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 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 253] Origen of Alexandria on Hebrews 10:1-2

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 10:1-2

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 10:1-2

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 10:1-2

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 10:1-2

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 10:1-2

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 10:1-2

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 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 407] John Chrysostom on Hebrews 10:1

5. [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."

Source: Homily 17 on Hebrews

[AD 407] John Chrysostom on Hebrews 10:1-2

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.

Source: ON THE EPISTLE TO THE HEBREWS 17.5

[AD 407] John Chrysostom on Hebrews 10:1-2

Many partake of this sacrifice the Eucharist once in the whole year, others twice, others many times. Our word then is to all, not to those only who are here but to those also who are settled in the desert. For they partake once in the year and often indeed at intervals of two years. What then? Which shall we approve? Those who receive once in the year? Those who receive many times? Those who receive few times? Neither those who receive once, nor those who receive often, nor those who receive seldom, but those who come with a pure conscience, from a pure heart, with an irreproachable life. Let such draw near continually, but those who are not such, not even once. Why, you will ask? Because they receive to themselves judgment, yea, and condemnation and punishment and vengeance. And do not wonder. For as food, nourishing by nature, if received by a person without appetite, ruins and corrupts all the system and becomes an occasion of disease, so surely is it also with respect to the awful mysteries. Do you feast at a spiritual table, a royal table, and again pollute your mouth with mire? Do you anoint yourself with sweet ointment and again fill yourself with ill savors? Tell me, I ask, when after a year you partake of the communion, do you think that the forty days are sufficient for you for the purifying of the sins of all that time? And again, when a week has passed, do you give yourself up to the former things? Tell me now, if, when you have been well for forty days after a long illness, you should again give yourself up to the food which caused the sickness, have you not lost your former labor too? For if natural things are changed, much more those which depend on choice. As for instance, by nature we see, and naturally we have healthy eyes, but oftentimes from a bad habit of body our power of vision is injured. If then natural things are changed, much more those of choice. You assign forty days for the health of the soul, or perhaps not even forty, and do you expect to propitiate God? Tell me, are you ready for this?These things I say, not as forbidding you the one and annual coming but as wishing you to draw near continually.

Source: ON THE EPISTLE TO THE HEBREWS 17.7

[AD 735] Bede on Hebrews 10:1-2

The law was indeed given through Moses, and there it was determined by a heavenly rule what was to be done and what was to be avoided, but what it commanded was completed only by the grace of Christ. On the one hand, that law was capable of pointing out sin, teaching justice and showing transgressors what they are charged with. On the other hand, the grace of Christ, poured out in the hearts of the faithful through the spirit of charity, brings it about that what the law commanded may be fulfilled. Hence that which was written, “do not covet,” is the law given through Moses because it is commanded, but grace comes through Christ when what is commanded is fulfilled. Truth came through Christ because “the law has but a shadow of the good things to come, instead of the true form of these realities.” And, as the apostle says elsewhere, “These things happened to them as a figure.” But in place of a shadow Christ displayed the light of truth, and in place of the figure of the law he displayed the exact image of the things which were prefigured when, with the giving of the grace of the Spirit, he made clear to his disciples the meaning so that they could understand the Scriptures. The law was given through Moses when the people were commanded to be made clean by the sprinkling of the blood of a lamb. The grace and truth which were prefigured in the law came through Jesus Christ when he himself, having suffered on the cross, “freed us from our sins by his blood.”

Source: Homilies on the Gospels 1.2

[AD 990] Oecumenius on Hebrews 10:1-2

You are able to understand it in this way. It has been said by Gregory in his sacred writings, in his Apologetics and in his To the Governors, that the present divine mysteries are antitypes of even greater mysteries. And again in his treatise Concerning the Resurrection he says, “Let us receive the Passover, now in a typological fashion, but hereafter in a more complete manner. For the Passover under Mosaic law, I dare to say and in fact say it, was a prefigurement of a prefigurement.” Gregory said these things in the following sense. The apostle knew among these things “the shadow” and “the image” and “the coming good things,” which he also calls “the substance,” that is, the true things. For inasmuch as he makes clear what are the true matters—for that is also the truth—by comparing it with the shadow and the image, he first knows the things in the law as the shadow and second our things (those of Christians) as an image, but “the coming good things” and the true “substance” the things in the coming age. For just as the image is not entirely in accord with the truth, so also the shadow is not entirely in accord with the image. For even if the image does not have the very truth, except that it exists as a visible imitation of the truth by preserving the shape through its surfaces and the proportion of its members and the complexion of the substrate. But the “shadow” is an indistinct appearance of the image, showing none of the things of which it is the image. And I believe that Gregory in his sacred writings has been led forth by these apostolic writings to say what is most likely. And many other fathers say things similar to Gregory.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 10.1

[AD 1022] Symeon the New Theologian on Hebrews 10:1-2

Those who lived before grace, because they were under law, found themselves sitting under its shadow. But those who have come into existence after the coming of grace and day have been delivered from the shadow, truly from the slavery of the law. That is to say, they have risen above it, having been taken up on high as by a ladder, namely, the gospel way of life. They are living with the lawgiver, being themselves lawgivers rather than keepers of law.

Source: DISCOURSE 28.4

[AD 1963] CS Lewis on Hebrews 10:1

I can't say for certain which bits came into Christianity from earlier religions. An enormous amount did. I should find it hard to believe Christianity if that were not so. I couldn't believe that nine hundred and ninety-nine religions were completely false and the remaining one true. In reality, Christianity is primarily the fulfillment of the Jewish religion, but also the fulfillment of what was vaguely hinted in all the religions at their best. What was vaguely seen in them all comes into focus in Christianity—just as God Himself comes into focus by becoming a man.

Source: ANSWERS TO QUESTIONS ON CHRISTIANITY, from God in the Dock

[AD 1963] CS Lewis on Hebrews 10:1

As to the fabulous element in the Old Testament, I very much doubt if you would be wise to chuck it out. What you get is something coming gradually into focus. First you get, scattered through the heathen religions all over the world— but still quite vague and mythical—the idea of a god who is killed and broken and then comes to life again. No one knows where he is supposed to have lived and died; he's not historical. Then you get the Old Testament. Religious ideas get a bit more focused. Everything is now connected with a particular nation. And it comes still more into focus as it goes on. Jonah and the Whale, Noah and his Ark, are fabulous; but the court history of King David is probably as reliable as the court history of Louis XIV. Then, in the New Testament the thing really happens. The dying god really appears—as an historical person, living in a definite place and time. It we could sort out all the fabulous elements in the earlier stages and separate them from the historical ones, I think we might lose an essential part of the whole process.

Source: ANSWERS TO QUESTIONS ON CHRISTIANITY, from God in the Dock

[AD 407] John Chrysostom on Hebrews 10:2-9

"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. For it is not possible that the blood of bulls and of goats should take away sins. Wherefore when He comes into the world, He says, Sacrifice and offering You would not, but a body have You prepared Me. In burnt-offerings and sacrifices for sin You have had no pleasure. Then said I, Lo! I come, in the volume of the book it is written of Me, to do Your will, O God. Above when He said, Sacrifice, and offering, and burnt-offerings, and [offering] for sin You would not, neither had pleasure therein, which are offered by the Law, then He said, Lo! I come to do Your will, O God! He takes away the first that He may establish the second." [Hebrews 10:2-9]

You see 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.

What is, "He has appeared to put away sin by the sacrifice of Himself"? What is this "putting away"? It is making contemptible. For sin has no longer any boldness; for it is made of no effect in that when it ought to have demanded punishment, it did not demand it: that is, it suffered violence: when it expected to destroy all men, then it was itself destroyed.

"He has appeared by the sacrifice of Himself" (he says), that is, "He has appeared," unto God, and drawn near [unto Him]. For do not [think] because the High Priest was wont to do this oftentimes in the year.... 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.

6. 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 tomorrow 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 (says He) "do this in remembrance of Me." [Luke 22:19] It is not another sacrifice, as the High Priest, but we offer always the same, or rather we perform a remembrance of a Sacrifice.

7. But since I have mentioned this sacrifice, I wish to say a little in reference to you who have been initiated; little in quantity, but possessing great force and profit, for it is not our own, but the words of Divine Spirit . What then is it? Many partake of this sacrifice once in the whole year, others twice; others many times. Our word then is to all; not to those only who are here, but to those also who are settled in the desert. For they partake once in the year, and often indeed at intervals of two years.

What then? Which shall we approve? Those [who receive] once [in the year]? Those who [receive] many times? Those who [receive] few times? Neither those [who receive] once, nor those [who receive] often, nor those [who receive] seldom, but those [who come] with a pure conscience, from a pure heart, with an irreproachable life. Let such draw near continually; but those who are not such, not even once. Why, you will ask? Because they receive to themselves judgment, yea and condemnation, and punishment, and vengeance. And do not wonder. For as food, nourishing by nature, if received by a person without appetite, ruins and corrupts all [the system], and becomes an occasion of disease, so surely is it also with respect to the awful mysteries. Do you feast at a spiritual table, a royal table, and again pollute your mouth with mire? Do you anoint yourself with sweet ointment, and again fill yourself with ill savors?

Tell me, I beseech you, when after a year you partake of the Communion, do you think that the Forty Days are sufficient for you for the purifying of the sins of all that time? And again, when a week has passed, do you give yourself up to the former things? Tell me now, if when you have been well for forty days after a long illness, you should again give yourself up to the food which caused the sickness, have you not lost your former labor too? For if natural things are changed, much more those which depend on choice. As for instance, by nature we see, and naturally we have healthy eyes; but oftentimes from a bad habit [of body] our power of vision is injured. If then natural things are changed, much more those of choice. Thou assignest forty days for the health of the soul, or perhaps not even forty, and do you expect to propitiate God? Tell me, are you in sport?

These things I say, not as forbidding you the one and annual coming, but as wishing you to draw near continually.

8. These things have been given to the holy. This the Deacon also proclaims when he calls on the holy; even by this call searching the faults of all. For as in a flock, where many sheep indeed are in good health, but many are full of the scab, it is needful that these should be separated from the healthy; so also in the Church: since some sheep are healthy, and some diseased, by this voice he separates the one from the other, the priest [I mean] going round on all sides by this most awful cry, and calling and drawing on the holy. For it is not possible that a man should know the things of his neighbor, (for "what man," he says, "knows the things of a man, save the spirit of man which is in him?" [1 Corinthians 2:11]): he utters this voice after the whole sacrifice has been completed, that no person should come to the spiritual fountain carelessly and in a chance way. For in the case of the flock also (for nothing prevents us from again using the same example), the sickly ones we shut up within, and keep them in the dark, and give them different food, not permitting them to partake either of pure air, or of simple grass, or of the fountain without [the fold]. In this case then also this voice is instead of fetters.

You can not say, 'I did not know, I was not aware that danger attends the matter.' Nay surely Paul too especially testified this. But will you say, 'I never read it'? This is not an apology, but even an accusation. Do you come into the Church every day and yet art ignorant of this?

However, that you may not have even this excuse to offer, for this cause, with a loud voice, with an awful cry, like some herald lifting up his hand on high, standing aloft, conspicuous to all, and after that awful silence crying out aloud, he invites some, and some he forbids, not doing this with his hand, but with his tongue more distinctly than with his hand. For that voice, falling on our ears, just like a hand, thrusts away and casts out some, and introduces and presents others.

Tell me then, I beseech [you], in the Olympic games does not the herald stand, calling out with loud and uplifted voice, saying, "Does any one accuse this man? Is he a slave? Is he a thief? Is he one of wicked manners?" And yet, those contests for prizes are not of the soul nor yet of good morals, but of strength and the body. If then where there is exercise of bodies, much examination is made about character, how much rather here, where the soul is alone the combatant. Our herald then even now stands, not holding each person by the head, and drawing him forward, but holding all together by the head within; he does not set against them other accusers, but themselves against themselves. For he says not, "Does any one accuse this man?" but what? "If any man accuse himself." For when he says, The Holy things for the holy, he means this: "If any is not holy, let him not draw near."

He does not simply say, "free from sins," but, "holy." For it is not merely freedom from sins which makes a man holy, but also the presence of the Spirit, and the wealth of good works. I do not merely wish (he says) that you should be delivered from the mire, but also that you should be bright and beautiful. For if the Babylonian King, when he made choice of the youths from the captives, chose out those who were beautiful in form, and of fair countenance: much more is it needful that we, when we stand by the royal table, should be beautiful in form, [I mean] that of the soul, having adornment of gold, our robe pure, our shoes royal, the face of our soul well-formed, the golden ornament put around it, even the girdle of truth. Let such an one as this draw near, and touch the royal cups.

But if any man clothed in rags, filthy, squalid, wish to enter in to the royal table, consider how much he will suffer, the forty days not being sufficient to wash away the offenses which have been committed in all the time. For if hell is not sufficient, although it be eternal (for therefore also it is eternal), much more this short time. For we have not shown a strong repentance, but a weak.

9. Eunuchs especially ought to stand by the King: by eunuchs, I mean those who are clear in their mind, having no wrinkle nor spot, lofty in mind, having the eye of the soul gentle and quick-sighted, active and sharp, not sleepy nor supine; full of much freedom, and yet far from impudence and overboldness, wakeful, healthful, neither very gloomy and downcast, nor yet dissolute and soft.

This eye we have it in our own power to create, and to make it quicksighted and beautiful. For when we direct it, not to the smoke nor to the dust (for such are all human things), but to the delicate breeze, to the light air, to things heavenly and high, and full of much calmness and purity, and of much delight, we shall speedily restore it, and shall invigorate it, as it luxuriates in such contemplation. Have you seen covetousness and great wealth? Do not thou lift up your eye thereto. The thing is mire, it is smoke, an evil vapor, darkness, and great distress and suffocating cares. Have you seen a man cultivating righteousness, content with his own, and having abundant space for recreation, having anxieties, not fixing his thoughts on things here? Set [your eye] there, and lift [it] up on high; and you will make it far the most beautiful, and more splendid, feasting it not with the flowers of the earth, but with those of virtue, with temperance, moderation, and all the rest. For nothing so troubles the eye as an evil conscience ("My eye," it is said, "was troubled by reason of anger" [Psalm 6:7]); nothing so darkens it. Set it free from this injury, and you will make it vigorous and strong, ever nourished with good hopes.

And may we all make both it and also the other energies of the soul, such as Christ desires, that being made worthy of the Head who is set over us, we may depart there where He wishes. For He says, "I will that where I am, they also may be with Me, that they may behold My glory." [John 17:24] Which may we all enjoy in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost be glory, might, honor, now and for ever and world without end. Amen.

Source: Homily 17 on Hebrews

[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 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 10:3-11

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 or 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 you had 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: ON THE EPISTLE TO THE HEBREWS 18.1

[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 458] Theodoret of Cyrus on Hebrews 10:3-11

He showed both the law’s limitations and its usefulness: while it cannot remove sins, it mounts an accusation against them, instills fear and obliges one to have recourse to grace.

Source: INTERPRETATION OF HEBREWS 10

[AD 458] Theodoret of Cyrus on Hebrews 10:3-11

How could the blood of brute beasts declare guiltless some murderer or parricide? This is the reason blessed David also said, “Had you wanted it, I would have offered sacrifice; you will take no delight in burned offerings.”

Source: INTERPRETATION OF HEBREWS 10

[AD 458] Theodoret of Cyrus on Hebrews 10:3-11

By “first” he meant the sacrifice of brute beasts, by the “second” the rational one, offered by himself.… He brought out clearly that God’s will is the salvation of humankind. The Lord also said as much, “This is the will of my Father, that everyone who believes in me may not be lost but may have eternal life.”

Source: INTERPRETATION OF HEBREWS 10

[AD 893] Photios I of Constantinople on Hebrews 10:3-11

Christ spoke, “while coming into the world,” not “after he had entered it.” But manifestly he was already entering it when he promised David and maintained that he would seat one from the fruit of his loins on his throne until the age would come. Therefore, “while entering into the world” because of the promises made to David, he also says this through him, since “you did not wish for sacrifice and offering, neither were you well pleased” with the rites in the law. And he did not say, “you are not well pleased nor wish,” but “you did not want nor were you well pleased,” all but saying, “From their very institution and introduction the sacrifices were not entirely satisfactory and well pleasing. But really if any of them were accepted by you, it was accepted owing to the weakness of the one who brought them. Since then I reject these things and ‘I prepare a body for myself,’ then ‘I have come’ in order ‘to do your will.’ For this also is spoken concerning me not in a simple manner and in passing, but as the chief matter and the supposition of the book which foretold about me.” And he calls the book the whole Old Testament. For the chief thing and the most noteworthy supposition of the Old Testament are the predictions about Christ.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 10.5-9

[AD 893] Photios I of Constantinople on Hebrews 10:3-11

He calls them “the same sacrifices” because they are always being offered for the same things, since those sacrifices and offerings which have taken place and are taking place are not strong enough to strip away any sin purely and completely.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 10.11

[AD 990] Oecumenius on Hebrews 10:3-11

For he says that the sacrifices were offered not only for sins that had taken place, but rather for all sins, on the grounds that the sacrifices that had already taken place could not put the sins away.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 10.4

[AD 407] John Chrysostom on Hebrews 10:8-13

"Above when He said, Sacrifice and offering, and burnt-offerings, and [offering] for sin, You would not, neither had pleasure [therein], which are offered by the Law, then said He, Lo! I come to do Your will, O God. He takes away the first, that He may establish the second. By the which will we are sanctified, by the offering of the body of Jesus Christ, once for all. And every Priest stands daily ministering, and offering oftentimes the same sacrifices, which can never take away sins. 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."

1. 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 has 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 [the old system] comes to an end, and ceases, and that they do all in vain, "alway resisting the Holy Ghost." [Acts 7:51]

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 You would not." Hereby He took all away; and having spoken generally, He says also particularly, "In burnt-offerings and [sacrifice] for sin You had 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 You had desired sacrifice I would have given it." [Psalm 51:16] 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.

What is "To do Your 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.

2. And why do you wonder that it is not the will of God now, when it was not His will even from the beginning? For "who," says He, "has required this at your hands?" [Isaiah 1:12]

How then did He Himself enjoin it? In condescension. For as Paul says, "I would that all men were even as I myself" [1 Corinthians 7:7], in respect of continence, and again says, "I will that the younger women marry, bear children" [1 Timothy 5:14]; 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" [1 Timothy 5:11], he then says, "I will that the younger women marry, bear children." [1 Timothy 5:14] 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" [Ezekiel 33:11]: 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.

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

3. "And every priest stands 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.)

Source: Homily 18 on Hebrews

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

Do not then, having heard that he is a priest, suppose that he is always executing the priest’s office. For he executed it once and thenceforward “sat down.” Lest you suppose that he is standing on high and is a minister, he shows that the matter is part of a dispensation or economy. For as he became a servant, so also he became a priest and a minister. But as, after becoming a servant, he did not continue a servant, so also, having become a minister, he did not continue a minister. For it belongs not to a minister to sit but to stand.

Source: ON THE EPISTLE TO THE HEBREWS 13.8

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

“He sat down at the right hand of God, then to wait”—why the delay?—“until his enemies be put under his feet. For by a single offering he has perfected for all time those who are sanctified.” But perhaps someone might say, “Why 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 says, “until I put the enemies under his feet.” … But who are the enemies? All unbelievers.… And intimating the greatness of their subjection, he said not “subjected” but “put under his feet.” Let us not therefore be among the number of his enemies. For not they alone are enemies, the unbelievers and Jews, but those also who are full of unclean living. “For the carnal mind is enmity against God, for it is not subject to the law of God, for neither can it be.” What then, you say? Carnality is not a ground of blame. Rather, it is very much a ground of blame. For the wicked person, as long as that one is wicked, cannot be subject to God’s law. That one can, however, change and become good. Let us then cast out carnal minds. But what is meant by carnal? Whatever injures the soul even while making the body flourish and do well, as, for instance, wealth, luxury, glory—all these things are of the flesh—carnal love. Let us not then love gain but ever follow after poverty, for this is a great good. But, you say, it makes one humble and of little account. True, for we have need of this, for it benefits us much. “Poverty,” it is said, “humbles a man.” And again Christ says, “Blessed are the poor in spirit.” Do you then grieve because you are upon a path leading to virtue? Do you not know that this gives us great confidence?But, one says, “the poor man’s wisdom is despised.” And again another says, “Give me neither poverty nor riches,” and, “Deliver me from the furnace of poverty.” And again, if riches and poverty are from the Lord, how can either poverty or riches be an evil? Why then were these things said? They were said under the old covenant, where there was much account made of wealth, where there was great contempt of poverty, where the one was a curse and the other a blessing. But now it is no longer so. But will you hear the praises of poverty? Christ sought after it and said, “But the Son of man has nowhere to lay his head.” And again he said to his disciples, “Take no gold, nor silver, nor two tunics.” And Paul in writing said, “as having nothing, and yet possessing everything.” And Peter said to him who was lame from his birth, “I have no silver and gold.” Yes, and under the old covenant itself, where wealth was held in admiration, who were the admired? Was not Elijah, who had nothing save the sheepskin? Was not Elisha? Was not John?
Let none then be humiliated on account of their poverty. It is not poverty which humiliates but wealth, which compels us to have need of many and forces us to be under obligations to many.
And what could be poorer than Jacob, tell me, who said, “If God give me bread to eat and clothing to wear”? Were Elijah and John then wanting in boldness? Did not the one reprove Ahab and the other Herod? The latter said, “It is not lawful for you to have your brother Philip’s wife.” And Elijah said to Ahab with boldness, “I have not troubled Israel, but you have, and your father’s house.” You see that this—poverty—especially produces boldness? For while the rich man is a slave, being subject to loss, and in the power of everyone wishing to hurt him, those who have nothing fear not confiscation nor fine. So if poverty had made people wanting in boldness, Christ would not have sent his disciples in poverty to a work requiring great boldness. For the poor are very strong and have nothing from which they may be wronged or evil entreated. But the rich person is assailable on every side, just as one in the same way would easily catch a man who was dragging many long ropes after him, whereas one could not readily lay hold on a naked person. So here also it falls out in the case of the rich person; slaves, gold, lands, affairs innumerable, innumerable cares, difficult circumstances, necessities make this one an easy prey to all.

Source: ON THE EPISTLE TO THE HEBREWS 18.3-4

[AD 458] Theodoret of Cyrus on Hebrews 10:12-13

In the former case a multitude of priests, a multitude of victims, and no benefit, whereas in this case priest and victim are one and the same, he achieved abolition of sins and needs no further service; instead, he is seated with the Father who begot him, awaiting the end of the present life. At that time, in fact, all the adversaries will adore him as God and Lord. Among his foes will be, first, the devil and the mass of the demons, then those of the Jews and the Gentiles who did not accept the illumination of the faith, and along with them the bands of the heretics guilty of the blasphemies against him.

Source: INTERPRETATION OF HEBREWS 10

[AD 407] John Chrysostom on Hebrews 10:14-15

"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." [Hebrews 10:14-15] "For by one offering He has 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 You would not." He had said that He had forgiven their sins.

Source: Homily 18 on Hebrews

[AD 407] John Chrysostom on Hebrews 10:16-18

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," [Hebrews 10:16-18] "This is the covenant, that I will make with them, after those days, says 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.

"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 has 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 says, "until I put the enemies under His feet." [See Hebrews 1:13] But His enemies are the Jews. Then since he had said, "Till His enemies be put under His feet," and they [these enemies ] were vehemently urgent, therefore he introduces all his discourse concerning faith after this. But who are the enemies? All unbelievers: the dæmons. And intimating the greatness of their subjection, he said not "are subjected," but "are put under His feet."

4. Let us not therefore be of [the number of] His enemies. For not they alone are enemies, the unbelievers and Jews, but those also who are full of unclean living. "For the carnal mind is enmity against God: for it is not subject to the law of God, for neither can it be." [Romans 8:7] What then (you say)? This is not a ground of blame. Nay rather, it is very much a ground of blame. For the wicked man as long as he is wicked, cannot be subject [to God's law]; he can however change and become good.

Let us then cast out carnal minds. But what are carnal? Whatever makes the body flourish and do well, but injures the soul: as for instance, wealth, luxury, glory (all these things are of the flesh), carnal love. Let us not then love gain, but ever follow after poverty: for this is a great good.

But (you say) it makes one humble and of little account. [True:] for we have need of this, for it benefits us much. "Poverty" (it is said) "humbles a man." [Proverbs 10:4, Septuagint] And again Christ [says], "Blessed are the poor in spirit." [Matthew 5:3] Do you then grieve because you are upon a path leading to virtue? Do you not know that this gives us great confidence?

But, one says, "the wisdom of the poor man is despised." [Ecclesiastes 9:16] And again another says, "Give me neither riches nor poverty" [Proverbs 30:8], and, "Deliver me from the furnace of poverty." [See Isaiah 48:10] And again, if riches and poverty are from the Lord, how can either poverty or riches be an evil? Why then were these things said? They were said under the Old [Covenant], where there was much account made of wealth, where there was great contempt of poverty, where the one was a curse and the other a blessing. But now it is no longer so.

But will you hear the praises of poverty? Christ sought after it, and says, "But the Son of Man has not where to lay His head." [Matthew 8:20] And again He said to His disciples, "Provide neither gold, nor silver, nor two coats." [Matthew 10:9-10] And Paul in writing said, "As having nothing and yet possessing all things." [2 Corinthians 6:10] And Peter said to him who was lame from his birth, "Silver and gold have I none." [Acts 3:6] Yea and under the Old [Covenant] itself, where wealth was held in admiration, who were the admired? Was not Elijah, who had nothing save the sheepskin? Was not Elisha? Was not John?

Let no man then be humiliated on account of his poverty: It is not poverty which humiliates, but wealth, which compels us to have need of many, and forces us to be under obligations to many?

And what could be poorer than Jacob (tell me), who said, "If the Lord give me bread to eat, and raiment to put on"? [Genesis 28:20] Were Elijah and John then wanting in boldness? Did not the one reprove Ahab, and the other Herod? The latter said, "It is not lawful for you to have your brother Philip's wife." [Mark 6:18] And Elias said to Ahab with boldness, "It is not I that trouble Israel, but you and your father's house." [1 Kings 18:18] You see that this especially produces boldness; poverty [I mean]? For while the rich man is a slave, being subject to loss, and in the power of every one wishing to do him hurt, he who has nothing, fears not confiscation, nor fine. So, if poverty had made men wanting in boldness Christ would not have sent His disciples with poverty to a work requiring great boldness. For the poor man is very strong, and has nothing wherefrom he may be wronged or evil entreated. But the rich man is assailable on every side: just in the same way as one would easily catch a man who was dragging many long ropes after him, whereas one could not readily lay hold on a naked man. So here also it falls out in the case of the rich man: slaves, gold, lands, affairs innumerable, innumerable cares, difficult circumstances, necessities, make him an easy prey to all.

5. Let no man then henceforth esteem poverty a cause of disgrace. For if virtue be there, all the wealth of the world is neither clay, nor even a mote in comparison of it. This then let us follow after, if we would enter into the kingdom of heaven. For, He says, "Sell that you have, and give to the poor, and you shall have treasure in Heaven." [Matthew 19:21] And again, "It is hard for a rich man to enter into the Kingdom of Heaven." [Matthew 19:23] Do you see that even if we have it not, we ought to draw it to us? So great a good is Poverty. For it guides us by the hand, as it were, on the path which leads to Heaven, it is an anointing for the combat, an exercise great and admirable, a tranquil haven.

But (you say) I have need of many [things], and am unwilling to receive a favor from any. Nevertheless, even in this respect the rich man is inferior to you; for thou perhaps ask the favor for your support, but he shamelessly [asks] for ten thousand things for covetousness' sake. So that it is the rich that are in need of many [persons], yea oftentimes those who are unworthy of them. For instance, they often stand in need of those who are in the rank of soldiers, or of slaves: but the poor man has no need even of the Emperor himself, and if he should need him, he is admired because he has brought himself down to this, when he might have been rich.

Let no man then accuse poverty as being the cause of innumerable evils, nor let him contradict Christ, who declared it to be the perfection of virtue, saying, "If you will be perfect." [Matthew 19:21] For this He both uttered in His words, and showed by His acts, and taught by His disciples. Let us therefore follow after poverty, it is the greatest good to the sober-minded.

Perhaps some of those who hear me, avoid it as a thing of ill omen. I do not doubt it. For this disease is great among most men, and such is the tyranny of wealth, that they cannot even as far as words endure the renunciation of it, but avoid it as of ill omen. Far be this from the Christian's soul: for nothing is richer than he who chooses poverty of his own accord, and with a ready mind.

6. How? I will tell you, and if you please, I will prove that he who chooses poverty of his own accord is richer even than the king himself. For he indeed needs many [things], and is in anxiety, and fears lest the supplies for the army should fail him; but the other has enough of everything, and fears about nothing, and if he fears, it is not about so great matters. Who then, tell me, is the rich man? He who is daily asking, and earnestly laboring to gather much together, and fears lest at any time he should fall short, or he who gathers nothing together, and is in great abundance and has need of no one? For it is virtue and the fear of God, and not possessions which give confidence. For these even enslave. For it is said, "Gifts and presents blind the eyes of the wise, and like a muzzle on the mouth turn away reproofs." [Sirach 20:29]

Consider how the poor man Peter chastised the rich Ananias. Was not the one rich and the other poor? But behold the one speaking with authority and saying, "Tell me whether ye sold the land for so much" [Acts 5:8], and the other saying with submission, "Yea, for so much." And who (you say) will grant to me to be as Peter? It is open to you to be as Peter if you will; cast away what you have. "Disperse, give to the poor" [Psalm 112:9], follow Christ, and you shall be such as he. How? He (you say) wrought miracles. Is it this then, tell me, which made Peter an object of admiration, or the boldness which arose from his manner of life? Do you not hear Christ saying, "Rejoice not because the devils are subject unto you; If you will be perfect [&c]." [Luke 10:20] Hear what Peter says: "Silver and gold have I none, but what I have I give you." [Acts 3:6] If any man have silver and gold, he has not those other gifts.

Why is it then, you say, that many have neither the one nor the other? Because they are not voluntarily poor: since they who are voluntarily poor have all good things. For although they do not raise up the dead nor the lame, yet, what is greater than all; they have confidence towards God. They will hear in that day that blessed voice, "Come, you blessed of My Father," (what can be better than this?) "inherit the kingdom prepared for you from the foundation of the world: for I was an hungered and you gave Me meat: I was thirsty and you gave Me drink: I was a stranger and you took Me in: I was naked and you clothed Me: I was sick and in prison and you visited Me. Inherit the kingdom prepared for you from the foundation of the world." [Matthew 25:34-36] Let us then flee from covetousness, that we may attain to the kingdom [of Heaven]. Let us feed the poor, that we may feed Christ: that we may become fellow-heirs with Him in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever and world without end. Amen.

Source: Homily 18 on Hebrews

[AD 458] Theodoret of Cyrus on Hebrews 10:17-18

Now, this happened through the new covenant: we receive also in all-holy baptism the forgiveness of sins. In the life to come, when immortality is granted us, we shall live differently from everyone else, sin no longer capable of troubling those who have become immortal. May it be our good fortune to attain this life. We shall attain it if in the present life we embrace with enthusiasm the effort virtue involves and accept the struggles it requires. The Lord himself, who is the source of the future goods, will work with us.

Source: INTERPRETATION OF HEBREWS 10

[AD 1274] Thomas Aquinas on Hebrews 10:18

479. - Having considered the things done in both testaments to show the superiority of the New Testament over the Old, the Apostle now proves something he had presupposed, namely, that the Old was not able to cleanse sins. This is the last of the five things he had prefaced about Christ. In regard to this he does two things: first, he shows the failure of the Old Testament in regard to abolishing guilt; secondly, on this point he compares the priest of the New Testament with the priest of the Old Testament (v. 11). In regard to the first he does two things: first, he states his intention; secondly, he proves it on the authority of Scripture (v. 5). In regard to the first he does two things: First, he sets forth what he intends; secondly, he proves (v. 2).

480. - In regard to the first it should be noted that the Apostle concludes to this failing from the condition and rite of the Old Law. But sin deprived man of future goods; hence, as though that sin pertained to future goods, i.e., heavenly, the Old Law is related to those goods as a shadow to a body, but the New Law as an image. Now a shadow and an image agree in the fact that each represents something: but a shadow represents in general, and as to the nature of the species; an image, however, does so in particular and as to the nature of the individual, and specifically. So, too, the New Law, as far as future goods are concerned, represents more explicitly than the Old: first, because express mention and a promise of good things to come are found in the words of the New Testament, but not in the Old, which mentions only carnal goods; secondly, because the power of the New Testament consists in charity, which is the fulfillment of the Law. And although this charity is imperfect by reason of the faith in which it inheres, it is, nevertheless, similar to the charity of heaven. Hence, the New Law is called the law of love. Hence, it is called an image, because it has an expressed likeness to the goods to come. But the Old Law represented it by carnal things; hence it is called a shadow: ‘Which are a shadow of things to come’ (Col. 2:17). This therefore is the condition of the Old Testament, that it was but a shadow of the good things to come instead of the true form of these realities. Its rite consisted in offering the same sacrifice every year on the day of atonement, namely, the blood of goats and bulls, for sin, as is clear from Leviticus (chap. 25). From these two facts he draws his conclusion, namely, the law has but a shadow of the good things to come, instead of the true form of these realities; it can never, by the same sacrifices which are continually offered every year made perfect those who draw near, i.e., the high priests: ‘The law brought nothing to perfection’ (Heb. 7:19). But that perfection is reserved for the New Law and consists in charity, which is the bond of perfection’ (Col. 3:14). Therefore, it says in Matthew (5:48): ‘Be you, therefore, perfect.’

481. - Then when he says, otherwise would they not have ceased to be offered? He proves his conclusion from two facts: first, from the rite; secondly, from the condition of the offerings (v. 4).

482. - To prove that the Law did not cleanse perfectly, he uses two facts: first, that there was frequent repetition of the same sacrifices in it. This is his reasoning: If the worshippers had once been cleansed by the same sacrifice, they would no longer have any consciousness of sin, so they would cease offering, because, as has been said, they offered the same sacrifices every year. Therefore, since they did not cease offering, it is a sign that they were not cleansed: ‘They that are in health need not a physician, but they that are ill’ (Mt. 9:12). But on the other hand, it could be said that that reasoning is not conclusive. For one could say that that offering cleansed from past sins, but not those to come. Therefore, because they sinned often, the offerings had to be repeated frequently. I answer that the way the Apostle speaks excludes this: for since sin is something spiritual, which is opposed to what is heavenly, it was necessary that whatever cleansed from sin should be spiritual and heavenly and, consequently, that it have everlasting power; hence, above (9:12), when he spoke about the power of Christ’s sacrifice, he attributed an everlasting power to it, saying, ‘having obtained eternal redemption.’ But the fact that it has eternal power is enough for sins already committed and sins still to be committed; therefore, it was not necessary to repeat it any more. Hence ‘Christ by one oblation perfected forever them that are sanctified’ (Heb. 10:14). But the fact that we offer the sacrifice every day seems to contradict the statement that it is not repeated. I answer that we do not offer something different from what Christ offered for us, namely, His blood; hence, it is not a distinct oblation, but a commemoration of that sacrifice which Christ offered: ‘Do this in commemoration of me’ (Lk. 22:19). The second thing he prefaced is that in the Old Testament a commemoration was made of his own sins and those of the people every year. Therefore, they were abolished. Hence, he says, in these sacrifices there is a reminder of sin year after year. This is true, for mention was made of sins in general, namely, that he was conscious of sin; but special mention is made in the New: ‘Confess, therefore, your sins one to another’ (Jas. 5:16).

483. - Then when he says, For it is impossible that the blood of oxen and goats should take away sins, he proves the same thing by reason of the condition of the things offered. For the offering of oxen and goats, which took place on the day of atonement, was the most solemn of their offerings. And since it was an obscure and imperfect representation of heavenly things, as a shadow, it was impossible that sin be taken away by their blood. This is true, so far as their own power was concerned. But if any sins were remitted, it was due to the power of Christ’s blood: ‘Shall the holy flesh take away from you your crimes in which you have boasted?’ (Jer. 11:15). As if to say: No.

484. - Then (v. 5) he cites an authority from Scripture. In regard to this he does two things: first, he cites it;’ secondly, he explains it (v. 8). This authority can be divided into two parts according to a Gloss: first, it deals with Christ’s incarnation prefigured in the Law, secondly, with his passion (v. 7). Yet according to the Apostle’s intention it can be said differently that: first, he touches on what pertains to the rejection of the Old Testament; secondly, what pertains to the acceptance of the New Testament (v. 7b).

485. - This authority fits Christ, in so far as His coming into the world is concerned. He says, therefore: Because it would not remove sin, the Son of God coming into the world said. But on the other hand, it says in Jn (1:10): ‘He was in the world.’ I answer that it is true that He was in the world as ruling the whole world, inasmuch as He is said to be in all things by His essence, presence and power; but He is outside the world, because He is not comprehended by the world, but has a goodness separated from the entire world, by which the goodness of the universe is caused. Yet, because He assumed a human nature for us, He is said to enter into the world, as was stated above: ‘And again when he brings in the first begotten into the world’ (Heb. 1:6).

486. - Coming, therefore, into the world he said. But what did He say? Sacrifice and offering you did not desire. But he mentions four things that were in the Old Testament: because the sacrifice was either of inanimate things, such as bread or incense, and then it was called an offering; or of animate things, and then it was offered either to placate God, and was called a holocaust, which was most fitting, because it was completely burned and gave honor to God, or it was offered for cleansing from sin, and was called a sacrifice for sin. But this latter had two parts: for one part was burned on the altar and the other was granted to the ministers for their own use; or it was for God’s benefits and was less fitting, because only one third was burned, one third given to the ministers, and one third to the ones who made the offering: and this was called a holocaust of peace. Now the offering of Christ’s body in the New Testament corresponds to all of these, because God was placated by the body of Christ, i.e., in offering Himself on the cross: ‘When we were enemies, we were reconciled to God by the death of his Son’ (Rom. 5:10). Furthermore, sin was removed by it: ‘Christ has died once for our sins’ (1 Pt 3:18). Then by it we are introduced to eternal goods, and merit God’s benefits.

487. - Hence, he says, sacrifice and offerings you did not desire, and then adds: but a body you have prepared for me, i.e., fit for immolation; and this for two reasons. First, because it was most pure, to wipe away all sin: ‘It shall be a lamb without blemish’ (Ex. 12:5); secondly, because it would suffer and be immolated: ‘God sent his own Son in the likeness of sinful flesh’ (Ron 8:3). But that body is a true sacrifice and a true oblation: ‘He has delivered himself for us, an oblation and a sacrifice to God for an odor of sweetness’ (Eph. 5:2). In burnt offerings and sin offerings thou hast taken no pleasure. It is a greater thing to please than to will, because those things please which something causes us to will; but sometimes we will certain things not for their own sake but for something else. Therefore, because holocausts were more fitting, but he says that they were not pleasing, then much less the others.

488. - But on the other hand it says in Leviticus (1:9): ‘The priest shall burn them upon the altar for a holocaust and a sweet savor to the Lord.’ Further, if He did not want them, why did He command them to be offered? I answer that the statement that the Lord did not want them can be understood in two ways: In one way, so that He does not want them at the time when, the truth coming, the shadow could cease; hence, a person would sin by offering them now. In another way, so that He does not want them for the sins of those who offer them: ‘Your hands are full of blood’ (Is. 1:15). The third answer toward which the Apostle is tending is that they were never pleasing to God of themselves, nor were they accepted. But they are said to be accepted for two reasons: first, because they were a figure of Christ Whose passion was accepted by God, for He was not pleased with the killing of animals but in faith in His passion: ‘For all things happened to them in figure’ (1 Cor. 10:11). Secondly, to restrain them from idolatry by means of those sacrifices; hence, the first time the Law was given, no mention was made of sacrifices, but only after they made the golden calf. Hence Jeremiah (7:22): ‘I spoke not of your fathers, and I commanded them not in the day that I brought them out of the land of Egypt, concerning the matter of burnt offerings and sacrifices.’

489. - Then when he says, then said I: Lo, I come, he continues to approve the New Testament. According to a Gloss it is read in the following way: Then, namely, when you did prepare a body for me, i.e., in the conception, I said: Lo, I come, i.e., I propose to come, namely, to the passion: ‘This is he that came by water and blood, Jesus Christ’ (1 Jn. 5:6). Or it is better referred to His coming into the world, thus: Then, namely, when holocausts were not pleasing to you, I said: I come by the Incarnation: ‘I came forth from the Father and am come into the world’ (Jn. 16:28), and this in order to offer myself in the passion; therefore, he says, Lo.

490. - But was that sacrifice accepted? It certainly was, because in the roll [head] of the book it was written of me. This book is Christ according to His human nature, and in it were written all the things necessary for man’s salvation: ‘Take you a great book’ (Is. 8:1); ‘And the head of Christ is God’ (1 Cor. 11:3). In the head of the book, i.e., in the plans of God, Who is the head of Christ, Who is the book, it is written that the Son of God is to be incarnated and die. Or, the book, i.e., the Psalter, whose first psalm concerns Christ. Or better, the book of life, which is nothing else than the knowledge God has about the predestination of the saints, who are saved by Christ. Therefore, in that book it is written of me, because the saints are predestined by me: ‘He chose us in him before the foundation of the world’ (Eph. 1:4); ‘Whom he foreknew, he also predestinated to be made conformable to the image of his Son’ (Rom. 8:29). Therefore, if predestination is called a book, it is obvious that Christ is the head of the book: ‘They that are written in the book of life of the Lamb’ (Rev. 21:27). Therefore, in the head of the book, i.e., in me, according to my divine nature, it is written of me, according to my human nature, I have come to do your will, i.e., this was foreordained that by Your grace I should do Your will, by offering Myself for the redemption of the human race.

491. - Then when he says, when he said above, he explains the authority he quoted. In regard to this he does two things: first, by assigning the order in which he shall speak, he states the difference between the Old and New Testaments; secondly, he explains in detail something presupposed by the authority (v. 10).

492. - We have said that two things were touched upon in the authority cited: one pertains to the rejection of the Old Testament; the other to the approval of the New. But the Old Testament was rejected in two ways: first, because God does not want its sacrifices; secondly, because they do not please Him. Hence, David the prophet is saying above, i.e., in the beginning. What does he say? Sacrifices and offerings and burnt for sin you desired not: ‘I desire not holocausts of rams, and fat of fatlings, and blood of calves and lambs and buck goats’ (Is. 1:11); neither are they pleasing to you (these are offered according to the law), i.e., You are not delighted with them: ‘With burnt offerings you will not be delighted’ (Ps. 50:18), unless it be because they are figures or inasmuch as they kept them from idolatry. Therefore, after saying this he continues: Then said I, namely, when You fitted to me a body for my passion, or when they did not please you, Lo, I have come, either to the incarnation or to the passion. To what end? To do you will, O God: ‘I came down from heaven to do the will of him that sent me (Jn. 6:38); ‘My meat is to do the will of him that sent me’ (Jn. 4:34). Therefore, the prophet in saying this, abolishes the first, in order to establish the second. With these words he shows the difference between the Old and New Testaments, because in speaking of the Old he says that God does not want them and that they do not please Him, i.e., of themselves; therefore, they are taken away. But when he speaks of the New he says that He wants it, because I have come to do your will. Therefore, the New is established and confirmed as being in accord with God’s will: ‘The new coming on, you shall cast out the old’ (Lev. 26:10).

493. - Then (v. 10) he explains what he had said about God’s will, for the fulfillment of which Christ came, namely, what that will is. But this will is described in 1 Thessalonians (4:5): ‘This is the will of God, your sanctification.’ Hence, he says, by that will we are sanctified, and this by the offering of the body of Jesus Christ: ‘He has delivered himself for us, an oblation and a sacrifice to God; (Eph. 5:2); once for all: ‘Jesus Christ died once for our sins’ (1 Pt 3:18).

494. - Then (v. 11) he compares the priest of the new and Old Testaments. Here it should be noted that there were two solemn sacrifices in the Law: one on the day of atonement offered by the high priest alone; the other was the continual sacrifice, where one lamb was offered in the morning and another in the evening (Num. 28). This is the one the Apostle intends to discuss here, and in regard to it he does three things: first, he lays down what pertains to the priest of the Old Testament; secondly, what pertains to the priest of the New (v. 12); thirdly, he supports all this with authority (v. 15).

495. - He says, therefore; every priest stands daily at his service. He says, every, to distinguish this sacrifice from the one of atonement offered by the high priest alone. But in the former, every priest stands daily at his service, offering repeatedly the same sacrifices, because they always offered a lamb: which daily sacrifices can never take away sins, because they were repeated: ‘Shall the holy fleshy take away from you your crimes in which you have boasted?’ (Jer. 11:15). But that continual sacrifice prefigured Christ and the eternity of Him Who is the lamb without blemish.

496. - Then (v. 12) he shows what pertains to the priesthood of Christ. In regard to this he does two things: first, he states his intent; secondly, the reason (v. 14).

497. - He says, therefore: but when this man, namely, Christ, offered for all time a single sacrifice for sins. But the Old Law offered many sacrifices without expiating for sins. This man, therefore, offered one sacrifice, because He offered Himself once for our sins, and sat down at the right hand of God, not as a minister always standing, as the priests of the Old Law, but as the Lord: ‘The Lord said to my Lord: Sit at my right hand’ (Ps. 109:1); ‘He sits on the right hand of God’ (Mk 16:19); at the right hand of God the Father with equal power in the divine nature, but with the more important goods in the human nature: ‘He sits on the right hand of the majesty on high’ (Heb. 1:3); and this forever, for He will not die again, because ‘Christ rising from the dead, dies now no more’ (Rom. 6:9); ‘His power is an everlasting power’ (Dan 7:14).

498. - From henceforth waiting [expecting] until his enemies be made a stool for his feet. This expecting does not imply any anxiety in Christ, as it does in men, because ‘hope that is deferred afflicts the soul’ (Pr. 13:12), but it designates His will to have mercy: ‘The Lord waits that he may have mercy only’ (Is. 30:18). Therefore, those who are willing are subjected under His feet, i.e., to His humanity; and in this their salvation consists, namely, in doing His will: ‘How long do you refuse to submit to me?’ (Ex. 10:3). But the wicked, who are unwilling submit to it because even though they do not accomplish His will per se, yet it is fulfilled in their regard as a work of justice. Consequently, all things are subject in one of those ways: ‘You have subjected all things under his feet’ (Ps. 8:8).

499. - Then (v. 14) he gives the reason why He sits as Lord and not as a minister similar to the priests of the Old Testament, who could not take away sin by one sacrifice and, consequently, had to offer many others frequently: ‘Every high priest is appointed to offer up gifts and sacrifices’ (Heb. 5:1); but the sacrifice which Christ offered takes away all sins: ‘Christ was offered once to exhaust the sins of many’ (Heb. 9:28). Hence, he says that by one offering he has perfected for all time. This He did by reconciling us and uniting us to God as to our principle; those who are sanctified, because Christ’s sacrifice, since He is God and man, has power to sanctify for every: ‘Jesus, that he might sanctify the people by his own blood, suffered without the gate (Heb. 13:12). For by Him we are sanctified and united to God: ‘By whom we have access to God’ (Rom. 5:12).

500. - Then when he says, and the Holy Spirit also bears witness to this, he confirms what he had said by citing and authority taken from Jeremiah (31:33). Since this text has been explained above in chap. 8, we pass over it at present. Yet it can be divided into two parts: first, he cites the authority; secondly, he argues from it (v. 18). He forms the following reason: Sins are remitted in the New Testament by Christ’s sacrifice, because the blood of Christ was shed for the remission of sins; therefore, in the New Testament, in which sins and iniquities are forgiven, as the authority indicates, there is no offering to be repeated for sins: ‘They that are in health need not a physician, but they that are ill’ (Mt. 9:12). Therefore, where there is forgiveness of sins, there is no longer any offering for sin. For this would be to demean Christ’s sacrifice.

[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 10:19-21

“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 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 10:19-21

“For the entrance into the sanctuary.” What does he mean here by “entrance”? Heaven and the access to spiritual things. “Which he opened,” that is, which he prepared and which he began. For the beginning of using is thereafter called the opening, which he prepared, he means, and by which he himself passed. “The 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. “The 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 indeed “living” namely, that which persists by God’s own command. “Through the curtain,” he says, “of his flesh.” … And with good reason did he call the flesh “a curtain.” For when it was lifted up on high, then the things in heaven appeared.

Source: ON THE EPISTLE TO THE HEBREWS 19.2

[AD 407] John Chrysostom on Hebrews 10:19-23

"Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way which He has consecrated for us, through the Veil, that is to say, His flesh, and having an High Priest over the house of God, 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. Let us hold fast the profession of our hope without wavering."

1. "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way which He has consecrated for us." 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." [Hebrews 7:16] And "You are a Priest forever." [Hebrews 5:6] Behold the continuance of the Priest. And concerning the Covenant, That (he says) is old (for "that which decays and waxes old is ready to vanish away" [Hebrews 8:13]), but this is new; and has remission of sins, while that [has] nothing of the kind: for (he says) "the Law made nothing perfect." [Hebrews 7:19] And again, "sacrifice and offering You would not." [Hebrews 10:5] That is made with hands, while this is "not made with hands" [Hebrews 9:11]: that "has the blood of goats" [Hebrews 9:12], 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."

2. "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.

"Which he has 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 abides.

"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.

"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 henceforward, 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.

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

Source: Homily 19 on Hebrews

[AD 700] Isaac of Nineveh on Hebrews 10:19-21

But now, when He has poured out his grace upon the world through His own Coming, He has descended not in an earthquake, not in a fire, not in a terrible and mighty sound, but “as the rain upon a fleece, and rain-drops that fall upon the earth” softly, and He was seen conversing with us after another fashion. This came to pass when, as though in a treasury, He concealed His majesty with the veil of His flesh and among us spoke with us in that body which His own bidding wrought for Him out of the womb of the Virgin, even Mary the Theotokos. All this He did so that, on beholding Him Who was of our race conversing with us, we should not be smitten with terror by the vision of Him.Wherefore every man has put on Christ when he is clothed with the raiment wherein the Creator was seen through the body that He put on. For the likeness in which He was seen by His own creation and in which He kept company with it, He willed to put on in His inner man, and to be seen therein by His fellow-servants. Instead of a robe of honour and outward glory, He was arrayed in this. When rational and irrational creation beholds any man clad in this likeness, it worships him as master, for the sake of its own Master’s honour, Whom it beheld clad and walking therein. For what creature does not feel reverence at the spectacle of a humble man? And yet until the glory of humility was revealed to all, this vision which is filled with holiness was held in disdain. But now its majesty has dawned on the eyes of the world, and every person honours this likeness in every place where it is seen. In this mediator, creation has been counted worthy of receiving the vision of its Creator and Maker. Wherefore not even by the enemies of the truth is it despised; and even if he who has acquired it is the most impoverished of all creation, yet by it he is honoured as though by the diadem and the purple.

Source: ASCETICAL HOMILIES 77

[AD 893] Photios I of Constantinople on Hebrews 10:19-21

He says, “recent,” lest anyone say, “Then if it is recent, it too will cease; for it will age and grow old and it will also be destroyed like that of the old testament.” Not in the least, he says. But since it is always recent, it remains new and will be “living,” for it never receives death and destruction.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 10.20

[AD 990] Oecumenius on Hebrews 10:19-21

He calls the faithful “the house of God” in accordance with the passage of Scripture that states, “I will dwell among them and walk in their midst.”

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 10.21

[AD 1022] Symeon the New Theologian on Hebrews 10:19-21

The people I am speaking about, whom I call heretics, say there is no one in our time among us who is able to keep the gospel commandments and become like the holy fathers. Such a person would be, first of all, one who is faithful and active—for faith is shown through works, as the likeness of a face is shown through a mirror. Further, this person would be both the greatest of contemplatives and one who sees God, by being illumined, obviously, and receiving the Holy Spirit, and through him seeing the Son together with the Father. Well then, those who say that this is impossible possess not one particular heresy but all of them, if I may say so, because this one outdoes all of those and covers them with irreverence and excess of blasphemy. The one who makes this heretical claim overthrows all the divine Scriptures. I think this vain person is saying that the present reciting of the holy Gospel is in vain, and affirms solemnly that the reading of the writings of Basil the Great and the rest of our priests and holy fathers is in vain, or even that they were written in vain. If, then, the things which God says, all of which all the saints first practiced and then also wrote about and left for our instruction21—if these things are impossible for us to do in deed and to keep completely, why is it that those folks labored and wrote about them back then and they are now read in church? Those who are saying these things are shutting heaven, which Christ opened for us, and they cut off the ascending path to that place which he himself inaugurated for us. For even though God, who is above all, stands on high at the gate of heaven, as it were, and peers out and is seen by the faithful, and through the holy Gospel cries out and says, “Come to me all who labor and are heavy laden, and I will give you rest,” these enemies of God, or rather, enemies of Christ, are saying, “This is impossible, impossible!”

Source: DISCOURSE 29.4

[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 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 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 henceforward, nor the sacrifice, nor the altar. And yet neither was the Old Testament 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.

Source: ON THE EPISTLE TO THE HEBREWS 19.2

[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 407] John Chrysostom on Hebrews 10:23-25

“For he who promised is faithful.” “Promised” what? That we are to depart from here and enter into the kingdom. Do not then be over-curious nor demand reasonings. Our religion needs faith. “And,” he says, “let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the day drawing near.” And again in other places, “The Lord is at hand; have no anxiety about anything.” “For salvation is nearer to us now than when we first believed.”49What is, “not neglecting to meet together”? He knew that much strength arises from being together and assembling together. “For where two or three,” it is said, “are gathered in my name, there am I in the midst of them”; and again, “That they may be one, even as we are”;51 and, “They were of one heart and soul.” And not this only, but also because love is increased by our gathering together, and, because love is increased, the things of God must follow. “And earnest prayer,” it is said, was “made by” the people. “As is the habit of some.” Here he not only exhorted but also blamed them.
“And let us consider,” he says, “how to stir up one another to love and good works.” He knew that this also arises from “meeting together.” For as “iron sharpens iron,” so also association increases love. For if a stone rubbed against a stone sends forth fire, how much more will soul mingled with soul! But not unto emulation, he says, but “unto the sharpening of love.” What is this? It means to love more, and to be loved more. “And good works,” that so they might acquire zeal. For if doing has greater force for instruction than speaking, you also have in your number many teachers who effect this by their deeds.

Source: ON THE EPISTLE TO THE HEBREWS 19.2-3

[AD 407] John Chrysostom on Hebrews 10:23-25

This then let us “confirm” toward each other. “For love is the fulfilling of the law.” We have no need of labors or of sweatings if we love one another. It is a pathway leading of itself toward virtue. For on the highway, if one finds the beginning, he is guided by it and has no need of one to take him by the hand. So is it also in regard to love. Only lay hold on the beginning, and at once you are guided and directed by it. “Love does no wrong to a neighbor” and “thinks no evil.” Let each person consider how he is disposed toward himself. He does not envy himself. He wishes all good things for himself. He prefers himself before all. He is willing to do all things for himself. If then we are so disposed toward others also, all grievous things are brought to an end; there is no enmity; there is no covetousness, for who would choose to overreach himself? No one. On the contrary, we shall possess all things in common and shall not cease assembling together. And if we do this, the remembrance of injuries would have no place, for who would choose to remember injuries against himself? Who would choose to be angry with himself? Do we not make allowances for ourselves most of all? If we were thus disposed toward our neighbors also, there will never be any remembrance of injuries.

Source: ON THE EPISTLE TO THE HEBREWS 19.4

[AD 407] John Chrysostom on Hebrews 10:23-25

Christ asks nothing impossible, seeing that many have even gone beyond his commands. Who has done this? Paul, Peter, all the company of the saints. Hardly. If I say that they loved their neighbors, I say no great matter, but they have loved their enemies. They have loved them even more than those who would think like themselves. For who would choose for the sake of those like-minded, to go away into hell when he was about to depart for a kingdom? No one. But Paul chose this for the sake of his enemies, for those who stoned him, those who scourged him. What pardon then will there be for us, what excuse, if we shall not show toward our friends even the very smallest portion of that love which Paul showed toward his enemies?And before him too, the blessed Moses was willing to be blotted out of God’s book for the sake of his enemies who had stoned him. David also, when he saw those slain who had stood up against him, said, “I, the shepherd, have sinned, but these, what have they done?” And when he had Saul in his hands, he would not kill him but saved him—and this when he himself would be in danger. But if these things were done under the old covenant, what excuse shall we have who live under the new covenant and do not attain even to the same measure with them? For if, “unless our righteousness exceeds that of the scribes and Pharisees, we will never enter the kingdom of heaven,” how shall we enter when we have even less than they?
“Love your enemies,” he says. Love your enemy, therefore, for you are doing good not to your enemy but to yourself. How? You are becoming like God. One whom you love has no great gain, for he is loved by a fellow servant; but you, in loving your fellow servant, have gained much, for you are becoming like God. Do you see that you are being kind not to him but to yourself? For he appoints the prize not for him but for you.
What if he is evil, you say? So much greater is the reward. You ought to feel grateful to him for his wickedness, even if he continues in his evil despite receiving ten thousand kindnesses. For if he were not exceedingly evil, your reward would not have been exceedingly increased.… That he is evil is the very reason for loving him. Take away the contestant, and you take away the opportunity for the crowns. Do you not see how the athletes exercise when they have filled the bags with sand? But there is no need for you to practice this; life is full of things that exercise you and make you strong. Do you not also see that the trees, the more they are shaken by the winds, become ever stronger and firmer? We then, if we are longsuffering, shall also become strong.

Source: ON THE EPISTLE TO THE HEBREWS 19.4-5

[AD 458] Theodoret of Cyrus on Hebrews 10:23-25

It is not separation but assiduous effort at unity that is the work of love.

Source: INTERPRETATION OF HEBREWS 10

[AD 893] Photios I of Constantinople on Hebrews 10:23-25

“Let us stir up one another,” concerning those things whose meddlesomeness and inquiry and observation sharpen us in love and edification. And they do this who do not permit any fault concerning one another but receive everything (even whatever things seem to be worse) for the good and the better.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 10.24

[AD 893] Photios I of Constantinople on Hebrews 10:23-25

“But encouraging.” Whom? “Their gathering together,” that is, one another. For that is how “the gathering together” is commonly understood. And the comfort of the assembly becomes for them a way to be eagerly renewed and in a short space of time.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 10.25

[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 407] John Chrysostom on Hebrews 10:24-25

3. "And" (he says) "let us consider one another to provoke unto love and to good works. Not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another and so much the more as you see the day approaching." And again in other places, "The Lord is at hand; be careful for nothing." [Philippians 4:5-6] "For now is our salvation nearer: Henceforth the time is short." [Romans 13:11]

What is, "not forsaking the assembling of ourselves together"? [1 Corinthians 7:29] He knew that much strength arises from being together and assembling together. "For where two or three" (it is said) "are gathered together in My name, there am I in the midst of them" [Matthew 18:20]; and again, "That they may be One, as we" also are [John 17:11]; and, "They had all one heart and [one] soul." [Acts 4:32] 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" (it is said) was "made by" the people. [Acts 12:5] "As the manner of some is." Here he not only exhorted, but also blamed [them].

"And let us consider one another," he says, "to provoke unto love and to good works." He knew that this also arises from "gathering together." For as "iron sharpens iron" [Proverbs 17:17], 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, you also have in your number many teachers, who effect this by their deeds.

What is "let us draw near with a true heart"? That is, without hypocrisy; for "woe be to a fearful heart, and faint hands" [Sirach 2:12]: 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. Then he also gives strength to their faith from the truth of Him that promised.

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

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." [Proverbs 18:19, Septuagint]

"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.

4. This then let us "confirm" towards each other. "For love is the fulfilling of the law." [Romans 13:10] We have no need of labors or of sweatings if we love one another. It is a pathway leading of itself towards virtue. For as on the highway, if any man find the beginning, he is guided by it, and has no need of one to take him by the hand; so is it also in regard to Love: only lay hold on the beginning, and at once you are guided and directed by it. "Love works no ill to his neighbor" [Romans 13:10]; "thinks no evil." [1 Corinthians 13:5] Let each man consider with himself, how he is disposed toward himself. He does not envy himself; he wishes all good things for himself; he prefers himself before all; he is willing to do all things for himself. If then we were so disposed towards others also, all grievous things are brought to an end; there is no enmity; there is no covetousness: for who would choose to overreach himself? No man; but on the contrary we shall possess all things in common, and shall not cease assembling ourselves together. And if we do this, the remembrance of injuries would have no place: for who would choose to remember injuries against himself? Who would choose to be angry with himself? Do we not make allowances for ourselves most of all? If we were thus disposed towards our neighbors also, there will never be any remembrance of injuries.

And how is it possible (you say) that one should so love his neighbor as himself? If others had not done this, you might well think it impossible: but if they have done it, it is plain that from indolence it is not done by ourselves.

And besides, Christ enjoins nothing impossible, seeing that many have even gone beyond His commands. Who has done this? Paul, Peter, all the company of the Saints. Nay, indeed if I say that they loved their neighbors, I say no great matter: they so loved their enemies as no man would love those who were likeminded with himself. For who would choose for the sake of those likeminded, to go away into Hell. when he was about to depart unto a kingdom? No man. But Paul chose this for the sake of his enemies, for those who stoned him, those who scourged him. What pardon then will there be for us, what excuse, if we shall not show towards our friends even the very smallest portion of that love which Paul showed towards his enemies?

And before him too, the blessed Moses was willing to be blotted out of God's book for the sake of his enemies who had stoned him. David also when he saw those who had stood up against him slain, says, "I, the shepherd, have sinned, but these, what have they done?" [See 2 Samuel 24:17] And when he had Saul in his hands, he would not slay him, but saved him; and this when he himself would be in danger. But if these things were done under the Old [Covenant] what excuse shall we have who live under the New, and do not attain even to the same measure with them? For if, "unless our righteousness exceed that of the Scribes and Pharisees, we shall not enter into the kingdom of Heaven" [Matthew 5:20], how shall we enter in when we have even less than they?

5. "Love your enemies," He says. [Matthew 5:44] Love thou therefore your enemy: for you are doing good not to him, but to yourself. How? You are becoming like God. He, if he be beloved of you, has no great gain, for he is beloved by a fellow-slave; but thou, if you love your fellow-slave, hast gained much, for you are becoming like God. Do you see that you are doing a kindness not to him but to yourself? For He appoints the prize not for him, but for you.

What then if he be evil (you say)? So much the greater is the reward. Even for his wickedness you ought to feel grateful to him: even should he be evil after receiving ten thousand kindnesses. For if he were not exceedingly evil, your reward would not have been exceedingly increased; so that the reason you assign, for not loving him, the saying that he is evil, is the very reason for loving him. Take away the contestant and you take away the opportunity for the crowns. Do you see not the athletes, how they exercise when they have filled the bags with sand? But there is no need for you to practice this. Life is full of things that exercise you, and make you strong. Do you see not the trees too, the more they are shaken by the winds, so much the more do they become stronger and firmer? We then. if we be long-suffering, shall also become strong. For it is said, "a man who is long-suffering abounds in wisdom, but he that is of a little soul is strongly foolish." [Proverbs 14:29] Do you see how great is his commendation of the one, do you see how great his censure of the other? "Strongly foolish," i.e. very [foolish]. Let us not then be faint-hearted one towards another: for this does not rise from enmity, but from having a small soul. As if the soul be strong, it will endure all things easily, and nothing will be able to sink it, but will lead it into tranquil havens. To which may we all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever and world without end. Amen.

Source: Homily 19 on Hebrews

[AD 1963] CS Lewis on Hebrews 10:24-25

[Responding to the question "Is attendance at a place of worship or membership with a Christian community necessary to a Christian way of life?"]

That's a question which I cannot answer. My own experience is that when I first became a Christian, about fourteen years ago, I thought that I could do it on my own, by retiring to my rooms and reading theology, and I wouldn't go to the churches and Gospel halls; and then later I found that it was the only way of flying your flag; and, of course, I found that this meant being a target. It is extraordinary how inconvenient to your family it becomes for you to get up early to go to church. It doesn't matter so much if you get up early for anything else, but if you get up early to go to church it's very selfish of you and you upset the house. If there is anything in the teaching of the New Testament which is in the nature of a command, it is that you are obliged to take the Sacrament, and you can't do it without going to church. I disliked very much their hymns, which I considered to be fifth-rate poems set to sixth-rate music. But as I went on I saw the great merit of it. I came up against different people of quite different outlooks and different education, and then gradually my conceit just began peeling off. I realized that the hymns (which were just sixth-rate music) were, nevertheless, being sung with devotion and benefit by an old saint in elastic-side boots in the opposite pew, and then you realize that you aren't fit to clean those boots. It gets you out of your solitary conceit. It is not for me to lay down laws, as I am only a layman, and I don't know much.

Source: ANSWERS TO QUESTIONS ON CHRISTIANITY, from God in the Dock

[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.

Source: Shepherd of Hermas Vision Third

[AD 1274] Thomas Aquinas on Hebrews 10:25

501. - After showing the many ways in which Christ’s priesthood is superior to that of the Old Law, the Apostle, in keeping with his practice, comes to a conclusion and exhorts us to adhere faithfully to that priesthood. For above, after recommending something the Apostle always gave an admonition, because he took the trouble to commend Christ’s grace, in order to incline them to obey Christ and desist from the ceremonies of the Law. Therefore, in regard to this he does two things: first, he gives the admonition; secondly, he gives the reason (v. 26). In regard to the first it should be noted that he had said two things about the priesthood of Christ, namely, the power of its rite, because by his own blood, and its dignity, because he is a high priest forever. Therefore, in the admonition he recalls these two things, so that in urging faithful obedience to Christ he first mentions those two things; secondly, he gives the admonition (v. 22). In regard to the first he does two things: first, he recalls the rite of the priesthood; secondly, its dignity (v. 21).

502. - He says, therefore: Therefore, brethren by mutual charity, since we have confidence to enter the sanctuary [holies] by the blood of Christ: ‘In whom we have boldness and access with confidence by the faith of him’ (Eph. 3:12): ‘You shall bring them in, and plant them in the mountain of your inheritance, in your most firm habitation’ (Ex. 15:17); ‘I rejoiced at the things that were said to me: We shall go into the house of the Lord’ (Ps. 121:1). And this in the blood of Christ, because ‘This is the blood of the new testament’ (Mt. 26:28), i.e., of the new promise about heavenly things. But he shows how we have confidence in entering, because Christ by His blood opened a new and living way for us: ‘He shall go up that shall open the way before them’ (Mic. 2:13); ‘If I shall go and prepare a place for you, I will come again and will take you to myself’ (Jn. 14:3); ‘It shall be called the holy way: the unclean shall not pass over it’ (Is. 35:8). This, therefore, is the way to go to heaven. It is new, because before Christ no one had found it: ‘No man has ascended into heaven, but he that descended from heaven’ (Jn. 3:13). Therefore, he that would ascend must inhere in Him as a member in the head: ‘To him that overcomes I will give to eat of the tree of life, which is the paradise of my God’ (Rev. 2:7); ‘And I will write upon him the name of the city of my God, the New Jerusalem’ (Rev. 3:12), because they will be brought in anew. Living, i.e., always continuing. In this appears the power of the godhead, because it is always living. But he shows what that way is when he says, through the curtain [veil], that is, through his flesh. For just as the priest entered into the holy of holies through the veil, so we, if we would enter the holy of glory, must enter through Christ’s flesh, which was a veil of his divinity: ‘Verily, you are a hidden God’ (Is. 45:15). For faith in the godhead is not enough without faith in the incarnation: ‘You believe in God, believe also in me’ (Jn. 14:1). Or, through the veil, i.e., through His flesh given to us under the veil of the appearance of bread in the sacrament. He is not offered to us under His own form because of dread and to obtain the merit of faith.

503. - Then he commends the dignity of the priesthood when he says, a great high priest, who dedicated the way for us. As if to say: Having a confidence in entering in through the priest, namely, Jesus: ‘You are a priest forever’ (Ps. 109:4). He is called a great priest, because His priesthood is not merely over one people, as Aaron’s was, but over the house of God, i.e., the entire Church Militant and Triumphant: ‘That you may know how you ought to behave yourself in the house of God, which is the church’ (1 Tim. 3:15). He says, over, because ‘Moses was faithful in all my house as a servant’ (Num. 12:7), but Christ over the whole house as the Son, Who is the Lord of all things: ‘All power is given to me in heaven and in earth’ (Mt. 28:18).

504. - Then (v. 22) he gives his admonition, namely, that because He is such a person and so great, He must be faithfully adhered to. This is done in three ways: by faith, by hope, and by charity: ‘Now there remain faith, hope and charity’ (1 Cor. 13:13). First, then, he urges them in regard to things of faith; secondly, the things of hope (v. 23); thirdly, the things of charity (v. 24).

505. - For the first there are two things required, namely, faith itself: ‘Without faith it is impossible to please God’ (Heb. 11:6), and the sacrament of faith. In regard to the first he says, let us draw near to Him with a true, not feigned, heart: ‘Remember how I have walked before you in truth and with a perfect heart’ (Is. 38:3). But this is accomplished when the deed agrees with the heart. Let us draw near in full assurance of faith: ‘He that comes to God must believe’ (Heb. 1:6). Nor is just any faith sufficient, but full faith is required. But this involves two things, namely, that all things proposed for our belief be believed, and that it be formed faith, which is accomplished by charity: ‘Love is the fullness of the law’ (Rom. 13:10).

506. - In regard to the sacrament of faith he says, having our hearts sprinkled, which is an allusion to Numbers (19:12), where is described the ceremony of the red cow, the water from which was sprinkled on an unclean person on the third; but on the seventh day his body and clothing were washed with other water. By the sprinkling with water of the red cow the passion of Christ was prefigured, because on the third day, i.e., by faith in the Trinity in baptism we are cleansed from our sins. In regard to this he says, having our hearts, not our bodies, sprinkled clean: ‘You have come to the sprinkling of blood’ (Heb. 12:24). Having our hearts sprinkled clean, not from contact with a corpse, as by the water of the red cow, but from an evil conscience. Of the washing performed on the seventh day he says, and our bodies washed with pure water. For in baptism not only does the power of the passion work, but the gifts of the Holy Spirit are infused in us. Hence, on the seventh day, i.e., in the fullness of the gifts of the Holy Spirit the entire man is washed inside and out from all sin, both actual and original, which is, as it were, corporeal, because the soul contracts it by uniting with tainted flesh. The Holy Spirit is called water, because He cleanses: ‘Purifying their hearts by faith’ (Ac. 15:9); ‘I will pour upon you clean water and you shall be cleansed from all your filthiness, and I will cleanse you from all your idols’ (Ez. 36:25); ‘There shall be a fountain open to the house of David and to the inhabitants of Jerusalem: for the washing of the sinner and of the unclean woman’ (Zech 13:1); ‘By the laver of regeneration and renovation of the Holy Spirit’ (Tit 3:5). As a sign of this the Holy Spirit descended in bodily form upon Christ baptized.

507. - Then he mentions what pertains to hope. He does two things: first, he exhorts to certitude in hope; secondly, he gives the reason (v. 23).

508. - It should be noted that by faith in Christ is given to us the hope of eternal life and entrance into the kingdom: ‘He has regenerated us unto a lively hope’ (1 Pt 1:3). Hence, he says, Let us hold fast, not the hope, but the confession of our hope, because it is not enough to have hope in one’s heart, but it must be confessed with the mouth: ‘With the heart we believe unto justice; but with the mouth, confession is made unto salvation’ (Rom. 10:10). Furthermore, it must be not only by word, but also by deeds; against those of whom it says in Titus (1:16): ‘They profess that they know God, but in their works they deny him.’ This confession is made by works, by which one tends to things hoped for: ‘Hold fast what you have, that no man take your crown’ (Rev. 3:11). Without wavering, i.e., not departing from that confession in prosperity or adversity: ‘But such as turn aside into bonds, the Lord will lead out with the workers of iniquity’ (Ps. 124:5); ‘This is the way, walk in it: and go not aside neither to the right hand nor to the left’ (Is. 3:21).

509. - The reason for this is because ‘he is faithful who has promised’, and He cannot lie: ‘The Lord is faithful in all his works’ (Ps. 144:13); ‘God is faithful without any iniquity’ (Dt. 32:4).

510. - Then (v. 24) he mentions what pertains to charity. He does three things: first, he does what he said; secondly, he removes the contrary of charity (v. 25); thirdly, he assigns the reason from the fittingness of the time (v. 25b).

511. - In regard to the first it should be noted that although charity principally clings to God, it is shown by love of neighbor: ‘He that does not love his neighbor, whom he sees, how can he love God whom he does not see?’ (1 Jn. 4:20). Therefore, it pertains to charity to love one’s neighbor; hence, he says, let us consider one another, so that we will be careful to do what pertains to our neighbor: ‘And he gave to everyone of them commandment concerning his neighbor’ (Sir. 17:12). But because some consider some things that pertain to their neighbor with the zeal of envy, and some with the zeal of hatred, against whom Proverbs (24:5) says: ‘Seek not after wickedness in the house of the just,’ he says, to stir them to charity, i.e., that we provoke them to charity: ‘As long as I am the apostle of the Gentiles I will honor my ministry, if by any means I may provoke to emulation them who are my flesh, and may save some of them’ (Rom. 11:13). But such provocation proceeds from love, which extends to outward works: ‘Let us now love in word, nor in tongue, but in deed and in truth’ (1 Jn. 3:18). For as Gregory says: ‘The love of God is not idle: for it does great things, if it exists, but if it refuses to work, it is not love. Therefore, the proof of love is the showing forth of the work.’ Hence, he says, the good works: ‘Being fruitful in every good work’ (Col. 1:10).

512. - Then he removes the contrary of charity when he says, not neglecting to meet together. For since charity is love, whose function is to unite, because, as Dionysius says, love is a uniting force: ‘That they may be one, even as we are one… and the world may know that you have loved them as you have also loved me’ (Jn. 17:22); therefore, to withdraw from one another is directly opposed to charity. Hence, he says, not neglecting to meet together in the assembly, namely, of the Church, which some forsake in three ways: first, by apostasy from the faith because of persecutions. These are signified by those of whom it is said (Jn. 6:67) that ‘they went back; and walked no more with him; ‘When there arise tribulation and persecution because of the word, he is presently scandalized’ (Mt. 13:21); They believe for a while, and in time of temptation they fall away’ (Lk. 8:13). Secondly, wicked prelates who leave the sheep in danger: ‘The hireling flees, because he is a hireling’ (Jn. 10:13). But others from pride, because, since they could be useful for ruling, they separate themselves from the others on a note of pride: ‘These are they, who separate themselves, sensual men, having not the spirit’ (Jude 1:19) as though under the pretext of higher perfection. Perhaps there were such at that time also; hence, he continues, as is the habit of some, against whom it says in 1 Corinthians (11:16): ‘If any man seems to be contentious, we have no such custom, nor the church of God.’ Then he adds what they should do, saying, but encouraging one another; as if to say: if you observe that your companion is not behaving well, do not desert him, but console him, not as those who forsake the assembly, of whom he says, as some do.

513. - Then (v. 25b) he gives the reason for this. For someone could say: Why should we make progress in the faith? Because a natural movement, the closer it gets to its goal, the more intense it becomes, whereas the opposite is true of a forced movement. But grace inclines in the manner of nature; therefore, he says, not neglecting, as some do, but encouraging; and this all the more as you see the day, i.e., the end, approaching: ‘The night is passed, and the day is at hand’ (Rom. 13:12); ‘The path of the just, as a shining light, goes forward and increases even to perfect day’ (Pr. 4:18).

[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.
These have been perverted from the truth: among them there is the hope of repentance, by which it is possible to live. Corruption, then, has a hope of a kind of renewal,

Source: Shepherd of Hermas Similitude Sixth

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

"For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shah devour the adversaries."

Source: Clement of Alexandria Stromata Book II

[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: STROMATEIS 2.13.56-57

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

"For if we sin willfully, after we have received the knowledge of the truth, there remains no more sacrifice for sins, but a certain fearful looking for of judgment, and fiery indignation which shall devour the adversaries."

1. 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. 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 has inaugurated for us." [Hebrews 10:20]), 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 you see the day approaching" [Hebrews 10:25], 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 remains no more sacrifice for sins." You were cleansed; you were set free from the charges against you, you have become a son. If then thou return to your former vomit, there awaits you on the other hand excommunication and fire and whatever such things there are. For there is no second sacrifice.

2. At this place we are again assailed by those who take away repentance, 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 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 has perfected forever them that are sanctified" [Hebrews 10:14]; 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," says 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 remains 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.

3. 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.

Source: Homily 20 on Hebrews

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

At this place we are again assailed by those who take away repentance as well as by those who delay to come to baptism. The one says that it is not safe to come to baptism, since there is no second remission. The other asserts that it is not safe to impart the mysteries to those who have sinned, if there is no second remission. What shall we say then to them both? The Lord does not thrust away or cast down those who are fallen into despair. Nor does he take away repentance or the propitiation itself through an act of repentance. He is not thus an enemy of our salvation. But what means “no longer”? He takes away the second washing. For he did not say that no more is there repentance or no more is there remission, but “no longer” is there a “sacrifice”; that is, there is no need for a second cross. For this is what he means by sacrifice. “For by a single offering,” he says, “he has perfected for all time those that are sanctified,” unlike the Jewish rites. For this reason he has so consistently shown, concerning the sacrifice, that it is one, and one only. This calls us to be more steadfast.

Source: ON THE EPISTLE TO THE HEBREWS 20.2

[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 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.

Source: INTERPRETATION OF HEBREWS 10

[AD 990] Oecumenius on Hebrews 10:26-27

He did not speak of people who have sinned, but he addressed the reckless and desired to admonish those who wish to remain in sin until the end. Hence it is especially clear that he does not destroy the possibility of repentance.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 10.26

[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 10:28-29

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 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 407] John Chrysostom on Hebrews 10:28

For, he says, [Hebrews 10:28] "He that has 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 20 on Hebrews

[AD 458] Theodoret of Cyrus on Hebrews 10:28-29

Once more, note, he brings out the difference under the guise of exhortation, namely, the Son in one case and the slave in the other, those sacrifices of brute beasts in one case and in the other this rational and all-holy sacrifice. To the law he set in opposition not a law but the “blood” and the “Spirit.” Through them salvation comes to us.

Source: INTERPRETATION OF HEBREWS 10

[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 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, [Hebrews 10:29] "Of how much sorer punishment, suppose ye, shall he be thought worthy, who has trodden under foot the Son of God and has counted the blood of the covenant an unholy [a common] thing, and has 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. You are become the Body of Christ, and givest you yourself to the devil, so that he treads you 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 you a son: and you wish to become a slave. He came to dwell with you, and you bring in wicked imaginations to Him. Christ wished to stay with you: and you tread 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" [Matthew 7:6], 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 20 on Hebrews

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

4. Next he adds testimony, saying, [Hebrews 10:30-31] "It is a fearful thing to fall into the hands of the Living God." "For" it is written: "Vengeance [belongs] unto Me, I will recompense, says 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." [Sirach 2:18] But if you repent not, you 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." [Sirach 5:6]

At the same time too he hints at something else. For "Vengeance [belongs] 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 abides for ever and lives, 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.

5. Knowing then these things, let us be patient as to suffering evil, forward as to kindnesses. And this will be, if we think lightly of wealth and honor. He that has stripped himself of those affections, is of all men most generous, and more wealthy even than he who wears the purple. Do you see not how many evils come through money? I do not say how many through covetousness, but merely by our attachment to these things. For instance, if a man has lost his money, he leads a life more wretched than any death. Why do you grieve, O man? Why do you weep? Because God has delivered You from excessive watching? Because thou dost not sit trembling and fearful? Again, if any one chain you to a treasure, commanding you to sit there perpetually, and to keep watch for other people's goods, you are grieved, you are disgusted; and do you, after you have bound yourself with most grievous chains, grieve when you are delivered from the slavery? Truly sorrows and joys are [matters] of fancy. For we guard them as if we had another's.

Now my discourse is for the women. A woman often has a garment woven with gold, and this she shakes, wraps up in linen, keeps with care, trembles for it, and has no enjoyment of it. For either she dies, or she becomes a widow. Or, even if none of these things happen, yet from fear lest wearing it out by continual use, she should deprive herself of it, she deprives herself of it in another way, by sparing it. But she passes it on [you say] to another. But neither is this clear: and even if she should pass it on, the other again will also use it in the same way. And if any one will search their houses, he will find that the most costly garments and other choice things, are tended with special honor, as if they were living masters. For she does not use them habitually, but fears and trembles, driving away moths and the other things that are wont to eat them, and laying most of them in perfumes and spices, nor permitting all persons to be counted worthy of the sight of them, but oftentimes carefully putting them in order herself with her husband.

Tell me: did not Paul with reason call covetousness "idolatry"? [Colossians 3:5] For these show as great honor to their garments, their gold, as they to their idols.

6. How long shall we stir up the mire? How long shall we be fixed to the clay and the brickmaking? For as they toiled for the King of the Egyptians, so do we also toil for the devil, and are scourged with far more grievous stripes. For by how much the soul surpasses the body, by so much does anxiety the weals of scourging. We are scourged every day, we are full of fear, in anxiety, in trembling. But if we will groan, if we will look up to God, He sends to us, not Moses, nor Aaron, but His own Word, and compunction. When this [word] has come, and taken hold of our souls, He will free from the bitter slavery, He will bring us forth out of Egypt, from unprofitable and vain zeal, from slavery which brings no gain. For they indeed went forth after having at least received golden [ornaments], the wages for building, but we [receive] nothing: and would it were nothing. For indeed we also receive, not golden ornaments, but the evils of Egypt, sins and chastisements and punishments.

Let us then learn to be made use of, let us learn to be spitefully treated; this is the part of a Christian. Let us think lightly of golden raiment, let us think lightly of money, that we may not think lightly of our salvation. Let us think lightly of money and not think lightly of the soul. For this is chastised, this is punished: those things remain here, but the soul departs yonder. Why, tell me, do you cut yourself to pieces, without perceiving it?

7. These things I say to the overreaching. And it is well to say also to those who are overreached. Bear their overreachings generously; they are ruining themselves, not you. You indeed they defraud of your money, but they strip themselves of the good will and help of God. And he that is stripped of that, though he clothe himself with the whole wealth of the world, is of all men most poor: and so he who is the poorest of all, if he have this, is the wealthiest of all. For "the Lord" (it is said) "is my shepherd, and I shall lack nothing." [Psalm 23:1]

Tell me now, if you had had a husband, a great and admirable man, who thoroughly loved you and cared for you, and then knew that he would live always, and not die before you, and would give you all things to enjoy in security, as your own: would you then have wished to possess anything? Even if you had been stripped of all, would you not have thought yourself the richer for this?

Why then do you grieve? Because you have no property? But consider that you have had the occasion of sin taken away. But is it because you had [property] and have been deprived of it? But you have acquired the good will of God. And how have I acquired it (you say)? He has said, "Wherefore do ye not rather suffer wrong?" [1 Corinthians 6:7] He has said, "Blessed are they who bear all things with thankfulness." Consider therefore how great good will you will enjoy, if you show forth those things by [your] works. For one thing only is required from us, "in all things to give thanks" to God, and [then] we have all things in abundance. I mean, for instance: have you lost ten thousand pounds of gold? Forthwith give thanks unto God, and you have acquired ten times ten thousand, by that word and thanksgiving.

8. For tell me when do you account Job blessed? When he had so many camels, and flocks, and herds, or when he uttered that saying: "The Lord gave, the Lord has taken away"? [Job 1:21] Therefore also the devil causes us losses, not that he may take away our goods only, for he knows that is nothing, but that through them he may compel us to utter some blasphemy. So in the case of the blessed Job too, he did not strive after this only, to make him poor, but also to make him a blasphemer. At any rate, when he had stripped him of every thing, observe what he says to him through his wife, "Say some word against the Lord, and die." [Job 2:9] And yet, O accursed one, you had stripped him of everything. 'But' (he says) 'this is not what I was striving for; for I have not yet accomplished that for which I did all. I was striving to deprive him of God's help: for this cause I deprived him of his goods too. This is what I wish, that other is nothing. If this be not gained, he not only has not been injured at all, but has even been benefited.' You see that even that wicked demon knows how great is the loss in this matter?

And see him plotting the treachery through the wife. Hear this, you husbands, as many as have wives that are fond of money, and compel you to blaspheme God. Call Job to mind. But let us see, if it please you, his great moderation, how he silenced her. "Wherefore" (he says) "have you spoken as one of the foolish women [speaks]?" [Job 2:10] Of a truth "evil communications corrupt good manners" [1 Corinthians 15:33], at all times indeed, but particularly in calamities: then they who give evil advice have strength. For if the soul is even of itself prone to impatience, how much more, when there is also an adviser. Is it not thrust into a pit? A wife is a great good, as also a great evil. For because a wife is a great [good], observe from what point he [Satan] wishes to break through the strong wall. 'The depriving him of his property' (he says) 'did not take him; the loss has produced no great effect.' Therefore he says, 'If indeed he will curse you to your face.' [Job 2:5] You see whither he was aspiring.

If then we bear [losses] thankfully, we shall recover even these things; and if we should not recover them, our reward will be greater. For when he had wrestled nobly, then God restored to him these things also. When He had shown the devil, that it is not for these things that he serves Him, then He restored them also to him.

9. For such is He. When God sees that we are not riveted to things of this life, then He gives them to us. When He sees that we set a higher value on things spiritual, then He also bestows on us things carnal. But not first, lest we should break away from things spiritual: and to spare us He does not give carnal things, to keep us away from them, even against our will.

Not so (you say) but if I receive [them], I am satisfied, and am the more thankful. It is false, O man, for then especially will you be thoughtless.

Why then (you say) does He give [them] to many? Whence is it clear, that He gives [them]? But who else, you say, gives? Their overreaching, their plundering. How then does He allow these things? As He also [allows] murders, thefts, and violence.

What then (you will say) as to those who receive by succession an inheritance from their fathers, being themselves full of evils innumerable? And what of this? How does God suffer them (you say) to enjoy these things? Surely just as He allows thieves, and murderers, and other evil doers. For it is not now the time of judgment, but of the best course of life.

And what I just now said, that I repeat, that they shall suffer greater punishment, who, when they have enjoyed all good things, do not even so become better. For all shall not be punished alike; but they who, even after His benefits, have continued evil, shall suffer a greater punishment, while they who after poverty [have done this] not so. And that this is true, hear what He says to David, "Did I not give you all your master's goods?" [2 Samuel 12:8] Whenever then you see a young man that has received a paternal inheritance without labor and continues wicked, be assured that his punishment is increased and the vengeance is made more intense. Let us not then emulate these; but if any man has succeeded to virtue, if any man has obtained spiritual wealth, [him let us emulate]. For (it is said) "Woe to them that trust in their riches" [cf.Psalm 49:6]: "Blessed are they that fear the Lord." [Psalm 128:1] To which of these, tell me, would you belong? Doubtless to those who are pronounced blessed. Therefore emulate these, not the other, that you also may obtain the good things which are laid up for them. Which may we all obtain, in Christ Jesus our Lord, with whom to the Father be glory together with the Holy Ghost, now and for ever, and world without end. Amen.

Source: Homily 20 on Hebrews

[AD 407] John Chrysostom on Hebrews 10:30-34

Knowing then these things, let us be patient when we suffer evil and forthright in offering kindness. This is all the stronger if we think lightly of wealth and honor. He that has stripped himself of those affections is of all people most generous and wealthier even than he who wears the purple. Do you not see how many evils come through money? I do not say how many through covetousness, but merely by our attachment to these things. Just think of one who loses his money and leads a life more wretched than any death. Why do you grieve, my friend? Why do you weep if God has delivered you from excessive watching? Better that you come before God in fear and trembling. Again, if someone might chain you to a treasure, commanding you to sit there perpetually and to keep watch for other people’s goods, you are grieved, you are disgusted. But would you, having been bound with these chains, grieve when you yourself are delivered from the slavery?

Source: ON THE EPISTLE TO THE HEBREWS 20.5

[AD 407] John Chrysostom on Hebrews 10:30-34

These things I say to the overreaching, and it is well to say them also to those who are overreached. Bear their overreaching generously; they are ruining themselves, not you. They indeed defraud you of your money, but they strip themselves of the good will and help of God. And he that is stripped of that, though he clothe himself with the whole wealth of the world, is of all people most poor, just as he who is the poorest of all, if he has God’s help, is the wealthiest of all. For “the Lord,” it is said, “is my shepherd, and I shall lack nothing.” Tell me now, if you had had a husband, a great and admirable man, who thoroughly loved you and cared for you, and then you knew that he would live always and not die before you and would give you all things to enjoy in security as your own, would you then have wished to possess anything? Even if you had been stripped of all, would you not have thought yourself the richer for this?Why then do you grieve? Because you have no property? But consider that you have had the occasion of sin taken away. Or do you grieve because you had property and have been deprived of it? But remember that you have acquired the good will of God. And how have I acquired it, you say? He has said, “Why do you not rather suffer wrong?” He has said, “Blessed are they who bear all things with thankfulness.” Consider therefore how great a good you will enjoy, if you show forth those things by your works. For one thing only is required from us, “in all things to give thanks” to God, and then we have all things in abundance. I mean, for instance, have you lost ten thousand pounds of gold? Give thanks unto God, and you have acquired ten times ten thousand, by that word and thanksgiving.
For, tell me, when do you account Job blessed? When he had so many camels and flocks and herds, or when he uttered that saying: “The Lord gave, and the Lord has taken away”? Therefore also the devil causes us losses, not that he may take away our goods only, for he knows that is nothing, but that through them he may compel us to utter some blasphemy. So in the case of the blessed Job too, the devil did not strive after this only to make him poor but also to make him a blasphemer. At any rate, when he had stripped him of everything, observe what he says to him through his wife, “Curse God, and die.” And yet, O accursed one, you had stripped him of everything. “But,” he says, “this is not what I was striving for, for I have not yet accomplished that for which I did it all. I was striving to deprive him of God’s help.… This is what I wish, the other is nothing. If this be not gained, he not only has not been injured at all, but has even been benefited.” Do you see that even that wicked demon knows how great is the loss in this matter?

Source: ON THE EPISTLE TO THE HEBREWS 20.7-8

[AD 407] John Chrysostom on Hebrews 10:30-34

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 who does insult to the grace of God must certainly perish. After he had shown from the laws of Moses that they also shall perish … 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, “recall the former days, when, after you had been enlightened, you endured a hard struggle with sufferings.” Powerful is the exhortation from deeds already done, for he who begins a work ought to go forward and add to it. It is as if he had said, when you were brought in to the church, when you were in the rank of learners, you displayed such great readiness, such great nobleness. But now it is no longer so. And he who encourages thus especially encourages them from their own example.And he did not simply say, “you endured a struggle” but a “hard” struggle. Moreover he did not say “temptations” but “struggle,” which is an expression of commendation and of very great praise. Then he also enumerates them particularly, amplifying his discourse and multiplying his praise. How? “Sometimes,” he says, you are “being publicly exposed to reproaches and affliction.” Reproach is a heavy weight and calculated to pervert the soul and to darken the judgment. The prophet remembers those who “say to me continually, ‘Where is your God?’ ” … For since the human race is exceedingly vainglorious, it is easily overcome by this. And he did not simply say “by reproaches,” but that even with greater intensity, being “publicly exposed.” For when a person is reproached alone, it is indeed painful, but far more so when in presence of all.

Source: ON THE EPISTLE TO THE HEBREWS 21.1

[AD 407] John Chrysostom on Hebrews 10:30-34

I cannot say, he says, that you suffered these things indeed and were grieved, but you even rejoiced exceedingly. He expressed this by saying, “You became partners with those so treated,” and he brings forward the apostles themselves. Not only, he means, were you not ashamed of your own sufferings, but you 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.“You had compassion on those who were bound.” You see that he is speaking concerning himself and the rest who were in prison. Thus you did not account “bonds” to be bonds, but you stood as noble wrestlers. For not only did you need no consolation in your own distresses, but you even became a consolation to others.

Source: ON THE EPISTLE TO THE HEBREWS 21.2

[AD 532] Pseudo-Dionysius the Areopagite on Hebrews 10:30

Ons any of them knew individually as neighbours, after these they hurried and bore them with them, and robbed and plundered them, setting aside the more valuable portions of their property for themselves, and scattering about the commoner articles, and such as were made of wood, and burning them on the roads, so that they made these parts present the spectacle of a city taken by the enemy. The brethren, however, simply gave way and withdrew, and, like those to whom Paul bears witness,

[AD 1274] Thomas Aquinas on Hebrews 10:31

514. - Having commended the superiority of Christ’s priesthood and added an admonition to adhere to His priesthood by faith and charity, the Apostle now proves his admonition by reason. He does this in two ways: first, by instilling fear; secondly, by speaking gently (v. 32). In regard to the first he does two things: first, he frightens them into observing his admonition because of the removal of the remedy; secondly, because of the judgment to come (v. 27).

515. - He says, therefore: For if we sin deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sin. This is explained in two ways: in one way according to a Gloss, which seems to make a distinction between willing sinners and sinning voluntarily, so that the willing sinner is one who is led by passion to consent to sin, about which he did not think beforehand; but the one who sins voluntarily does so from certain malice, because his will is so prone to sin that he yields at once: ‘They are all turned to their own course, as a horse rushing to battle’ (Jer. 8:6), and does not repent afterwards: ‘They are glad when they have done evil’ (Pr. 2:14). Therefore, they sin deliberately, i.e., continue in the will to sin. And he continues exaggeratingly, after receiving the knowledge of the truth: ‘It is better for them not to have known the way of justice, than after they have known it, to turn back’ (2 Pt 2:21), ‘there no longer remains a sacrifice for sins’, i.e., the sacrifice which Christ offered for the remission of sins does not profit them, because those who repent have their sins forgiven: ‘This is the blood of the new testament, which will be shed for you’ (Mt. 25:28), i.e., efficaciously, but of the wicked it is said: ‘I have labored in vain, I have spent my strength without cause and in vain’ (Is. 41:11); ‘The founder has melted in vain, for their wicked deeds are not consumed’ (Jer. 6:29).

516. - But it is better to say, in keeping with the Apostle’s aim, that according to Augustine, free will has many states: because in the state outside of grace, before that state is repaired by grace, it is not in our power to sin and not to sin mortally: and this, because of the preconceived end and the habit inclining. This is true for a long time, but if one acts from premeditation, he can avoid this sin or that for a while. But after man has been repaired by grace, it is entirely within his power to avoid mortal sin and even venial sin in particular, but not altogether in general; and this is due to the help of sanctifying grace. Therefore, he says, for if we sin deliberately after receiving the knowledge of the truth, i.e., after receiving grace, by which the knowledge of sin is possessed: because before the knowledge of sin, our sin is not imputed to us. But afterwards, there no longer remains a sacrifice for sins, because before the reparation, which was accomplished by Christ, that sacrifice which was awaited was left, but now His death is no longer awaited; so, too, after baptism, no further baptism is awaited.

517. - Then when he says, but a fearful prospect of judgment, he frightens them with the expectation of God’s judgment, in regard to which he does two things: first, he frightens them; secondly, he gives a reason (v. 28).

518. - Thus, therefore, it has been stated that no further sacrifice is left. What then? That which was stated above in chap. 9, namely, that after death comes the judgment: ‘Know that there is a judgment’ (Jb. 19:29). The expectation of that judgment is dreadful both because of the consciousness of sins: ‘We all offend in many ways’ (Jas. 3:2) and because of the imperfection of our justices: ‘All our justices are as the rag of a menstruous woman’ (Is. 64:6); ‘I am afraid of your judgments’ (Ps. 118:120); ‘I have heard and my bowels were troubled’ (Hab. 3:16). This expectation is also distressing; hence, he says, and a fury of fire, i.e., the punishment by fire, which is inflicted by the jealous zeal of divine justice: ‘I am the Lord, you God, mighty, jealous’ (Ex. 20:5). But zeal is a spouse’s love. Therefore, just as a husband does not spare a wicked wife, so neither God a sinful soul: ‘The jealousy and rage of the husband will not spare in the day of judgment’ (Pr. 6:34). He continues, which will consume the adversaries: ‘A fire shall go before him and shall burn his enemies round about’ (Ps. 96:3), because the fire, which will go before the face of the judge, will burn the bodies of living things and will cast the reprobate into hell and consume their bodies, not by totally consuming them but by torturing them forever.

519. - Then (v. 28) he proves what he had said about the terror of the judgment: first, by arguing from the lesser; secondly, by an authority (v. 30). He takes the first from the Law. For a person deserves a greater punishment to the degree that he scorns a more sacred thing. Therefore, since the Old Testament is not as sacred as the New, but a transgressor of the Old was punished very severely, it follows that a transgressor of the New should be punished even more severely. In regard to this argument he does two things: first, he describes what was done in the Old; secondly, what will be done in the New (v. 29).

520. - In regard to the Old he mentions the punishment and the crime: the crime, when he says, a man violating [making void] the law of Moses. That is said to be made void which does not attain its due end. But not only the Old Law, but every law, is given to induce men to virtue and make them abstain from vices. Therefore, a person who transgresses a law and gives himself over to vices, as far as he is concerned, makes the law void: ‘You have made void the commandment of God for your tradition’ (Mt. 15:6); ‘The male, whose flesh of his foreskin shall not be circumcised, that soul shall be destroyed out of his people: because he has broken my covenant’ (Gen. 17:14).

521. - Then he describes the punishment, when he says, without mercy. This punishment is very grievous, because it inflicts death; hence, he says, he dies: ‘Wizards you shall not suffer to live’ (Ex. 22:18). And because there is no amnesty, he says, without mercy: ‘He shall die, and you shall not pity him’ (Dt. 19:12-13).

522. - But did the Law exclude God’s mercy? It seems not: ‘I desired mercy and not sacrifice’ (Has 6:6). I answer that there is a difference among mercy, clemency and pardon: for there is mercy, when a man by reason of an emotion of the heart and mind remits a punishment; but sometimes this is against justice, which forbids it. But there is pardon, when part of the debt of punishment is remitted for the public good. There is clemency, when not only part of the punishment but also part of the guilt is judged more leniently. The last two are not forbidden; but mercy described in the first way is forbidden, because it is against justice and breeds dissoluteness.

523. - He dies, therefore, convicted under two or three witnesses: ‘By the mouth of two or three witnesses every word shall stand’ (Dt. 17:6). But the reason why the Law fixes the number of witnesses is, according to Augustine, to designate the unchangeableness of the truth, which is in the Holy Trinity. Furthermore, it makes no difference if two or three persons are named, because the third is always understood in the two, namely, the Holy Spirit, Who is the nexus of the other two. That, of course, is a mystical reason. But the literal reason is because in a judgment, where one affirms and another denies, one is not to be believed more than the other; but a group must be believed. But a group is completed, when there are three; therefore, it is enough, if there are two accusers; but a third witness is added in abundance.

524. - Then (v. 19) he describes something which refers to the New Testament: first, he states the punishment; secondly, the crime (v. 29b).

525. - In regard to the punishment he says, how much worse punishment’do you think he deserves? For since the New Testament was preached by Christ, a person who sins under it is punished more severely: ‘But I say to you, it shall be more tolerable for Tyre and Sidon in the day of judgment, than for you’ (Mt. 11:22).

526. - But is a Christian who sins punished more than an unbeliever? If he is, it were better for all to be unbelievers. I answer that the case of those who scorn the faith is one thing, because they are scorners in the full sense; but the case of those who from ignorance do not hold to the faith not announced to them is another. For the sin of unbelief is not imputed to the latter. But those who scorn the faith announced to them are punished more severely, because the sin of unbelief is the greatest. Therefore, if we compare a Christian with a Jew who does not scorn, and each is an adulterer, the Christian is punished more severely than the Jew, not only because he is an adulterer, but because he is more ungrateful.

527. - But is it generally true that the same specific sin is punished more severely in a greater person? I answer that there are two ways of sinning: one way is on a sudden, and so when a person dedicates himself to the things of God, if he sins all of a sudden, he is punished less: ‘The Lord who is good will show mercy to all of those who with their whole heart seek the Lord, the God of our fathers’ (2 Chr 30:18); ‘When the just man falls, he shall not be bruised’ (Ps. 36:24). But if he sins from contempt, he sins more grievously, because, since he is in a higher state, he is more scornful. It is of these that he is speaking here, because they are more ungrateful.

528. - In regard to guilt he says, who has spurned the Son of God. Here it should be noted that the Apostle weighs the gravity of guilt in those who sin in the New Testament from the benefits conferred on us by God in it. But God has given us something He considered most important, the precious, namely, His only begotten Son: ‘By whom he has given us most great and precious promises’ (2 Pt. 1:4). He also gave the Holy Spirit: ‘I will pour out my spirit upon all flesh’ (Jl. 2:28); ‘The charity of God is poured forth in our hearts by the Holy Spirit who is given to us’ (Rom. 5:5). But ingratitude after such favors aggravates the sin.

529. - In regard to the ingratitude after receiving the Son, who things must be considered and pondered, namely, the mystery of the incarnation, in which He was given to us (Is. 9), and the sacrament of the passion in which He offered Himself for us: ‘The blood of Christ who by the Holy Spirit offered himself unspotted unto God’ (Heb. 9:14). Therefore, in regard to the first he says, who has spurned the Son of God made incarnate for us, i.e., has belittled Him by believing that faith in the Son of God is not sufficient for salvation: ‘Before whose eyes Jesus Christ has been set forth’ (Gal. 3:1). Also not by obeying His commandments and not living according to His teaching: ‘They that despise me shall be despised’ (1 Sam. 2:30). In regard to the second he says, and profaned the blood of the testament, i.e., Christ’s blood which confirmed the New Testament: ‘This is my blood of the new testament’ (Mt. 26:28) and has profaned, i.e., has considered it unable to cleanse, as something unclean in itself does not cleanse: ‘What can be made clean by the unclean?’ (Sir. 34:4). As if to say: no one, namely, in the sense that only the blood of animals can cleanse. Furthermore, he has esteemed it unclean, who, after being washed by His power in baptism, sins by returning to his vomit: ‘He loved us and cleansed us from our sins in his blood’ (Rev. 1:5). Therefore, he says, by which he was sanctified: ‘But you are washed, but you are sanctified, in the name of Our Lord Jesus Christ’ (1 Cor. 6:11); ‘In every place there is offered to my name a clean oblation: for my name is great among the Gentiles’ (Mal. 1:11). Again, one who sins after the other sacraments can also be said to esteem Christ’s blood unclean.

530. - Furthermore, the sin is aggravated for scorning the Holy Spirit; hence, he says, and outraged the Spirit of grace, by not believing that the grace of the Holy Spirit is given through Christ, as it says in John (14:16): I will ask the Father, and he shall give you another Paraclete’, and that it is not sufficient for salvation without the solemnities of the Law, as though ascribing the remission of sins to the observances of the Law.

531. - Or he treads Christ under foot by receiving Him unworthily after being given freely by the Holy Spirit: ‘For it is the gift of God; not of works’ (Eph. 2:8), and he injures Christ by expelling Him by sin: ‘He shall not abide when iniquity comes in’ (Wis. 1:5); Grieve not the Holy Spirit of God’ (Eph. 4:30); ‘Extinguish not the spirit’ (1 Th. 5:19).

532. - Then (v. 30) he cites authorities to prove what he has said. In regard to this he does two things: first, he cites the authorities; secondly, he concludes from (v. 31).

533. - Therefore, he says: We know him who has said: vengeance is mine (Dt. 32:35), where another version has ‘Reserve vengeance for me’. But will He repay. Indeed, I will repay. But on the other hand: if vengeance is reserved to God alone, why do judges take vengeance? The Apostle answers in Romans (13:4) that a judge is God’s minister; hence, he does not judge on his own authority but God’s. The second authority is this: The Lord will judge his people. If His own, then much more His enemies: ‘If a just man shall scarcely be saved, where shall the ungodly and the sinner appear?’ (1 Pt 4:18). Or his people, i.e., who do not scorn his faith, because unbelievers will be condemned and not judge in the judgment of discussion. For, according to Gregory, there are four orders in the judgment: some will not be judged, but will judge and be saved, namely, the Apostles and apostolic men; others will be judged and be saved, as the moderately good; still others will be judged and be damned, as wicked believers; finally, some will not be judged, but will be damned, as all unbelievers.

534. - Then when he says, It is a fearful thing to fall into the hands of the living God, he gives the conclusion: For since vengeance is reserved to God Who will judge His people, it is a fearful thing to fall into the hands of the living God. For the stronger and more just a judge is, the more he is to be feared: ‘God is a just judge, strong and patient’ (Ps. 7:12). Therefore, it is a fearful thing to fall into His hands: ‘It is better for me to fall into your hands without doing it, than to sin in the sight of the Lord’ (Dan. 13:23); ‘If we do not penance, we shall fall into the hands of the Lord, and not into the hands of men’ (Sir. 2:22).

535. - But on the other hand, David considered it better to fall into the hands of God (2 Sam. 24:17). I answer that a man sins by offending a man and by offending God. But it is better to fall into the hands of a man by offending him than into the hands of God by offending Him. Or one might say that it is better for a sinner, who is scornful, to fall into the hands of a man, but for the sinner who repents, into the hands of God. This is the way David chose. Or it might be said that until the day of judgment it is not a fearful thing to fall into the hands of God, Who judges mercifully, as long as He is the Father of mercies; but after the judgment, it is a fearful thing to fall into the hands of God, when as the God of vengeance, He will judge our justices. For at present, as one who has experienced infirmity, out of pity He judges mercifully.

[AD 215] Clement of Alexandria on Hebrews 10:32

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

Source: Clement of Alexandria Stromata Book IV

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

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

[AD 407] John Chrysostom on Hebrews 10:32-34

"But call to remembrance the former days, in which after you were illuminated, you endured a great fight of afflictions; partly, while you were made a gazing stock both by reproaches and afflictions, and partly while ye became companions of them that were so used. For you had compassion on those who were in bonds, and took joyfully the spoiling of your goods, knowing that you have for yourselves in heaven a better and an enduring substance."

1. 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 then, 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" [Hebrews 10:31]: 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, you 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 you were brought in [to the Church], when you were in the rank of learners, you 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.

Then he also enumerates them particularly, amplifying his discourse, and multiplying his praise. How? "Partly" (he says) "while you 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 your God?" [Psalm 42:10] And again, "If the enemy had reproached me, I would have borne it." [Psalm 55:12] 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.

2. I cannot say (he says) that you suffered these things indeed and were grieved, but you 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 you 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.

"You had compassion on them that were in bonds." You see 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"! [Hebrews 10:22] 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 you 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 you 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 apostolic, 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." [Acts 5:41] 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, you chose and accepted.

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

Source: Homily 21 on Hebrews

[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 407] John Chrysostom on Hebrews 10:35-37

In the next place, having praised them, he says, “Therefore do not throw away your confidence, which has a great reward.” What do you mean? He did not say, “you have cast it away, and recovered it.” Rather he tended more to strengthen them when he says, “you have it.” For to recover again that which has been cast away requires more labor, but not to lose that which is held fast does not. To the Galatians he says the very opposite, “My little children, with whom I am again in travail until Christ be formed in you,” and he says this with good reason, for they were more indifferent and needed a sharper word. These, however, were more faint-hearted, so that they rather needed what was more soothing. “Therefore do not throw away,” he says, “your confidence,” so that they were in great confidence toward God. “Which has,” he says, “a great reward.” “And when shall we receive them?” someone might say. “Behold! All things on our part have been done.” Therefore he anticipated them on their own supposition, saying in effect, if you know that you have in heaven a better substance, seek nothing here. “For you have need of endurance,” not of any addition to your labors, that you may continue in the same state, that you may not throw away what has been put into your hands. You need nothing else but to stand as you have stood, that when you come to the end, you may receive the promise. “For,” he says, “you have need of endurance, so that you may do the will of God and receive what is promised.” You have need of one thing only, to bear with the delay, not that you should fight again. You are at the very crown, he means. You have borne all the combats of bonds, of afflictions; your goods have been spoiled. What then? Henceforward you are standing to be crowned. Endure this only—the delay of the crown. Oh, 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 but could not show up for the ceremony in which the president of the games comes and places the crown upon him. Instead, he is so impatient that he wishes to go out and escape, as though he could not bear the thirst and the heat. He then also says, so as to hint in this direction: “Yet a little while and the coming one shall come and shall 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, “salvation is 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 the coming one shall come and shall not tarry,” it is plain that now he is even nearer.

Source: ON THE EPISTLE TO THE HEBREWS 21.3

[AD 407] John Chrysostom on Hebrews 10:35

3. In the next place, having praised them, he says, [Hebrews 10:35] "Cast not away therefore your confidence, which has great recompense of reward." What do you mean? He did not say, 'you have cast it away, and recover it': but, which tended more to strengthen them, "you 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" [Galatians 4:19]; 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 has" (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 you know that you have in heaven a better substance, seek nothing here.

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

Source: Homily 21 on Hebrews

[AD 893] Photios I of Constantinople on Hebrews 10:35-37

“Do not throw away your confidence,” your boldness based on your works, based on your faith, based on your periods of testing, based on your endurance. For these things bestow great confidence on us, that we will obtain the promise.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 10.35

[AD 893] Photios I of Constantinople on Hebrews 10:35-37

“The will of God” is to believe sincerely in him and to do virtuous deeds and to contend for them even to the point of blood when the time calls. For such people “receive what is promised.”

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 10.36

[AD 407] John Chrysostom on Hebrews 10:36

[Hebrews 10:36] "For" (he says) "you have need of patience, that after you have done the will of God, you might receive the promise." You have need of one thing only, to bear with the delay; not that you should fight again. You are at the very crown (he means); you have borne all the combats of bonds, of afflictions; your goods have been spoiled. What then? Henceforward you 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 21 on Hebrews

[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 407] John Chrysostom on Hebrews 10:37

He then also hinting this, what does he say? [Hebrews 10:37] "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" [Romans 13:11], 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 21 on Hebrews

[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 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 407] John Chrysostom on Hebrews 10:38

[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. [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 21 on Hebrews

[AD 430] Augustine of Hippo on Hebrews 10:38-39

“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 10:38-39

“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 10:38-39

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 10:38-39

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 10:38-39

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 10:38-39

God has said this through the inspired authors, he is saying; and so even when the law was in force, the remedy of faith secured salvation.… Through faith we are related to God.

Source: INTERPRETATION OF HEBREWS 10

[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 Eighth

[AD 1274] Thomas Aquinas on Hebrews 10:39

536. - After exhorting them by frightening reasons to cling to Christ by faith, hope and charity, the Apostle now gives pleasing reasons, as a good physician after cutting applies soothing lotions. For of all commendations for doing good, there is one which best stimulates a person to persevere in a good work already begun. For virtue praised acquires an immense drive, and glory is a strong stimulus. In regard to this he does two things: first, he recalls the good things they had done; secondly, he urges them to finish what still remains (v. 35). In regard to the first he does three things: first, he recalls in a general way the tribulations they suffered for the faith; secondly, he describes the kinds of tribulations (v. 33); thirdly, he explains these in detail (v. 34).

537. - Therefore, because past success stimulates a person to do better, just as bad fortune on the contrary leads to despair, he recalls their past good deeds, saying, but recall: ‘I have remembered you’ (Jer. 2:2), i.e., the good you accomplished; the former days, i.e., the first days of your conversion, when after you were enlightened by faith, which enlightens and cleanses the soul: ‘Purifying their hearts by faith’ (Ac. 15:9; ‘Arise, be enlightened, O Jerusalem’ (Is. 60:1). But this is accomplished by faith in Christ: ‘That Christ may dwell in your hearts’ (Eph. 3:17); ‘To enlighten them that sit in darkness and in the shadow of death’ (Lk. 1:79). For the first light of the soul is faith. You endured a hard struggle with sufferings, i.e., struggled against the great suffering inflicted on you by those who persecuted Christ in you: ‘Saul, Saul, why do you persecute me?’ (Ac. 9:14), me, I say, in my members, because, as Augustine says in a sermon on this text: ‘While the members were on earth, the head cried from heaven;’ ‘She gave him stro ng conflict, that he might overcome’ (Wis. 10:12); ‘I have fought a good fight’ (2 Tim. 4:7). For, as it is recorded in Acts (chap. 8) a great persecution arose against the Church after Stephen’s death: ‘For you, brethren, are become followers of the Churches of God which are in Judea; for you also have suffered the same things from your own countrymen, even as they have from the Jews’ (1 Th. 2:14). Therefore, if you began to endure from the beginning, it would be blameworthy to give up now.

538. - Then when he says, and on the one hand by abuse and affliction you were made a gazing stock, he shows what these afflictions were. For a person suffers in two ways: in himself by enduring affliction, and in someone else by taking pity on another’s affliction. But they suffered in both ways. In regard to the first way, he says, and on the one hand, i.e., with respect to yourselves, you were made a gazing stock, which is very disagreeable for a wise man. For if a fool is mocked, it is not serious, even if he endures a great amount of derision from others, but to a wise man it is a burden. Furthermore, if he is troubled and mocked by his persecutor, it is very disagreeable. Therefore, he shows how great their affliction was, because they were made a gazing stock, i.e., no one took pity on them but instead rejoiced in their afflictions, i.e., in their reproaches: ‘The reproaches of them that reproached you are fallen upon me’ (Ps. 68:10); ‘Many are the tribulations of the just’ (Ps. 32:20); ‘We are made a spectacle to the world,’ unto derision, ‘And to angels’ unto congratulation, ‘And to men’ who use their reason ‘unto imitation’ (1 Cor. 4:9). In regard to the second he says, and on the other, became partners of those who were so treated, i.e., of those who suffered such things: and this by compassion and by administering aid: ‘Communicating to the necessities of the saints’ (Rom. 12:13).

539. - Then when he says, for you had compassion on the prisoners’[them that were in bands], he explains what he had said. First to all in regard to the second, namely, how they had compassion, for among the Jews many were in bands; as it says in Acts (8:3) that Paul made havoc in the Church, committing men and women to prison: ‘I was in prison and you visited me’ (Mt. 25:36). In regard to the first he says, and the plundering of your property for helping those in bands, you took with joy: ‘Count it all joy, when you shall fall into diverse temptations’ (Jas. 1:2); ‘The Apostles went from the presence of the council, rejoicing that they were accounted worthy to suffer reproach for the name of Jesus’ (Ac. 5:41).

540. - But with what joy? Should tribulations be loved? It certainly seems not, because Augustine says: ‘You are commanded to bear them, not love them.’ I answer that they are not loved for their own sake, but for something else: and that is the way they loved them; hence, he continues, since you knew that you had a better and abiding possession, namely, other riches more important, which are increased by the removal of those riches, by which they are called better. For temporal riches are hollow, because they consist in things that are beneath men; but spiritual riches consist in God, namely, in the enjoyment of God: ‘Riches of salvation, wisdom and love; the fear of the Lord in his treasure’ (Is. 33:6). Furthermore, they last, because the others fail of themselves and can be taken away; but these cannot: ‘Lay not up to yourselves treasures on earth, where the rust and moth consume, and where thieves break in and steal. But lay up to yourselves treasures in heaven’ (Mt. 6:19).

541. - Then (v. 35) he shows what remains for them to do, i.e., to retain the confidence obtained from their good works. In regard to this he does three things: first, he gives an admonition; secondly, how to observe the admonition (v. 36); thirdly, he proves this with an authority (v. 37).

542. - He says, therefore: Inasmuch as you have done so many good things in the first days of your conversion, it should cause you to have much confidence in God; do not, therefore, throw away your confidence, which you will lose, if you stop doing good: which has a great reward: ‘Be glad and rejoice for your reward is very great in heaven’ (Mt. 5:12); ‘I am your protector and your reward exceeding great’ (Gen. 15:1).

543. - The way to keep it is patience; hence, he says, for you have need of patience. For just as meekness moderates anger, so patience puts a limit to sadness, so that it will not exceed the bounds of reason. But sadness is sometimes caused by evils inflicted or by good deferred: ‘Hope that is deferred, afflicts the soul’ (Pr. 13:12). But it is properly called patience, when it is concerned with the first; but long-suffering, when it is concerned with the second. Here, however, patience stands for both: not only for enduring evil, but for long-suffering in the face of good things deferred. He says, therefore, that in regard to both, patience is necessary for us: ‘The patient man is better than the valiant’ (Pr. 16:32); ‘In your patience you shall possess your souls’ (Lk. 21:19); ‘Patience has a perfect work’ (Jas. 1:4).

544. - Why is it necessary? That you may do the will of God and receive the promise, i.e., fulfilling God’s will, which is done by obeying God’s commandments, which are the signs of God’s will. Hence, doing the signified will of God, which is the way God’s will is sometimes taken in the Scripture: ‘His ministers who do his will’ (Ps. 102:21). Thus, you will receive the promise, i.e., the things promised, which is given to those who work: ‘Call the workers and give them their hire’ (Mt. 20:8); ‘In your patience you shall possess your souls’ (Lk. 21:19); ‘He that perseveres unto the end, he shall be saved’ (Mt. 24:13); ‘I will suddenly speak against a nation and against a kingdom, to root out, and to pull down, and to destroy it. If that nation against which I have spoken shall repent of their evil, I also will repent of the evil I have thought to do to them. And I will suddenly speak of a nation and of a kingdom, to build up and plant it’ (Jer. 18:7).

545. - Then (v. 37) he cites an authority to prove what he had said. In regard to this he does two things: first, he states it; secondly, he applies it to his thesis (v. 39). In regard to the first he does three things: first, he suggests how near the reward is; secondly, he describes the condition of the reward (v. 38); thirdly, he mentions the danger of losing the reward (v. 38b).

546. - In regard to the first it should be noted that this authority seems to be from Habakkuk (chap. 32); nevertheless, the first words are taken from Hag (chap. 2). But he probably did this because both were speaking about the same coming. For Habakkuk (2:3) says: ‘As yet the vision is far off,’ and Hag (2:7) ‘Yet one little while.’ Therefore, he uses the words of one as though they were the words of the other. Or better, because the Apostle is speaking of his own time, namely, after the incarnation and resurrection, from which less time remains until the judgment than remained from the time of the prophet, he prefers to use Haggai’s words at the beginning. Yet the two authorities agree in the end. Or, one could say that he is speaking as though of himself, and should be delivered no less than the prophets.

547. - But there are two comings of the Lord according to the two judgments: one is general, namely, at the end of the world in the general judgment; the other is particular, after every person’s death. But in regard to both he says, for yet a little while, as far as the length of time is concerned. And, of course, in regard to the first, although, i.e., is much compared to the flow of time in relation to ourselves; yet it is brief compared to eternity: ‘For a thousand years in your sight are as yesterday, which is past’ (Ps. 89:4); ‘Behold, I come quickly’ (Rev. 22:12). But as to the particular, which is at death, and concerning which Jn (14:5) says: ‘I shall come again and take you to myself,’ it does not make much difference whether it is less or more, because in the judgment each one will be as he is when he dies. Therefore, we should strive to appear good at death, because where I find you, there I will judge you. Hence, he says, a little while, because tribulations are not of long duration: For if they are overwhelming, they are destroyed, but if they are slight, they are not quickly ended: ‘That which is at present momentary and light of our tribulation works for us above measure exceedingly an eternal weight of glory’ (2 Cor. 4:17). Therefore, the coming one shall come quickly and will not tarry, either in death or in the judgment: ‘Behold the judge stands before the door’ (Jas. 5:9).

548. - But he indicates the ones to be rewarded when he says, But my righteous [just] man lives by faith. This same text is found in Romans (1:17) and Gal (3:11). But the reward is paid only to the just: ‘The salvation of the just is from the Lord’ (Ps. 36:39). But justice is of two kinds: one in regard to human judgment: ‘not knowing the justice of God, and seeking to establish their own’ (Rom. 10:3); the other in regard to divine: ‘They were both just before the Lord’ (Lk. 1:6). But God requires the latter justice; hence, he says, my just man, i.e., the justice which is ordained to me, i.e., who is just to me and for me. But that by which a man is justified is faith: ‘The justice of God by faith of Jesus Christ’ (Rom. 3:22). The reason for this is that a man is just, because he is ordained to God; but that by which a man is first ordained to God is faith; therefore, he says, My just man lives by faith: ‘He that comes to God must believe’ (Heb. 11:6). Not only is justice by faith, but the one justified lives by faith. For just as the body lives by the soul, so the soul of God. Hence, just as the body lives by that through which the soul is first united to the body, so by that through which God is first united to the soul, the soul lives. But this is faith, because it is the first thing in the spiritual life: ‘If you will not believe, you shall not continue’ (Is. 7:9), just as a house does not remain, if the foundation is destroyed: ‘And that I live now in the flesh: I live in the faith of the Son of God’ (Gal. 2:20). But faith not formed by charity is dead; therefore, it does not give life to the soul without charity: ‘We know that we have passed from death to life, because we love the brethren’ (1 Jn. 3:14). Or, my just man lives by faith, i.e., is considered such by me, and has the life of glory without actual suffering, if the opportunity to suffer is not given.

549. - Then when he says, but if he shrinks back, my soul has no pleasure in him, he shows the danger hanging over a person who does not continue in the justice of faith. For since it lies within the power of the believer to destroy himself or to save himself, he says, but if he shrinks back, namely, from the faith and from justice, my soul has no pleasure in him. Our version has Habakkuk (2:4): ‘His soul shall not be right in himself.’ But the sense is the same. Jerome says that wherever the Hebrew differs from the Septuagint, the Apostle uses what he learned from Gamaliel, at whose feet he learned the Law. Therefore, my soul, i.e., my will, has no pleasure in him. For the will of God should be the rule of our actions. Therefore, a person who does not agree with God’s will, his soul is not right.

550. - Then when he says, but we are not of those that shrink back and are destroyed, he applies this to his thesis. As if to say: This is the way it will be in the case of those who withdraw from the faith; but we are not the children of withdrawing unto perdition. But a person is said to be a son of anything which rules him. Thus, a person is called the son of death, when that by which he is rejected by God, rules him: ‘These are they who separate themselves, sensual men, having not the Spirit’ (Jude 1:19). Unto destruction of the soul: ‘You have destroyed all them that are disloyal to you’ (Ps. 72:26); ‘And the way of the wicked shall perish’ (Ps. 1:6); but of those who have faith, i.e., reborn in Christ, and save their souls. For a person who keeps God’s commandments saves his soul: ‘If you will enter into life, keep the commandments’ (Mt. 19:17); ‘We are not of the night, or of darkness’ (1 Th. 5:5). Therefore, let us not fail from the faith.