he says. What is "common"? It is "unclean," or the having nothing beyond other things.

"And done despite unto the Spirit of grace." For he that accepts not a benefit, does despite to the benefactor. He made thee a son: and thou wishest to become a slave. He came to dwell with thee, and thou bringest in wicked imaginations to Him. Christ wished to stay with thee: and thou treadest Him down by surfeiting, by drunkenness.

Let us listen, whoever partake of the mysteries unworthily: let us listen, whoever approach that Table unworthily. "Give not" (He says) "that which is holy unto the dogs, lest in time they trample them under their feet" (Matt. vii. 6), that is, lest they despise, lest they repudiate them. Yet he did not say this, but what was more fearful than this. For he constrains their souls by what is fearful. For this also is adapted to convert, no less than consolation. And at the same time he shows both the difference, and the chastisement, and sets forth the judgment upon them, as though it were an evident matter. "Of how much sorer punishment, suppose ye, shall he be thought worthy?" Here also he appears to me to hint at the mysteries.

Source: Homily on Hebrews 20

[AD 407] John Chrysostom on Hebrews 10:37

He then also hinting this, what does he say? "Yet a little while and He that shall come will come, and will not tarry." For lest they should say, And when will He come? He comforts them from the Scriptures. For thus also when he says in another place, "Now is our salvation nearer," he comforts them because the remaining time is short. And this he says not of himself but from the Scriptures. But if from that time it was said, "Yet a little while, and He that shall come will come, and will not tarry," it is plain that now He is nearer. Wherefore also waiting is no small reward.

Source: Homily on Hebrews 21

[AD 407] John Chrysostom on Hebrews 10:23

"For He is faithful that promised." "That promised" what? That we are to depart thither and enter into the kingdom. Be then in nothing over-curious, nor demand reasonings. Our religion needs faith.

Source: Homily on Hebrews 19

[AD 407] John Chrysostom on Hebrews 10:35

In the next place, having praised them, he says, "Cast not away therefore your confidence, which hath great recompense of reward." What meanest thou? He did not say, "ye have cast it away, and recover it": but, which tended more to strengthen them, "ye have it," he says. For to recover again that which has been cast away, requires more labor: but not to lose that which is held fast does not. But to the Galatians he says the very opposite: "My children of whom I travail in birth again, till Christ be formed in you"; and with reason; for they were more supine, whence they needed a sharper word; but these were more faint-hearted, so that they rather needed what was more soothing.

"Cast not away therefore" (he says) "your confidence," so that they were in great confidence towards God. "Which hath" (he says) "great recompense of reward." "And when shall we receive them (some one might say)? Behold! All things on our part have been done." Therefore he anticipated them on their own supposition, saying in effect, If ye know that ye have in heaven a better substance, seek nothing here.

Source: Homily on Hebrews 21

[AD 407] John Chrysostom on Hebrews 10:10

"By the which will we are sanctified," he says. How sanctified? "by the offering of the Body of Jesus Christ once for all."

Source: Homily on Hebrews 18

[AD 407] John Chrysostom on Hebrews 10:30-31

Next he adds testimony, saying, "It is a fearful thing to fall into the hands of the Living God." "For" it is written: "Vengeance belongeth unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people." "Let us fall," it is said, "into the hands of the Lord, and not into the hands of men." (Ecclus. ii. 18.) But if ye repent not, ye shall "fall into the hands of" God: that is fearful: it is nothing, to "fall into the hands of men." When, he means, we see any man punished here, let us not be terrified at the things present, but shudder at the things to come. "For according to His mercy, so is His wrath." And, "His indignation will rest upon sinners." (Ecclus. v. 6.)

At the same time too he hints at something else. For "Vengeance belongeth unto Me," he says, "I will recompense." This is said in regard to their enemies, who are doing evil, not to those who are suffering evil. Here he is consoling them too, all but saying, God abideth for ever and liveth, so that even if they receive not their reward now, they will receive it hereafter. They ought to groan, not we: for we indeed shall fall into their hands, but they into the hands of God. For neither is it the sufferer who suffers the ill, but he that does it; nor is it he who receives a benefit that is benefited, but the benefactor.

Source: Homily on Hebrews 20

[AD 407] John Chrysostom on Hebrews 10:15-18

"Whereof the Holy Ghost also is a witness to us." He had said that those sacrifices are not offered; he reasoned from what is written, and from what is not written; moreover also he put forward the prophetic word which says, "sacrifice and offering Thou wouldest not." He had said that He had forgiven their sins. Again this also He proves from the testimony of what is written, for "the Holy Ghost" (he says) "is a witness to us: for after that He had said, This is the covenant, that I will make with them, after those days, saith the Lord: I will put My laws into their hearts, and in their minds will I write them, and their sins and iniquities will I remember no more. Now where remission of these is there is no more offering for sin." So then He forgave their sins, when He gave the Covenant, and He gave the Covenant by sacrifice. If therefore He forgave the sins through the one sacrifice, there is no longer need of a second.

Source: Homily on Hebrews 18

[AD 407] John Chrysostom on Hebrews 10:11-12

"And every priest standeth daily ministering and offering oftentimes the same sacrifice." To stand therefore is a sign of ministering; accordingly to sit, is a sign of being ministered unto. "But this man after He had offered one sacrifice for sins for ever, sat down on the right hand of God, from henceforth expecting till His enemies be made His footstool." "For by one offering He hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us." He had said that those sacrifices are not offered; he reasoned from what is written, and from what is not written; moreover also he put forward the prophetic word which says, "sacrifice and offering Thou wouldest not." He had said that He had forgiven their sins. Again this also He proves from the testimony of what is written, for "the Holy Ghost" (he says) "is a witness to us: for after that He had said, This is the covenant, that I will make with them, after those days, saith the Lord: I will put My laws into their hearts, and in their minds will I write them, and their sins and iniquities will I remember no more. Now where remission of these is there is no more offering for sin." So then He forgave their sins, when He gave the Covenant, and He gave the Covenant by sacrifice. If therefore He forgave the sins through the one sacrifice, there is no longer need of a second.

Source: Homily on Hebrews 18

[AD 407] John Chrysostom on Hebrews 10:39

"But we are not of them that draw back unto perdition, but of them that believe to the saving of the soul."

Source: Homily on Hebrews 21

[AD 407] John Chrysostom on Hebrews 10:2-3

"For then would they not have ceased to be offered? because that the worshipers once purged, should have had no more conscience of sins? But in those sacrifices there is a remembrance again made of sins every year."

What then? do not we offer every day? We offer indeed, but making a remembrance of His death, and this remembrance is one and not many. How is it one, and not many? Inasmuch as that Sacrifice was once for all offered, and carried into the Holy of Holies. This is a figure of that sacrifice and this remembrance of that. For we always offer the same, not one sheep now and to-morrow another, but always the same thing: so that the sacrifice is one. And yet by this reasoning, since the offering is made in many places, are there many Christs? but Christ is one everywhere, being complete here and complete there also, one Body. As then while offered in many places, He is one body and not many bodies; so also He is one sacrifice. He is our High Priest, who offered the sacrifice that cleanses us. That we offer now also, which was then offered, which cannot be exhausted. This is done in remembrance of what was then done. For (saith He) "do this in remembrance of Me." (Luke xxii. 19.) It is not another sacrifice, as the High Priest, but we offer always the same, or rather we perform a remembrance of a Sacrifice.

Source: Homily on Hebrews 17

[AD 407] John Chrysostom on Hebrews 10:28

Next he adds also the reason of the threat, that it is on good grounds, that it is just; for this contributes to confidence, when we show that it is just.

For, he says, "He that hath despised Moses' law dies without mercy, under two or three witnesses." "Without mercy," he says; so that there is no pardon, no pity there although the law is of Moses; for he ordained the most of it.

What is "under two or three"? If two or three bore witness, he means, they immediately suffered punishment.

Source: Homily on Hebrews 20

[AD 407] John Chrysostom on Hebrews 10:9

What is "To do Thy will"? To give up, Myself, He means: This is the will of God. "By which Will we are sanctified." Or he even means something still further, that the sacrifices do not make men clean, but the Will of God. Therefore to offer sacrifice is not the will of God.

And why dost thou wonder that it is not the will of God now, when it was not His will even from the beginning? For "who," saith He, "hath required this at your hands?"

How then did He Himself enjoin it? In condescension. For as Paul says, "I would that all men were even as I myself" in respect of continence, and again says, "I will that the younger women marry, bear children"; and lays down two wills, yet the two are not his own, although he commands; but the one indeed is his own, and therefore he lays it down without reasons; while the other is not his own, though he wishes it, and therefore it is added with a reason. For having previously accused them, because "they had waxed wanton against Christ," he then says, "I will that the younger women marry, bear children." So in this place also it was not His leading will that the sacrifices should be offered. For, as He says, "I wish not the death of the sinner, as that he should turn unto Me and live": and in another place He says that He not only wished, but even desired this: and yet these are contrary to each other: for intense wishing is desire. How then dost Thou "not wish"? how dost Thou in another place "desire," which is a sign of vehement wishing? So is it in this case also.

Source: Homily on Hebrews 18

[AD 407] John Chrysostom on Hebrews 10:36

"For ye have need of patience," not of any addition to your labors, that ye may continue in the same state, that ye may not cast away what has been put into your hands. Ye need nothing else, but so to stand as ye have stood, that when ye come to the end, ye may receive the promise.

"For" (he says) "ye have need of patience, that after ye have done the will of God, ye might receive the promise." Ye have need of one thing only, to bear with the delay; not that ye should fight again. Ye are at the very crown (he means); ye have borne all the combats of bonds, of afflictions; your goods have been spoiled. What then? Henceforward ye are standing to be crowned: endure this only, the delay of the crown. O the greatness of the consolation! It is as if one should speak to an athlete who had overthrown all, and had no antagonist, and then was to be crowned, and yet endured not that time, during which the president of the games comes, and places the crown upon him; and he impatient, should wish to go out, and escape as though he could not bear the thirst and the heat.

Source: Homily on Hebrews 21

[AD 428] Theodore of Mopsuestia on Hebrews 10:26-27

Those who have changed from the better to the worse must in the end be handed over to punishment, when they rise from the dead, since they did not allow any repentance in this life. For not merely in the present life does such an individual abolish repentance, but by his inability to assent to repentance he remains content with his fall and takes no notice of his stumbling, accomplishing every sort of sin with much pleasure by a certain lack of reason.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 10.26-27

[AD 428] Theodore of Mopsuestia on Hebrews 10:3-11

These things have been spoken to those in Babylon who wanted to say to God, “You did not demand sacrifices from me but only to obey you and to do your will.” And right away the things pertaining to the quotation have become unambiguous as far as I am concerned. Changing it he speaks in this way about the person of Christ, saying, “I will establish a body” instead of “I will establish ears.”

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 10.5

[AD 430] Augustine of Hippo on Hebrews 10:38

"Faith working through love," comes not so much by fearing punishment as by loving justice. Still, as the soul does not become just except by sharing in the better one who justifies the ungodly—for what has it that it has not received?43—it ought not to glory as if it had not received it, by attributing to itself what comes from God. That is why it was said to him, "Be not high-minded, but fear." And that fear is also commanded for those who live by faith and are heirs of the new covenant, being "called to freedom."

Source: LETTER 140.21

[AD 430] Augustine of Hippo on Hebrews 10:38

"No man living is righteous before you," yet "the righteous one lives by faith." The saints are clad in justice, one more, another less; yet no one lives here without sin. In this also, one more, another less, but he is best who has least sin.

Source: LETTER 167.13

[AD 430] Augustine of Hippo on Hebrews 10:38

What is closer to your ears than a heart that is penitent and a life founded on faith?

Source: Confessions 2.3.5

[AD 430] Augustine of Hippo on Hebrews 10:38

Will there be any of us bold enough to say, "I am just"? I assume, after all, that "I am just" amounts to the same thing as "I am not a sinner." … Here we are with people who have been justified from their sins. We can't deny it. There remains, however, the struggle with the flesh, there remains the struggle with the world, there remains the struggle with the devil. When you are struggling, you sometimes hit, sometimes you get hit; sometimes you win, sometimes you're done for; it remains to be seen how you leave the stadium. Because "If we say we have no sin, we deceive ourselves, and the truth is not in us." Again, if we say we have no justice at all, we are telling a lie about God's gifts. You see, if we have no justice at all, we have no faith either; and if we have not faith, we are not Christians. But if we do have faith, we already have at least some justice. Do you want to know how much that "some" is? The just live by faith. The just, I repeat, live by faith, because they believe what they cannot see.

Source: SERMON 158.4

[AD 430] Augustine of Hippo on Hebrews 10:38

This justice is the grace of the New Testament, by which the faithful are just while they live by faith until, by the perfection of justice, they are brought to the face-to-face vision, as they are also equally brought to immortality of the body itself by the perfection of salvation. Hence, in another place the apostle says, "So we are ambassadors for Christ, God making his appeal through us. We beseech you on behalf of Christ, be reconciled to God." And then he adds, "For our sake he made him to be sin who knew no sin"—that is, a sacrifice for sin, for in that law offerings made for sins were called sin—"so that in him we might become the righteousness of God," that is, in his body, which is the church, of which he is the head, that we may be the justice of God.

Source: LETTER 140.30

[AD 458] Theodoret of Cyrus on Hebrews 10:26-27

Now, it was not that he was ruling out repentance in these statements; rather, he was claiming there is no second sacrifice: our Lord was immolated for us once and for all. He used the term deliberately to emphasize that what is done against our free will enjoys a degree of pardon.